The Japji Sahib

Guru Nanak's 15th Century

Poem

Transcript of
A Bilingual Reading

Translation by: Sant Kirpal Singh

Reading by: Shauna Singh Baldwin
© Shauna Singh Baldwin, 1991
 Guru Nanak
Guru Nanak, known today as the founder of the Sikh religion, was
born to a Hindu family in the village of Talwandi on the Indian
subcontinent in 1469. One of the most famous stories about his childhood
recounts his rejection of Hindu thread ceremony at the age of ten.
Dissatisfied with the formal Hinduism that was his heritage, he seems to
have undertaken a very serious religious quest, critically examining both
Hinduism and Islam. Ancient stories tell of his enlightenment (or at least a
deeply transforming experience) at the age of thirty, at which time he
pronounced, "There is neither Hindu nor Mussulman so whose path shall I
follow? I shall follow God's path. God is neither Hindu nor Mussulman
and the path I follow is God's." From this point onwards, the stories
describe him as a Guru (one who dispels ignorance or darkness gu, and
brings enlightenment or light, ru) and recount stories of his pilgrimages to
Mecca, Sri Lanka and Tibet and to the main centers of Hinduism.
In most stories, Guru Nanak is seen as restoring both Hinduism
and Islam from the formalism and ritual which had become ends in
themselves, to the truths that lay within them. He can be seen as
encouraging both Hindus and Muslims to perceive the truth which existed
within themselves, to reach God without the aid of intermediaries such as
the Brahmins and the Qazis, deploring and condemning the obscuring
emphasis on ritual and superstition. Equally, it can be asserted that he was a
defender of pure religion against superstition, or that in saying, "there is no
Hindu and no Mussulman" he was condemning these faiths as ultimately
futile. By most accounts, he was a reformer, speaking and acting against
the caste system and for the uplift of women. Around 1521, Guru
Nanak settled at Kartarpur, making a transition from a wandering teacher to
the founder of a new faith. It was at this time that he, born a Kshatriya,
expressly rejected the authority of the Brahmins and the Atharva Veda
encourging the use of his own compositions, The Japji, the Sodar and the
Arati and meditation in their place. He said he was not a God, but a simple
human being but by then the community had become a permanent body of
believers. Twenty days before his death on September 22, 1539 he
appointed a successor, Guru Angad, who was to consolidate the beginnings
of the Sikh religion by collecting Guru Nanak's poems and hymns into what
is now the holy book of the Sikhs, the Adi Granth.
[Adapted from The Sikhs - Their Religious Beliefs and Practices Cole and
Sambhi, Routledge & Kegan Paul, 1979]

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 The Japji Sahib
The Japji Sahib is the first hymn in the Adi-Granth, the
1430-page book whose teachings are followed by 17 million Sikhs
the world over. The word "Jap" (pronounced 'Jup') means
'meditation'. 'Japji Sahib' is a term of respect.
The poem, written in old Punjabi and recorded in Gurmukhi
script reads as if Guru Nanak were being spoken to by a source of
enlightenment and recording his own reactions and responses to the
received ideas. It is truly Guru Nanak's manifesto, for in it he
avows his strong monotheism, depicting the Hindu trinity of gods
(Brahma, Vishnu and Shiva) as minor deities by contrast with the
life force he is called to worship. He describes all ritual,
renunciation, pilgrimage and reliance on intermediaries as fruitless
for one desiring the grace of this formless Creator and says that a
public mantra is available to all -- the Word being simply the name
of God (Naam). Right conduct and sincere repetition and
meditation are all that are required to progress through a series of
spiritual planes, to the grace of the Almighty - an Almighty who has
no attributes and is thus neither good nor bad, but simply Truth
(Sat), before whom one should have no fear -- only awe.
This translation of the Japji Sahib is by Sant Kirpal Singh.
It is hoped that a bilingual reading will retain the beauty of the
original Punjabi while introducing the listener to the meaning of
Guru Nanak's teachings.

About the Reader:

Shauna Singh Baldwin was awarded India's International
Nehru Award (Gold Medal) for Public Speaking (1973) and the
Shastri Award (Silver Medal) for Journalism (1974). She is the
producer of the East-Indian American radio show, Sunno!. She
lives in Milwaukee, WI where she is working on her second book.

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 The Japji Sahib

Prologue
Ek Onkar
Sat Naam
Karta Purakh
Nirbhau Nirvair
Akaal Moorat
Ajooni Saebhang
Gur Parsad
Jap
Aad Sach jugad sach
Hai bhi sach Nanak hosi bhi sach

There is One Reality, the Unmanifest-Manifested;

Ever-Existent, He is Naam (Conscious Spirit),
The Creator, pervading all;
Without fear; without enmity
The Timeless; the Unborn and the Self Existent
Complete within Itself.
Through the favor of His true Servant, the Guru,1
He may be realized.
He was when there was nothing
He was before all ages began;
He existeth now, O Nanak,
And shall exist forevermore.

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 Stanza III

Stanza I Gavay ko taan hovay kise taan

Sochay soch na hovaiyi Gavay ko daat janay nesan
jai sochey lakh vaar Gavay ko gun vadiyaia chaar
Chuppae chup na hovaiyi Gavay ko vidya vikham vechaar
Jay laye raha liv taar Gavay ko saaj kare tan kheh
Bhukhiya bhukh na utri Gavay ko jea lai phir deh
Jai banna puriya bhaar Gavey ko jaapae disay door
Sahas sianpa lakh hoiye Gavey ko vekhae haadra hadoor
Kiv Koorae tutae paal Kathna Kathi na avae toat
Hukam razai chalna Kath Kath Kathi koti kot kot
Nanak likhiya naal. Denda De lainde thak pah
Juga jugantar khahi khah
One cannot comprehend Him through reason, even if one reasoned for Hukmi Hukam chalae raho
ages; Nanak vigsae veparwaho.
One cannot achieve inner peace by outward silence though one sat dumb
for Some sing of His greatness, but only according to the power bestowed
ages upon them;
One cannot buy contentment with all the riches of the world, Some sing of His bounties, taking them as His signs;
nor reach Him with all mental ingenuity. Some sing of Him as incomprehensible;
How may one know the Truth and break through the cloud of falsehood? Some sing of Him, as transmitting dust into life and life into dust again:
There is a Way, O Nanak, to make His Will our own, Creator and Destroyer, the Giver of life and
His Will, which is already wrought in our existence. its Withdrawer,
Some sing of Him as at once the nearest, and the most remote.
Stanza II There is no end to His description.
Countless have tried to describe him, but He still stands beyond all
Hukmi hovan aakaar description.
Hukam na kahiya jayee Ages upon ages, Man has fed upon it.
Hukmi hovan jee His Will directs the world;
Hukam milae vadiyaee And yet, O Nanak, He dwells beyond concern or care.
Hukmi uttam neech
Hukam likh dukh sukh paieh Stanza IV
Ik-na hukmi bakhsis
Ik hukme sada bhavae-eh Saacha Sahib saach nae
Hukme ander sabh ko Bhakhiya bhao apar
Bahir hukam na koye Aakheh mangeh deh deh
Nanak hukme je bujhe Dat karey dataar
Ta homaen kahay na koye. Pher Ke agae rakhiae
Jit disae darbar
All things are manifestations of his Will;2 Muhou ke bolan boliye
But His Will is beyond description. Jit sun dhare piyar
By His Will is matter quickened into life Amrit vela sach nao
By His Will is greatness obtained; Vadiyae vechar
By His Will some are born high and others low. Karmi aavay kapra
By His Will are men's joys and sorrows ordained. Nadri Mokh duwar
By His Will (the pious) obtain salvation. Nanak aiveh janiye
By His W lll (the impious) wander in endless transmigration. Sabh aapey sachiar.
All exist under His Will,
And nothing stands outside. True is the Lord, True His Holy Word;
One attuned with His Will, O Nanak, is wholly freed from Ego. His love has been described as infinite

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Men pray to Him for gifts, Stanza VI
which he grants untiringly.
W hen all is His:
W hat can we offer at His feet? Teerath naava je tis bhaava
W hat can we say to win His love? Vin Bhaaney ke nae karee
At the ambrosial hour, of the early dawn, Jeti sirth upayee vekha
Be you in communion with the Divine Word Vin karma ke milae layee
And meditate on His Glory. Mat vich ratan jawahar manik
Our birth is the fruit of our actions Je ik Gur ki sikh suni
But salvation comes only from His Grace. Gura ik deh bujhayee
O Nanak, know the True One as immanent in all. Sabhna jee-a ka ik datha
So maen visser na jayee.

Stanza V If I may only please Him, 'tis pilgrimage enough;

If not, nothing -- no rites or toils -- avails;
Thapia na jae keeta na hoeh W hichever way I look, I find that in His creation,
Aape aap Niranjan soeh None has won salvation without his grace, regardless of Karmas.
Jin sevia tin paya maan You can discover untold spiritual riches within yourself;
Nanak gaviye guni nidhan If you but abide by the teachings of your Master.
Gaviye Suniyeh mann rakhiye bhao My Master has taught me one lesson:
Dukh par har sukh ghar lae jaye All living beings have one father, Him I may never forget.
Gurmukh nadang
Gurmukh vedang
Gurmukh rehiya samayae Stanza VII
Gur Isar Gur Gorakh Barma
Gur Parbati mayee Jay jug charay aarja
Je hou jana akha nahi Hoar dasooni hoye
Kehna kathan na jayee Nava khanda vich jaaniye
Gura ik deh bujhayee Naal chalay sabh koye
Sabhna jee-a ka ik data Changa naao rakhai ke
So maen visser na jayee. Jas kirat jug le
Jay tis nadar na aavayee
He can neither be established nor created; Ta vaat na puchhae ke
The formless One is limitless, complete in Himself. Keeta under keet kar
Those who worship Him are honored Dosi dos dhare
Nanak, ever sing of the Treasure-house of all virtues. Nanak nirgun gun karey
Let us sing of Him and hold communion with the Word, with hearts full of Gun-vantia gun de
loving devotion; Teha koe na sujhaiyee
For then shall all sorrows end and we be Jay tis gun koe karey.
led joyously Homeward.
The Master is the Song Eternal or Word personified, If one could extend one's life to four ages,4 nay make it ten times longer;
He is the Vedas3, the scriptures; If one were known throughout the nine planes of creation;
He is saturated with the Divine. And everyone therein followed him in respect;
He is Siva, He is Vishnu, and He is Brahma lf every creature praised him to the sky:
And their consorts Parvati, Lakshmi and Saraswati also. All this and more has no value if God's eye looked not kindly upon him
The greatness of the Master, even if known, cannot be described with Without His goodwill, he will be reckoned as the meanest worm amongst
mortal eloquence worms;
My Master has taught me one thing: And sinners shall charge him with sins.
All living beings have one father, Him I may never forget. O Nanak, He bestows virtues on those who have none,
And adds to the store of the virtuous.
But there is naught that can bestow aught upon Him.

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 Stanza VIII contentment and true knowledge;
By communion with the Word, one gets the fruit of ablution at sixty-eight
Suniyae Sidh Peer Sur Nath pilgrimages 6;
Suniyae dharat dhawal aakash By communion with the Word, one wins the honour of the learned;
Suniyae deep loa patal By communion with the Word, one attains the state of Sahaj7;
Suniyae poh na sakay kaal O Nanak, His devotees live in perpetual ecstasy, for the Word washes away
Nanak bhagta sada vigas all sin and sorrow.
Suniye dukh paap ka naas.
Stanza XI
By communion with the Word, one can attain the status of a Siddha,5 a Pir,
a Sura,or a Nath; Suniyae sara guna ke gah
By communion with the Word, one can understand the mysteries of the Suniyae sekh peer paat-sah
earth, the supporting bulls and the heavens; Suniyae andhey pavhe rah
By communion with the Word, the earthly regions, the heavenly Suniyae haath hovae asgah
plateaux and the nether worlds stand revealed; Nanak bhagta sada vigas
By communion with the Word, we can escape unscathed through the Suniyae dukh paap ka naas.
portals of Death;
O Nanak, His devotees live in perpetual ecstasy, for the Word washes away By communion with the Word, one becomes the abode of all virtues;
all sin and sorrow. By communion with the Word, one becomes a Sheikh, a Pir and
and a true spiritual king;
Stanza IX By communion with the Word, the spiritually blind find their way to
Realisation;
Suniyae Isser Barma Ind By communion with the Word, one crosses beyond the Limitless Ocean of
Suniyae mukh salahan mand Illusionary Matter;
Suniyae joeg jugat tun bhed O Nanak, His devotees live in perpetual eestasy, for the Word washes away
Suniyae Sast Simrit Ved all sin and sorrow.
Nanak bhagta sada vigas
Suniyae dukh paap ka naas. Stanza XII

By communion with the Word, one can attain the powers of Shiva, Brahma Munnae ki gat kahi na jaye
and Indra; Je ko kahae pechhae pachtaye
By communion with the Word, one can win esteem from all irrespective of Kagad kalam na likhan haar
one's past; Munnae ka beh karan veechar
By communion with the Word, one can have yogic insight with the Aisa Naam Niranjan hoye
mysteries of life and self all revealed; Je ko mun janay mun koye.
By communion with the Word, one can
acquire the true import of the Sastras, Smritis and the Vedas, None can describe the condition of one who has made God's Will his own;
O Nanak, his devotees live in perpetual ecstasy, for the Word washes away W hoever tries to do so, must realise his folly,
all sin and sorrow. No supply of paper, pen or scribe can ever describe the state of such a one,
O, great is the Power of the Lord;
But few there be that know it,

Stanza X Stanza XIII

Suniyae sat santokh gyan Munnae surat hovae mun budh

Suniyae ath-sath ka isnan Munnae sagal bhavan ki sudh
Suniyae laagay sahaj dhyan Munnae muh chota na khaye
Nanak bhagta sada vigas Munnae jum kae saath na jaye
Suniyae dukh paap ka naas. Aisa Naam Niranjan hoye
Je ko mun janay mun koye.
By communion with the Word, one becomes the abode of Truth,

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By practice of the Word, one rises into universal conciousness and Pancha ka gur ek dhyan
develops right understanding; Je ko kahae karae veechar
By practice of the Word, one develops clairvoyance and transvision of the Kartay kae karnae nahi sumar
whole creation; Dhaul dharam daya ka poot
By practice of the Word, one is freed from sorrow and suffering; Santokh thaap rakhiya jin soot
By practice of the word, one shall not go to Yama 8 after his death. Je ko bujhae hovae sachiyar
O, great is the power of the Word, Dhavlae upar keta bhar
But few there be that know it, Dharti hoar parae hoar hoar
Tis te bhaar talae kavan joar
Stanza XIV Jee-a jaat ranga ke nao
Sabhna likhiya vudee kalaam
Munnae marg thaak na paye Eh lekha likh jaaney koye
Munnae pat seo pargat jaaye Lekha likhiya keta hoye
Munnae mug na challae panth Keta taan su-a-leh roop
Munnae dharam seti sambandh Keti daat jaanae kaun koot
Aisa Naam Niranjan hoye Keeta pasao eko kavao
Je ko man janay num koye. Tis te hoey lakh daryao
Kudrat kavan kaha veechar
By practice of the Word, one speeds on to the Higher Spiritual Planes Vaarya na jawa ek vaar
unhindered; Jo tudh bhavae sayee bhali kaar
By practice of the Word, one gets into the spiritual planes openly and Tu sada salaamat Nirankaar.
honourably;
By practice of the Word, one escapes the by-paths of Yama, the king of The saint (or the Word personifed), is acceptable at His Court, and is the
Death; Chief Elect therein;
By practice of the Word, one gets in Close touch with the Truth, The saint adorns the threshold of God and is honoured even by kings;
O, great is the Power of the Word, The saint lives by and meditates on the One Word.
But few there be that know it. W hoever discusses and expounds the mystery of His creation realises that
the works of the Creator are beyond reckoning.
Stanza XV Dharm or Word born of His Grace is the proverbial bull that is
harmoniously sustaining the creation,
Munnae pavhe mokh-duwar W hosoever realises this verily knows the Truth.
Munnae parwarae sadhaar It is nothing but the Word, that is carrying the crushing load of the entire
Munnae tarae tarae gur sikh creation;
Munnae Nanak bhave na bhikh For were this earth upheld by a bull, that in turn must be supported by some
Aisa Naam Niranjan hoye other planet and that by another, and so on ad infinitum.
Je ko mun janay mun koye. W hat a tremendous load!
W hat other power could support it?
By practice of the Word, one finally attains salvation; None, but the Word.
By practice of the Word, one leads one's kith and kin as well to freedom; There is no end to the creation;
By practice of the Word, one saves not only himself but, when he becomes There are countless forms of life with varied names, species and colors;
an Adept, many others whom he guides; Writ on the objective world by the Ever-flowing Pen of the Creator.
By practice of the Word, one freed from desires, escapes from the wheel of W ho can reckon His creation, and if one could, how great would be the
transmigration. count?
O, Great is the Power of the Word, How great is His Power and how beautiful His handiwork?
but few there be that know it. W ho can count the measure of His sweet bounty?
With one Word of His, this vast creation blossomed into being;
Stanza XVI And a thousand streams (of life) sprang into existence;
W hat power have I to conceive of thy wonderful nature?
Panch Parvaan panch pardhaan Too poor am I to make an offering of my life to Thee;
Panchay pavae dargeh maan W hatever pleaseth thee, is good,
Panchey sohhe dur raajan Thou art forevermore;

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O formless Onel Innumerable the thieves and crooks that thrive on ill-gotten gains
Innumerable those that exercise tyranny and oppression; and
Innumerable the cut-throats living by heinous crimes;
Stanza XVII Innumerable those that revel in shameless sins; and
Innumerable the liars that practice fraud and falsehood;
Asankh jap asankh bhau Innumerable the impious that live on unwholesome foods; and
Asankh pooja asankh tap tau Innumerable the slanderers who add to their burden by calumniating others;
Asankh granth miukh ved paath Innumerable the many for lowly Nanak to describe.
Asankh joeg mann rahe udaas W hat power have I to conceive of Thy wonderful nature?
Asankh bhagat gun gyan veechar Too poor am I, to make an offering of my life to Thee.
Asankh sati asankh datar W hatever pleaseth Thee is good:
Asankh moan liv laye taar Thou art forevermore;
Kudrat kavan kaha vechaar O Formless One.
Varaya na jawa ek vaar
Jo tudh bhavae saayee bhali kaar Stanza XIX
Tu sada salaamat Nirankar.
Asankh nao asankh thao
Countless there are that remember Thee, and countless those that love Agam agam asankh loa
Thee; Asankh keh sir bhaar hoye
Countless there are that worship Thee, and countess those that seek Thee in Akhri Naam akhri salah
austerity and penance; Akhri likhan bolan ban
Countless there are that recite from sacred books Thy praises; and Akhra sir sanjog vakhaan
Countless those that, absorbed in Yoga, stand indifferent to the world; Jin eh likhe tis sir nahe
Countless those Thy devotees who contemplate Thy attributes and wisdom; Jiv farmaye tiv tiv pahe
and Jeta keeta teta nao
Countless those that practice truth and charity; Vin naavae naahi ko thau
Countless are the heroes that boldly face the foeman's steel; and Kudrat kavan kaha vechaar
Countless those who have vowed silence, meditate on Thee with unceasing Vaarya na jawa ek vaar
love. Jo tudh bhavae sayee bhali kaar
W hat power have I to conceive of Thy wonderful nature? Tu sada salaamat Nirankaar.
Too poor am I, to make an offering of my life to Thee.
W hatever pleaseth Thee is good: Countless Thy names and countless Thy places;
Thou art forevermore; Unapproachable and inacessible Thy innumerable heavenly plateaux;
O Formless One. Even by the word countless we fail to describe Thee;
By words we describe thee and by words we praise Thee.
Stanza XVIII By words, we acquire Divine knowledge, and in words are sung Thy hymns
and attributes;
Asankh moorakh andh-ghoar It is words we employ in speech and in writing;
Asankh choar haraam khoar In them is our fate ordained;
Asankh amar kar jahe joar But He who ordains is above such writ.
Asankh gal vadh hatya kamaahe As Thou ordaineth, so do we receive.
Asankh paapi paap kar jaeh Thou art immanent in all;
Asankh kuriar kooray phiaahe And notning is where Thy Word is not.
Asankh malech mal bhakh khaah W hat power have I to conceive of Thy wonderful nature?
Asankh nindak sir kareh bhaar Too poor am I, to make an offering of my life to Thee.
Naanak neech kahae vechaar W hatever pleaseth Thee is good:
Vaarya na jawa ek vaar Thou art forevermore;
Jo Tudh bhavae sayee bhali kaar O Formless One.
Tu sada salaamat Nirankar.

Innumerable are the fools, stark blind in ignorance; and

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 Stanza XX Keeta ja ka hovae
Nanak je ko aapo jaanae
Bariyae hath paer t an deh Ag-gae gaya na sohae.
Pani dhoatae utaras kheh
Moot pleeti kapar hoye Pilgrimages, austerities, mercy, charity and alms-giving, cease to be of any
De saboon laiye oah dhoye consequence, when one gets an ingress into the Til -- the Inner eye;9
Bhariyae mat paapa kae sung Communion with and practice of the Holy Word, with heart full of
Oah dhoapae Navae kae rung devotion, procures admittance into the Inner
Punni paapi aakhan nah Spiritual Realms, washing away the dirt of sins at the Sacred Fount within,
Kar kar karna likh lae jah All virtues are Thine, O Lord; I possess not one,
Aapey beej aapey he khah There can be no worship without practicing the Holy Word.
Nanak hukmi avae jah. From Thee has emanated the Bani or the Holy Word, which is the path to
salvation;
W hen the hands, feet and the body are besmeared, they are washed clean Thou art Truth, enchantingly sweet, and my mind yearns for Thee.
wirh water; W hat the occasion, what the epoch, what the week, what the day;
W hen the clothes get dirty and polluted, they are cleansed by soap; W hat the season, what the hour, when Thou first came into being or
W hen one's mind gets defiled by sin, it can be purified only by communion expression The "pandits",10 could not discover it, else they would have
with the Word. recorded it in the Puranas;
Men do not become saints or sinners merely by words, Nor could the qazis11 determine it, else it would have been in the Quran;
But they carry deeds with them wherever they go. Nor could the "yogis", or any one else divine it.
As one sows, so does one reap; The Creator alone knoweth the hour, when He came into manifestation,
O Nanak, men come and go by the wheel of birth and death as ordained by How shall I address Thee or praise Thee, O Lord?
His Will. How shall I describe Thee or know Thee?
O Nanak, one and all speak of Thee each wiser than the rest,
Stanza XXI Great art Thou, and greater still, is Thy Holy Word,
W hat It Wills, cometh to pass,
Teerath tap daya dat daan Thy greatness Thou alone knoweth,
Je ko pavae til ka maan And those, O Nanak, that claim to know the most, shall have no honor in
Sunya manya nun keeta bhao the life beyond.
Unter gat teerath mal nao
Sabh gun teyray mae nahin koye Stanza XXII
Vin gun keetay bhagat na hoye
Su-ast aath baani barmao Paatala paatal
Sat suhaan sada mann chau Lakh aagasa aagas
Kavan su-wela wakhat kavan Oarak oarak bhaal thakay
Kavan thit kavan vaar Ved kehan ik vaat
Kavan si ruti maah kavan Sehas athara kehan kateba
Jit hova aakaar Asloo ik dhaat
Vail na paya pundati Lekha hoey ta likhiye
Jay hovae lekh Puran Lekhey ho-ey vinaas
Vakhat na paeo Qadian Nanak vadda aakhiye
Jay likhan lekh Quraan Aapay jaane aap.
Thit vaar na jogi jaanae
Rut maah na koyee There are millions of nether regions and skies above skies;
Ja karta sirthi ko saajay Man has wandered endlessly in His search;
Aapay jaanae soyee The Vedas also say the same,
Kiv kar aakha kiv saalahi The Muslim books speak of eighteen thousand universes, but
Kiv varni kiv jaana it is the same Power tbat sustains them all:
Nanak aakhan sabh ko aakhae If It could be accounted for, an account of it would have been recorded.
Ik-doon ik sihana All attempts at description are in vain;
Vada Sahib vadi nayee O Nanak, admit His greatness;

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He alone knows Himself. And it is only His glance of Grace, Can lift us to His height.

Stanza XXIII Stanza XXV

Salahi salah Bohta karam likhiya na jaye

Aeti srat na paaiya Vadda data til na tamaye
Nadia atay wah Kaetey mangeh jodh apaar
Pawah sumund na jaani-eh Kaytia ganat nehi vechaar
Samund sah sultan Kaetey khap tutte vekaar
Girha seti maal dhan Kaetey moorakh khahi khahe
Keeri tul na hovni Kaytia dukh bhukh sud maar
Je tis manno na veesreh. Eh bhi daat teri dataar
Band khalasi bhanae hoye
His devotees praise Him, yet never attain full knowledge of the infinite; Hoar aakh na sakey koye
Like streams tumbling into the ocean, they know not the depths therein, Jay ko khaik aakhan paye
Even kings and emporers with heaps of wealth and vast dominion, Oh jane jetia muh khahe
Compare not with an ant filled with the love of God. Aapay jaanae aapay dey
Aakhe se-bhe keyi kay
Stanza XXIV Jis noo bakhsay sifat salah
Nanak Paatsahi Paatshah.
Unt na sifti kehan na unt
Unt na karnae den na unt His benevolence is manifold, and none can record it;
Unt na vekhan sunan na unt He is the giver of all, coveting nothing in return;
Unt na jaapae kiya mann munt Many are the warriors, who are beggars at His door,
Unt na jaapae keeta aakar And many more, whose number is beyond reckoning;
Unt na jaapae paravaar Many are those who, misusing His gifts, wallow in sensuality
Unt Kaaran kaetey bil-lahe Many who, receiving his gifts, deny him;
Ta ke unt na paye jahe Many the fools who only eat and enjoy, but think not of the donor.
Eho unt na jaanae koye And many lie afflicted by hunger, misery and pain, which too are
Bohtaa kahiye bohtass hoye thy gifts, O Lord.
Vadda Sahib ucha thau Bondage and salvation both go by Thy Will;
Uchay uppar uchaa nau None else has any say therein.
Ae-wad ucha hovae koye If some dare claim otherwise, he shall soon have cause to repent of his
Tis uchay ko jaanae soye temerity.
Je-wad aap jaanae aap aap He knows all and bestows accordingly.
Nanak nadri karmi daat. but few there be that realise this.
O Nanak, on whom He bestows His Gift of the Song Celestial is the king of
Endless are His praises, endless the words of commendation; kings.
Endless His works and endless His gifts;
Endless His vision, and endless His inspiration; Stanza XXVI
Endless and beyond understanding is His purpose;
Endless His creation and endless the ends thereof. Amul gun amul vapaar
Endless men's search in anguish for His limits, but His limits cannot be Amul vapariye amul bhandaar
found. Amul avhe amul lae jah
Endless He is, and none can know His end; Amul bhaye amula smahe
The more we say, the more He is. Amul dharam amul debaan
Exalted is the lord, and exalted His abode; Amul tul amul parvaan
More exalted still His Holy Word, Amul bakhshish amul nesaan
He who reaches His height, Amul karam amul farmaan
He alone may glimpse Him. Amulo amul aakhiya na jaye
O Nanak, He alone knows His greatness; Aakh aakh rahay liv laye

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Aakhey ved paath puran Gaaveh Isser Barma Devi
Aakhey padhey kare vakhiyan Sohan sada sawaray
Aakhey Barmay aakheh Ind Gaveh Ind Indasan baethay
Aakhey gopi te Govind Devtian dar naley
Aakhey Isar aakhey Sidh Gaaveh Sidh samadhi under
Aakhey kaytay keetay budh Gaavan sadh vicharay
Aakhey danav aakhey Dev Gaavan jati sati santokhi
Aakhey sur nar mun jan sev Gaaveh veer kararay
Kaytay aakhe aakhan pahe Gaavan pandat parhan rakhisar
Kaytay keh keh uth uth jahe Jug jug Veda naaley
Aetay keetay hor kareh Gaavan mohniya man-mohan
Ta aakh na sakeh kaye kay Surga mach pyalay
Je-vad bhavae te-vad hoye Gaavan ratan upaye tayray
Nanak jaanae saacha soye Ath-sath teerath naalay
Jay ko aakhae boal vigar Gaaveh jodh mahabal soora
Ta likhiya sir gaavara gavaar. Gaaveh khani charay
Gaaveh khand-mandal var-bhanda
Peerless are His attributes and peerless the pearls therein. Kar Kar rakhay dharay
Peerless are His dealers and priceless His wares and stores. Seyi Tudh no gaaveh jo tudh bhavan
Peerless are the Customers that come and priceless the goods they buy. Rattay tayray bhagat rasaley
Peerless is His love and peerless those that lose themselves in It. Hoar taytay gaavan
Peerless is His law and peerless His Court, Se maen chit na aavan
Peerless His smiles of justice and peerless their measure. Nanak kiya vicharay
Peerless is His generosity, peerless His acceptance. Soyi soyi sada sach Sahib
Peerless His mercy and peerless His commands. Saacha saachi nayee
How peerless! How priceless! W ho can describe Him? Hai bhi ho-si jay na ja-si
His devotees singing His praises have sunk in silence, Rachna jin rachayee
And so have the Vedas, the Puranas 12 and the learned. Rangi rangi bhati kar kar
The Brahmas and the Indras, sing of Him, Jinsi maya jin upayee
And the Gopis and Govinds13 do likewise. The Siva, and the holy Siddhas Kar kar vekhae keeta aapna
sing of Him, Jiv tis di vadiyayee
The mortals and the immortals all, sing His praises. Jo tis bhavae so yee karsi
Countless speak of Him, and Hukam na karna jayee
Countless are about to make an attempt, and Countless more departed, So Pat-Sah Saaha Pat-Sahib
while singing of Him, Nanak rahan rajayee.
Still He remains and shall remain indescribable.
Man can behold Him only as He reveals Himself unto him, How wonderful Thy gate; how wonderful Thy mansion,
O Nanak! Know Him as the only True One. From whence Thou watchest Thy Great Creation,
And those that claim to understand Him, Countless the instruments and the harmonies that play therein,
They are surely the most foolish of men. Countless the measures, countless the singers, that sing thy praises.
The Elements -- Wind, Water and Fire -- sing of Thee,
Stanza XXVII And of Thee sing the king of Death and his recording angels
To Thee sing the gods and goddesses whose beauty is of Thy making.
So dar keha so ghar keha To Thee sing Siva, Brahma and likewise Indra from his throne
Jit beh sarab samalay To Thee sing the Siddhas in their meditation, and the Sadhus
Vajay Naad anek asunkha in their contemplation.
Kaytay vavoan-haray To Thee sing the ascetics, the righteous, the contented; and the heroes no
Gaaveh tuh no pauan pani baisantar less.
Gaaveh Raja Dharam duwarway To Thee sing the learned pundits and the rishis from age to age reciting
Gaveh Chit Gupt likh jaaney from the Holy Vedas.
Likh likh Dharam vicharay To Thee sing the heartenslaving nymphs in the heaven, the earth and the

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nether regions. Stanza XXIX
To Thee sing thy jewels (saints) and the sixty-eight places of pilgrimage.
To Thee sing the mighty warriors, the heroes of great prowess, and all Bhugat gyan daya bhandarin
living creatures. Ghat Ghat vaajeh Naad
To Thee sing the earthly regions, the heavens and the universes created and Aap Nath nathi sabh ja ki
supported by Thee. Ridh sidh avra saad
Those that please Thee also sing Thy praises and are saturated with Thy Sanjoag vijoag due kaar chalaveh
love and devotion, Lekhey aaveh bhag
And there are countless more that sing of Thee, whom one cannot even Aades tisae aades
remember, Aad aneel anaad anahit
All lie beyond the ken of Nanak, Jug Jug eko ves.
He is and is alone the ever-existent Lord.
He is the Truth and true is His Holy Naam, Let Divine knowledge be your Bread 14.
He is, and shall exist forevermore, Let Mercy be your steward.
He who created all Creations shall never depart though worlds be Let the Divine Music Vibrating in all be your Trumpet.
destroyed. He is the only Lord and has strung Creation according to his Will.
He who made Nature with its many colors and many forms, looks after His Wealth and supernatural Powers estrange one from the Lord.
own handiwork, as it behooves His own The World goes on the two principles of Union and Separation,
Greatness. And all receive their share, as He Ordains.
He is the Supreme Master and does what He lists, Hail, Hail to Him alone,
He is the King of Kings, the Almighty Lord, The Primal, Pure, Eternal, Immortal and Immutable in all ages.
And ours, O Nanak, is only to abide His Will.
Stanza XXX

Stanza XXVIII Eka mayee jugat viyayee

Tin chaylay parwaan
Munda Santokh saram pat jhoali Ik sansari ik bhandari
Dhiyan ki kareh bibhoot Ik laye debaan
Khintah kaal kuwari kaya Jiv tis bhavae tivae chalawae
Jugat danda parteet Jiv hovae furmaan
Aayee panthee sagal jamati Oah vekhae unaa nadar na aavae
Mannjeetae jug jeet Bohta eh vidaan
Aades tisae aades Aades tisae aades
Aad aneel anaad anahit Aad aneel anad anahit
Jug Jug eko ves. Jug Jug eko ves.

Let contentment be your ear-rings,
And endeavor for the Divine and respect for the Higher Self be your wallet,
And constant meditation on Him be your ashes.
Let preparedness-for-death be your cloak,
And let your body be like unto a chaste virgin.
Let your Master's teachings be your supporting staff.
The highest religion is to rise to Universal Brotherhood,
Aye to consider all creatures your equals.
Conquer your mind, for victory over self is victory over the world.
Hail, Hail to Him alone,
The Primal, Pure, Eternal, Immortal, and Immutable in all ages.
The Great Mother, conceiving, brought forth three regents;
The first creating, the second sustaining, and the last destroying.
W hat he desires, they perform.
They work under His Will.
But great the Wonder, though He watches over them, they behold Him not.
Hail, Hail to Him alone.
The Primal, Pure, Eternal, Immortal and Immutable in all ages!

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 Stanza XXXI You have no power to speak or to be silent,
No power to ask or to give.
Aasan loe loe bhandaar You have no power over life or Death
Jo kich paya so eka vaar No power over wealth or state for which you are ever restless.
Kar Kar vekhae sirjan haar You have no power over spiritual awakening,
Nanak sachey ki saachi kaar No power to know the Truth, or to achieve your own salvation.
Aades tisae aades Let him who thinks he has the power, try.
Aad aneel anaad anahit O Nanak! none is High or Low, but by His Will.
Jug Jug eko ves.
Stanza XXXIV
He resides in all the planes of creation.
And has in them His munificent stores, which were supplied only once and Raati ruti thitee vaar
need no replenishing, Pavan paani agnee paataal
W hatever we receive, we receive by His decree. Tis vich dharti thaap rakhee dharam saal
It is He who has created His creation, Tis vich jee-a jugat ke rang
And He who watches over it. Tin ke naam anek anunt
O Nanak! the works of the True One are genuine. Karmi karmi hoe veechar
Hail! Hail, to Him alone, Sachaa aap sachaa darbaar
The Primal, Pure, Eternal, Immortal and Immutable in all ages. Tithae sohan panch parwaan
Nadri karam pavae nissan
Stanza XXXII Kach pakaye oathae paye
Nanak gaya jaapae jaye.
Ik-doo jeebhao lakh hoye
Lakh hoveh lakh-vees Creating the day and the night, the months and the seasons,
Lakh lakh gayra aakhieh The fire, the wind, the water and the nether regions,
Ek-Naam Jagdis Amidst all these, He set up the earth as Dharm Khand, or the arena of
Ait raah pat-pauriya action.
Charihiya hoye ikees And He peopled it with creatures of many colors and many forms,
Sun gallaa aakaas ki Creatures of whom there is no count.
Keeta aayee rees All are judged according to their deeds,
Nanak nadri payiyae For True is the Lord and immacualte His Law.
Koori Koorae thees. Those acceptable to Him are honored in His Court,
And it is only through His Grace that one may gain that distinction.
Let one tongue grow to a hundred thousand, nay even twenty times more, The imperfect are perfected there,
And each of them endlessly chant His holy name. O Nanak! It is there that this mystery is revealed.
In this way lie the steps that lead Godwards, by ascending which one
becomes one with Him. Stanza XXXV
On hearing of the Heavens, even worms aspire to reach them,
Not knowing that salvation comes only through His Grace, Dharam khand ke eho dharam
And those who say otherwise, are vain babblers and liars. Gyan khand ka aakhoh karam
Kaytay pavan paani vaesantar
Stanza XXXIII Kaytay Kaan Mahes
Kaytay Barmay gharat ghareeah
Aakhan joar chupae na joar Roop rang ke ves
Jaoar na mangan dayen na joar Ketia karam bhoomi mer kaytay
Joar na jeevan maran na joar Kaytay dhoo updesh
Joar na raaj maal nun soar Kaytay Ind Chand Soor Kaytay
Joar na surti gyan veechar Kaytay mandal des
Joar na jugti chutae sansaar Kaytay Sidh Budh Nath kaytay
Jis hath jaoar kar vekhae soaye Kaytay Devi ves
Nanak uttam neech na koye. Kaytay Dev Danav Muni kaytay

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Kaytay ratan sumund Tithae joadh mahabal soor
Ketia khani ketia baani Tin maeh Ram rahiya bharpoor
Ketey paat narind Tithae Seeto Seeta mahima mahe
Ketia surti sevak kaytay Ta ke roop na kathney jahe
Nanak unt na unt. Jin kae Ram vasae mann mahe
Tithae bhagat vasae ke lo-a
Thus much of the Realm of Dharma; Kaey anand sachaa mann soae
And now Gian Khand the Realm of Knowledge: Sach Khand vasae Nirankaar
Countless its elements, air, water and fire, Kar Kar vekhae nadar nihaal
And countless Krishnas and Sivas, Tithae lo-a lo-a aakaar
And countless the Brahmas fashioning various creations of countless forms Jiv jiv hukam tivae tiv kaar
and countless hues. Vekhae vigsae kar veechaar
Countless the Fields of Action, countless the golden mountains, Nanak kathna karra saar.
And countless the Dhrus,15 meditating therein.
Countless the Indras, countless the suns and moons, and countless the Higher still stands Karm Khand, the Realm of Grace,
earthly and stellar regions; Here the Word is all in all, and nothing else prevails.
Countless the Siddhas, the Buddhas, the Naths, and countless the gods and Here dwell the bravest of the brave, the conquerors of the mind, filled with
goddesses. the love Divine,
Countless the Danus, and the Sages, and countless the bejewelled oceans. Here dwell devotees with devotion, incomparable as Sita's.16
Countless the sources of creation, countless the harmonies, countless those Illumined with beauty ineffable,
that listen to them, All hearts filled with God, they live beyond the reach of death and
And countless the devotees of the Word, delusion.17
Endless and unending, O Nanak!, this realm. Here dwell the Bhagats or Sages drawn from all regions,
W ho rejoice in the True One and live in perpetual bliss.
Sach Khand or the realm of Truth is the seat of the Formless One.
Here He creates all creations, rejoicing in creating.
Stanza XXXVI Here are many regions, heavenly systems and universes,
To count which were to count the countless,
Here, out of the Formless,
Gyan Khand meh gyan parchand The heavenly plateaux and all else come into form,
Tithae naad binoad koad anand All destined to move according to His Will.
Saram khand ke banee roop He who is blessed with this vision, rejoices in its contemplation.
Tithae ghaarat ghariyae bahut anoop But, O Nanak, such is its beauty that to try to describe it is to attempt the
Ta-kiya galla kathiya na jaah impossible.
Jay ko kahae pichhae pachhtaye
Tithae ghariyae surat mat mann budh Stanza XXXVIII
Tithae ghariyae sura sidha ki sudh.
Jat pahara dheeraj suniyar
Divine Knowledge illumines all in the Realm of Knowledge, Ahran mat Ved hathiar
W hile Divine symphonies play unending music, and Joy and Bliss reign Bhau khala agan tap tau
supreme. Bhaanda bhau amrit tit dhaal
Next the Realm of Ecstasy, where the Word is enrapturing. Ghariye Sabad sachi taksaal
Everything created here is marvelously strange, and beyond description, Jin kau nadar karam tin kaar
W hoever tries to describe the same must repent his folly. Nanak nadri nadar nihal.
Herein the mind, reason and understanding are etherealised, the self comes
to its own, and develops the penetration of the gods and sages. Make chastity your furnace, patience your smithy,
The Master's word your anvil, and true knowledge your hammer.
Stanza XXXVII Make awe of God your bellows and with it kindle the fire of austerity,
And in the crucible of love, melt the nectar Divine,
Karam khand ki banee joar Only in such a mint, can man be cast into the Word.
Tithae hoar na koyee joar But they alone who are favored by Him, can take unto this Path,

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O Nanak, on whom He looks with Grace, he fills with Everlasting Peace. Notes
1. Guru means a spiritual teacher -- one who has reached the
highest plane in the spiritual journey, one is no longer
separate from the Almighty and who has become His
Finale mouthpiece. Literally, "Guru" means a dispeller of
darkness or ignorance.
Pawan Guru paani pita
Mata dhart mahut
2. A reference to the Hindu concept of Karma.
Divas raat do-e daayi dayia
Khelae sagal jagat
Changiaiyan, Buriaiyan 3. The Master encompasses all the attributes of the gods of
Vaachae dharam hadoor the Hindu Trinity -- Brahma the Creator, Vishnu the
Karmi aapo aapni kae nerey kae dur Preserver and Siva the Destroyer described in the Hindu
Jinhi Naam dhiyaiya Scriptures known as the Vedas. The Master combines all
Gaye masakat ghaal the powers of Parvati the Hindu goddess of devotion,
Nanak te mukh ujhlay Lakshmi, the Hindu goddess of wealth, and Saraswati the
Keti chutti naal. Hindu goddess of learning.

Air is the master, Water the father, and the Earth the mother,
Day and Night are the two nurses in whose lap the whole world is at play.
Our actions: good and evil, will be brought before His court,
And by our own deeds, shall we move higher or be cast into the depths.
Those who have communed with the Word, their toils shall end.
And their faces shall flame with glory,
Not only shall they have salvation,
O Nanak, but many more shall find freedom with them.
4. An allusion to the Indian myth of four yugas, or cycles of
time.
5. A Siddha is a man endowed with supernatural powers. (a
reference to Hindu mythology). A Pir is a spiritual
teacher (Muslim cultural allusion). A Sura is a Hindu
god. A Nath is an adept in yoga. A Dhaul is a bull,
which in Hindu mythology is supposed to be supporting
the Earth and the heavens.

6. Here Nanak alludes to the Hindu belief that pilgrimage to

sixty-eight holy places brings purity, and says meditation
on the W ord is a simpler route to spiritual cleansing.

7. Sahaj is defined as the state when the turmoil of the

physical, astral and causal worlds are transcended and the
Great Principle of Life is seen within.

8. A reference to a Hindu myth: Yama is the king of Death,

before whom all are brought to account. Nanak says that
one who practises the W ord escapes Yama altogether,
being received at the Astral W orld by the Master.

9. Til: Literally, a mustard seed. Here it is used for the

ganglion between and behind the two eyes. Hindus call it
the Shiv Netra or Third Eye, the seat of the soul in man,
where the soul collects itself and is enabled to rise in the
higher spiritual planes.

10. Pandits: learned men conversant with Hindu scriptures

such as the Vedas and Puranas. By definition, of the
Brahmin caste.

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11. Qazi: A muslim learned in Islamic religious law and
theology. Quran: The holy book of Islam.

12. Siva: Hindu deity. Siddha: disciplined souls - i.e. sages

and seers.

13. Gopi: Literally, a milkmaid. In Hindu mythology, the

mythical 'admirers' (mistresses) of Krishna, who were said
to be tireless in singing his praises. Govind: Another
name for the Hindu god, Krishna.

14. A reference to the symbolic rituals of the yogins, devout

practitioners of yoga. W hen their food is ready, an angel
sounds a trumpet to call them to partake. Nanak uses the
analogy to call all to feast at a spiritual banquet.

15. Dhru: A saint proverbial for his/her steadfast meditation.

Danu: Hindu Demigods.

16. Sita: The wife of the Hindu mythological hero Rama.

The Hindu epic, the Ramayan, tells of Ram's quest to
recover Sita from abduction, only to cast her out at the
end on suspicion of infidelity. The story goes that Sita's
devotion was not affected by his desertion.

17. The delusion of maya, material things.

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