Aadesh Tisse Aadesh – Japji Sahib – Ang 7

SGGS Angg 7 SGGS Ji

Pauri no 30, Japji Sahib.

In pauri no. 27, Guru Ji tells us he sees everyone singing Praises of God at His Dar. This Dar is within us in our Daswa Dwar. We must rise to that avastha, with the Guru’s Grace, and keep on singing His Praises. When He wishes, He will open the doors of the Daswa Dwar, and bless you with Darshan.

Although all are singing His Praises, only those who are Pleasing to Him can be said to be truly singing His Praises.

“Seyee Tudh no gaavhe jo Tudh bhaavan ratte Tere bhagat risaley.” i.e. such persons truly singing Your Praises are Your Bhagats, drenched with Your Love.

After telling us about those who truly sing His Praises, in pauri 28, Guru Ji tells us about the true jogis (i.e the truly United ones). Such jogis have inner santokh, – contentment, (instead of relying on the external “mundaa”, earrings worn by jogis), obtain spiritual honor by sincere effort (instead of carrying about bags to beg for food), and their focus is on One God within themselves ( instead of smearing ashes on their bodies – “bhibhut” to indicate they have burnt their evil passions). The patched coat (“khintha”) a true jogi wears reminds him of death (“kaal”), and keeps his body pure (“kuari kaanya”), and does not allow it to be married to maya and evil propensities. The staff (“dandaa”) he carries, reminds him to be firm of purpose (“jugatt”) on the Spiritual Path and his faith must be unshaken (“parteet”). Such a jogi will rise to the highest ranks of jogis (“aayi panthi”), see everyone as equal (“saggal jamatee”), and as he subdues his mind, he conquers the entire world (“mann jeete jagg jeet.”). The final lines of Salutation to various aspects of God, “Aadesh Tisse Aadesh….” are repeated in 4 pauris, 28, 29, 30 and 31.

In pauri no. 29, Guru Ji further tells us what an ideal jogi (Sikh) should do. He should feed daily upon Divine Knowledge – Gurbani (“bhugatt gyan”), he should share compassion (“Dya bhandaran”), and be aware that in each heart, the Lord’s Life Force mystically resounds (“ghat ghat vajje naad”). The Lord Himself is the Yogic Master of all (“Aap Naath”), and all are strung by their noses in His Hukam (“Naathi sabh jaa ki.”). As one goes on this Path, powers will well up in you. You must not indulge in these powers for personal profit/fame or money as they will deviate you from Union, and give you the relish of “powers” of maya (“ridh sidh avraa saadh”). The ideal jogi (Sikh) should know that union and separation in all aspects lie solely in God’s Hands, and we receive according to the destinies written upon us. (“Sanjogh vijogh doye kaar chalaave lekhe aave bhaag.”).

Then comes pauri no. 30;

Macauliffe has translated this pauri as.

“One Maya in union with God, gave birth to three acceptable children. One of them is the creator, the second the provider, the third performeth the function of destroyer.
As it pleaseth God, He directeth them by His orders. He beholdeth them, but is not seen by them. This is very marvellous. Hail, Hail to Him. The primal, the pure, without beginning, the indestructible, the same in every age.”

The Shabad Arth by the SGPC (Year 1945) has this note

“Eh manneya jaanda hai ke eik maya kisse vioontt naal suyee atey oss tonh tin chelay janh puttar paida hoye. Eik sanssar de rachan valla Brahma, eik pallan de sameeiyan rakhan valla Vishnu atey eik maut de hukam charhan leyi kacheri laan vaala Shiv.”

Bhai Harbans Singh in his Darshan Nirnay Sateek has largely the same explanation of this pauri. Towards the end, he does say that God is making these three carry out their tasks as He sees fit.

Bhai Vir Singh in his Santhya Pothi, says;

“Ekaa = Brahm te maayi. Maya de jugat = sanjogh hohn naal maya parsoot hoyi. Oss to tin chelay hoye jo parmaaneek devte manne jaande han. Ohna de sapurd shristi rachna de tria kamm ditte gaye sansaari hohna bhandari hohna te laaye dibaan hona arthaat. Eik Brahma, eik Vishnu te eik Shiv Ji (par oh satantar kaarak nahi han). Jekar oss Akal Purakh nu bhaundaa hai tionkar oss cheliya nu chalaunda hai (te oh chalde han)…”

Professor Sahib Singh, says.

“Loka vich eh khyaal aam parchalatt hai ke ekali maya kisay jugti naal parsoot hoyi hai te partakh torh te oss de tinn puttar jamm paye. Ohna vicho ek Brahma gharbari bann gya (bhaav jeev jantu nu paida karan lagg pya) eik Vishnu bhandare da maalik bann gya (bhaav jeeva nu rizak aprahn da kamm karan lagg pya) ate eik Shiv kacheri launda hai (bhaav jeeva nu sangaarda hai).

Par asal gall eh hai ke jive Oss Akal Purakh nu bhaunda hai tivhe hi Oh Aap sansaar di kaar chala reha hai…”

Gurbachan Singh Makin in his “The Essence of Sri Guru Granth Sahib”( 2000) says.

“The Creator has created this Universe by Himself and produced three important deities (gods as per Hindu belief) who were made responsible for creation, welfare and sustenance of the creation and issuing warrants of death or destruction respectively. The whole world moves in the fashion it pleases the Lord and the three deities only carry out the orders of the Lord, in carrying out duties entrusted to them…”

With respect, my views differ from all the above, especially in reference to the three deities. My respectful view is that “Ekaa” means from One i.e. from the One Lord, “mayee” i.e. maya was created. This maya was by the Lord’s mysterious “jugatt”,
( unfathomable method i.e. ” akal kalaa”) “viyayee” ( not vivahee which means to marry ; “viyayee” means to produce a child).

Maya gave birth to three chelay i.e they carry out different tasks/aspects of maya. This is a reference to the three shades of maya or tria gunn maya, not the three deities of Hinduism, Brahma, Vishnu and Shiv.

At Angg 1066, Guru Amardas Ji tells us:

“Maya mayee tria gunn parsoot jamaieya.” (maya the mother gave birth to the three gunnas, the three shades of maya).

Guru Nanak Dev Ji says at Angg 156

“Tere teen gunna sansaar samaavhe Alakh na lakhna jaahe he.” (the world is engrossed in the three shades of maya, and the Unfathomable Lord (thus) cannot be known).

At Angg 1123, Bhagat Kabir Ji says “raj gun tamm gunn sat gunn kahiye eh Teri sabh maya” (all three, raj gunn, tamm gunn, and sat gunn are Your shades of maya).

The word “parvaan” has been interpreted by the above scholars as “parmaanit” i.e. “generally believed to be.” With respect “parvaan” just means that maya and the three (chelay) shades of maya are parvaan i.e. they emanate from the Lord Himself, not some external source.

The next line “Eik sansaar Eik bhandaari Eik laaye dibaan.” It is the One Lord who drives the sansaar, the One Lord provides sustenance (from His bhandaar), and the One Lord who runs the Court (dibaan).

As He wishes He drives all creation according to His Orders. “Jiv Tis bhaave tivhe chalave jiv hovay Furmaan.”

As the entire creation is engrossed in maya and it’s three shades, it cannot pierce through the illusion of maya and see the Actual Reality (One) driving all actions. This is a Wondrous Play indeed.

“Oh vekhay ohna nadar na aave bahuta eh vidhaan”

The concluding lines are of Salutation to the One Lord.
“Aadesh Tisse Aadesh.” The One Lord who is “Aad” i.e from the Very Beginning itself, “Aneel” i.e. Pure, Immaculate, Without Blemish (in Punjabi if one suffers a bruise or gets a blue black mark we say “neel peh gya.” Aneel therefore means Spotless, Pure.) He is “Anaad” i.e without a Beginning as it is beyond our fathom. He is also “Anahatt” i.e. Imperishable. (the root word is “hatya” i.e. to kill. Anahatt means that which can never be killed, Imperishable). This One Lord has the same consistent Hukam – Cosmic Law throughout the ages.

” Jug Jug Eko Vess”

Shabad Viakhya by Bhai Manjeet Singh Ji

Shabad Kirtan available on YouTube