Jaap Sahib is the inspired composition to Tenth Master, Guru Gobind Singh Ji. It is one of the hymns which every Amritdhari Sikh is required to recite daily. A large number of words in this hymn are from Sanskrit. In addition it also has many expressions in Persian - a court language at that time.

Facilities for teaching Persian existed at the local level. Many Persian words had become a part of spoken Punjabi. The case of Sanskrit was different. Its teaching was restricted by Brahmins to upper castes. Facilities for teaching Sanskrit existed primarily in Varanasi. With a view to helping Sikhs understand Jaap Sahib, etc. Guruji sent some Sikhs to Varanasi to learn Sanskrit. On their return, these Sikhs, who were wearing long white robes (cholas) came to be known as Nirmalas. Others who became proficient in Sanskrit later on also joined that group.

In the closing stanza (sloka) of Japji, Guru Nanak exhorts us that those who meditatedon Naam, with loving devotion, fulfilled their life’s mission. They depart from this world with a glow on their faces and also help others follow their path.

In Jaap Sahib, our attention is focused on attributes of God. No words can describe the complete form of God. Theological texts, like Shastras, cannot also be of any help in that direction. (Sarab Sastar ne Janhi, Jeh rup rang er rekh). Nor can any statue be made for being installed in a place of worship like those of Hindu gods and goddesses. He cannot be pleased by sacrifice of an animal. Customary religious practices cannot also be of any help.

God is self created, omnipresent, infinite, eternal, invisible and formless, but manifest in many forms. He has control over all means of creation of the Universe and living beings. He provides them sustenance through unlimited resources. He does not have to make any special efforts for such tasks. He has established a flawless system (order) to look after these matters. The task of sustenance of living beings is being accomplished in an exemplary manner.

God typifies melodious music that attracts all living beings. Though He embodies beauty par excellence, He can also assume an awe inspiring pose to help maintain order in the Universe. This duality is manifest in many other forms also. For instance, He manifests Himself as dazzling splendor of divine light and also as complete darkness. He showers bounties on those whose deeds are good but destroys enemies of the people.

The Creator of the Universe is manifest in all living beings but is also apart from them. He speaks through all living beings, including some whose deeds are not good but He does not deprive any one of his livelihood. Being eternal, God can destroy the Universe when He so desires and the recreate it.

The attributes of God are infinite and new attributive names continue to be identified by wise men. Put briefly, the Creator is also the sustainer and destroyer. In sustaining living beings, He does not discriminate between the good and not so good to such an extent as to deprive the latter of sustenance.

Infinite are the attributes of God, but one that deserves special mention is Love. And He can be pleased with loving meditation on Naam, including service to humanity in whom He is also present (e.g. Jin prem kio tin he PRABH Pio, - Amrit savaiye).

1. Giani Narain Singh Ji: Sri Dasam Granth Sahib, Vol.1, Publishers - Chattar Singh, Jivan Singh, Amritsar, India.

2. Dr. Sahib Singh - Jaap Sahib, Swaiye, Chaupai steek - Publishers - Singh Brothers, Amritsar, India.