Understanding Japji - 3: The Problem Statement
In the previous article, I attempted to establish that the beginning pauree of Japji captured the Basic Question of the Banee. I further suggested that because of the nature of Japji – it being a ‘title’ or ‘summary’ Banee, the basic question of Japji, was also the fundamental issue of Sri Guru Granth Sahib Ji (SGGS) and of the Sikh faith.
In layman’s terms the Basic Question is the “What” question. “What is Japji about?” “What is the SGGS concerning?” and “What is Sikhi regarding?”
This basic question is worded succinctly in the first pauree of Japji as “Kiv Sacheara Hoeay, Kiv Koorey Tutey Paal.” It is followed with two supplementary questions in pauree four. “Fir Kay Agey Rakheay, Jit Disey Darbar,” And “Moho Kay Bolan Boleay, Jit Suney Dharey Pyaar.” All three questions are central to Japji, SGGS and Sikhi. They run through the 1430 pages of SGGS, albeit in a variety of forms, and the answers form the subject matter of the SGGS.
In this article, I shall attempt to deal with Japji’s Problem Statement. Every major work that is of value; every thesis that is of significance; every idea that is of substantial worth; and every invention that is of meaning begins with what in the scientific, knowledge and philosophical world is termed a ‘statement of the problem’ or the ‘problem statement’.
In layman’s terms, the problem statement is the “Why” statement. It is a crucial part of every idea that aspires to become reality. It a critical portion of every knowledge that hopes to be practical. It is further a vital aspect of every discovery that wishes to be embraced by mankind. Every successful and widely accepted invention or discovery, for instance, had a “why” behind it. The “why” was in any of the following forms: there was a problem that needed fixing; an existing device was not solving a certain difficulty; a new need had come about as a result of change; there existed a desire to improve a certain method that was poorly functioning or broken; or simply that an unexpected predicament had come about. The bigger and more urgent the “why” of an invention, the more successful and relevant it is expected to be. For every one invention that we know is successful, there are thousands that never make it to the supermarket shelves. Reason: their inventors did not appreciate the significance of the problem statement or “why” of their inventions. The result: inventions that had no need and no use to anybody; akin to wasting time fixing things there weren’t broken in the first place, or providing solutions to non-existent problems.
So the problem statement of the recently invented revolutionary drill that is now digging the scores of oil wells ten miles below the sea bed in Alaska is roughly as follows:, all existing oil wells were 6 miles or less deep, all existing drills had a 6 mile depth limit, existing oil wells were quickly drying up, new discoveries of oil were all located deeper than 6 miles, the world needed more and more oil and alternative fuels were not expected to replace oil for decades to come. In the absence of any of these profound and urgent facts, truths and realities, the 10 mile-deep digging drill would be sitting in the inventor’s backyard and not churning the Alaskan sea bed extracting ‘black gold’ and turning nature’s gift into energy for mankind.
So, if one accepts that Guru Nanak’s Japji, the 1430 page SGGS and Sikh philosophy constitute major revolutionary work that are of value; contain findings that are of immense significance; constitute spiritual realities that are of worth to humanity; and take the form of a spiritual invention that had real practical use and meaning to mankind; then the problem statement must be profound and urgent indeed.
“Why did Guru Nanak and his Japji need to come into being? Why did the 1430 page monumental SGGS exist? Why did Sikhi come into presence? Not appreciating these “whys” is the reason why Guru Nanak, His Japji, the SGGS and Sikhi are sitting in the spiritual backyards of many “Sikhs” and not churning out heavenly diamonds in the
The “whys” of the preceding paragraph have been answered aplenty, one could argue. During every Nirangkari Gurpurab for instance, we are treated to katha in our gurdwaras of the reasons why Guru Nanak came into being. But this discourse (and that found in many dharmik publications as well) is framed exclusively within historical, social and political realities of the 1469 period. This was a period of monumental oppression, epic injustice; larger than life hypocrisy, mass suffering etc, and Guru Nanak had come as a response to these defects. Vaar 1, Pauree 23 of Bhai Gurdas Ji is often quoted in this context: Sunee Pukar Dataar Prabh, Guru Nanak Jug Mahe Pathaiya…Kal Taaran Guru Nanak Aiya.
[The Benevolent Lord heard the cry (of the masses) and sent Guru Nanak…Guru Nanak came as the savior].
The historical, political and social realities cited are true, and indeed Guru Nanak and the Banee of SGGS addresses them. But to frame the “whys” of Guru Nanak’s coming, his Japji and Sikhi largely in such terms is, in my view grossly limiting: as limiting as trying to frame an ocean within a mug. I say so in light of the following five critiques to such a line of thought. First, if Guru Nanak and Sikhi were mainly intended to address historical, political and social ills, then both the Gurus and Sikhi are being relegated to a political and social movement. Second, if indeed, the Gurus and Sikhi were addressing historical realties, then the relevance of Sikhi is also historical and hence time-bound. It was relevant then, but not now, or will cease to be relevant at some point. Third, political injustices, oppression etc have remained constant – only changed form and style every now and then. The cruelties of the Mughal raj were continued on by the British colonial rulers, albeit using more refined methods; and institutionalized, or perfected as some would argue, by the post independence government of the nation, using even more sophisticated instruments. Fourth, the argument betrays a lack of distinction between core and peripheral; between the nucleus and tangential; and between what is crucial and what is merely on the side-lines. Guru Nanak’s core was spiritual, his nucleus was Godly, and what was crucial to him was the human soul. Therefore, His “why” has to be framed in spiritual, Godly and human-soul related terms and not any other. Fifth, as explained in subsequent paragraphs below, the Vaar of Bhai Gurdas Ji is being mis-represented.
But the foremost critique against the framing of “whys” of Guru Nanak’s coming, his Japji and Sikhi in purely historical, political and social terms is that such framing misses the entire point completely and wholesomely. And wherein lays the entire point? Where else but in Japji? Japji’s problem statement has to be within Japji. And because Japji is the title Banee, its problem statement would be that of the SGGS and Sikhi too; though it will be stated in many novel ways in other Banees. And because Japji is the essence of Guru Nanak’s mind and soul, the “why” of Guru Nanak’s existence would be found in the verses of Japji as well.
And that is where, I believe, Bhai Gurdas Ji got his inspiration and then went on to capture it in his own Vaar – Guru Nanak Jug Mahe Pathaiaya. [Vaar 1 Pauree 23] Translation: And Guru Nanak was gifted to the world.
The Japji begins with a powerful and prevailing salok: Aaad Sach Jugaad Sach. Hai Bhee Sach, Nanak Hosee Bhee Sach. This salok is a direct, forthright, unswerving and upfront description of the God in Whose service and command Guru Nanak came into being. The word “Sach,” because it is used four times in this short salok of 11 words and because it is the ONLY direct description of God in the salok (all the other words describe time or periods) becomes the nucleus of Sikh philosophy. An indirect description of God arises when considering the structure, flow and order of the time phrases (Aad, Jugaad, Hai Bhee, Hosee Bhee) that are used so deftly by Guru Nanak. Weaved together as beads of a single rosary, these time phrases provide us the description of Timeliness or Having an Existence Beyond Time. These two (Sach and Existence Beyond Time) combine to produce the primary word for God in Sikhi, namely Satnam. The word “Sat” is both the Sanskrit version of “Sach” (truth), and shortened Punjabi from “Satya” (power or force). Naam (shortened from Naamana / Naam-walla embodies all pervading existence). The root of Satnam is still Sach.
This salok is infinitely commanding of the Truth as Guru Nanak saw it. Never had so much been said in so few words about something so much beyond words. Only Guru Nanak’s spiritual genius and devotional brilliance has the ability to encapsulate an ocean so limitless in a mug so as to bring it within human grasp. And only Guru Nanak’s unassailable courage can authoritatively and commandingly declare the Truth as such. This is what Bhai Gurdas Ji means in his Vaar [Vaar 1 Pauree 27]. Line 3 reads: Singh Bukey, Mirgavli Bhanee Jaye, Na Dheer Dharoa. The coming of Guru Nanak was like the roar of a lion; a roar that shattered the complacence of the Mirgavli (timid deer); a roar that shot a powerful rush of adrenalin into the Mirgavli’s veins causing the flock to surge.
Guru Nanak’s Japji thus begins with a spiritual roar and thunder that is the opening salok. The Guru’s momentous declaration of God is immediately followed by an equally earth shattering, bold and courageous pronouncement of the intrinsic and most basic problem of human spirituality in Pauree One. Just like the roar of a lion is followed by a rush of adrenalin, Pauree One describes the problem statement of human spirituality in such as way as to produce the surge of spiritual adrenalin in the reader. The surge wakes humanity out of its spiritual complacence and surrender. Just like thunder is followed by a flash of lightning, Pauree One produces a powerful and illuminating flash of the reality of the spiritual problem. Or as Bhai Gurdas Ji puts it in Vaar 1 Pauree 27 Line 2: Jion Kar Suraj Nikleya, Tarey Chupey Andher Paloa. As the mighty sun arose, the stars faded and darkness dispersed.
No words are minced, no apologies milled and no euphemisms contemplated in this first Pauree.
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Sochey Soch Na Hovae, Jey Sochee Lakh Vaar.
ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥
Chuppey Chup Na Hovaee, Jey Laye Rahan Liv Taar.
ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥
Bhukhian Bhukh Na Utaree, Jey Bannha Pureean Bhaar.
ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥
Sahis Sianpa Lakh Hohe, Tan Ek Na Challai Naal.
ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥
God was The Pure Truth (Aaad Sach Jugaad Sach…) but this Truth remained illusive and beyond fathom (Soch Na Hovae) despite contemplating on countless (Lakhs) existing truths. The objective of mankind was spiritual unity (Liv Taar), but this pensive and contemplative unity (Chup) has become drowned in the disquiet, din and clutter of background noises (of existing truths). The journey towards Aad Sach was supposed to bring about absolute contentment, but self-indulgence (Bhukh) prevailed (Na Utaree) and what has been acquired (Bannha) (while walking along existing truths) is a heap of insatiability and discontent (Pureean Bhaar). The journey towards Aad Sach is enlightening, and existing truths (Sahis Sianpa) have generated a myriad of knowledge (Lakh Hohe) yet the spirit and soul of mankind does not possess a single meaningful or useful (Ek Na Challai Naal) illumination within. There is still darkness deep within the inner recesses of the human soul.
This, in essence is the problem statement of Japji, of SGGS and Sikhi. This is the “why” of Guru Nanak and everything that followed. This is the cry (Pukaar) that mankind made to God. This is the pukaar that moved God, that resulted in the coming of Guru Nanak and referred to by Bhai Gurdas Ji in Vaar 1, Pauree 23 Sunee Pukaar Dataar Prabh, Guru Nanak Jug Mahe Pathaiya…Kal Taaran Guru Nanak Aiya. [The Benevolent Lord heard the cry (of the masses) and sent Guru Nanak…Guru Nanak came as the Taaran-har]. The word used by Bhai Gurdas is Taaran. This word is never used in a social, political or historical context. It is reserved exclusively for spiritual usage. It appears some 42 times in the SGGS in relation to human life and the function of the Guru. It literally means the “crossing over” from one end of a body of water to the other without drowning in the process. Life is referred to as an ocean repeatedly in the SGGS. For instance, SGGS page 13 has a verse by Guru Arjun: pwvk swgr AQwh lhir mih qwrhu qwrnhwry . Through the countless waves of the ocean of fire (human life), please, carry us across and save us, O Savior Lord
Bhagat Nam Dev’s pukaar for instance (SGGS page 873) reads
ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥ ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥
Ferry me across, O Lord, ferry me across. I am ignorant, and I do not know how to swim. O my Beloved Father, please extend Your arm.
The statement of the problem (as derived from Japji) can thus be summarized as follows. The objective of human spirituality is to search, discover and then unite with Aad Sach, Jugaad Sach. There existed prevailing truths, belief systems, and methods that have, along the way lost it to the extent of taking the spiritual traveler on a journey to no where or worse, to un-intended destinations. Mankind had thus lost hope and abandoned the spiritual journey all together. Humanity was thoroughly disillusioned and had surrendered. The ultimate result of such a state of affairs was a spiritual calamity of catastrophic proportions. There was therefore a need to restate The Truth as it was, to reform the existing truths, and to plod mankind into returning to the largely abandoned but correct path of spirituality. This required someone who was connected to The Truth and had the courage to call a spade a spade. Guru Nanak had these qualities. This is the “why” of Guru Nanak’s coming – to put derailed spirituality back on track in order to stop the calamity of disillusionment in its tracks.
Such is the “why” of Sikhi. This is why Gurbani is unique to the extent that it is respectfully called “Sarab Sanjhi.” It is common to the entire mankind. For the Sikh, it has a whole store of Truths that are new, novel and original. For believers of prevailing truths Gurbani aims to reform his or her belief system to take existing truths back to the original Truth that was lost along the way. Nowhere are believers of existing truths advised to give up their belief systems. Pauree 27 of Japji for instance admonishes the Yogi, not by advocating that he discard his emblems (mundra, jholee, bhiboot, khintha, dunda etc), but by telling him to return to the original truths of each of his emblems. The SGGS on page 1350 says “Ved Kateb Kaho Mat Jhuthey, Jhootha Jo Na Vicharey.” Translation: The (four) Vedas, and (four also) Books of the East (Bible, Book of David, Torah and Koran) are not false. False are those who do not contemplate. So the falsity has come about as a result of mis-contemplation and mis-interpretation (both intentional and otherwise) that has, over the years become institutionalized and accepted dogma. Guru Nanak says (SGGS page 1153)Ved Kateb Kareh Kia Bapurey, Neh Bujhe Ek Eka. What can the poor holy books do, if one refuses to get to the One Truth ? Truth has become stranger than fiction in the process of its interpretation; and the fault is not with the books and their truths. So Guru Nanak’s panacea is to not throw the baby out with the bath water. Bhai Gurdas Ji captures this uniqueness in Vaar 1, Pauree 27.
Satagur Nanak Pargetiya, Mitee Dhund Jug Chanan Hoa.
Guru Nanak’s coming was like the rising of the mighty sun. The mist (Dhund) vanished and light appeared.
Jion Kar Suraj Nikleya, Tarey Chupey Andher Paloa.
As the mighty sun arose, the stars faded and darkness dispersed.
Note the use of the words Dhund and Tarey to refer to prevailing belief systems. He could have said “[Mitiya [Andhera], instead of ” Mitee Dhund.” Andhera entails darkness or absence of all light while Dhund is a situation where there is some light, enough to make some people want to walk the journey, but never sufficient to prevent a traveler from getting lost. The choice of the word “Tarey” is also spiritually brilliant. The stars after all existed well before the sun was created. Most of them are bigger and mightier than the Sun. Secondly, when the sun rises, the stars do not vanish or destruct – they simply fade into the background. In other words, the mighty stars stand where they are, but get overshadowed by the more illuminating sun.
As argued previously, the four lines in Pauree One are summary statements or title statements. The detailed explanations are found in a number of Banees in the SGGS. Assa Di Vaar contains a simplified version of the spiritual problem of Verse 1 and 3 of this Pauree. Guru Nanak composed two Banees in Ramkli Raag namely Oangkar (SGGS page 929) and Sidh Ghost (SGGS page 838). Both contain a comprehensive discourse with Yogees and Puratan Matees (Literally: Old Hinduism). This conversation focuses on the prevailing truths, beliefs and methods of these two faiths. Kabeer’s banee is particularly illuminating regarding followers of the Bible, Torah, Book of David and Koran.
Having dealt with the Basic Question (What is Japji all about) and the Problem Statement (Why the need for Japji in the first place) it now remains to deal with the subject matter of Japji. As stated in previous articles, the rest of Japji raises – again in very conceptual terms, and again in title and summary form – what I call the core issues of Sikhi and SGGS. Each of these issues is raised in four-pauree combinations, and the forthcoming articles in this series of Understanding Japji will aspire to elaborate on the core issues in sequence.