Language
The language of Jaap, is close to classical with words and compounds drawn from Sanskrit, Brij Bhasha, Arabic and Urdu. The contents of Jaap Sahib, are divided into various Chhands bearing the name of the related meter according to the then prevalent system of prosody in India.
Jaap Sahib is a total and complete introduction to a non-individual Creator, or Nature itself, or the Forces of Universe, or the Laws of Nature.
In most of the verses God is described in negative terms. As all these verses are in the form of rhymed couplets, the vocabularly and ingenuity of the poet are superb. The opening verse is typical:
"Thou hast no form or feature, No caste or lineage; None can describe Thy appearance, Color, mark or garb."
There is an all inclusiveness and universalism that keeps coming to the surface. "All" seems to be the key word as the poet breaks through to more positive description:
"Thou art the source of all light, And the object of all praise; Thou art the supreme Lord of all, And the moon of the Universe." -Verse 119
"Perfect is Thy discernment. All turn to Thee for refuge. Thou art the Great Companion; Thou art the sure Providence." -Verse 123
The fervour of the true Bhakta comes out in hailing the immortal as man's companion. Something of the devoutness of the Guru's nature comes to a climax in the concluding verse:
"Thou fillest and feedest the whole universe, Thyself self-existent, auspicious and united with all. Thou art the embodiment of mercy; Thou art the deliverer from birth and death. Thou art man's constant Companion. Everlasting is Thy glory!"
Among the thousand names there are seventy-five Muslim names. Only a few of these, such as Rahim and Karim, Razakai (Nourisher), Aruv (Pardoner), and Salamai (Peaceful) are among the Muslim's ninety-nine names of Allah: but all the names used would be familiar to Punjabi Muslims. The Muslim tongue and ear would surely delight in Allah and Nirsharik; Karimur Rahim; Husnul Chirag, Garibun Niwaz; Kamal Karim; Rajak Rahim; Bahistun Niwas; and many such others.
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“Our language has wisely sensed these two sides of man’s being alone. It has created the word “loneliness” to express the pain of being alone. And it has created the word “solitude” to express the glory of being alone. Although, in daily life, we do not always distinguish these words, we should do so consistently and thus deepen our understanding of our human predicament.”
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