Saachee livai bin dayh nimaanee.

Dayh nimaanee livai baajhahu ki-aa karay vaychaaree-aa.

Tudh baajh samrath ko-ay naahee kirpaa kar banvaaree-aa.

Ays na-o hor thaa-o naahee sabad laag savaaree-aa.

Kahai naanak livai baajhahu ki-aa karay vaychaaree-aa. ||6||

(Sri Guru Granth Sahib Ji 917)

It is a supreme truth that “Sat” (the eternal Truth; God Himself) is the foundation of the human body. It is the supreme power of “Sat”, which is the origin of the human being. It is by the supreme power of “Sat” that the five-element human body comes into existence, in accordance with Puran Hukam (absolute divine will). In the absence of Puran Hukam the five elements – which are mutually antagonistic: air, water, fire, earth and space – cannot combine together. The supreme power of “Sat” itself is Puran Hukam, by which the five-elements (which are mutually antagonistic elements) body is constructed, and by which the body develops and functions. The human body owes its existence to the supreme power of “Sat” alone. The entire human life and all its accomplishments take place only because of the supreme power of “Sat”. The human breaths and the blood streaming in veins owe their entire existence to this supreme power of “Sat”. The human sensory organs, the ability to think, understand and act are solely on account of the presence of the supreme power of “Sat” within the human body. The five skills bestowed upon the human beings (which are established in the five human sensory organs) – so that the human beings may live and derive full enjoyment from life – too exist because of the supreme power of “Sat” alone. This Nirgun supreme power (power beyond physical attributes; divine power) constructs the Sargun human body (having physical attributes; Sargun is the divine power of creation and sustenance), develops it and makes it function. To learn, to understand and to serve this supreme power of “Sat” is the sole purpose of the human life. Bandagi (submission before God) is nothing but to serve and to care after this supreme power of “Sat” established within one’s own body. Bandagi is nothing but to manifest in one’s Hirda (literally meaning heart, Hirda actually denotes one of the seven Sat Sarovars located near heart, and is more a part of our spiritual being than of our physical body) the supreme power of “Sat” established within one’s own body. Bandagi is nothing but to awaken the seven sources of the supreme power of “Sat” established within one’s own body, which are called as “Sat Sarovars” (the seven sources of Amrit, i.e. of the spiritual energy inside the human body) in GurBani (Gur’s words, i.e. God’s words; Sri Guru Granth Sahib Ji).

In this Pauri (verse), the blessed SatGuru Sahib Ji reveals Puran Braham Gyan (perfectly divine wisdom) of the supremely essential truth about the fate that befalls the human body when one disregards the supreme power of “Sat”. In this supremely powerful Salok (verse) of Puran Braham Gyan, the true Patshah Ji reveals the supremely essential truth about the consequences that the human body has to face when one ignores this supreme power – the same supreme power to which the human body owes its existence and its entire functioning. It is immensely essential for the human being to learn, understand and accept the consequences to the human body when one disregards Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe).

In this supremely powerful Salok, SatGuru the true Patshah Ji reveals the discourse about the state of ‘Liv Lagan’ (to be absorbed in thoughts; state where the human consciousness is absorbed in the divine words). Not just in this Salok alone, but the discourse on Liv Lagan is manifested many times in GurBani. There are 444 Saloks in GurBani that reveal the magnificence of ‘Liv’ (‘absorption in divine thoughts’):

Mil satsangat har paa-ee-ai gurmukh har liv laa-ay.

(Sri Guru Granth Sahib Ji 22)

Dhur mastak jin ka-o likhi-aa say gurmukh rahay liv laa-ay. ||1||

(Sri Guru Granth Sahib Ji 27-28)

Gur pooraa aaraadh nit ikas kee liv laag. ||1||

(Sri Guru Granth Sahib Ji 45)

Antar jot pargaasee-aa aykas si-o liv laa-ay.

(Sri Guru Granth Sahib Ji 46)

Je satgur sayvan say ubray har saytee liv laa-ay. ||1||

(Sri Guru Granth Sahib Ji 65)

Naanak har naam jinee aaraadhi-aa an-din har liv taar.

(Sri Guru Granth Sahib Ji 90)

Sahj samaadh lagee liv antar so ras so-ee jaanai jee-o. ||1||

(Sri Guru Granth Sahib Ji 106)

Gur parsaad antar liv laagai. ||3||

(Sri Guru Granth Sahib Ji 92)

What exactly is meant by the human being attaining the state of Liv? How does a human being attain the state of Liv? What does a human being experience when he or she attains the state of Liv? What does a human being achieve by attaining the state of Liv? There are many such questions that naturally arise in the mind of a common Jigyasoo (seeker of divine truth). Every Jigyasoo – who is unaware of the in-depth knowledge about Liv – wishes to attain the state of Liv. In order to learn about and to understand this supremely powerful state of attainment of ‘Liv’, let’s consider the various stages of Simran (meditation upon God). The stages of Simran are:

  1. Jaap (recitation of SatNaam) with the tongue – it occurs in Dharam Khand (there are five Khands or the spiritual realms as per GurBani: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand, or the realm of ultimate, absolute Truth).
  2. Jaap with the breaths – it occurs in Gyan Khand and in Saram Khand.
  3. Naam (the Name – representing God and all His Creation) is ingrained in your mind and Surat (consciousness) and imbues your thoughts, and from here on Jaap is transformed into Simran; it is a supremely powerful and extremely pleasing state and it occurs in Saram Khand and in Karam Khand. Some people attain Samadhi (deep trance-like state where there is no thought – nothing but pure consciousness) at this stage.
  4. The next stage is when Simran advances further from Surat and enters one’s Hirda – this is an even higher stage, when Naam enters one’s Hirda – this is the stage where Simran carries on without effort on the part of the being, called as Ajapaa Jaap, and this is the stage where the real Bhagati (devotion) of the human being begins; the human being first attains Samadhi and then attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, free even from the effects of time and space) – such a state is called as Karam Khand. It is that stage of Simran when the real Bhagati of the human being takes off, and one’s account of Bhagati is opened in Dargah (divine court).
  5. The next stage is when Simran travels toward Nabhi (the navel; it is one of the seven spiritual energy centres, or Sat Sarovars, that blooms when Naam activates it; also called as Nabhi Kamal) and Nabhi Kamal comes into blossom; it is a stage of Karam Khand.
  6. The next stage occurs when Simran travels to Kundalini (base of the spine; another Sat Sarovar) – also known as Mooladhaar Chakra (basal energy-point) – and moves into the spine; it is a stage in Karam Khand.
  7. The next stage is when Simran travels through the spine toward the brain and goes back into Surat, thus completing the cycle. This is the culmination of the real garland of Naam. When it occurs, the human being’s Gyan Netter (the wisdom eye; divine vision) and Dassam Duaar (the tenth door; one of the Bajjar Kapaats, or the divine doors that, when opened, channel Amrit, or the spiritual energy, into the body; when Dassam Duaar is opened it establishes a connection between the human being and the Akaal Purakh) are opened up, and you establish direct connection with Akaal Purakh (Immortal being; God) and begin to receive Puran Braham Gyan. This takes place in Sach Khand. The bliss experienced in Samadhi and in Sunn Samadhi is indescribable. This is the reason that the great-beings often abide in Sunn Samadhi for several days in a stretch. During Samadhi and Sunn Samadhi you undergo many experiences, see new sights, meet many Sants (saints), meet Gurus (teachers and mentors – a Guru is one who is divinely ordained to lead others on the path of Bandagi and Mukti), glimpse Param Jyot (the supreme light; God Himself) in the company of Sants, and behold and converse with Akaal Purakh. This stage of deep Samadhi is beyond description. This is the stage when all one’s Bajjar Kapaats are opened up and Amrit begins to constantly stream into the body, and the body is suffused with Amrit at all times.
  8. Simran carries on during Samadhi and Sunn Samadhi, until Nirgun and Sargun become one (Nirgun-Sargun becoming one describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun; this realization is the Puran Braham Gyan and Puran Tat Gyan) – at this stage Simran permeates every cell of the body; every cell of the body performs Naam Simran; your Suksham Dehi (Suksham is part of the human soul, and the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars) turns pure-as-gold; your entire body at all times is suffused with Naam Amrit (the divine energy). You immerse yourself in divinity and arrive at Atal Awastha (the state of unshakable faith). These states are beyond description. “Sat chit anand ghar hamaaray – Gurmukh rom-rom har dhi-aavay – Sargun nirgun nirankaar sunn samaadhee aap, Aapan kee-aa naankaa aapay hee fir jaap”. One abides at all times in Puran Parkash (the supreme light; His aura; aura around the enlightened ones) and constantly hears divine Kirtan (chanting) – the melody of Anhad Naad (the divine un-struck music – played on divine musical instruments). These are amazingly astonishing experiences. This is when the human being becomes Sat Ram Das (true servant of God) and is ordained by Sat PaarBraham Parmeshar to serve the Sangat (congregation; followers).

Following is the order of gains from Simran:

1000 times Jaap with the tongue = once Jaap with breaths

1000 times Jaap with breaths = once Jaap in Surat

1000 times Jaap in Surat = once Jaap in Hirda or elsewhere

Thus Simran in Hirda is beyond describing, and most fruitful.

Some would think that we have started counting the gains – and it is right to say that we shouldn’t engage ourselves in such counting – but this is just to explain to Sangat the ways and kinds of Simran, and the corresponding benefits one can derive from them.

The number 1000 demonstrates that the gains from Simran in Hirda are much greater than from Jaap with the tongue. When you perform Jaap with the tongue, your tongue is purified; by performing Jaap with the breaths, your every breath is purified. With Simran in the mind-Surat-consciouness, the mind is purified – and indeed the mind is the one that needs purifying – and this way you can bring your mind under control. “Man jeetai jag jeet – Man toon jot saroop hai” and you rise above Panj Dhoots (the five thieves) – lust, anger, greed, attachments and pride; rise above hopes, desires, aspirations, slander, back-biting, lust for domination, youth, wealth, riches, beauty, taste, aroma; and rise above these thieves and mental maladies.

When Simran enters Hirda – and Simran enters Hirda of its own, and only by GurKirpa (eternal grace) – and enters consciousness in the same way, then Hirda is purified and becomes Maha Parupkaari (guiding the humankind on the path of Bhagati and Jeevan Mukti) and Daana Deena (compassionate toward the needy), Nirbhao (fearless) and Nirvair (without hate or enmity); it absorbs all of the important virtues of Akaal Purakh and becomes a Puran Sant Hirda (perfect-saintly Hirda); it attains Jeevan Mukti (deliverance from the cycle of life and death; salvation), Param Padvi (the highest spiritual status) and Braham Gyan (divine wisdom).

According to GurBani there are five stages of Bandagi – Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand. It will prove helpful for Jigyasoo’s to acquire knowledge of these five stages, in order to learn and to understand the supremely essential truth of how the human being attains the state of ‘Liv Lagan’:

  1. Dharam Khand:

When you come to the realization that the true purpose of the human life is to achieve Jeevan Mukti, you begin to get interested in the acts of recitations, prayers, piety, religiosity, contentment and forbearance. That is to say, your Birti (bent of mind) begins to transform into Sato Birti (Sato is the virtuous aspect of Maya and is characterized by the qualities of piety, divinity, contentedness and forbearance) and you begin to pay attention to Sat Karams (the deeds of Sat; truthful deeds). Gradually all your acts begin to take the shape of Sat Karams. It is worth considering here that almost the entire Sangat is stuck in this Khand, or at an even lower stage. A very small number amongst Sangat advance beyond this stage. The entire Sangat is engaged merely in the reading of Bani (GurBani). Almost the entire Sangat is engrossed in the daily Nitnem (ritual recitals and prayers) – reading the Panj Banis (the five prescribed religious texts of Sikhism – Jap Ji Sahib, Jaap Sahib, Tav Parsaad Savaiye, Benti Chaupai and Anand Sahib Ji), reading Saukhmani Bani, reading Asa Di Vaar and reading Sri Guru Granth Sahib Ji. The entire Sangat is in delusion and in ignorance, thinking that perhaps the reading of Bani is adequate. It is true that reading of Bani is a Sat Karam; but to assume that merely by reading of Bani one can make all spiritual accomplishments is merely a delusion, and nothing but ignorance. This is the sole reason that the spiritual progress of almost the entire Sangat has come, as if, to a standstill. Therefore it is essential for your spiritual progress to – rather than repeatedly reading GurBani – put into practice the teachings of GurBani. GurBani is a divine counsel. The reading of this counsel can prove useful only if this divine counsel is put to practice in life. The divine GurParsaad (eternal bliss and eternal grace) is acquired by practising GurBani, and not by merely reading GurBani. By practising GurBani, one receives all that is written in GurBani. Only those who practise GurBani attain the next stages of spirituality. GurBai reveals this supremely essential truth:

Satgur kee banee sat saroop hai gurbaanee banee-ai.

(Sri Guru Granth Sahib Ji 304)

GurBani is Sat Saroop (embodiment of Sat, the eternal Truth). That is, GurBani is Gyan Saroop (embodiment of divine wisdom) of Akaal Purakh. GurBani is Puran Braham Gyan and Guru. GurBani is Sat, and therefore GurBani is Guru. GurBani is Sat, and therefore GurBani is Gyan Saroop of Nirankaar (the formless; God). The human beings who practise this Puran Braham Gyan and this Guru in their life become the living embodiment of the writings of GurBani. That is to say, the human beings who practise GurBani become Sat Saroop. The human beings who practise GurShabad (God’s words; GurBani) in their everyday life become Sat Saroop. By becoming Sat Roop (Sat Saroop; Sat in human form) they assimilate themselves is Sat PaarBraham Pita Parmeshar. By becoming Sat Roop they become one with Sat PaarBraham Pita Parmeshar. They assimilate themselves in Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Pita Parmeshar. Thus, GurBani is the counsel that – when put to practice in one’s life – takes the human being to this high spiritual state. Therefore, it is a prayer at the feet of all humankind to try and practise GurBani in life, rather than to make readings after readings of GurBani, before eventually giving up.

GurBani also reveals this supremely essential fact that only a rare human being practises the counsel of GurBani in life:

Gur kaa sabad ko virlaa boojhai.

(Sri Guru Granth Sahib Ji 120)

Gur kee sikh ko virlaa layvai.

(Sri Guru Granth Sahib Ji 509)

It is a rare human being who puts GurShabad into practice in one’s everyday life. It is a rare human being who is blessed with the realization to put the divine words of GurBani into practice in life. This is the reason that almost the entire Sangat of Jigyasoos – even though aware of this supreme truth – is not dedicated to practising GurShabad in life. The question will arise in the mind of many Jigyasoos as to what is meant by practising GurShabad in life, and how does one go about practising it; how can a Jigyasoo transform one’s everyday acts into Sat Karams. Thus, in order to practise GurShabad in life, it is necessary first to learn what is meant by the practising GurShabad, and how it can be achieved. The answer to these questions is very easy. All we need to do is to follow the counsel of GurBani, and do as it says.

If, for example, GurBani tells us to do Naam Simran, why should there be a doubt in our mind? All that you need is to dedicate yourself in Naam Simran. Make Naam Simran as your Nitnem. In the same way as you read Panj Banis and Sukhmani every day, begin doing Naam Simran. GurBani is the decree of Sat PaarBraham Pita Parmeshar, and GurBani tells us – “Simra-o simar simar sukh paava-o” (Sri Guru Granth Sahib Ji 262). GurBani also tells us that – “Parabh kaa simran sabh tay oochaa” (Sri Guru Granth Sahib Ji 263), so why ponder? Just follow the command of Sat PaarBraham Pita Parmeshar – and of GurBani, the Guru – and dedicate yourself in Naam Simran of Sat PaarBraham Pita Parmeshar. When we begin to do so, we start putting these divine words of God into practice in life. It is a supremely true fact that, when we dedicate ourselves in practising just the sole GurShabad in our life, we receive all of the gains that are described by the blessed SatGuru incarnate Arjan Dev Ji in the first Astpadi (a poem of 8 verses) of Sukhmani Bani. Just by practising GurShabad in life, we shall make all spiritual gains and we shall earn respect in Dargah – “Parabh kai simran dargeh maanee” (Sri Guru Granth Sahib Ji 262) Just by practising GurShabad in life, we shall acquire Puran Braham Gyan, Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) and attain the supremely powerful and supremely high stages of Dhyan (Naam Simran with deep concentration and detachment from all-else; Dhyan signifies the states of Samadhi and Sunn Samadhi in the early stages of one’s Bandagi, while in higher stages of Badagi it represents the state of Sehaj Samadhi) – “Parabh kai simran gi-aan dhi-aan tat budh” (Sri Guru Granth Sahib Ji 262). Just by practising GurShabad in life, we shall attain Sehaj Samadhi (continual state of Samadhi – awake or asleep) – “Parabh kai simran sahj samaanee” (Sri Guru Granth Sahib Ji 262). Sehaj Samadhi is the continual state of Samadhi, 24-hour a day. Sehaj Samadhi is Puran Atal Awastha (state of perfect stability). Sehaj Samadhi is the state of Param Padvi. When we are in Simran, Nirankaar manifests Himself in our Hirda – “Har simran meh aap nirankaaraa” (Sri Guru Granth Sahib Ji 263). That is to say, as a human being abides in Simran, Sat PaarBraham Pita Parmeshar Himself manifests in one’s Hirda as Nirankaar – Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself) – Puran Braham Gyani (possessing Puran Braham Gyan). In order to learn the supreme truth about what else we can gain by Naam Simran, concentrate your mind upon the first Astpadi of Sukhmani Bani and you will realize what all you will gain, how all your failed endeavours will begin to bear fruit, how all your sufferings and distresses will come to an end, and how you will attain a high spiritual state and instate yourself forever in Sehaj Samadhi. Therefore, it is a humble prayer at the feet of everybody reading this GurParsaadi Katha (discourse graced by God and Guru) to adopt this supremely powerful, absolute truth in one’s life, and thereby earn the immense benefaction and grace of Guru.

The next example of the supremely powerful true fact presented in GurBani relates to complete surrender by the human being at the feet of SatGuru. The human beings who dedicate their body, mind and worldly wealth at the feet of Satguru are blessed. The human beings who dedicate their body, mind and worldly riches at the feet of SatGuru receive GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (putting SatNaam in practice in one’s life), Puran Bandagi (complete surrender before God), Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti). The human beings who dedicate their body, mind and worldly possessions at the feet of SatGuru abide in Bandagi under the patronage of SatGuru, conquer Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), transcend Trigun Maya (Maya of the three aspects; Sato – the goodness’s: charity, compassion, contentment, Rajo – the desires: hopes, expectations, aspirations, and Tamo – the vices: lust, anger, greed, attachments, pride) and becomes one with Sat PaarBraham Pita Parmeshar. The human beings who dedicate their body, mind and wealth at the feet of SatGuru abide in Bandagi, attain Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) in their Hirda, acquire Pargateyo Jyot Puran Braham Gyan and become Jeevan Mukt (one who has found salvation while still in one’s physical body). The human beings who dedicate their body, mind and wealth at the feet of SatGuru abide in Bandagi, achieve immensity and eternality in their Hirda and suffuse it with all divine virtues and powers and becomes Sughadh Sujaani (wise and virtuous). This divine and sacred decree of complete dedication with body, mind and riches is described in many Saloks in Gurbani:

Tan man dhan sabh sa-up gur ka-o hukam mani-ai paa-ee-ai.

(Sri Guru Granth Sahib Ji 918)

Tan man dhan arpa-o tisai parabhoo milaavai mohi.

(Sri Guru Granth Sahib Ji 256)

Tan santan kaa dhan santan kaa man santan kaa kee-aa.

Sant parsaad har naam dhi-aa-i-aa sarab kusal tab thee-aa. ||1||

Santan bin avar na daataa bee-aa.

Jo jo saran parai saadhoo kee so paargaraamee kee-aa. rahaa-o.

(Sri Guru Granth Sahib Ji 610)

Jis kaa tan man dhan sabh tis kaa so-ee sugharh sujaanee.

(Sri Guru Granth Sahib Ji 671)

The human beings who dedicate their body, mind and wealth at the feet of Sant SatGuru are released from Bhavsagar (sea of Maya’s deceptions; sea of ignorance) – i.e. the materialistic world, a trap of Maya – and are forever honoured in Dargah and achieve immortality. This is the only secret to acquiring GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. By acquiring GurParsaad a human being attains Simran Samadhi. By performing Simran while in Samadhi and in Sunn Samadhi, all Bajjar Kapaats of the human being are opened up and all Sat Sarovars are illuminated. Thus abiding in Simran, the human being conquers Maya, attains Puran Sachyari Rehat (total compliance with Sat) in one’s Hirda and attains Param Pad (Param Padvi – the highest spiritual status).

In the same way if we focus our attention upon our everyday actions, we can save ourselves from the influence of Maya and convert our deeds into Sat Karams. To observe humility; to be compassionate with others; to keep away from lust, anger, greed, attachments and pride; to avoid getting trapped in the web of Trishna (desires); not to hurt anyone’s feelings; not to cause suffering to anyone; to always be true; not to commit sinful deeds by mind or by body; to avoid slandering, backbiting or backstabbing anybody; to avoid being bribed; to avoid black-marketing; not to cause anyone any loss; not to use cuss words for anybody; to seek and to do good for all; to perform acts of Parupkaar; to help the poor and the needy in every way; to donate labour, wealth and material for help to the needy; to observe forbearance; to abide in Sat Santokh (divine contentedness; state where there is humility and an absence of desires); to neither commit nor tolerate cruelty; to always keep faith in fairness and to never shirk from being fair; to renounce evil and to concentrate upon the virtues etc. are all Sat Karams which, if we focus our attention upon them, can transform our deeds into Sat Karams and make our deeds emanate Dharam (the divine; union with God). That is to say, we can prepare our path of union with Sat PaarBraham Pita Parmeshar.

  1. Gyan Khand:

This is the stage where you read and listen to GurBani, accept GurBani and then put it into practice in your everyday life. Every drop of the nectar of Puran Braham Gyan that kindles within you immediately becomes part of your everyday life. Whichever idea of GurBani you are able to bring into your comprehension, without losing a moment you turn it into your art of living. In this way, you begin to transform your everyday life. By virtue of this divine benevolence, your mind begins to cleanse, the grime upon the mind begins to wash away and fresh grime ceases to accumulate upon the mind; the mind begins to entertain less and less evil and base ideas. The burden of all your past Asat Karams begins to lessen. When the acts of the human being begin to transform into deeds of Sat, and Sat begins to permeate the deeds of the human being, then gradually with Sat Karams a stage arrives where the human being begins – by the grace of Sat PaarBraham Pita Parmeshar – to abide in Sato Birti and experience the spiritual awareness. GurBani pierces and enters Hirda of the human being. As and when the human being hears GurShabad, his or her Hirda is drawn toward Bairaag (detachment from the worldly matters). You begin to make gains in your spiritual progress. Your spiritual journey takes off. The yearning to practise GurShabad in life begins to probe your Hirda. As you attempt to practise GurShabad in life, you begin to feel pleasure. You begin to turn into an Antar Mukhi (inward-looking).

As the Bairaag grows, the longing to practise GurShabad becomes stronger; the devotion toward GurBani increases; the devotion in Guru deepens; the belief and faith in Guru reinforces; the craving to join Sat Sangat (congregation in the company of Sat, or of those who have transformed themselves into Sat by virtue of having attained salvation) intensifies; the yearning to perform Jaap of Naam heightens; the desire to perform Punn Karams (virtuous deeds) enhances; and the eagerness to perform acts of Parupkaar builds up. When one is so blessed, one’s Bharam’s (misconceptions; false religious notions and superstitions) begin to come to an end. The concentration of mind finds boost. One begins to be conscious of Maya. One begins experience how the Panj Dhoots keep the human being in their siege. The human being begins to see the shortcomings in one’s everyday deeds. One begins to differentiate between the good and the bad deeds. One gains understanding of Trishna. One begins to realize how Trishna incites the human being into committing wrongs. One begins to figure out the deceptions of Maya. One finds out how Maya runs the world. One comes to the realization that the world is Bhavsagar, and a web woven by Maya. The blessed Sant SatGuru Kabir Patshah Ji describes this state, drawn from his own Bandagi, in this supremely elegant Salok:

Raag ga-orhee chaytee.

Daykhou bhaa-ee ga-yaan kee aa-ee aandhee.

Sabhai udaanee bharam kee taatee rahai na maa-i-aa baandhee. ||1|| rahaa-o.

Duchitay kee du-ay thoon giraanee moh balaydaa tootaa.

Tisnaa chhaan paree dhar oopar durmat bhaandaa footaa. ||1||

Aandhee paachhay jo jal barkhai tihi tayraa jan bheenaan.

Kahi kabeer man bha-i-aa pargaasaa udai bhaan jab cheenaa. ||2||43||

(Sri Guru Granth Sahib Ji 331)

Just as a strong gale demolishes a hut made of dry straw, and all the straw is scattered and blown away and the human being living in the hut has to face the situation of being left without protection at the peak of the storm, in the same way when the gale of wisdom blows it scatters away the web of Maya woven over the human being’s mind. The human mind makes hectic attempts to fly out of the deceptive web of Trishna. Durmat (evil sense) is obliterated and there is enlightenment of Gurmat (Godly wisdom; wisdom revealed in GurBani). The Bharams of the human being are wiped out and the human being, relinquishing double-mindedness, begins to advance toward single-mindedness and single-consciousness. Dubidha (double-mindedness; distortions and distractions of mind; disbeliefs) is eradicated and the human being receives enlightenment of Amrit in one’s Hirda. Just as the rain follows the gale and drenches the human being in the scattered-away hut, in the same way – after the gale of wisdom has blown away the web of Dubidha, Bharam and Maya; and the human being has received the enlightenment of Gurmat in one’s Hirda – the Hirda is drowned in this supremely powerful rain of wisdom, the rain of Amrit. The shelter built with the false worldly props comes crashing down. That is, the mind – until now enmeshed in the worldly supports – finds the one true support of Sat PaarBraham Pita Parmeshar, and the mind becomes steadfast. The Bharams created by the worldly Moh Maya (temptations and attachments) are destroyed and the human being comes to recognize the one and only true shelter of Sat PaarBraham Pita Parmeshar. With the hut of Trishna crashing into the ground, the vessel of Durmat is smashed into pieces. Durmat comes to an end and Gurmat gains the devotion, faith and belief of the human being. The human being makes bonds of faith, devotion and belief with Sat PaarBraham Pita Parmeshar. After the gale of wisdom, the ensuing showers of Amrit drench the human being’s Hirda.

The human being realizes the magnificence of Sat PaarBraham Pita Parmeshar. The human being recognizes the magnificence of the supreme powers of Sat PaarBraham Pita Parmeshar. The human being appreciates the origin and the immensity and eternality of the Creation of Sat PaarBraham Pita Parmeshar. The human being learns the magnificence of air, water and fire created by Sat PaarBraham Pita Parmeshar in the universe. Air is Guru, and water is the progenitor of the world. The human being comes to understand the supremely true fact how there cannot be any life in the universe without air and without water. That is to say, the human being comes to realize how air is Guru and how water is the life-giver, and how life is sustained by these two elements. The human being begins to appreciate nature and the miracles of nature. The human being begins to appreciate the immensity and the eternality of nature.

There are several Karam Bhumi’s (places of activity; workplaces), and upon these Karam Bhumis there are many an air, water and fire, which lay the foundation of Karam Kand (deeds determining one’s destiny in this as well as in coming births). There are many earths where life exists by the amalgamation of air, water, fire, earth and space. Upon these earths, Sat PaarBraham Pita Parmeshar has created many creatures in different Khani’s (the sources of birth; there are 4 Khanis: Andaj – the egg, Jeraj – the womb, Setaj – the sweat, and Ootatbhuj – the earth) and of many Bani’s (languages) and – having established their Karam Kands – governs these Creations by His supreme powers. Each of these distinct Creations have as their driving forces: Brahma – the supreme power of creation; Vishnu – the supreme power of sustenance; and Shiva – the supreme power of destruction. Thus, in all these Creations, there are several such forces as Brahma, Vishnu and Mahesh (Shiva).

Among these Creations are many god-Indras (kings of gods and goddesses) ruling over various gods and goddesses. There are various solar systems. There are myriad suns and moons. Just as the earth we inhabit has a solar system around it, in the same way all these Creations have their own solar systems. In all these Creations, the creatures originated from different Khanis and speaking different Bani’s are conducting their lives and accomplishing their Karam Kands. Just as upon our earth – and in our universe – there have been countless Bhagats (devotees), many of them existing even now and guiding the mankind, in the same way in all these Creations there are countless Bhagats abiding in virtues, wisdom and contemplations, immersed in their Bandagi and guiding the rest of the living-beings. Just as our earth has witness the birth of many Sidh Purakhs (accomplished beings; pure soul who have attained spiritual heights and powers) and Tapasvis (those who practise renunciation and meditation in order to find God), Braham Gyanis, Sants, Bhagats, SatGurus, Avataars (divine incarnates; the ten Guru Sahiban) and Khalsas (pure souls who have acquired Braham Gyan) such as Mahatma Buddha, in the same way all these Creations have given birth to several such Sidh Purakhs, Tapasvis, Braham Gyanis, Sants, Bhagats, SatGurus, Avataars and Khalsas like Mahatma Buddha, and are still giving birth to more of them.

There are innumerable gods and goddesses in the expanse of the Creation, innumerable demons, innumerable Rishis and Munis (saints and sages), innumerable kinds of storehouses of wealth and riches, oceans brimming with innumerable gems and jewels, innumerable spiritual lords and worldly kings, innumerable kinds of Khanis giving births to creatures, innumerable kinds of Banis spoken by these creatures, innumerable creatures with their Surat abiding in Dhyan, innumerable ways of abiding in Dhyan and innumerable Sevak Jan (pure souls who place themselves in His service, deliver others from bonds of Maya and obtain them salvation) – it is impossible for anyone to fathom it all.

The essence of all these divine words of Puran Braham Gyan expressed in this Pauri is this – Sat PaarBraham Pita Parmeshar Himself is eternal, infinite, Aprampaar (without a dimension or boundary), Apaar (immeasurable and omnipresent), Agam (imperceptible by the five human sensory functions) and Agochar (needing divine sight to be perceived and experienced), and all the Creations, too, made by Him are eternal, infinite. The human being learns this supremely essential truth. In Gyan Khand, the human being arrives at realization of the magnificence of the immensity, eternality of Sat PaarBraham Pita Parmeshar.

The human being realizes the magnificence of Naam of Sat PaarBraham Pita Parmeshar. The human being gains understanding of the magnificence of Naam Simran. The human being appreciates the magnificence of Naam Di Kamai. The human being grasps the magnificence of Puran Bandagi. The human being recognizes the magnificence of Puran Braham Gyan of GurBani. The human being perceives the magnificence of Sat. The human being comes to know of Sat Sangat. The human being finds out the magnificence of Sat Sangat. The human being learns of the Sangat of Sant. The human being discovers the magnificence of Sant. The human being realizes the magnificence of SatGuru. The human being perceives the magnificence of Braham Gyani. The human being recognizes the magnificence of SatGuru Avataars (the ten SatGuru Patshahs). The human being gains knowledge of those abiding in Jaap of Naam. The human being fathoms the magnificence of Suhaagan (those accepted as devotees in Dargah) and Sada Suhaagan (those who have attained Sada Suhaag – Puran Braham Gyan, Puran Tat Gyan and Param Padvi). The human being apprehends the magnificence of Sikh (disciple of Guru), Gursikh (pious Sikh) and Gurmukh (a soul in Bandagi; a soul in possession of Guparsaad of Naam). The human being becomes aware of the magnificence of Param Padvi, Sehaj Awastha (sublime state of mind absorbed in God’s devotion) and Atal Awastha. The human being comprehends Puran Sachyari Rehat of Hirda. The human being figures out Andherli Rehat (inner compliance with Truth; also called as Sat Ki Rehat or Puran Sachyari Rehat) which is the state of conquering Maya. The human being comes to appreciate the magnificence of the supreme states of Simran, Ajapaa Jaap, Samadhi, Sunn Samadhi and Simran with every cell of one’s body. The human being gains insight into the magnificence of Sat Sarovars. The human being discerns the magnificence of all one’s Bajjar Kapaats. The human being comes to realize the magnificence of GurParsaad.

The yearning to join Sat Sangat gets very strong. The longing to receive GurParsaad becomes very intense. The craving to join Sangat of Sant becomes very acute. The human being begins to experience Bairaag. The desire to obtain Darshan (glimpse with the inner, spiritual eye) of Sat PaarBraham Pita Parmeshar becomes quite profound. The longing to abide in Jaap of Naam and in Naam Di Kamai becomes very forceful. Bani (GurBani) begins to guide you and you enter the next stage in your Bandagi. The magnificence of the next stage is described in the next Pauri.

  1. Saram Khand:

Saram means toil, hard labour and hard work. Therefore this stage is called as the stage of great effort, labour and toil. The strong and intense eagerness of Jigyasoo leads him or her into practising GurShabad in life. You begin to make intense efforts toward spirituality. You begin to observe GurShabad in life. You begin in real earnest to put hard labour into achieving the true divine purpose of life, Jeevan Mukti.

This includes waking up in Amrit Vela (early hours earmarked for Simran of Naam), having Ishnaan (inner bath with Amrit of Naam) and then sitting down for a prolonged observance of Naam Simran. The Jigyasoos – who have developed Bairaag and a strong urge to practise GurShabad – do not sleep beyond midnight. Such Jigyasoos renounce sleep and, waking up at 12 midnight, have Ishnaan and abide in prolonged observance of Naam Simran. The environs post 12 am midnight are calm and peaceful. The destructive forces are exhausted and taking rest. It is time for Jigyasoos to begin their Alakh Jagaona (to give their clarion call; usually a shout of “Alakh Niranjan” meaning “the imperceptible, faultless One – God”). It is time for Jigyasoos to begin their Bandagi. Some Sants, the great-beings, advise that Simran performed at this time (12 midnight onwards) is highly beneficial. (This is also the personal experience of Dassan Dass, the narrator). Simran performed from 1 am till 5 am is the most rewarding. Simran performed between 1 am and 2 am earns as much Punn (spiritual reward) as cannot be earned even by donating a maund (40 kgs) of diamonds. Simran performed from 2 am till 3 am earns as much Punn as cannot be earned even by donating a maund of gold. Simran performed between 3 am and 4 am earns more Punn than can be earned even by donating a maund of silver. Simran performed between 4 am and 5 am earns so much Punn that cannot be earned even by donating a maund of copper. Simran performed from 5 am to 6 am earns much more Punn than can be earned even by donating a maund of iron. Thus as the day advances, the Punn earned by Simran starts declining.

Thus when the observance of GurShabad grows strong, the human being begins to be imbued with GurShabad. By practising GurBani, the human being begins to acquire the colours of GurBani (i.e. he or she begins be greatly influenced by GurBani). By practising Naam, GurBani begins to enter the human being’s Hirda. The human being begins to realize the greater depths of GurBani. One begins to glimpse Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) in GurBani. The practice of Simran begins to mould the human being’s mind. By practising Simran, the mind of the human being is wonderfully shaped. The human being’s mind ceases to entertain evil ideas, and generates only divine and elegant ideas. The mind of the human being settles down in GurShabad. The mind begins to find perfect calm. The human beings who abide in the service of SatGuru and observe SatNaam Simran are imbued with true faith, devotion and trust. That is to say, the human beings who abide under the auspices of Sat Sangat of Puran Sant SatGuru and observe SatNaam Simran have their Hirda drenched with true faith, devotion and trust and they begin, by SatNaam, to acquire Chad Di Kalaa (eternal bliss). SatNaam begins to roll within them. GurBani describes this supremely essential truth in the following Salok:

Jo gurmukh naam dhi-aa-iday tinee charhee chavgan vannee. ||12||

(Sri Guru Granth Sahib Ji 591)

The Gurmukhs who abide in Dhyan of SatNaam are imbued with SatNaam. They achieve Chad Di Kalaa. The human beings who dedicate their body, mind and worldly wealth at the feet of SatGuru attain the state of Dhyan, and their Hirda is suffused with devotion toward Sat PaarBraham Pita Parmeshar. The human beings who only have SatNaam as their sole shelter and refuge are imbued with SatNaam.

Saram (effort; toil) also brings out humility in a human being. Humility contains the key to Dargah. Humbleness of Hirda contains the key to Dargah. Sat PaarBraham Pita Parmeshar manifests Himself in a Hirda wrapped in humbleness. Only when humbleness suffuses one’s Hirda does the human being attain Jeevan Mukti. Humbleness of Hirda denotes extreme humility abiding in Hirda of the human being. A Hirda wrapped in humbleness is GurParsaad. It is achieved by the grace of Sat PaarBraham Pita Parmeshar. The human beings who practise humblenss of Hirda in life acquire Puran Braham Gyan. The human beings who turn themselves into dust at the feet of the entire Creation attain Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). Atam Ras Amrit is attained only by a Jeevan Mukt-Puran Sant-SatGuru, and a Puran Braham Gyani. That is to say, Sat PaarBraham Pita Parmeshar manifests Himself in the form of Pargateyo Jyot in Hirda of such human beings who attain perfect humility in their Hirda and wrap their Hirda in humbleness. This supreme and essential truth is revealed in many Saloks of GurBani:

Kar kirpaa jis kai hirdai gareebee basaavai.

Naanak eehaa mukat aagai sukh paavai. ||1||

(Sri Guru Granth Sahib Ji 278)

Barahm gi-aanee kai gareebee samaahaa.

(Sri Guru Granth Sahib Ji 273)

Barahm gi-aanee sagal kee reenaa.

Aatam ras barahm gi-aanee cheenaa.

(Sri Guru Granth Sahib Ji 272)

The realization of humility penetrates Hirda of the human being, and the human being begins to abide in humility. He or she performs SatNaam Simran with a sense of humility, and practises humility in life. The human being who practises humility in life surrenders oneself completely at the feet of Gur (God) and Guru. With complete determination and resolve, with trust and belief, with faith and devotion the human being surrenders one’s entire self before Guru, submits one’s body, mind and worldly wealth at the feet of Guru and dedicates oneself in SatNaam Simran. He or she transforms their everyday acts into deeds of Sat. With mind, words and actions, he or she is immersed in the service of SatGuru. He or she begins to dedicate Dasvandh (one-tenth toward charity) at Sat Charans (feet where Sat abides) of SatGuru – Dasvandh of one’s time as well as of one’s Dasan Nahuwan Di Kirat Kamai (earnings out of the ten nails of the hand, i.e., hard-earned money).

Humility erases the ego of the human being. The destructive power of ego acts as a wall of Kur (falsehood) and prevents the human being from uniting with Sat PaarBraham Pita Parmeshar. This wall of Kur comes crashing down by the divine weapon of humility. Humility carries the divine supreme power that destroys the human being’s ego, and helps him or her attain GurParsaad of Jeevan Mukti. This supreme power of humility abides in Hirda, and at the feet of Sant Jan’s (saintly and humble beings). This is why GurBani repeatedly manifests the magnificence of the feet of Sant Jans. The human beings who do Dandauth Bandhna (greeting by prostration) at the feet of Sant Jans, kiss the feet of Sant Jans and adorn their foreheads with the dust at the feet of Sant Jans acquire extreme humility and humbleness of Hirda, which destroys their ego. Death of ego itself is Jeevan Mukti. This supremely essential truth is revealed time and again in GurBani:

Kar saadhoo anjulee pun vadaa hay.

Kar dand-ut pun vadaa hay. ||1||

(Sri Guru Granth Sahib Ji 13)

Santeh charan maathaa mayro pa-ut.

Anik baar santeh dand-ut. ||1||

(Sri Guru Granth Sahib Ji 889)

Saadhoo kee hohu raynukaa apnaa aap ti-aag.

(Sri Guru Granth Sahib Ji 45)

Ho-ay sagal kee raynukaa har sang samaava-o.

(Sri Guru Granth Sahib Ji 322)

Sant janaa kee raynukaa lai maathai laava-o. ||1||

(Sri Guru Granth Sahib Ji 812)

Salok mehlaa 5.

Pahilaa maran kabool jeevan kee chhad aas.

Hohu sabhnaa kee raynukaa ta-o aa-o hamaarai paas. ||1||

(Sri Guru Granth Sahib Ji 1102)

In Saram Khand a Jigyasoo practises GurShabad and practises humbleness of Hirda. The Sat Sangat of Sant Jans is GurParsaad. One earns great Punn by repeatedly bowing at the feet of Sant Jans and by doing Dandauth (prostration). By placing one’s head at the feet of Sant Jans the human being purifies one’s head. The humble beings who place their head at the feet of Sant Jans receive GurParsaad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. Sant Jans regard themselves as dust at the feet of the whole Creation. That is, they become the embodiment of extreme humility. Thus, by accepting the dust at the feet of Sant Jans, by adorning this dust at one’s forehead and by performing Ishnaan with it the human being acquires GurParsaad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. Wherever Sant Jans place their feet, they make Dargah manifests itself upon earth. The Simran and Seva (humble and selfless service to others) performed in Sat Sangat of Sant Jans is straightaway approved in Dargah. The human beings who hold SatGuru in high regard become Gurmukh. The human beings who hold Sat Sangat of SatGuru in high regard receive enlightenment of Naam in their Hirda. The human beings who surrender body, mind and wealth at the feet of SatGuru receive GurParsaad and attain Jeevan Mukti. The human beings who practise humbleness of Hirda turn themselves into dust at the feet of the entire Creation and become Sant Hirda (saintly-hearted). The blessed Bhai Lehna Ji practised humility and – dedicating his body, mind and worldly possessions at the Sat Charans of the blessed SatGuru incarnate Nanak Patshah Ji and placing himself in the service of SatGuru Ji and receiving GurParsaad – manifested himself upon earth in the form of SatGuru Angad Dev Ji (SatGuru the second Patshah Ji). This is the sole secret to Bandagi. This is how, by virtue of serving SatGuru with your body, mind and worldly riches, you receive GurParsaad and your Bandagi enters the next higher stage.

Saram Khand is the stage of devotion toward Sat PaarBraham Pita Parmeshar. When the human being practises humbleness of Hirda in life, his or her language and speech turn very pleasant. When the human being practises extreme humility in life, his or her language and words turn very sweet. It is in the nature of Sant Jans to talk sweetly. It is in the nature of Sat PaarBraham Pita Parmeshar to speak sweetly. The human being who practises humility in life is imbued in the true affection of Sat PaarBraham Pita Parmeshar. He or she begins to see the Jyot of Sat PaarBraham Pita Parmeshar in Hirda of every living-being, and he or she comes to possess constant and unvarying true love toward the entire Creation. With this, he or she acquires sweetness in his or her speech. There is no longer anybody an enemy or a stranger to him or her. To speak sweetly is a supremely powerful divine virtue, and by finding this virtue the human being turns Ik Drisht (seeing all as equal; non-discriminatory). The person who speaks sweetly becomes friend to all. The person who talks sweetly has no enemy. The person who talks sweetly does not fixate on others’ vices. The person who talks sweetly does not slander, backbite or backstab anybody. The person who talks sweetly never speaks harsh words. The person, who talks sweetly, serves Sat. Talking sweetly is a supreme virtue of Sat PaarBraham Pita Parmeshar and this virtue suffuses the Hirda of Sant Jans. Sat PaarBraham Pita Parmeshar does not ponder over vices of any living-being. Sat PaarBraham Pita Parmeshar disregards vices of the human beings. Similar is the nature of Sant Jans. GurBani describes the magnificence of talking sweetly in many Saloks. This supreme power of Sat PaarBraham Pita Parmeshar is revealed in GurBani:

Mith bolrhaa jee har sajan su-aamee moraa.

Ha-o sammal thakee jee oh kaday na bolai ka-uraa.

Ka-urhaa bol na jaanai pooran bhagvaanai a-ugan ko na chitaaray.

(Sri Guru Granth Sahib Ji 784)

By rigorously practising GurShabad in life, a Jigyasoo moulds one’s mind in the die of elegance. By moulding is meant that the Jigyasoo practises giving the mind an elegant shape. The Jigyasoo begins to weigh all one’s Sat Karams on the balance of Sat. He or she keeps a keen eye on his or her everyday deeds. He or she realizes that all one’s deeds must be Sat Karams. Only Sat Karams take his or her Bandagi ahead. Asat Karams make a negative impact on the human being’s Bandagi. Asat Karams act as obstacles, and cause impediment in the path of one’s Bandagi. Asat Karams rob the human being of one’s Amrit. Asat Karams are committed only under the influence of Maya. That is to say, the Panj Dhoots compel the human being to commit Asat Karams. Thus when a human being commits Asat Karams, the Panj Dhoots rob him or her of Amrit. The Panj Dhoots make home within the very body of the human being. GurBani reveals this supremely essential truth:

Is dayhee andar panch chor vaseh kaam krodh lobh moh ahankaaraa.

Amrit looteh manmukh nahee boojheh ko-ay na sunai pookaaraa.

(Sri Guru Granth Sahib Ji 600)

The Dhoot of lust resides in the part of sexual organs of the human being. The Dhoot of anger abides in the stomach of the human being. The Dhoots of greed and attachments make their home in the chest of the human being. The Dhoot of pride lives in the brain of the human being. These five Dhoots, in order to satisfy Trishna of the human being, cause the action organs of the human being to commit Asat Karams. These Panj Dhoots lead the body of the human being into the slavery of Panj Dhoots and Trishna. When a human being, through Simran, accumulates the wealth of Naam, these Panj Dhoots make him or her commit Asat Karams and rob them of Amrit. Till such time as the human being doesn’t vanquish Maya, these Panj Dhoots continue to rob him or her of Amrit. This is why GurBani commands the human being to take a keen look at one’s actions and deeds:

Agai karnee keerat vaachee-ai bahi laykhaa kar samjhaa-i-aa.

(Sri Guru Granth Sahib Ji 464)

By paying attention to one’s actions and deeds, the mind of the human being becomes alert and doesn’t allow the Panj Dhoots to influence it. Consequently Asat Karams of the human being begin to decline and Sat Karams begin to add up, and as the human being’s Bandagi attains higher stages, one’s Surat too is uplifted, which causes all one’s deeds to gradually transform into Sat Karams. When all one’s deeds become Sat Karams, the Panj Dhoots fail to rob him or her of Amrit. When the human being arrives at such a state, the vessel of one’s human body begins to accumulate Amrit.

To begin with, this vessel of the human body is laying upside-down, and is smeared with the grime of the evil deeds of the human being. Besides, this vessel contains holes of lust, anger, greed, attachments, pride and Trishna. Amrit cannot be stored in an upside-down vessel. Amrit cannot be preserved in a vessel smeared with grime. The vessel having holes cannot hold Amrit in it. Therefore, to start with, the vessel must be set upright. Thereafter, the grime smearing the vessel has to be cleaned off. Then one ought to plug the holes in the vessel, and only after that the vessel can hold Amrit. In Saram Khand, the Jigyasoo toils and works hard to put the vessel right-side up. Then, by Simran and by Seva, he or she cleans the grime off the vessel. Further, by keeping a sharp eye on one’s actions, he or she plugs the holes in the vessel. Only then the vessel begins to hold Amrit in it. When this vessel begins to accumulate Amrit, the mind, Hirda and soul of the human being begin purifying.

With Simran and practising Seva, and by transforming one’s actions into deeds of Sat, the mind, Hirda and soul of the Jigyasoo begin imbibing Amrit. Thus the mind, Hirda and soul begin to acquire an elegant look, and turn vice-free. By Simran and Seva, the mind and Hirda of the human being are cleansed. The mind attains perfect equilibrium. Hirda is purified. The human being receives GurParsaad. As the human being acquires GurParsaad, his or her Bandagi enters Karam Khand.

  1. Karam Khand:

Once you make a complete surrender before Guru and dedicate your body, mind and wealth at the feet of Guru and receive GurParsaad, this acquiring of GurParsaad – by virtue of the eternal blessing and eternal grace – opens up all your Bajjar Kapaats. You are showered with GurKirpa. You are blessed with the grace of Sat PaarBraham Pita Parmeshar. The supreme power of GurParsaad comes into effect. The Kundalini Shakti (divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana and making corrections and purifications throughout the body) is awakened. Naam enters Sat Sarovars, and thereby the seven Sat Sarovars are illuminated. Simran settles down in Surat. Ajapaa Jaap takes a start. Unceasing Simran takes off within the human being. The vessel of body begins filling up with Amrit. You attain Samadhi. As soon as the human being sits down to practise Simran, one begins to hear Simran in one’s Surat. As soon as the words of Kirtan (recitations), Katha (discourse) or GurBani fall into the human being’s ears, he or she attains the state of Samadhi. The Surat of the human being is at once drawn into Kirtan, Katha or GurBani. Surat and Shabad are harmoniously united. Surat is affixed in Shabad. The human being attains the state of constant, uninterrupted Simran. Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column – Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) are energized. The Gyan Netter opens. With GurParsaad of SatNaam Simran, even the nerves of Ida, Pingla and Sushmana are readily illuminated. With the illumination of these nerves, one’ Gyan Netters is opened and the human being attains the state of Samadhi.

Sukhmanaa irhaa pingulaa boojhai jaa aapay alakh lakhaa-ay.

Naanak tihu tay oopar saachaa satgur sabad samaa-ay. ||60||

(Sri Guru Granth Sahib Ji 944)

Irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee.

(Sri Guru Granth Sahib Ji 974)

The energy-channels of Ida, Pingla and Sushmana are an essential part of Suksham Dehi, which connect all Sat Sarovars of the human being, originating at the base of spine and meeting at Trikuti (the third eye or Gyan Netter; located at mid-forehead, it is one of the seven Sat Sarovars). The life-force of the human being resides in these three energy-channels. That is, the human life-force and all other human abilities are activated only through these nerves and Sat Sarovars. The human being derives all powers only through these three nerves and Sat Sarovars. These three nerves and Sat Sarovars alone form the basis of the human life. These three nerves and Sat Sarovars are energized only by GurParsaad of SatNaam. The basis of the human Surat, too, is these three nerves and the Sat Sarovars. As these three nerves and Sat Sarovars are energized, Surat too of the human being attains higher stages.

When these three nerves are energized, Trikuti opens and Gyan Netter is lit up. When GurParsaad of SatNaam reaches these three nerves, these get energized. When GurParsaad of SatNaam, flowing through these nerves, emerges from Sat Sarovars, all these Sat Sarovars too get energized. With this, all Bajjar Kapaats are opened up and the human being attains Samadhi. SatNaam imbues every cell of the body with its enlightenment. Through GurParsaad, all these spiritual gains are easily accomplished.

The Jogi’s (practitioners of Yoga; ascetics) practise awakening Ida, Pingla and Sushmana through the discipline of Pranayam (respiratory control; a form of breathing exercises). Through this discipline, they draw the life-force up through Ida, down through Pingla and establish it in Sushmana. The Jogis employ this practice of Pranayam in order to activate the energy-channels of Ida, Pingla and Sushmana. Along with this, the Jogis also practise energizing the seven Sat Sarovars through the discipline of Yoga. The Jogis practise to awaken these Sat Sarovars – one Sat Sarovar at a time. All these exercises are very hard and need to be carried out for a long period of time, in order to create a possibility of awakening these Sat Sarovars and Ida, Pingla and Sushmana. It is heard that the Jogis concentrate upon a single Sat Sarovars for years at a stretch. This way, they practise for years on end to awaken Ida, Pingla and Sushmana. Thus the process of practising Yoga is very hard and must be carried out for long time, but a human being – by GurParsaadi GurKirpa (eternal grace through His blessings) and by practising SatNaam in life –makes all these accomplishments easily through Prema Bhagati (spiritual path of loving devotion).

The human being attains Suhaag (acceptance in the Divine Court as a devotee) in this stage. You are accepted in Dargah of Akaal Purakh as a Suhaagan (devotee), and your account of Naam is opened in Dargah of Akaal Purakh. The real divine Bandagi of the human being commences. The constant and uninterrupted Simran, Ajapaa Jaap, begins to accrue in your account of Naam in Dargah. The wealth of Naam begins to accumulate. When the human being abides for a long time in practising Naam, he or she attains Sunn Samadhi. The human being begins to realize the state of Sunn (complete, utter peace and calmness). The mind and Hirda attains perfect calm. The whims and fancies of the mind come to an end. The mind casts away all distractions. The mind ceases to exist. The mind is transformed into Param Jyot. Puran Jyot Parkash (the perfect radiance of divine light; God Himself) manifests itself in Hirda. Dehi (Suksham Dehi; astral body) turns Kanchan (pure-as-gold; disease-free); i.e. Dehi is rid of all maladies. The lust, anger, greed, attachments and pride submit themselves under control of the human being. Trishna is quenched. Hirda attains Sat Santokh. The lust for domination, youth, wealth and riches, talk, touch, slander, malice, spite and all other vices come to an end. The vessel (of Dehi) is cleansed and turns Kanchan. All the holes of vices in the vessel are plugged. The vessel starts brimming with Amrit. Amrit begins to splash in the vessel. Amrit begins to overflow out of the vessel; i.e. Amrit begins to spill out of the human Dehi. The supremely powerful state of Kanchan-turned-Dehi is described in many Saloks in GurBani:

Kanchan kaa-i-aa kasee-ai vannee charhai charhaa-o.

(Sri Guru Granth Sahib Ji 146)

Jih parsaad aarog kanchan dayhee.

Liv laavhu tis raam sanayhee.

(Sri Guru Granth Sahib Ji 270)

Kanchan kaa-i-aa jot anoop.

(Sri Guru Granth Sahib Ji 413)

Kanchan kaa-i-aa kot garh vich har har sidhaa.

(Sri Guru Granth Sahib Ji 449)

Kanchan kaa-i-aa jotee jot samaa-ee. ||6||

(Sri Guru Granth Sahib Ji 832)

Kaho kabeer kanchan bha-i-aa bharam ga-i-aa samudrai paar. ||4||3||

(Sri Guru Granth Sahib Ji 1103)

When the human Dehi turns Kanchan, the human being’s Dubidha comes to an end. All Bharams are eradicated. Sat PaarBraham Pita Parmeshar manifests Himself only in a Kanchan-turned-Dehi. The Suksham Dehi of the human being is constantly bathed in Amrit. There is Parkash (divine light; manifestation of Nirgun Saroop) all around the human being. The blessing of Param Jyot Puran Parkash is obtained only by the Kanchan-turned-Dehi. The constant, uninterrupted Sehaj Samadhi of a Jigyasoo too is achieved only by the Kanchan-turned-Dehi. The human being gets rid of all one’s mental ailments too only after his or her Dehi turns Kanchan. The Surat, wisdom and intellect of the human being soar to great heights, and the human being arrives at a state attained by the gods and Sidh Purakhs. The Surat, wisdom and intellect of the human being begins to abide entirely within Gurmat.

This is a very high spiritual stage. This is the stage where Bandagi of the human being attains a very high level. You bring Panj Dhoot and Trishna under your hold. The real, vigorous battle with Maya begins and, with GurParsaad, you vanquish Maya and vanquish the mind. Naam permeates into every cell of your body. Every cell of the human body begins to throb with Naam. Every cell of the human body begins to radiate the divine light. Even the human eyes begin to emanate the divine light. Your Dassam Duaar opens up and you establish a direct connection with Akaal Purakh. With the opening of Dassam Duaar, you are able to glimpse your own Kanchan-turned-Suksham Dehi. With the opening of Dassam Duaar, the human being realizes Anhad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad, the divine music). Anhad Shabad begins to play constantly at Dassam Duaar of the human being. Anhad Shabad, playing at Dassam Duaar of the human being, itself is the Dhunatmak Naam Amrit (Naam Amrit, the divine energy, in a phonetic, musical form) of Sat PaarBraham Pita Parmeshar. GurBani reveals the supremely essential truth about Anhad Shabad playing at Dassam Duaar:

Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||

(Sri Guru Granth Sahib Ji 1002)

Dasam du-aaraa agam apaaraa param purakh kee ghaatee.

(Sri Guru Granth Sahib Ji 974)

This uninterrupted Anhad Shabad, Dhunatmak Naam Amrit playing at Dassam Duaar, itself is the divine Akhand Kirtan (unstruck recitation and musical chanting). Anhad means that which has no limits and bounds; that which never ceases; and that which never ends and plays constantly. This Anhad Naad is not heard in the human ears. This Anhad Shabad is immensely powerful, and is played and heard only at Dassam Duaar of the human being. Within this supremely powerful Anhad Shabd, Dhunatmak Naam Amrit, the divine music of the entire nature and Amrit Bani (divine words) of Sat PaarBraham Pita Parmeshar reverberate. When this Anhad Shabad manifests itself, every melody of all the music pales before it. When the human being concentrates upon the music of this Anhad Shabad, his or her Hirda and mind immediately attain complete peace.

The human beings, who reach such marvelous and supremely powerful stage of Karam Khand, are showered with the immense grace of Sat PaarBraham Pita Parmeshar. Their Surat, wisdom, mind and intellect soar to great spiritual heights. The state of Jigyasoos who reach such a supremely powerful stage cannot be described. This GurParsaadi Katha is merey a glimpse of this supremely powerful state of these great-beings. The human beings, who claim to be able to describe this supremely powerful state, do so only because of their arrogance. For which they have to later repent. The human beings who arrive at this stage come to experience the immense supreme powers of Sat PaarBraham Pita Parmeshar, and as a result they begin to describe themselves as great paupers. They begin to claim that they know nothing; that all this is nothing but the magnificence of Sat PaarBraham Pita Parmeshar. They efface themselves in their romance with the divine. They efface their own existence, and become one with Sat PaarBraham Pita Parmeshar.

In Karam Khand, the Jigyasoo is showered with immense, unbounded grace of Sat PaarBraham Pita Parmeshar, and endowed with the supreme power of GurParsaad. In Karam Khand, Bandagi of the human being begins to be accounted for in Dargah. The energy-channels of Ida, Pingla and Sushmana are activated and, with the acquiring of Ik-Boond-Amrit (a single drop of Amrit) in Trikuti, the human being attains Samadhi. The magnificence of Ik-Boond-Amrit is manifested in GurBani:

Ayk boond gur amrit deeno taa atal amar na mu-aa.

Bhagat bhandaar gur naanak ka-o sa-upay fir laykhaa mool na la-i-aa. ||4||3||14||

(Sri Guru Granth Sahib Ji 612)

The acquisition of Ik-Boond-Amrit in itself is a sign of recieving GurParsaad. Ajapaa Jaap begins only with the acquiring of Ik-Boond-Amrit. As the human being acquires Ik-Boond-Amrit, he or she attains Samadhi. As the human being acquires Ik-Boond-Amrit, he or she receives GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. As the human being acquires Ik-Boond-Amrit, he or she achieves Suhaag of Sat PaarBraham Pita Parmeshar. Only by acquiring Ik-Boond-Amrit does the Jigyasoo abide for long durations in SatNaam Simran, and begins to feel eternal bliss while practising Simran. With the prolonged abiding in Simran, the mind is calmed and the human being attains Sunn Samadhi.

By practising SatNaam while in Sunn Samadhi, the mind of the human being is cleansed. By practising Naam while abiding in Sunn Samadhi, the mind of the human being transforms into the embodiment of Jyot (the divine light within; soul). By practising SatNaam during Sunn Samadhi, one’s Suksham Dehi becomes Kanchan. By practising SatNaam in Sunn Samadhi, Panj Dhoots are brought under control. By practising SatNaam in Sunn Samadhi, one’s Trishna is quenched. By practising SatNaam in Sunn Samadhi, the human being vanquishes Trigun Maya. As the human being practises SatNaam in Sunn Samadhi, one’s slavery of Maya comes to an end and Maya becomes a slave of the human being. By practising SatNaam in Sunn Samadhi, one’s Hirda attains Puran Sachyari Rehat. By practising SatNaam in Sunn Samadhi, the human being transcends Trigun Maya and becomes one with Sat PaarBraham Pita Parmeshar, because Sat PaarBraham Pita Parmeshar makes His abode only in Sunn Mandal (the domain of Sunn). The greatest and the supremely powerful Kalaa (art; skill) of Sat PaarBraham Pita Parmeshar is the Sunn Kalaa (art of abiding in the state of absolute calm). (GurParsaadi Katha of Sunn Kalaa is presented at Pauri 5 of Jap Ji Sahib. The Jigyasoos, who wish to delve deeper in the magnificence of Sunn Kalaa, may once again go through GurParsadi Katha of of Jap Ji Sahib Pauri 5). Sat PaarBraham Pita Parmeshar has created the whole Creation from Sunn Kalaa itself. Such human beings – the great-beings who become one with Sat PaarBraham Pita Parmeshar – too establish their abode in Sunn Mandal. The magnificence of Sunn Samadhi is immense, and many Saloks of GurBani manifest the magnificence of Sunn Mandal, Sunn Kalaa and Sunn Samadhi:

Ot pot jan har ras raatay.

Sunn samaadh naam ras maatay.

(Sri Guru Granth Sahib Ji 265)

Sunn samaadh anhat tah naad.

(Sri Guru Granth Sahib Ji 293)

Salok.

Sargun nirgun nirankaar sunn samaadhee aap.

Aapan kee-aa naankaa aapay hee fir jaap. ||1||

(Sri Guru Granth Sahib Ji 290)

An-din raataa man bairaagee sunn mandal ghar paa-i-aa.

(Sri Guru Granth Sahib Ji 426)

Sunn mandal ik jogee baisay.

(Sri Guru Granth Sahib Ji 685)

Sunn samaadh mahaa parmaarath teen bhavan pat naaman.

(Sri Guru Granth Sahib Ji 634)

Naamaa kahai chit har si-o raataa sunn samaadh samaa-ugo. ||4||2||

(Sri Guru Granth Sahib Ji 972-973)

Kaho kabeer jo naam samaanay sunn rahi-aa liv so-ee. ||4||4||

(Sri Guru Granth Sahib Ji 1103)

By practising SatNaam while in Sunn Samadhi, all one’s Sat Sarovars are illuminated. By practising SatNaam in Sunn Samadhi, all Bajjar Kapaats are opened. By practising SatNaam during Sunn Samadhi, the entire body, every cell of the body, is illuminated with SatNaam. By practising SatNaam in Sunn Samadhi, one’s Dassam Duaar is opened up. By practising SatNaam in Sunn Samadhi, the human being realizes Anhad Shabad Amrit. By practising SatNaam in Sunn Samadhi, Nirgu and Sargun become one, i.e. the human being is able to glimpse Nirgun in Sargun. Just as the human body is Sargun and Param Jyot Puran Parkash is the form of Nirgun. The human beings, for whom Nirgun and Sargun are unified, are able to glimpse Nirgun Saroop within their own body. That is to say, they are able to glimpse the Parkash aspect of their Sargun body. The human being comes into all spiritual experiences. Only in Sunn Samadhi the Bandagi of the human being is approved in Dargah, and reaches its culmination. In Sunn Samadhi alone the human being obtains Darshan of Akaal Purakh. The human being acquires Puran Braham Gyan and Tat Gyan too only in Sunn Samadhi. Even Atam Ras Amrit too is obtained by the human being only in Sunn Samadhi. Only in Sunn Samadhi does the human being become one with Sat PaarBraham Pita Parmeshar. Even Atal Awastha and Param Padvi too are attained by the human being only in Sunn Samadhi. The human being attains Jeevan Mutkti too in Sunn Samadhi alone. Only in Sunn Samadhi the five sensory organs and the five action organs of the human being come to abide in Puran Hukam. Only in Sunn Samadhi the Ridhi-Sidhis (supernatural powers; these are obtained at early stages of Bandagi but, if indulged, stop further spiritual progress and become a major obstacle in the path to Sach Khand; these supernatural powers are used by Akaal Purakh for His administration of the universe and the use of such powers by a human being is violation of Hukam of Akaal Purakh) place themslevs at the feet of the human being and at his or her service. Only in Sunn Samadhi a human being is blessed with GurParsaad to bestow Amrit upon others, and is ordained with Seva of Maha Parupkaar. From within Sunn Samadhi alone, a Puran Braham Gyani, Puran Sant and SatGuru are born. This is why Sunn Samadhi has been called as Maha Parmarath (a great and divine purpose of life). Even Sat PaarBraham Pita Parmeshar has to bow before a mind and Hirda absorbed in Sunn, and is compelled to manifest Himself in such Hirda. The state of Samadhi, and Sunn Samadhi, itself is the state of ‘Liv Lagan’.

When a Jigyasoo, absorbed in Bandagi in Karam Khand, attains such a powerful state, his or her words undergo a revolution. The words spoken by him or her carry supreme force. His or her words are transformed into the perfect Sat. His or her words are made to come true by the powers of Sat PaarBraham Pita Parmeshar. The words of such great beings hold true. Such great beings have been called as Soorbeer (gallant), Bali (mighty) and Mahabali (supremely mighty) in GurBani:

Soorbeer bachan kay balee.

Ka-ulaa bapuree santee chhalee. ||3||

(Sri Guru Granth Sahib Ji 392)

Jin mil maaray panch soorbeer aiso ka-un balee ray.

Jin panch maar bidaar gudaaray so pooraa ih kalee ray. ||1||

(Sri Guru Granth Sahib Ji 404)

Panjay badhay mahaabalee kar sachaa dho-aa.

(Sri Guru Granth Sahib Ji 1193)

Bandagi is a battle with Maya. Bandagi is GurParsaadi Khel (effort blessed by Guru and God) of vanquishing the Panj Dhoots of lust, angre, greed, attachments and pride. Bandagi is GurParsaadi Khel of defeating Trishna. Vanquishing lust, anger, greed, attachments and pride and eradicating Trishna takes a lot of toil. Battling with Panj Dhoots, bringing them under control and forever keeping them under one’s hold, is a very tough endeavour. Conquering one’s mind takes a very big effort. Calming one’s mind, eradicating all ambiguities of the mind, putting an end to the whims and fancies of the mind is a very difficult task. To rid one’s mind and Hirda of all vices and to practise Puran Sachyari Rehat in life is a very arduous task. To turn Maya into one’s slave is a formidable job. Therefore the human beings who win this battle against Maya are called as Bali, Mahabali and Soorbeer in GurBani. Such great beings bring Panj Dhoots under their hold. Such great beings extinguish their Trishna, and attain Sat Santokh in their Hirda. Such great beings transform Maya into their servant and, assimilating themselves in Sat, they become Sat Roop (embodiment of Sat). The words of such Sat Roop-turned-great beings carry the grace of Sat PaarBraham Pita Parmeshar. The words of such great beings are the divine edicts. GurBani reveals this supremely essential truth:

Jaa kaa kahi-aa dargeh chalai.

So kis ka-o nadar lai aavai talai. ||3||

(Sri Guru Granth Sahib Ji 186)

Mayree baandhee bhagat chhadaavai baandhai bhagat na chhootai mohi.

Ayk samai mo ka-o geh baandhai ta-o fun mo pai jabaab na ho-ay. ||1||

(Sri Guru Granth Sahib Ji 1252)

The words of such Mahabali Soorbeers, the great-beings – who become Puran Sants (perfect saints) – are the divine will. Those who receive the grace of Sat PaarBraham Pita Parmeshar and receive GurParsaad no longer need to seek favour from any power or being. In their Hirda, suffused with Param Jyot Puran Parkash, Sat PaarBraham Pita Parmeshar manifests Himself. This is why GurBani calls a Braham Gyani as Parmeshar (the supreme lord), Gur Parmeshar (God and the supreme lord), Nirankaar and Vidhata (the ultimate authority; the maker of divine laws and divine constitution). Even Sat PaarBraham Pita Parmeshar has to bow before the words of such Mahabali Soorbeers, the great-beings. Sat PaarBraham Pita Parmeshar is in the hold of His Bhagats. A Bhagat has the capacity to undo the knots of past deeds of a human being. But even Sat PaarBraham Pita Parmeshar doesn’t have the capacity to refuse the words of such Mahabali Soorbeer great-beings. This is why the words of such Mahabali Soorbeer great-beings carry a revolution within them. Their words are Puran Sat, and a divine command. The words of such great beings hold true and prevail.

Such Mahabalis and Soorbeers have SatNaam flowing in every cell of their body, and Akaal Purakh Himself abides in every cell of their body. Sat PaarBraham Pita Parmeshar manifests Himself in their Hirda. Such great-beings are also called as Pargateyo Jyot Braham Gyani. Every cell of their body has God assimilated in it.

Such Soorbeers, Mahabalis, true-to-their-word great-beings are ordained by Dargah of Sat PaarBraham Pita Parmeshar to perform Seva of Parupkaar and Maha Parupkaar. When they dedicate themselves toward this Seva, this Seva bears within it the supreme power of Sat PaarBraham Pita Parmeshar. Then on, the Bandagi of such great-beings begins to consist only of leading the humankind on the path to salvation, leading others to Jaap of Naam, bestowing Jee-a Daan (bestowal of Puran Bandagi and Seva) upon others and engaging them in Bhagati, bestowing GurParsaad, bestowing Puran Sat and serving Puran Sat. At this stage, carrying out Seva, they begin to experience the supreme powers of Sat PaarBraham Pita Parmeshar. Such great-beings who successfully accomplish their Seva are felicitated in Dargah. The great-beings who are entrusted with such supremely powerful Seva are indeed fortunate. By performing Seva, one’s Suksham ego (spiritual pride) is obliterated. The great-beings, who dedicate the entire credit and magnificence of their Seva at the feet of Sat PaarBraham Pita Parmeshar and at the feet of Guru, make their Bandagi to advance further. The human beings – who, in their Seva, get greatly swayed by the supreme powers of Sat PaarBraham Pita Parmeshar and begin priding themselves – lose their Bandagi. Their pride causes their Bandagi to come to a halt. If they realize this supremely essential truth and seek forgiveness of Guru, once again they come to attain Chad Di Kalaa; but those, who stay stuck with their pride and begin to think highly of themselves, have their Bandagi come to a standstill. Moreover, they forfeit this supremely powerful state. The human beings – who, while abiding in their Seva and experiencing the supreme powers of Sat PaarBraham Pita Parmeshar, regard it as their victory and are filled with pride – lose what they almost had won. The great-beings, who develop even greater humility with their Seva and suffuse their Hirda with humbleness, are the ones who are the winners. Such great-beings dedicate the entire praise earned by them at the feet of Sat PaarBraham Pita Parmeshar and Guru, and are blessed. Such great-beings dedicate the entire credit of their Seva at the feet of Sat PaarBraham Pita Parmeshar and Guru, imbue even more humbleness in their sense of humility, and become even sweeter human beings. Thus this GurParsaadi Khel is actually a game of losing in order to win. The great beings who forsake their victory – i.e. who, while abiding in their Seva, emerge unscathed from their experience of realizing the supreme powers of Sat PaarBraham Pita Parmeshar and of the magnificence and spliendour of these supreme powers, and becoming even more humble, dedicate their entire credit and praise at the feet of Sat PaarBraham Pita Parmeshar and Guru and begin to regard themselves as great paupers – make their Seva bear fruit and are blessed. But the human beings, who upon realizing the supreme powers of Sat PaarBraham Pita Parmeshar develop pride in themselves, fritter away all their gains. This is why GurBani describes this supremely essential truth:

Jeet haar kee sojhee karee.

Ta-o is ghar kee keemat paree. ||7||

(Sri Guru Granth Sahib Ji 235)

Kahat kabeer jeet kai haar.

Baho bidh kahi-o pukaar pukaar. ||5||1||9||

(Sri Guru Granth Sahib Ji 1159)

Therefore those in Bandagi, who are blessed with Seva – when they come to realize the supreme powers of Sat PaarBraham Pita Parmeshar during their Seva and experience their magnificence and might – should become even more modest and practise even more humility and humbleness in their Hirda. Such beings in Bandagi should abide by these words of Puran Braham Gyan, and by so doing they will be blessed. After reaching this state, the human beings who do not lift their head from the feet of their SatGuru have their Bandagi readily approved in Dargah, and they easily accomplish losing in order to win. With immense, unbound grace of SatGuru their Bandagi finds acceptance in Sach Khand.

The great-beings, who attain this state, are hungry for Gyan (knowledge and wisdom). They are forever absorbed in the magnificence of Sat PaarBraham Pita Parmeshar. While performing Parupkaar and Maha Parupkaar, they immerse themselves in serving Puran Sat and in bestowing Puran Sat upon others. They interweave themselves in the magnificence of Akaal Purakh. Such great-beings transform themselves into the magnificence of Sat PaarBraham Pita Parmeshar. The biggest and the greatest magnificence of Sat PaarBraham Pita Parmeshar is a Puran Braham Gyani, SatGuru, Puran Sant, Puran Khalsa, the Avataars of Sat PaarBraham Pita Parmeshar and the Avataars of Kalki (incarnations of god Vishnu; Kalki is said to be his final incarnation, foretold to appear at the end of Kal Yuga). Such great-beings possess immense magnificence. They are the magnificence of Sat PaarBraham Pita Parmeshar, manifesting itself in the form of these great-beings upon earth. GurBani reveals this supremely essential truth:

Saadh kee mahimaa barnai ka-un paraanee.

Naanak saadh kee sobhaa parabh maahi samaanee. ||1||

(Sri Guru Granth Sahib Ji 271)

Saadh kee upmaa tihu gun tay door.

Saadh kee upmaa rahee bharpoor.

Saadh kee sobhaa kaa naahee ant.

Saadh kee sobhaa sadaa bay-ant.

(Sri Guru Granth Sahib Ji 272)

Barahm gi-aanee kaa ant na paar.

(Sri Guru Granth Sahib Ji 273)

The human being who has disciplined one’s mind and Hirda, i.e. the human being who has freed one’s mind and Hirda of all vices, vanquished Maya and attained Puran Sachyari Rehat – such a great-being possesses immense magnificence. Such great-beings transcend Trigun Maya, become one with Sat PaarBraham Pita Parmeshar and attain immensity, eternality. The magnificence of such great-beings is indescribable. Such great-beings have their looks and appearances imbued with Naam and their Hirda, freed of all vices, assumes immense elegance. All the vices depart from Hirda of such great-beings, and all the virtues manifest themselves therein. All the supreme powers of Sat PaarBraham Pita Parmeshar manifest themselves in Hirda of such great-beings. All the virtues assimilate themselves in Hirda of such beings, and transform themselves into supreme powers.

The great-beings – who rid themselves of all vices by vanquishing Maya, and attain Jeevan Mukti by vanquishing their ego – turn invincible to all other forces in the entire Creation, and nothing can harm them; because they turn themselves into the fount of all supreme powers. They can no longer be deceived by any destructive force. They are liberated from the clutches of Maya, and thus Maya can no longer trick them. Maya turns itself into their slave and, placing itself at their feet, serves them. All Ridhis and Sidhis keep themselves at the feet of such beings, ready to serve them. The great-beings who attain Param Jyot Puran Parkash in their Hirda and attain illumination of SatNaam in every cell of their body become impervious to harm by any destructive force. Such great-beings become immortal. They become forever indesctructible. They assimilate themselves in the ever-abiding Sat PaarBraham Pita Parmeshar and become ever-abiding themselves:

Barahm gi-aanee sukh sahj nivaas.

Naanak barahm gi-aanee kaa nahee binaas. ||5||

(Sri Guru Granth Sahib Ji 273)

Barahm gi-aanee sad jeevai nahee martaa.

(Sri Guru Granth Sahib Ji 273)

Braham Gyanis, the great-beings, abide in Sehaj Samadhi. They are forever instated in the state of Sehaj Samadhi. They become one with Sat PaarBraham Pita Parmeshar and thus they become invulnerable. They become immortal for all coming ages and forever. Such great beings – whose mind is transformed into Jyot and whose Hirda attains Puran Sachyari Rehat – have been proclaimed as Braham Gyanis by the blessed SatGuru incarnate Arjan Dev Patshah Ji in GurBani:

Salok.

Man saachaa mukh saachaa so-ay.

Avar na paykhai aykas bin ko-ay.

Naanak ih lachhan barahm gi-aanee ho-ay. ||1||

(Sri Guru Granth Sahib Ji 272)

Some of the divine virtues of Puran Braham Gyani are described here. He or she is such an elegant and great personality: whose soul, Hirda and mind are absorbed in Puran Sat; who serves nothing but Puran Sat; who sees Sat, hears Sat, speaks Sat, acts Sat and serves Sat; all whose actions and reactions are true; who abides in Puran Sachyari Rehat, who has attained the inner state of victory over Maya; who is beyond Maya since Maya is Asat; who is a completely pure soul with Puran Parkash in one’s Hirda. It is only by obtaining Darshan of Akaal Purakh that one’s Hirda attains Puran Parkash, which purifies Hirda and gives birth to a Sada Suhaagan. Only such a Hirda – that has attained the eternal blessing of Puran Param Jyot Parkash (the perfect radiance of divine light; God Himself) – can become a Khalsa. Only such a soul can acquire GurParsaad of Tat Gyan and Braham Gyan, and become a Puran Braham Gyani: who serves Akaal Purakh PaarBraham Parmeshar on constant basis; who enthrals oneself in the magnificence of the almighty PaarBraham Pita Parmeshar; who puts oneself completely in the service of the almighty PaarBraham Pita Parmeshar; who bestows upon others GurParsaad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva; who sees Parmatma (the supreme soul; God) everywhere and in everybody; who is Nirvair; who is Ik Drisht; who is Nirbhao; who has fully experienced Braham Gyan and Brahamata (divinity), and has realized it; who has attained Param Padvi; who has attained Atal Awastha; who is a Sada Suhaagan; who abides forever in Mansarovar. Only a Puran Braham Gyani is Puran Sat, everything else is transient.

These great-beings attain Sat Chit Anand (bliss of the consciousness of Truth; eternal happiness). The magnificence of such great beings is described in Astpadi 8 of Sukhmani Bani. The human beings whose Hirda attains Puran Sachyari Rehat acquire Puran Braham Gyan, acquire Tat Gyan and acquire Atam Ras Amrit. Such great-beings attain Sada Suhaag. Such great-beings abide in Sach Khand.

  1. Sach Khand

The stage of Sach Khand is a supremely powerful spiritual state. The stage of Sach Khand carries immense magnificence. You are forever instated in the stage of Sach Khand –once you have achieved victory over Maya, your Hirda has attained Puran Sachyari Rehat, you have reached the stage of Jeevan Mukti, you have achieved the blessing of Atal Awastha, you have attained Param Padvi, and you have transcended beyond Trigun Maya and attained Param Jyot Puran Parkash, Puran Braham Gyan and Puran Tat Gyan. You have become Nirbhao and Nirvair – you have become Ik Drisht. When you have acquired the ability to see, hear, speak and act Sat, and have received GurParsaad to serve Puran Sat. Your Bandagi is considered accomplished and approved in Dargah of Akaal Purakh, and you have received the blessing of GurParsaad of Sada Suhaag, and you have been endowed with GurParsaad of Sada Suhaag. You have obtained Darshan of Sat PaarBraham Pita Parmeshar. You have obtained Darshan of Nirgun in Sargun. Sargun and Nirgun are unified as one for you. Carrying out Seva, your ego is obliterated. Performing Parupkaar and Maha Parupkaar, your Hirda is suffused with humbleness and your ego is erased. You have become one with Akaal Purakh. You have attained Jeevan Mukti. The supreme power of Sat PaarBraham Pita Parmeshar clearly manifests itself in action all around you. At this stage Akaal Purakh blesses you with all eternally spiritual and divine treasures, and endows you with the right to bestow this GurParsaad of all eternally spiritual and divine treasures upon Sangat. You turn into a bestower of Amrit; you turn into a bestower of Bandagi and Seva. You become a bestower of GurParsaad and, aiding Sangat in accomplishing Bandagi and in attaining Jeevan Mukti, you immerse yourself in these services of Maha Parupkaar with the help of these eternally spiritual and divine treasures. Such Braham Gyani great-beings are despicted in GurBani as the supremely powerful form of Parmeshar (the supreme lord; God Himself) by the blessed SatGuru incarnate Arjan Dev Patshah Ji in Sukhmani Bani:

Barahm gi-aanee ka-o khojeh mahaysur.

Naanak barahm gi-aanee aap parmaysur. ||6||

(Sri Guru Granth Sahib Ji 273)

Barahm gi-aanee sarab kaa thaakur.

(Sri Guru Granth Sahib Ji 273)

Barahm gi-aanee mukat jugat jee-a kaa daataa.

Barahm gi-aanee pooran purakh bidhaataa.

(Sri Guru Granth Sahib Ji 273)

Barahm gi-aanee aap nirankaar.

(Sri Guru Granth Sahib Ji 273)

Braham Gyani great-beings are depicted in the supremely powerful form of “sarab kaa thaakur”. Braham Gyani great-beings are portrayed as the supremely powerful form of Daataa Kartaa (the Provider and the Creator; God). Braham Gyanis, the great-beings, are described in the supremely powerful form of providers of salvation. Braham Gyanis, the great-beings, are manifested as the bestowers of Bandagi, and as the bestowers of the path to Bandagi. Brhama Gyanis, the great-beings, are revealed as the supremely powerful form of “pooran purakh bidhaataa”. Braham Gyanis, the great-beings, are presented as the supremely powerful form of “nirankaar”. SatGuru incarnate Arjan Dev Patshah Ji has described the magnificence of Braham Gyani, the magnificence of Sadh (Sadhu; a saint with great spiritual accomplishments) and the supremely powerful magnificence of Apras Aparas (one that is untouched by Maya, and can lead others away from Maya) in Astpadi 7, 8 and 9 of Sukhmani Bani, and the supremely powerful magnificence of SatGuru in Astpadi 18. It is a humble prayer at the feet of Jigyasoos to pay attention to these Astpadis, and by so doing they will make their Bandagi very easy. Only by seeking shelter at the feet of such great-beings does one receive GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Only under the shelter of these great-beings does one easily accomplish Naam Di Kamai. Only under the shelter of such great-beings does one easily vanquish Maya. Only under the shelter of these great-beings does one easily practise Puran Sachyari Rehat in one’s Hirda. Only by abiding in Bandagi under the shelter of such great-beings does one readily attain all spiritual states.

This state, of assimilating oneself in Akaal Purakh, itself is the state of Sach Khand. Sat PaarBraham Pita Parmeshar manifests Himself in Hirda of such great-beings. Wherever these great-beings make their presence, Dargah manifests itself upon earth at such place. The Sangat of such great-beings alone is the supremely powerful Sat Sangat. In Sangat of such great-beings alone the supremely powerful magnificence of Sach Khand becomes apparent. Maya cannot come anywhere near Sangat of such great-beings. Param Jyot readily manifests itself in Hirda of those who perform Simran in Sat Sangat of such great-beings. SatNaam readily enlightens Surat and Hirda of those who surrender themselves at the feet of such great-beings. The human beings, who dedicate their entire self at the feet of such great-beings, have all their Bajjar Kapaats opened up and all Sat Sarovars readily illuminated. Those who dedicate themselves completely at the feet of such great-beings easily acquire Ik-Boond-Amrit. Those who make complete surrender at the feet of such great-beings easily attain Samadhi and Sunn Samadhi. Those who submit themselves completely at the feet of such great-beings easily attain the supremely powerful stage of Karam Khand.

The souls that reach Sach Khand are forever immersed in Prema Bhagati Bhav (feeling of loving devotion) of their Parmatma and become truely powerful, having been blessed with the eternal divine treasures. Such souls forever assimilate themselves in the almighty PaarBraham Pita Parmeshar and, abiding in Sunn Samadhi, feel the bliss of the utmost state of being one with Akaal Purakh. Such souls can never conceal themselves. Such souls are manifested amongst the mankind by the almighty Sat PaarBraham Pita Parmeshar Himself as the greatest embodiment of the eternally spiritual Maha Parupkaar in the entire world. They carry the message of eternal Sat to the humankind by performing eternal Maha Parupkaar. Such souls do not belong to any particular sect of the society. They are free from the worldly bonds of caste and religion, and serve the entire Creation and help each and everybody. Anyone who joins their Sangat undergoes a transformation. Such souls bestow GurParsaad upon their Sat Sangat, and with this GurParsaad many people are blessed with Naam, Bandagi and Seva, and go on to achieve Mukti. Such souls visit the world in order to offer salvation to a large number of people, to take them across Bhavsagar – the sea of Maya – and to bring them to their real home.

Such souls – who become Sat Roop and appear on earth in the form of Pargateyo Jyot – manifest Sach Khand upon earth, and perform Parupkaar by bestowing Puran Braham Gyan and Puran Tat Gyan upon the humanity. Sat PaarBraham Pita Parmeshar manifests Himself upon earth in the form of such souls and cherishes His own Creation. Sat PaarBraham Pita Parmeshar is Rasik Bairagee (connoisseur of Ik Ras – the divine bliss – with detachment from worldly matters). This is His supremely powerful GurParsaadi Khel. He blesses and provides, makes us recite His Naam, makes us perform His Bandagi, lets us serve Him and then, manifesting Himself in the human being, performs Maha Parupkaar and cherishes the act of His own creation. First He makes the human being perform His Bandagi and showers him or her with His Nadar (kindness; divine grace and blessings) and then, manifesting Himself within that very human being, relishes His own Bandagi and Seva. This is how in this supremely powerful act of His, He manifests His supreme powers within the human being and savours them. Once the human being reaches this supremely powerful state, the Param Jyot manifested within him or her begins to discover nothing but the supreme force of Sat PaarBraham Pita Parmeshar prevailing everywhere in the entire Creation. This supremely powerful state is described in GurBani by Bhagat Namdev Ji:

Sabh gobind hai sabh gobind hai gobind bin nahee ko-ee.

(Sri Guru Granth Sahib Ji 485)

The human beings, who attain this supremely powerful state of Sach Khand and become one with Sat PaarBraham Pita Parmeshar, realize the aspects of the immensity of the Creation. Such great-beings – when they obtain Darshan of Akaal Purakh and obtain Darshan of Nirgun in Sargun – are able to fathom all Khands (regions; heavenly bodies), Mandals (planetary systems) and Brahamands (universes). Such great-beings – when they become one with Sat PaarBraham Pita Parmeshar – are able to glimpse all Khands, Mandals and Brahamands within their own self. Many Khands combine to form a Mandal, just as the earth, sun, moon and other planets combine to form the solar system, and many such Mandals combine to form a Brahamand. Such great-begins get the glimpse of such Brahamands, and thereby they acquire a clear insight into the infiniteness of the Creation. Many great-beings even acquire the supreme power to roam these Khands, Mandals and Brahamands in their Suksham Roop (astral form). This supreme power enables them to leave their physical body in order to accomplish their deeds of Parupkaar in accordance with the Hukam of Sat PaarBraham Pita Parmeshar, and to return into their physical body after fulfilling such deeds of Parupkaar.

Such great-beings become Ik Drisht. They become Nirvair. They find nothing but Sat PaarBraham Pita Parmeshar in all humankind. Such great-beings bring their all five action organs and all five sensory organs under Puran Hukam. All their deeds are performed under Puran Hukam. All their deeds turn into deeds of Sat, and are performed under the absolute will of God. They serve nothing but Puran Sat, and act nothing but Puran Sat. Their life is spent only in Parupkaar and Maha Parupkaar. They preach nothing but Puran Sat to the mankind, and deliver the mankind from the world of Bhavsagar. In such a state, the human being sees nothing but the Hukam of Sat PaarBraham Pita Parmeshar in action everywhere. The human being sees Kartaa Purakh (the creator; God) Himself in action in the entire Creation. Such great-beings constantly make spiritual progress through serving Puran Sat. Their Seva becomes their Bandagi, and this Seva too is unending. Absorbed in Seva, they constantly advance their spiritual state; because spiritual advancement, too, is unending. As these great-beings bestow GurParsaad upon the world and unite it with Bandagi of Sat PaarBraham Pita Parmeshar, their spiritual state keeps soaring to higher levels. Such great-beings come to possess immense magnificence. Therefore the state of these great-beings cannot be described. Such supremely powerful and immense state of Puran Bandagi may be experienced, but cannot be described. This supremely great state of abiding in Mansarovar can only be realized and experienced with Bandagi, but cannot be described. The blessed Kabir Patshah Ji has revealed this supremely essential truth in his Bani:

Kabeer charan kamal kee mouj ko kehi kaisae ounaman ||

Kehibae ko sobha nehee dhaekha hee paravan ||121||

Such is the supremely powerful magnificence of ‘Liv Lagan’ that prevails in the five Khands of Bandagi. A human being is born with the capability to attain this supremely powerful and elegant state of Sat Chit Anand. Then what befalls the human being if he or she doesn’t achieve this supremely mighty state? By not achieving ‘Liv’ the human being remains mired in Maya, wastes away one’s priceless gem of a life, and for an uncounted time stays stuck in the cycle of births-and-deaths. That is to say, through being stuck in the cycle of births-and-deaths, the human being continues to take birth, spend a hellish lifetime in the slavery of Maya and die. During these births, for an unknown number of times, the human being also has to pass through the other Juni’s (species), in consequence of his or her deeds. The hellish life implies that, being disconnected from Sat PaarBraham Parmeshar, a common human being spends one’s entire life besieged by sufferings, distresses, troubles and problems, interspersed with a few fleeting successes and pleasures. Under the slavery of Maya, a human being can never achieve permanent happiness – Sat Chit Anand. The perfect and permanent bliss can only be achieved by conquering Maya through one’s Bandagi. Therefore, it is a humble prayer at the feet of all mankind to pay heed to the deeds of Sat, so that you may receive GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva, so as to make a success of your life and fulfil the mission of this human birth.