The Japu Sahib includes a mention of God as wielder of weapons, consistent with the martial spirit of Dasam Granth. The text includes names for God taken from primarily Islamic and Zoroastrian metaphysics, such as Allāh (Arabic) & 'Khuda' (Persian). This is similar to Sahasranama texts of India, and for this reason this part is also called as Akal Sahasranama. The Japu Sahib is, like Japji Sahib, a praise of God as the unchanging, loving, unborn, ultimate power and includes within it 950 attributes of God. The Jaap Sahib, unlike Japji Sahib, is composed predominantly in Braj-Hindi and Sanskrit language, with a few Arabic words, and with 199 stanzas is longer than Japji Sahib. Jaap Sahib is structured as a stotra that are commonly found in 1st millennium CE Hindu literature. Guru Nanak is credited with the former, while Guru Gobind Singh is credited with the latter. The Guru Granth Sahib starts with Japji Sahib, while Dasam Granth starts with Jaap Sahib.
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. It is remembering His name that cleanses, liberates states Hymn 20. God is formless and indescribable, state Hymns 16 to 19. Hymns 6 to 15 describe the value of listening to the word and having faith, for it is the faith that liberates. The Guru's shabda (word) is the protecting sound and wisdom of the Vedas, the Guru is Shiva, Vishnu (Gorakh) and Brahma, and the Guru is mother Parvati and Lakshmi. The Hymn 5 states that He has endless virtues, so one must sing His name, listen, and keep the love for Him in one's heart.
With good karmas in past life and His grace is the gate of mukti (liberation) is found in Him is everything, states Hymn 4.
0 kommentar(er)
