| Japji Sahib | |
|---|---|
| byGuru Nanak | |
 Japji Sahib composition of the Kartarpur Bir written by Bhai Gurdas under the supervision of Guru Arjan, ca.1604 | |
| Original title | ਜਪੁਜੀ ਸਾਹਿਬ or ਜਪੁ ਜੀ ਸਾਹਿਬ |
| Written | 16th century |
| First published in | Adi Granth, 1604 |
| Language | Gurmukhi |
| Subject | Spirituality |
| Genre | Religion |
| Lines | 38 Stanzas |
| Followed by | So Dar Aasa (ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧) |
| Part of a series on the |
| Gurū Granth Sahib ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ |
|---|
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| Popular compositions |
| Other compositions |
| Various aspects |
| Poetical metres, modes, measures, and rhythms |
| Internal classifications |
Japji Sahib (Punjabi:ਜਪੁਜੀ ਸਾਹਿਬ, pronunciation:[d͡ʒəpʊd͡ʒiːsɛː́b]) is theSikh thesis, that appears at the beginning of theGuru Granth Sahib – the scripture of theSikhs.Jap is the original name of the prayer and to show respect, it is calledJapjiSahib. It was composed byGuru Angad, and is mostly the writings ofGuru Nanak. It begins withMool Mantra and then follow 38paudis (stanzas) and completed with a finalSalok byGuru Angad at the end of this composition.[1] The 38 stanzas are in different poetic meters.[2]
Japji Sahib is the first composition of Guru Nanak, and is considered the comprehensive essence ofSikhism.[1] Expansion and elaboration ofJapji Sahib is the entireGuru Granth Sahib. It is first Bani inNitnem. Notable is Nanak's discourse on 'what is true worship' and what is the nature of God'.[3][4] According to Christopher Shackle, it is designed for "individual meditative recitation" and as the first item of daily devotional prayer for the devout.[2] It is a chant found in the morning and evening prayers in Sikh gurdwaras.[5] It is also chanted in the Sikh tradition at the Khalsa initiation ceremony and during thecremation ceremony.[1]
Related toJapji Sahib is theJaap Sahib (Punjabi:ਜਾਪੁ ਸਾਹਿਬ), the latter is found at the start ofDasam Granth and was composed byGuru Gobind Singh.[1][6]
Japa (Sanskrit: जप) means the recitation of a mantra. The Sanskrit wordjapa is derived from the rootjap-, meaning "to utter in a low voice, repeat internally, mutter".[7][8]
Following are some accepted meanings of Jap:
The Japji Sahib’s first stanza or pauri states that one cannot be cleaned or stay clean by repeatedly taking bath at holy sites as the thoughts are not clean, by silence alone one cannot find peace as the thoughts come one after another in our mind, by food and all material gains alone one cannot satisfy one's hunger, to be purified one must abide in love of the divine.[10] Hymn 2 asserts that by God's command the ups and downs in life happen, it is He who causes suffering and happiness, it is He whose command brings release from rebirth, and it is His command by which one lives in perpetual cycles of rebirth fromkarma.[10][11]
With goodkarmas in past life and his grace is the gate tomukti (liberation); in him is everything, states verse 4.[10] The verse 5 states that He has endless virtues, so one must sing His name, listen, and keep the love for Him in one's heart.[10][12] The Guru'sshabda (word) is the protecting sound and wisdom of theVedas, the Guru isShiva,Vishnu (Gorakh) andBrahma, and the Guru is motherParvati andLakshmi.[13][14] All living beings abide in Him. Verse 6 to 15 describe the value of listening to the word and having faith, for it is the faith that liberates.[11] God is formless and indescribable, state verses 16 to 19.[14] It is remembering His name that cleanses, liberates states Hymn 20. Hymns 21 through 27 revere the nature and name of God, stating that man's life is like a river that does not know the vastness of ocean it journeys to join, that all literature from Vedas to Puranas speak of Him, Brahma speaks, Siddhas speak, Yogi speaks, Shiva speaks, the silent sages speak, the Buddha speaks, the Krishna speaks, the humble Sewadars speak, yet one cannot describe Him completely with all the words in the world.[11][15]
Verse 30 states that He watches all, but none can see Him. God is the primal one, the pure light, without beginning, without end, the never changing constant, states Hymn 31.[16]
The Guru Granth Sahib starts withJapji Sahib, whileDasam Granth starts withJaap Sahib.[1] Guru Nanak is credited with the former, while Guru Gobind Singh Ji is credited with the latter.[1]Jaap Sahib is structured as a stotra that are commonly found in 1st millennium CE Hindu literature. The Jaap Sahib, unlike the Japji Sahib, is composed predominantly in Braj-Hindi and the Sanskrit language, with a few Arabic and Persian words, and with 199 stanzas making it longer than Japji Sahib.[1] The Jaap Sahib is, like Japji Sahib, in praise of God as the unchanging, loving, unborn, ultimate power and includes within it 950 names of God,[1] starting with Brahma, Shiva, Vishnu and moving on to over 900 names andavatars of gods and goddesses found in Hindu traditions, with the assertion that these are all manifestations of the One, the limitless eternal creator.[6] This is similar toSahasranama texts of India, and for this reason this part is also called as Akal Sahasranama.[6] The text includes Arabic and Persian words for God such asAllah andKhuda. The Japu Sahib includes a mention of God as wielder of weapons, consistent with the martial spirit of Dasam Granth.[1]
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japa: Sanskrit for Vedic murmurings
ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ।। ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ (ਪੰਨਾ ੭੨੮)
