Devinder Singh Chahal

JAP is such an important part of Gurbani that it has been incorporated at the beginning of the Aad Guru Granth Sahib (AGGS).¹ Due to its importance in the lives of the Sikhs Jap has been interpreted and translated into many languages by scholars of various faiths. It is estimated that there are hundreds of such interpretations since its realization by Guru Nanak sometime during the 15th or 16th century.

Dr Joginder Singh³ has enlisted over 150 such interpretations only in Punjabi and some in Hindi, Urdu, and many in English about 25 years ago. Since then more than one hundred of new interpretations have appeared. Dr Joginder Singh has divided early interpretations into five major categories:

School of Meharbaan: The main writer is Sodhi Mehrbaan. First interpretation started around 1650-1652 CE (Current Era). The available interpretation is by Har Ji. First copy appeared in 1707 during Guru Har Rai’s time and then second copy appeared in 1827 CE. Interpretations of this school are based on Vedas and Puranas.

School of Odasis: The main writer is Swami Anand Ghan. Interpretations started around 1795 CE. These interpretations are also based on Vedas and Puranas. Gurmantar is “Sat Naam” in these interpretations, which is more close to Nanakian philosophy.

School of Nirmalas: Kavi Santokh Singh and Pandit Tara Singh Narotum are the main authors. Interpretations are based on Vedas. This school has introduced customs of Sanatana Dharma. One sentence is interpreted with more than one different meaning. Rama and Krishana are accepted as Avtars. Burning of incense and lighting of ghee (butter) lamps are considered important in worship.

School of Gianis: Interpretations of Bhai Mani Singh and Giani Badan Singh (known as Faridkot Wala Teeka) are important ones.

School of Modern Scholars: Interpretation by Bhai Vir Singh, Bhai Jodh Singh, Prof Sahib Singh, Principal Teja Singh, Dr Mohan Singh and many more contemporary scholars are included in this school. Although these interpretations are much better, still there is a lot of influence of Vedas and Puranas.

Since there are already many interpretations of JAP in Punjabi as well as in English and other languages, Then the question is: What is the need of another interpretation of Jap? Critical analyses of many of the interpretations of JAP indicate that they are heavily dominated with ancient philosophy and mythology where the real theme of Nanakian philosophy* has been lost altogether, therefore, there was a need of a new interpretation to explore the philosophy in Jap in its real perspective.

I strongly feel that to meet the above objective there is a need to interpret JAP scientifically and logically collectively by experts of various fields: Physical and Natural Sciences, Philosophy, Psychology, Medicine, Astronomy, Biology, Languages, History, Law, etc. Although the UNESCO⁴ has produced The Sacred Writings of the Sikhs (containing Jap) authored by a group of eminent Sikh scholars (Trilochan Singh, Bhai Jodh Singh, Kapur Singh, Bawa Harkrishan Singh and Kushwant Singh), none of them is expert in any of the above stated subjects except the one (Khushwant Singh) in history. Since it was very difficult for me to bring together scholars, expert in the above subjects, therefore, I have tried to consult individually as many such scholars as possible. The present interpretation of Jap is the fruit of the above approach.

However, it is envisaged that some researchers, scholars and common readers may find it difficult to accept certain interpretations because that contradict the pre-established concepts, which are strongly imprinted in their minds. This is due to the human inherent weakness to react strongly when their accepted concepts/interpretations are challenged. They will defend such concepts at all costs even when proven wrong by testing with Gurbani, science, and logic – the touchstones of truth. The interpreations of schools of Maherban, Odasis, and Nirmalas are still being regarded as true by the majority.

It is happening so because in general people easily accept it to be true that is false, do something that is wrong, and follow the path that is crooked due to lack of genuine and proper information². Guru Arjan explains this phenomenon as follows:

What is false, one takes it to be true. What is truth is not imbibed in one's mind.
One (usually) takes the forbidden and crooked path.
One abandons the right method but weaves the wrong pattern.
Although the both ways (right and wrong) are happening under the Laws of Nature,
only those who are introduced to the right path are liberated. (AGGS, M 5, P 185)¹

Due to the above-explained inherent human weakness, the Sikhs at large took information given in those old writings of Sikh theologians and historians as true. Moreover, discontented people in general are more inclined to believe in mythical works coated with various allurements for quick salvage of their problems. And there was no dearth of such people then and even now. Now the information given in such writings have been imprinted permanently in their minds. If any tradition, belief, or code, given in such writings, are challenged by some researchers then many devout Sikhs, sants, babas, raagis, traditional preachers, Sikh theologians, and the Sikh authorities - the so-called custodians of Sikhism, declare such action as a blasphemy of Gurbani and Sikhism.

It is my attempt to interpret and represent Jap scientifically and logically for the humanity. I also admit here that this is not an ultimate interpretation, I hope someday someone or some group of scholars in various fields: Physical and Natural Sciences; Philosophy, Psychology, Medicine, Astronomy, Biology, Language, History, Law, etc. will bring out better interpretation than this one in the near future. My intention in printing this book is to stimulate discussion to come up with even better interpretation. Comments and suggestions are invited for further improvement in the second edition.

ISBN 0-9734291-0-0

REFERENCES

¹ AGGS = Aad Guru Granth Sahib. 1983. (Reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahla, i.e., succession number of the Sikh Gurus to the House of Nanak, p = Page of the AGGS. M is replaced with the name of Bhagat or Bhatt for their Bani).

² Chahal, D. S. 1999. False is taken as true. Understanding Sikhism Research Journal 1 (1): 7-8.

³ Singh, (Dr) Joginder 1981. Japji de Teeke: Samikhyatmak Adhyan. (Punjabi). Pub. Srimati Mohinder Kaur, 24 Green View, Patiala, India.

⁴ Singh, Trilochan; Singh, Bhai Jodh; Singh, Kapur; Singh, Bawa Harkrishan; Singh, Khushwant. 1973. Selections from the Sacred Writings of the Sikhs. Samuel Weiser, Inc., New York.


Copyright©2003 Devinder Singh Chahal. About the author