Sikhism  
Japuji Sahib

Mulmantra - The Prologue

Ik Onkar
Sat Naam
Karta Purakh
Nirbhau
Nirvair
Akal Murat
Ajuni
Saibham*
Gurprasad

* pronounced saibhang in Punjabi

Translation
There is only one God
His name is Truth
He is the creator
Sans fear
Sans enmity
Eternal
Unborn
Self effulgent
Realized by His divine grace.

Explanation
This is the prologue of the Japuji Sahib. Viewed minutely, ik Onkar by itself is the core or the underlying principle being projected in the prologue. It is interesting to note as to why Guru Nanak categorically uses the integer "1" when writing ik Onkar  .

It establishes an undisputed and complete Oneness of the Almighty. Subsequent words in the prologue further expand this concept.

Satnam signifies that Truth alone is God.

Karta Purakh further affirms God as the sole doer, the creator.

Nirbhau is used to explain that God is sans fear. What was the need to give this attribute to God ? By using Nirbhau Guru Nanak is establishing the Absolute nature or Supremeness of God. Viewed from our ordinary work-a-day life also it is observed that Truth is uttered by one who is sans fear. A fearful person cannot speak the truth.

Nirvair is used to explain that God is sans enmity. Guru Nanak observed that in other religions, God is explained as one who judges and also punishes. However if One is the sole creator, is Absolute, pervades in total creation then where is there any room left for Him to have any judgment, punishment or enmity? And, enmity with whom ? Thus Nirvair also further affirms God's Supremacy.

Akal Murat professes God to be eternal.

Ajuni makes God to be unborn. Anything which takes birth is mutable and therefore must die. God is immutable.

Saibham explains God as self-effulgent. Again Supremacy beyond any relativity.

Gurprasad here is explained in the Sikh lore as all the above being understood through an enlightened teacher. However, as enlightenment also comes only with His Divine Grace, thus Guru Nanak must have used Gurprasad to conclusively proclaim that the One God can be realized only with His divine grace.

In brief then, the prologue or the Mulmantra, is the foundation of the Sikh Philosophy that affirms the existence of One God, pervading the Cosmos and yet staying independent of it. Rest of the Japuji seems to be an exposition of the Mulmantra while the rest of Shri Guru Granth Sahib as an exposition of the Japuji itself.

As we Hindus believe that all the Vedas dissolve into the Gayatri and the Gayatri itself dissolves into Om , a very similar theme seems to exist here.

Lastly, the Mulmantra also embodies itself in the form of an invocation and affirmation of man's faith in the existence of a Supreme reality identified as Truth. I personally look at it this way : By simply saying "ik Onkar", one invokes the Supreme and seeks His grace, so that one may lead a truthful life, fearlessly and with compassion to all.

Japu
(sloka)

Aad Sach
Jugad Sach
Hai Bhi Sach
Nanak Hosi Bhi Sach

True before creation
True through all ages
True also today
says Nanak,
True He shall eternally be.

Explanation
This (sloka) Japu further reaffirms the Supremacy of God. Briefly the Japu reiterates the prologue by simply stating that GOD IS.

It is a very simple yet dynamic statement.  The dynamics of this Japu is revealed when one realizes that "Truth" is always used as a singular, never a plural. Guru Nanak, in a very simple yet scientific way affirms that only 'that' what is immutable can be "Truth".  No wonder then, in all known knowledge through various schools of psychology, sciences and philosophy, only God is that immutable entity, hence the only Truth.

Pauri - 1

Thinking does not reach belief, if one thinks a million times
Prolonged silence and meditation does not quieten the mind
Hunger (Greed) cannot be satisfied even with loads of food (wealth)
At the time of death intellectual smartness also stays behind
How can then we realize the Truth and destroy fibs
Says Nanak live with His Divine Will

Guru Nanak lays emphasis on living a life based on Truth.  Guru Nanak's Hukam Razai Chalna is placed in the Japuji Sahib as the First Commandment. This commandment implies total surrender of oneself to the Supreme. This commandment of surrender is given after Guru Nanak introduces the fallacy of performing cursory rituals.

This aspect is further elucidated in Shri Guru Granth Sahib :

"Galin Jog Na Hoyee....."

Pauri - 2

Translation
All forms get created by His inexpressible will
Life breeds and progresses by His will
Highs and lows; joys and sorrows are His will
His Will gives deliverance to some;
while others grope in the cycle of birth and death
Everything is within His order, nothing is without
Says Nanak, understanding His will annihilates the ego's ills.

Explanation
In this Pauri Karta Purakh from the prologue gets crystallized as also the first commandment Hukam Razai Chalna. God is and He is the sole doer. He is the creator and He is the enjoyer. It is His Will that all that is, happens.

Guru Nanak in this shabad from Japuji Sahib, clearly aims at helping the reader to overcome one's ego and with firm belief to surrender to the Supreme Will of God. The last line particularly reveals the technique or the Jugat.

Pauri - 3 

Translation
Who sings his might if not the blessed?
Some sing about His effulgence by counting their blessings.
Some praise His greatness.
Some try to understand Him philosophically.
Some accept Him as the creator and the destroyer.
Some sing that He appears very far.
Some sing He is very close.
However, one may say, there is no end to sing about Him.
He keeps giving and for ages
His creation continues to enjoy His bounties.
By His Will only he shows the way.
Says Nanak, Carefree He enjoys his creation.

Explanation
This stanza explains the phenomenon of ONE manifesting in many. And, the multitude is shown here expressing its worship of that One. Using the analogy of the many observing the One, there seems to be a candid reflection upon the various moods of the individual mind which despite its oscillation is yet expressing only the Inexpressible - the Silent One.

Pauri - 4

Translation
Supreme Master with Truth as name is only sought by love
The way one seeks and beseeches, the way He bestows
What should one offer that His Grace is received?
How should one pray that we may merit His love?
Contemplate and meditate His glory during the holy hour
Karma caused this human birth
yet only by His grace does one attain liberation
Says Nanak, Thus realize that
the One all-in-all is the Truth.

Explanation
As one believes so one's becomes is the underlying thought in this stanza. The build up of character and faith is only possible by love and with the power of prayer. For it is only at the time of prayer that one surrenders one's individual will to the Supreme Will of God. Concentration and consequent build-up of power in prayer is possible only to the extent of one's surrender or submission of ego.

This stanza also spells out the code of conduct to be followed by society. Guru Nanak lays complete emphasis on the spoken word. The power of the spoken word is highlighted with the line "Muhon Ke Bolan Boliye, Jit sun Dhare Pyaar."  Isn't it true that most of our social relationships get marred only due to the spoken words, the twist of the tongue? Love, civility and compassion gets clearly highlighted here.

Another important thing to be seen is the emphasis on "Amrit Vela .....". Obviously the Guru was aware of the lethargy in which we all live and consequently building tendencies of procrastination, the Guru gives complete importance to start one's day not only early but also with offering thanksgiving to the Great One. To say the least, this highlights disciplined and regulated pattern of living.

Pauri - 5 

Translation
He cannot be installed nor shaped
For He is the formless One
Those who serve merit honor
Says Nanak, Sing the glories of the great One
Sing and listen with a heart full of love
Shedding miseries, take home all joys
From Him is the primordial sound
From Him the Vedas
He pervades all through His Word
The formless Guru is the One personified
as Shiva, Vishnu and Brahma
As also the mother Goddess Parbati
If, at all, I know, I shall not say
The inexpressible cannot be expressed
My Guru has revealed the riddle
Of all creation He is the bestower
This I should never forget

Explanation
The formless and immutable nature of God is crystallized in this stanza.  To make the mankind liberated from the clutches of various cults, Guru Nanak very boldly proclaims the Advaita principle of One God. The prevalent trinity of Hinduism (Brahma, Vishnu and Shiva) is gracefully accepted but their jurisdiction of being the creator, preserver and destroyer, respectively, is redirected to Guru, the preceptor. This is the most candid attempt by Guru Nanak to bring understanding, harmony and unity among the diversified sects of Hindus.

Although this Pauri (stanza) seemingly revolves around the Hindu mythology and the principle of Advaita and Monism, the most important part is the concept of service, the science of speech and love.

If we accept God as the inexpressible formless One, as per the doctrine of Guru Nanak and the principles of Advaita, then one finds that in the following lines (repeated again for understanding), the emphasis is on service, glory of God, the science of speech. 

Jin Sevia Tin Payea Maan

Service to whom? Obviously, as the formless is unseen and remains unknown, the service will then be only to mankind.  And those who serve selflessly, always merit honor. 

Nanak Gaviye Guni Nidhaan

Says Nanak, sing the glories of the great One.  Is he not implying here to praise from the rooftops the goodness of others?

Gaviye Suniye Mun Rakhiye Bhau
Dukh Parhar Sukh Ghar Lai Jaye

The above lines, clearly reveal the secrets to the science of speech.  Guru Nanak lays emphasis here on the need to have a heart full of love and compassion for others.  Only when we are loving and compassionate, can we remain poised in our normal work-a-day life.   Only then, our words can appeal to the other and only then the speech of the other person can be truly appreciated by us.  Only then, one can find harmony and joy in one's life.

Says Nanak, by doing so, all miseries will depart and joy will come home.  Anger, frustration, envy, greed are all miseries.  By remembering always

Guran Ik Deh Bujhai
Sabna Jiyan Ka Ik Daata
So Mein Visar Na Jayee

as said in the above lines, that there is only One bestower to all creation, we immediately get the feelings of love, compassion and brotherhood.  With feelings (bhau) like this in our heart, will we not be warding off the miseries caused by anger, frustration, envy and greed?

Pauri - 6

Translation
Bathe would I at holy places, only if He wills
Without His approval, I would not
When I see His vast creation
Without any effort I have it all
The mind contains potential latent
That unfolds by the preceptor's teaching
My Guru has revealed the riddle
Of all creation He is the bestower
This I should never forget.

Explanation
Guru Nanak in this stanza reveals the secret of being able to count one's blessings, particularly, as mother Nature has blessed us with infinite bounties to avail that are given to us without any of our effort.

Think of it, the rising sun, the full moon, the changing seasons, the air that we breath, the water that we drink, etc are the gift of God to all creation.

Every human mind is potentially divine, yet this is revealed only by the preceptor. And the highest perception is that for all the creation there is One bestower, this we should not forget.

Pauri - 7

Translation
If one lives the ages four or even ten times that score
Known in the nine continents with a great following
Assumes a good name to earn universal acclaim
Yet without His grace none would even care to take that name
Like a mere worm he would be accused even by a sinner
Says Nanak, (with His grace)
The fallen may obtain virtue while goodness further blessed
Incomprehensible He remains, none else can show such merit

Explanation
Guru Nanak in this stanza explains the importance of one obtaining God's grace. Without His grace everything is futile and meaningless.

Pauri - 8

Translation
By associating* with the Word
one rises to become perfect and venerable
one learns the secrets of earth, its prop and skies above
one knows the mysteries of isles, regions and nether worlds
one is no more afraid of the clutches of Death
Says Nanak, with the Word pervading always in the devotee
All miseries and sins are annihilated

Explanation
Guru Nanak in this Pauri reveals the benefit one can obtain by one's association with the holy Word. 

*I have used the word "association" and not  "hearing" or "listening" as Suniye would normally be translated. Suniye in the above Pauri distinctively suggests as "hearing" (sravana), "contemplating" (manana)  and "imbibing" (nidhyasan)., the initial steps for inculcating spiritual discipline.

I have used the same word "association" while translating Suniye in Pauri # 9, 10 and 11 also.

The importance of association is well known.  In fact, the word "Sangat" is of extreme importance to remember. It is by our associating with things, both subjective and objective, we tend to get influenced. And these influences manifest in our actions. Repetitive actions form our habits and the sum total of our habits is our character, the gateway to our ultimate destiny. This aspect has been well known to all our ancients.  And, Guru Nanak, very wonderfully explains this phenomenon by using the word Suniye very logically and purposefully throughout these four Pauris.  Finally, the last two lines of this Pauri are repeated exactly the same way in all the four Pauris. Guru Nanak simply guarantees that one who is in constant association with the name of God, then the holy Word pervades the very being of that person and becomes like an armor to ward off and annihilate all miseries and sins.

Translation
By associating with the Word
one comprehends Shiva, Brahma and Indra
even the ignorant praise the name of God
one learns the Yogic powers and the bodily humors
one develops insight to learn Sastras, Smritis and Vedas
Says Nanak, with the Word pervading always in the devotee
All miseries and sins are annihilated

Explanation
The famous Hindu trinity is Brahma, Vishnu and Shiva, the Lords of Creation, Preservation and Destruction.  However, in this Pauri, instead of Vishnu, the name used is that of Indra.  If one follows Hindu mythology, Indra many a times represents the same powers as that of Vishnu.

What exactly is this trinity?

There is a need to understand this, for the trinity is again referred to in the Japuji Sahib in Pauri # 30.

To me the trinity signifies the forces of creation, preservation and destructions, known as the three Gunas or tendencies viz Sattva, Rajas and Tamas. These Gunas are seen to manifest in all creation at all times, though not in equal measure. 

The understanding and comprehension of these tendencies is what seems to be conveyed in the first line of this Pauri. The holy Word of Japuji Sahib reveals one's predominant tendency (like an awakening) and by following the teachings of Guru Nanak one is compelled to find ways and means to modify one's pattern of life. 

Ultimately, Japuji Sahib is meant to show the right path towards the search of Truth.

Pauri - 10

Translation
By associating with the Word
one understands Truth, becomes Content and Wise
one earns merits of spiritual baths at the sixty-eight holy places
one gets honored by hearing and reading the Word
Meditation comes naturally with the Word
Says Nanak, with the Word pervading always in the devotee
All miseries and sins are annihilated.

Explanation
One's association with the Word insures that one realizes Truth, feels contented and becomes wiser. Guru Nanak implies clearly that to be constantly with the holy Word automatically earns one the benefits that one would otherwise get by taking baths at 68 holy places.

"Suniye Lage Sahaj Dhyan" comes as a revelation. Meditation comes naturally with the Word. The pre-requisite for one to get absorbed in meditation is to be able to focus and concentrate on a single object. Except God everything else is mutable and as such natural meditation is only possible on Him and His holy Word.

Pauri - 11

Translation
By associating with the Word
one becomes deeper like virtuous oceans
one acquires Sheikh's wisdom, Peer's virtue and sovereignty
Even the blind (ignorant) finds the way
and the Unfathomable is close at hand
Says Nanak, with the Word pervading always in the devotee
All miseries and sins are annihilated.

Explanation
By one's association with the holy Word, one acquires a distinct poise and is fulfilled.

Pauri - 12

Translation
Believers mind cannot be explained
Whoever does try, later repents
No paper, pen, nor the writer
Can sit and reflect on such a mind
Such a Word (Naam) becomes Niranjan*
Realized only by one's faith

Explanation
*Niranjan literally means untainted. In this case, it would signify God without any form and attributes. There is no suitable word in English to clearly translate this word.

In Pauri # 12 through 15, the word Manne is frequently used.  It signifies mind (mun), contemplation (manan), obedience and belief (manne).

The last two lines in Pauri # 12 through 15, signify that the Word is God and is realized only by one's faith.

Pauri - 13

Translation
Belief awakens the mind to higher consciousness
Contemplation unfolds the mysteries of the Cosmos
Obedience wards of all disgrace
Fear of death faith annihilates
Such a Word (Naam) becomes Niranjan*
Realized only by one's faith.

Explanation
*Niranjan literally means untainted. In this case, it would signify God without any form and attributes. There is no suitable word in English to clearly translate this word.

Pauri - 14

Translation
Obedience removes all hindrances from one's course
Gathering honor and distinction one treads on
Un-tempted by misleading ways
On righteous Dharma does one stay
Such a Word (Naam) becomes Niranjan
Realized only by one's faith.

Pauri - 15

Translation
Faith takes one to salvation door
Making one's fellow beings find evermore
Liberates oneself, leads other to follow
Says Nanak, no more the obedient begs
Such a Word (Naam) becomes Niranjan
Realized only by one's faith.

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