ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥: Ajappa jaam na veesarai aadi jugaadi sammai:

In Sikhi, Jap is essentially to Understand the Gurbani/Gurmat (Aatm-Giaan, Shabad-Giaan, Gur-Updesh...).

  • ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥: || Japu || Aadi sachu jugaadi sachu || Hai bhee sachu Nanak hosee bhee sachu ||1||: Understand (ਸਮਝੋ, Reflect...): ਆਦਿ-Aadi (Source, Bignning, Base, or ਮੁੰਢ of Maya, ਸ੍ਰਿਸਟੀ...) is Truth (Sach-ਸਚ), (and) ਆਦਿ-Aadi of time (ਜੁਗਾਦਿ = ਜੁਗ+ਆਦਿ; and ਜੁਗ= time, Kaal, ਕਾਲ ਸਮਾਂ...) is (also) the Truth. Sach (Truth, Sach-ਸਚ) is Now, (And) O Nanak, Sach will be (i.e., Sach-ਸਚ is the same in all Jugas, forever and ever - Sach never gets old...). ||1|| (sggs 1).

The glory of the Divine Name (Naam: Gurmat, Aatam Giaan...) and the efficacy of abidance in it for realizing the Supreme Truth has been underscored in the Gurbani (SGGS). Abidance in the Divine Naam has been recommended as the antidote to man's Haume (psychological ego) — all negative actions and negative emotions of the mind.

Egoism or falsehood is but Naamlessness. Therefore, egoism is opposed to the Naam; as the two cannot coexist. In ego-mind, right way of living and true contentment (Satt Santokh) cannot be practiced, and so the mind remains unfulfilled. The egoism is thus said to be the utter darkness (ignorance); which prevents us from understanding the Truth.

  • ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਮਹਾ ਪੰਥੁ ਬਿਖੜਾ ਅਹੰਕਾਰਿ ਭਾਰਿ ਲਦਿ ਲੀਜੈ ॥੭॥: Agiaanu andheru mahaa panthu bikhraa ahankaari bhaari ladi leejai ||7|| (sggs 1326).
  • ਨਾਮਿ ਬਿਸਾਰਿਐ ਸਭੁ ਕੂੜੋ ਕੂਰਿ ॥: Forgetting the Naam, one becomes the most false of all the false (sggs 226).
  • ਹਉਮੈ ਵਿਚਿ ਭਗਤਿ ਨ ਹੋਵਈ ਹੁਕਮੁ ਨ ਬੁਝਿਆ ਜਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਜੀਉ ਬੰਧੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥: In egotism, Bhagti  cannot be performed, and His Hukam (Divine Law) cannot be understood. In egotism, the soul is in bondage, and the Naam does not come to abide in the mind (sggs 560).
Like the Divine Substance, His Divine Name (Gurmat: Naam-Giaan...) is also True, Complete and Perfect. It has the power of destroying false ego and bringing the seeker into Blissful union with the Mool within (ਮੂਲ, Origin, Source, Jot...). To put it otherwise, once the veil of falsehood (egoism) is removed, the True One (Joti-Svaroopa) stands Realized.
  • ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥ ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥੧॥: Mai avar giaan n dhiaan poojaa Hari Naam antari vasi rahe. Bhekh bhavnee hath n jaanaa Nanakaa sach gahi rahe ||1||: God's Name dwells deep within me, I know no other wisdom, meditation or worship. I know nothing about religious robes, pilgrimages or stubbornness; O Nanak, I only hold tight to the Truth ||1|| (sggs 843).

The Jap as indicated in the Gurbani (Gurmat) is totally different than all others. As indicated in the onset of the Sri Guru Granth Sahib, there are countless ("ਅਸੰਖ") Jap in the world, for associated with these countless Jap are contless desires (ਇੱਛਾਵਾਂ), demands (ਮੰਗ), love, feelings, ways, methods, etc. (ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥: Asankh jap asankh bhaaou. sggs 3).

Also, according to one's own intellect, people describe the Supreme Truth differently (ਆਪੁ ਆਪੁਨੀ ਬੁਧਿ ਹੈ ਜੇਤੀ ॥ ਬਰਨਤ ਭਿੰਨ ਭਿੰਨ ਤੁਹਿ ਤੇਤੀ ॥ Aapu aapunibudhi hai jetee. Barnat bhinn bhinn tuhi tetee: According to one's own intellect, one describes Thee differently. Dasam Granth 1467).

The Jap as indicated in the Gurbani is unique. For one, all other Jap needs the support of the external gross body, while the Jap of the Gurbani does not - It is done with the support of the Budhi (discerning intellect, Bibek Budhi...).

The Gurbani asks us to do the Giaan-Jap ("ਗਿਆਨੁ ਜਪਹੁ"). And the Giaan (Wisdom, Knowledge, Aatm-Giaan, Brahm-Giaan...) is the subject of the Budhi, not the gross external body. The Gurbani:

  • ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥: Aisaa giaanu japahu mann mere. Hovahu chaakar saache kere ||Rahaaou||: O my mind! Undestand such Spiritual Wisdom, (on account of which you) become the "Chaakar" of the True (One). ||1||Pause|| (sggs 728).
  • ਗੁਰ ਜਪੁ ਜਾਪਿ ਜਪਤ ਫਲੁ ਪਾਇਆ ਗਿਆਨ ਦੀਪਕੁ ਸੰਤ ਸੰਗਨਾ ॥੧੨॥: Gur japu jaap japat phal paaiaa giaan deepak sant sanganaa ||12||: Understanding the Giaan (the Gur-Giaan, Gurmat...) by Reflecting in Satsang (within), the Fruit of Giaan-Deepak is obtained (the Lamp of Spiritual Wisdom, Aatm-Giaan, ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ...). ||12|| (sggs 1080).

Thus, the "Ajappaa Jaap" makes one humble ("Chaakar", Gurmukh Nature). It destroys one's egotism (Haumai). Such Jap cannot be performed with tongue and rosary. It is to live in Shabad-Surti, constantly, unbrokenly (Gurmukh Lifestyle). This is the Gurmat's Jap - to walk, stand, sit, eat, work, sleep, etc., while internally the Jap continues without a break, spontaneously. Division, fragmentation (i.e., broken) is duality or Maya.

  • ਕਿਉ ਕਰਿ ਕਹੀਐ ਦੇਹੁ ਵੀਚਾਰਿ ॥ ਬਿਨੁ ਜਿਹਵਾ ਜੋ ਜਪੈ ਹਿਆਇ ॥ ਕੋਈ ਜਾਣੈ ਕੈਸਾ ਨਾਉ ॥੨॥: Kiou kar kaheeai dehu veechaar. Bin jihavaa jo japai hiaai. Koee jaanai kesaa naaou ||2||: How can I speak of Him? (Someone) give me the answer through Vichaar (so that I can understand). One who Reflects in the Heart without the tongue (i.e., without the support of the external body), only he knows what the Naam is ||2|| (sggs 1256).
  • ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥: Akhee baajhahu vekhanaa vinu kanaa sunanaa: (The Formless, Divine Principle..., within) can be seen or heard without the (external) eyes and ears. (sggs 139).
  • ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥ ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥: (The mind which has become stable) becomes immersed in the Primal (Lord such a way that it) does not forget "Ajapaa Jaapu". As a Gurmukh (follower of Truth, one) becomes established in own Home (Heart), and (his) all senses unite with sublime (Virtues). Nanak is the slave of that person who seeking the Shabad finds this Home within. ||1||. (sggs 1291).
  • ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥: Jinaa Saas Giraas na visarai...: Those who do not forget (oblivion) the Lord's Name (Braham Giaan, Aatam-Giaan, Gurmat...) even for the duration of a breath or when swallowing a morsel, are praiseworthy. Says Nanak, they are the perfect Saints (sggs 319).
Thus, the unbroken Jap is already going on within even without any effort and choice, regardless if we know it or not! The crux of the matter is to awaken the Naam, Shabad, eternal Bliss, or true Amrit (Immortality) that lies dormant within us. What's the proof of True Naam, Shabad, eternal Bliss, or true Amrit being located nowhere else but within our bosom? The Gurbani reveals this secret as follows, which we can understand only through the Shabad-Vichaar:
  • ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥: The nine treasures and Amrit is the Lord's Name. Within the human body is its place of rest (sggs 293).
  • ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥: The Mantra of the Lord’s Name is deep within my mind and body. O Nanak, eternal Bliss fills the inner Home of the Lord’s devotees (sggs 802).
  • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥: Antari khooahataa amriti bhariaa... (sggs 571).
  • ਰਤਨੁ ਰਾਮੁ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਤਾ ਕੋ ਗਿਆਨੁ ਨ ਪਾਇਓ ॥ ਜਨ ਨਾਨਕ ਭਗਵੰਤ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਓ ॥੨॥੧॥: The Jewel (of Raam) is deep within the Heart, (but the conceited mind) does not have any Knowledge of Him. O "Jan" Nanak! The human life is lost in vain without God's Union (sggs 703).
  • ਬੂਝਹੁ ਗਿਆਨੀ ਸਬਦੁ ਬੀਚਾਰਿ ॥: O wise one, understand by reflecting on the Shabad (sggs 840).
Once an individual gets fully established in the base of "Ajappaa Jaap", then he will be able to adopt a way of life where his daily activities are in accord with the Gur-Shabad. So, all Spiritual Teachings point to the importance of making sincere self-effort (Uddam), without which we cannot integrate the Naam, Shabad, Hukam, Eternal Bliss or Amrit Dhaaraa in our lives. For a serious seeker, serious efforts are needed!
  • ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍‍ਾਰੇ ॥ ਸਾਸੁ ਸਾਸੁ ਜਾਇ ਨਾਮੈ ਬਿਨੁ ਸੋ ਬਿਰਥਾ ਸਾਸੁ ਬਿਕਾਰੇ ॥: According to Gurmat (instructions of the Gurbani-Aatam Giaan), with as many breaths as I have, I chant the Naam. Each and every breath which escapes me without the Naam — that breath is useless and corrupt (sggs 980).
Calculated Jap such as just few short prayers, some chanting, some Mantra recitation with rosary (ਮਾਲਾ ਫੇਰਨੀ), and so on, is not sufficient and will not do the trick. Because this sort of Jap cannot transform the mind enchanted with unproductive thought-wanderings. Our psychological ego is so powerful and stubborn that unbroken efforts are needed (Aath Pahar). If we practice constantly, naturally and spontaneously ("Ajappaa Jaap") only then material tendencies or negative emotions of the mind will cease to be.
  • ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਨ ਲਗਈ ਮਨਹਠਿ ਆਵੈ ਜਾਇ ॥ ਜੇ ਇਕ ਵਿਖ ਅਗਾਹਾ ਭਰੇ ਤਾਂ ਦਸ ਵਿਖਾਂ ਪਿਛਾਹਾ ਜਾਇ ॥: Gantai sev n hovaee keetaa thaai n paai ...: Calculated service is not service at all, and what is done is not approved (ਸਫਲ, ਕਬੂਲ). The flavor of the Shabad is not tasted if the mortal is not in love with Truth. The stubborn-minded person does not even like the Satguru; he comes and goes (in his stubborness). (But by doing so - coming and going in stubborness) he takes one step forward, and ten steps back (sggs 1246).
  • ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥1॥ ਅੰਤਰਿ ਗੋਵਿੰਦ ਜਿਸੁ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ ਹਰਿ ਤਿਸੁ ਕਦੇ ਨ ਵੀਸਰੈ ਹਰਿ ਹਰਿ ਕਰਹਿ ਸਦਾ ਮਨਿ ਚੀਤਿ ॥: Raam Raam sabhu ko karai kareeai raamu n hoi... (sggs 491).

— T. Singh