Agam agocharaa tayraa ant na paa-i-aa.
Anto na paa-i-aa kinai tayraa aapnaa aap too jaanhay.
Jee-a jant sabh khayl tayraa ki-aa ko aakh vakhaana-ay.
Aakhahi ta vaykheh sabh toohai jin jagat upaa-i-aa.
Kahai naanak too sadaa agamm hai tayraa ant na paa-i-aa. ||12||
(Sri Guru Granth Sahib Ji 918)
It is impossible for a common human being, bogged down in swamp of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), to learn, grasp and acknowledge the immense magnificence of the blessed Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). Trapped in slavery of Maya, a common human being finds it beyond his reach to perceive the immense magnificence of the blessed Sat PaarBraham Parmeshar. The power of perception of a common human being, busy satiating the undying fire of his Trishna (the worldly desires), is dominated by Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride), and therefore succumbs without getting anywhere near the immense magnificence of Sat PaarBraham Parmeshar. The boundless magnificence of Sat PaarBraham Parmeshar is beyond the reach of a common human being buried in swamp of Maya. The magnificence of the supremely powerful Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar is beyond the three attributes of Maya (Rajo: Trishna; Tamo: lust, anger, greed, attachments and pride; and Sato: compassion, righteousness, contentedness and forbearance); is forever instated in Sunn Mandal (the domain of Sunn Kalaa – the art and the state of total, absolute silence and peacefulness); and beyond the extent of reach of a common human being. The supremely powerful Sarab Kalaa Bharpoor (possessing all supreme and divine crafts and competencies) Nirgun Saroop of the blessed Sat PaarBraham Parmeshar is beyond grasping by the five sensory-organs of a common human being. The grasp of these five human sensory-organs is limited to unravelling worldly mysteries alone. The grasp of these five faculties is limited only to physical perceptions under the game-plan of Maya. The grasp of these five human faculties is restricted only to worldly learning, sciences, knowledge, pains, comforts, pleasures and luxuries etc. With these five faculties, one cannot perceive Sat PaarBraham Parmeshar. Therefore, it is very necessary for us to understand these five sensory-organs in order to learn the correct use of these five human faculties and – becoming able to correctly apply these faculties and being enlightened about Bandagi of Sat PaarBraham Parmeshar – to proceed on the path of Bandagi.
Sat PaarBraham Parmeshar has endowed the human being with five powers in form of the five sensory-organs. These five sensory-organs and faculties are: the eyes with power to see; the ears with power to hear; the nose with power to smell; the tongue with power to speak and discern taste; and the skin with power to touch and feel. These five sensory-organs and their inherent powers are the five Kalaa’s (crafts; competencies) bestowed upon a human being. These five sensory-organs and the powers assimilated therein alone make the human life worth living in this world. These five faculties form the very basis of a human being’s actions. A human being conducts his life in this world by putting these faculties in use. A human being perceives and deals with all worldly comforts, discomforts, materials, objects, relationships, ties and bonds and conducts all his worldly affairs by applying these five divine faculties. A human being receives his education, acquires objects and means to conduct his life, and manages his affairs through application of these five sensory-organs. A human being marks his existence in this world only through applying these five divine powers. A human being interacts with others and carries out his affairs only through using these five divine abilities. A human being earns his living and looks after himself and his family only through the use of these five divine powers.
That is to say, without these five sensory-organs, it would be unbearably hard for a human being to abide in this world. That is, without these five sensory-organs, it is impossible for a human being to lead a complete human life in this world. That is, without these five sensory-organs, a human being cannot fully experience life in this world. There are many human beings who, because of their Karma (destiny determined by one’s good and bad deeds), are afflicted with maladies and therefore not fully endowed with these five faculties and are forced to a lead a crippled life. When we look at the human beings in such a state leading a life of disability, we can better appreciate importance of these divine faculties.
The Puran Sat Tat (the essence of the absolute Truth) to be grasped by a human being is this – that if these five divine faculties are employed to commit Asat Karams (untruthful deeds; deeds against Sat), the human birth and life are wasted away. If these five divine powers are employed in committing Asat Karams, the human birth and life are filled only with suffering, strife and troubles. Besides, even the coming births of the human being are ruined. In accordance with the Vidhaan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds), these Asat Karams adversely impact the future of the human being. Based upon his deeds alone, a human being is either granted rebirth as a human being or is sent to the 8.4 million Juni’s (species); this decision is made by Dharam Raj (the divine judge who weighs our good and bad deeds and determines our next appropriate life form. Those who engage in Naam Simran are beyond his judgement; instead, he escorts them to the higher realms of Truth). If a human being employs these five faculties rightly, he advances toward his Bandagi (submission before God); but if he misuses them, he himself becomes the cause of his downfall. Therefore, this Param Sat Tat (the essence of the supreme Truth) must be held firmly in mind that it is essential to employ these five faculties in performing Sat Karams (the deeds of Sat; truthful deeds) alone.
That is to say, the power of speaking must only be used to speak Sat (eternal Truth; God Himself); neither to lie nor to support a lie; not to speak harshly; not to malign or to slander; not to speak vainly; not to speak cynically; to employ this divine power only in its right purpose; to seek good for all and to be humble; to employ the tongue in Jaap of SatNaam (recitation of SatNaam – ‘Truth as the Name of God’), and in singing magnificence and praise of Sat PaarBraham Parmeshar. By speaking cynically, the human body and mind too turn wry and indifferent. To be cynical is to utter malicious words. To be cynical is: to use spiteful words; to indulge in Nindya (denunciation; slander); to backbite; to be angry and to use wrongful words; to be abusive; to be insolent; to be egoistic and to use demeaning words, etc. A cynical human being does a great harm to himself. The mind and body of a cynical human being begin to rot. A cynical human being, always in clutches of the five Chandaals (lust, anger, greed, attachments and pride), commits Asat Karams and – burning in fire of Maya – destroys his mind and body. Therefore, a cynical human being is an utter fool. A cynical human being is devoid of love. The mind and body of a cynical human being are bereft of love. A cynical human being burns all the time in fire of jealousy, hate and spitefulness, and bears grudges. Therefore, to be cynical is to be utterly foolish. A cynical human being, through his cynical words, spites none but himself. This is so because the cynic alone is the one who comes to harm; and not those whom he maligns. A cynical human being lends his tongue to cleanse grime and vices off the minds of those whom he demeans. That is to say, a cynical human being carries upon his head the burden of vices of those whom he disparages. A cynical, Maya-struck human being is lambasted in Dargah (the divine court). Thus, a cynical human, while attempting to harm others, ends up harming none but himself, destroying himself, getting himself kicked out of everyplace and humiliating himself. The blessed SatGuru incarnate Nanak Patshah Ji reaffirms this Param Sat Tat in Asa Di Vaar (a collection of 24 Pauris written by Guru Nanak Ji):
Salok Mehlaa 1.
Naanak fikai boli-ai tan man fikaa ho-ay.
Fiko fikaa sadee-ai fikay fikee so-ay.
Fikaa dargeh satee-ai muhi thukaa fikay paa-ay.
Fikaa moorakh aakhee-ai paanaa lahai sajaa-ay. ||1||
(Sri Guru Granth Sahib Ji 473)
Man kaa sootak lobh hai jihvaa sootak koorh.
(Sri Guru Granth Sahib Ji 472)
The power of the sight must be used only to see Sat; for men: to treat women as the mother, daughter or sister and not to cast a lustful eye on them, and to avoid lust; for women: to treat men as the brother, father or son and not to regard them with a lustful eye, and to eschew lust; to acknowledge beauty of the opposite sex as a miracle of Sat PaarBraham Parmeshar and to admire it in right spirit; not to cast a bad or lustful eye on someone else’s wealth and riches; to reflect upon one’s own vices and to try and cast them away; to reflect upon other’s virtues and to try and embrace them; to assist others in casting away their vices, etc. When one casts a lustful eye on the opposite sex, he or she desecrates their very own eyes – the source of their power of sight. When one casts an envious eye on someone else’s wealth, he desecrates the source of his power of sight – the eyes – and such a greedy and lustful human being begins to merit a place in hell. This Param Sat Tat is revealed in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji):
Akhee sootak vaykh-naa par tari-a par dhan roop.
(Sri Guru Granth Sahib Ji 472)
The power of hearing must be used only to hear Sat; to hear SatNaam; to hear the magnificence and praise of Sat PaarBraham; to discern Sat and to try one’s utmost to embrace Sat; not to pay heed to other’s criticism, back-bite or slander; and to neither heed nor participate in false or baseless debates. When a human being gets drawn into criticism, backbite or slander of others, or into false or baseless arguments, he desecrates his ears. The human being who gets drawn into criticism, backbite or slander of others, or into false or baseless debates begins to merit a place in hell. Even those human beings, who are outwardly unblemished, begin to deserve a place in hell when they start getting drawn into criticism, backbite or slander of others, or into false or pointless arguments. The blessed SatGuru incarnate Nanak Patshah Ji reaffirms this Param Sat Tat in Asa Di Vaar:
Kannee sootak kann pai laa-itbaaree khaahi.
Naanak hansaa aadmee badhay jam pur jaahi. ||2||
(Sri Guru Granth Sahib Ji 472)
The human nose is equipped with power to ascertain all kinds of smells. Through the power of smell, a human being can distinguish between inedible things and delicacies. Therefore, please apply the knowledge gained through the power of smell properly. Do not acquire unhealthy dietary habits. Be balanced in your eating and drinking. For your own health, eat nutritious dishes and meals in right quantities. Take good care of your health. Through the power of smell, a human being can distinguish between good and bad environs. Through the power of smell, the human being can even distinguish between filth and cleanliness. Be ever-alert to clear out filth. Filth germinates diseases. Cleanliness has a very beneficial effect upon a human being’s health. Through the power of smell, a human being can make out the scent and perfume used by other men and women. The power of smell also helps a human being learn about the body of the opposite sex. Men and women mostly abuse their power of smell in satisfying their sexual desires. The smell of the opposite sex incites and draws men and women into carnal lust. Therefore, be mindful when around the opposite sex. Do not let scent of the opposite sex become your weakness. Make right use of the power of smell: enjoy fragrance of flowers; relish flavour of delicious food; make effort and service to clean out filth. Do not let the power of smell becomes the cause of your downfall; rather employ this power in serving Sat and to lead your life judiciously.
The power of touch – benevolently granted to the human beings by Sat PaarBraham Parmeshar and assimilated in the human skin – plays a very important role in everyday life of the human being. We can feel about everything by the touch of our hands. Similarly, other parts of the human body possess power of feeling through touch. Through the power of touch, different parts of the human body act their different roles. The power of feeling by touch, ingrained in various parts of the human body, provides diverse experiences to the human being. Please make right use of this power of touch. Do not misuse this faculty of touch. Touching, with courtesy and without crossing boundaries, is a joyful experience. Courteous and within-bounds touching is a blessing. Touching, when discourteous and crossing-a-line, becomes a curse and turns the human being’s life into hell. Touch even carries within it power to heal mental afflictions of a human being. The hand of the SatGuru, lovingly placed upon the head of a human being, can gratify him and bless him with Samadhi (the deep trance-like state, where there is no thought except pure consciousness). We repeatedly make use of power of touch in our everyday life. The only thing to keep in mind while using the power of touch is not to be influenced by any base desires when using this power. Keep within your social boundaries while using this faculty. Crossing a boundary, while using the power of touch, ruins both your social and spiritual lives. Breaching a boundary, when using the power of touch, wounds both morality and the soul of the human being. Breach of boundaries in using the power of touch is a crime, and liable to make a human being fall prey to the Chandaal of lust and ruin himself.
The misuse of these five powers – blessed to the human being for conducting his worldly life – can destroy his life. The right and within-bounds use of these five powers proves beneficial in making the human life worthwhile. But these five faculties do not carry within them the power to obtain Dashan (the vision with inner, spiritual eye) of Sat PaarBraham Parmeshar for the human being. This is why SatGuru Sahiban (the ten SatGuru Patshah Ji’s) manifest and address Sat PaarBraham Parmeshar in GurBani as ‘Agam’ (one who cannot be perceived by the five human sensory functions) and ‘Agocharaa’ (one that needs a divine sight to be perceived and experienced). A human being is not empowered to behold Sat PaarBraham Parmeshar with his two eyes. Neither is the human being empowered to sense the supreme power of Sat PaarBraham Parmeshar through his faculties of sight, speech, hearing, smell and touch. These five faculties merely empower a human being to have the physical experiences. The powers of these five sensory organs are limited only to the material world. Sat PaarBraham Parmeshar and His magnificence are boundless; therefore one cannot obtain Darshan of Sat PaarBraham Parmeshar or feel His boundlessness while one is constrained by the limits of his perception. One can obtain Darshan of Sat PaarBraham Parmeshar and sense His immensity only by becoming indistinct from Him. This does not, however, imply that the human being is incapable of obtaining Darshan of Sat PaarBraham Parmeshar or of fathoming his boundlessness. A human being is capable of manifesting Sat PaarBraham Parmeshar in his own Hirda (literally meaning heart, Hirda actually denotes Anhat Chakra located near the heart; one of the seven Sat Sarovars, and more a part of our spiritual being than our physical body). A human being possesses within himself the supreme power to manifest Nirgun within his Sargun Roop (Nirgun represents God beyond the Trigun Maya observed only through one’s spiritual eye, and Sargun is the divine power present in every creation and sustaining it. Manifesting Nirgun in Sargun 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). Sat PaarBraham Parmeshar has instated all the divine powers in Sat Sarovars (the seven sources of Amrit or of the spiritual energy inside the human body) in Suksham Dehi (the astral body; Suksham is part of the human soul and source of all energy running the senses and the physical functions of the body) of the human being. The Suksham Dehi of the human being is vested by Sat PaarBraham Parmeshar with the supreme power to conquer Maya, transcend beyond Trigun Maya, attain Chautha Pad (the fourth state; beyond the three aspects of Maya) and obtain His Darshan. All one needs to do is awaken this supreme power. All one needs to do is awaken all the supreme powers instated in the Sat Sarovars. The human beings who employ the five sensory-organs to perform Sat Karams make their life Sato-Guni (abiding in Sato Birti of Maya), are showered by Sat PaarBraham Parmeshar with His GurKirpa (eternal grace), and receive GurParsaad (the eternal bliss and eternal grace) of SatNaam, SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). With these blessings, such human beings vanquish Maya, become one with Sat PaarBraham Parmeshar and are able to appreciate the immensity of Sat PaarBraham Parmeshar. This Param Sat Tat is revealed to humanity by the great-beings, once they themselves have attained such a state and have achieved ability to appreciate boundlessness of Sat PaarBraham Parmeshar. When a human being – having conquered Maya, arrived at Chautha Pad and obtained Darshan of Sat PaarBraham Parmeshar – attains Puran Awastha (the state of spiritual perfection), he realizes the immensity and the boundless supreme powers of Sat PaarBraham Parmeshar. When a human being arrives at pinnacle of his Bandagi and obtains Darshan of Nirgun in Sargun, he experiences being one with the Nirgun Saroop of Akaal Purakh (the Timeless Being; God). Assimilating oneself in such infiniteness, the Bhagat (devotee) immerses himself in singing praises of the immensity of Sat PaarBraham Parmeshar. The SatGuru incarnate SatGuru Patshahs and all Sants (saints) and Bhagats have experienced the immensity of Sat PaarBraham and revealed it in GurBani.
It is this Puran Braham Gyan about immensity of Sat PaarBraham that the blessed SatGuru incarnate the third Patshah Ji reaffirms in this Pauri (verse). The magnificence of the blessed Sat PaarBraham Parmeshar is immense. The magnificence of the blessed Sat PaarBraham Parmeshar is eternal. The magnificence of the blessed Sat PaarBraham Parmeshar is Aprampaar (without dimension or boundary). The magnificence of the blessed Sat PaarBraham Parmeshar is indescribable. The magnificence of the blessed Sat PaarBraham Parmeshar is beyond words. This is so because none amongst all the Avataars (divine incarnates), SatGurus (the Truth Gurus), Sants, Braham Gyanis (possessing Braham Gyan – the divine wisdom), Pirs (seers) and Paigambars (prophets) appearing upon the earth till now has been able to unravel the secret of the immense magnificence of the blessed Sat PaarBraham Parmeshar, nor will anyone in the present times or in future be able to do so. This Param Sat Tat is repeatedly reaffirmed in GurBani:
Aad purakh tayraa ant na paa-i-aa kar kar daykheh vays.
(Sri Guru Granth Sahib Ji 417)
Ant tayraa toonhai jaaneh toon sabh meh rahi-aa samaa-ay.
(Sri Guru Granth Sahib Ji 541-542)
Atal athaahu atol too tayraa ant na paaraavaari-aa.
(Sri Guru Granth Sahib Ji 968)
Ha-o ki-aa aakhaa ik jeebh tayraa ant na kin hee paa-i-aa.
(Sri Guru Granth Sahib Ji 1290)
Too bi-ant tayraa ant na paa-i-aa sabday dayh bujhaa-ee.
(Sri Guru Granth Sahib Ji 1333)
Kot barahmand ko thaakur su-aamee sarab jee-aa kaa daataa ray.
(Sri Guru Granth Sahib Ji 612)
The SatGuru incarnates and Sants-Bhagats assimilated themselves in Sat PaarBraham Parmeshar and, experiencing His immense supreme powers and experiencing immensity of His entire Creation, revealed this supremely powerful Katha (discourse) in GurBani. Sat PaarBraham Parmeshar is ‘Atal’ (‘ever-established; immutable’), is ever-abiding. It implies that all the Vidhaans created by Sat PaarBraham Parmeshar too are Atal. The Hukam (command; will) of Sat PaarBraham Parmeshar is Atal. GurBani is Gyan Saroop (the embodiment of wisdom) of Sat PaarBraham Parmeshar. Thus, GurBani is Puran Sat. That is, GurBani is faultless. Therefore, all the divine Vidhaans revealed in GurBani are Atal. ‘Athaahu’ denotes one that has no limits or bounds; one that is boundless; one whose neither near nor far bank has so far been fathomed by anyone; an ocean without banks and immeasurably deep. Because Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) is illimitable, therefore the deeper a Bandagi-immersed Bhagat descends in Mansarovar, thirstier and more inquisitive he gets. But when he is unable to find an end to this immense supreme power, he, by the grace of Sat PaarBraham, attains Sat Santokh (the divine contentedness; state where there is humility and an absence of desires) and declares that He is eternal, He is infinite, He is unfathomable and He is incomparable. The Bhagats immersed in depths of Mansarovar proclaim that He alone knows His bounds. The Avataars, SatGurus, Sants, Braham Gyanis, Bhagats, Gurmukhs (the souls in complete Bandagi; the souls in possession of GurParsaad of Naam; the souls in Sach Khand), Pirs and Paigambars appearing upon earth till now have all averred these Sat Bachans (the words of Truth; divine words) that it is impossible to fathom the beginning or end of Sat PaarBraham Parmeshar. In the same way that the creatures abiding upon earth in the present age have acquired knowledge about our universe, that the scientists call the Solar System; i.e. this earth and all the planets, moons and stars visible from the earth forming and defining our universe. Sat PaarBraham the SatGuru Sahiban have revealed discourse of millions of such universes in GurBani. When the scientists in the world haven’t been able to fully learn about the one universe that they have explored, to learn about millions of universes is beyond imagination. The SatGuru incarnates have revealed discourse of millions of universes in GurBani, based upon the experiences they had during Bandagi of Sat PaarBraham Parmeshar and while serving Sat PaarBraham Parmeshar. This is not merely hearsay; the discourse manifested in GurBani is Puran Sat. The human beings, who during their Bandagi attain Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) or deep Samadhi in their prolonged observance of SatNaam Simran, experience clear evidence of the immensity of Creation. It is a Param Sat that everything recorded by the SatGuru Sahiban in GurBani is Puran Sat. Every word recorded in GurBani is Puran Sat, and is clearly experienced by the human beings in Bandagi of Sat. Every word in GurBani isn’t merely a word of wisdom, but is Sat explicitly transpired with those SatGurus who pronounced these words. Every word in GurBani is the very own experience of the SatGurus in the course of their Bandagi.
Such is the Katha of His immensity manifested before the blessed Sant SatGuru Kabir Patshah Ji during his Bandagi, which this Sat PaarBraham-Roop Puran Sant-SatGuru reveals in his Bani. So immense is Sat PaarBraham Parmeshar to have millions of suns shining at His doorsteps. That is to say, the feet of Sat PaarBraham Parmeshar are as radiant as millions of suns. Millions of suns are stationed in service of Sat PaarBraham Parmeshar. Millions of Shiva’s and millions of Mount Kailash’s are at the beck-and-call of Sat PaarBraham Parmeshar. Millions of Brahma’s recite Vedas in service of Sat PaarBraham Parmeshar. Millions of (the goddess) Durgas worship at the feet of Sat PaarBraham Parmeshar. When a human being has a so-immense Sat PaarBraham Parmeshar as one’s lord, master and saviour, why would he seek another god? His Creation houses millions of moons and His doorsteps provide heavenly bliss to the 330 million gods and goddesses; so supremely mighty, eternal, infinite, Agam Agochar, Omni-competent and benefactor of the entire Creation is Sat PaarBraham Parmeshar. Millions of constellations adorn His court. Every universe has nine constellations. Therefore millions of universes contain million-times constellations that are stationed in His service in the court of Sat PaarBraham Parmeshar. Millions of Dharam Raj’s are courtiers in the court of such a supremely mighty, eternal, boundless, Agam Agochar Sat PaarBraham Parmeshar. Millions of Pavan Gurus (gods of winds) sweep over the mansions of so supremely powerful, ever-abiding, immense, Agam, Agochar Sat PaarBraham Parmeshar. Millions of oceans are His source of water and millions of Sheshnags (serpent-gods) make His bed. The entire plant-life is His spores. That is to say, such a supremely powerful, almighty, eternal, infinite, Agam Agochar Sat PaarBraham Parmeshar is omnipresent. Millions of Kuber’s (gods of treasures) fill the storehouses of the supremely powerful, almighty, everlasting, illimitable, Agam Agochar Sat PaarBraham Parmeshar and millions of Laxmi’s (goddesses of wealth) bedeck themselves and devote themselves in service of His Charan Kamals (lotus feet). Millions of virtues and millions of vices await His Hukam and Millions of Indra’s (kings of gods) place themselves at His command. The 560 million clouds are attendants at the doorsteps of the supremely might Sat PaarBraham Parmeshar, and these clouds lighten every place in every universe. The almighty eternal, infinite, Agam Agochar Sat PaarBraham Parmeshar is the saviour in all universes; millions of forces enact their play at His doorsteps and millions of Kalika’s (goddesses of time, death, change and destruction) man His doorsteps in wild-tresses and in frightening poses. Millions of Yajna’s (Vedic rituals; usually accompanied by offerings to fire-god) are in progress in the court of the supremely mighty Sat PaarBraham Parmeshar and millions of Gandharva’s (chanters in heaven) are singing praises and hailing the immense magnificence of Sat PaarBraham Parmeshar. Millions of sciences and disciplines describe His immense virtues and magnificence; but nevertheless fail in fathoming the immense characteristics, the immense powers and the immense Creation of the supremely mighty Sat PaarBraham Parmeshar. Millions of Vamana Avataar’s (regarded in GurBani as the SatGuru incarnate in Sat Yuga) are like spores of Sat PaarBraham Parmeshar. Millions of Sri Ram Chandra Ji’s (extolled in GurBani as a SatGuru incarnate in Treta Yuga), who defeated the entire army of Ravana, attend the court of Sat PaarBraham Parmeshar. Millions of Sri Krishna Ji’s (manifested in GurBani as a SatGuru incarnate in Dwapar Yuga) – who is described in Bhagwat Puraan and who smashed ego of Duryodhan (by defeating him in the great-war of Mahabharata) – are present in the court of Sat PaarBraham Parmeshar. Millions of Kamdeva’s (god of beauty and desire) cannot measure up to the immense elegance of Sat PaarBraham Parmeshar. (Kamdeva is the god of lust, having the goddess Rati as his wife; their only mission is to daily arouse the inner passion of lust in creatures). When a human being has Sat PaarBraham Parmeshar – the source of all supreme powers – as his creator, benefactor, lord, master and saviour, why would he need to seek succour from any other gods or goddesses? That is to say, Sat PaarBraham Parmeshar – the source of all supreme powers – is the creator, nurturer, lord, master and saviour of all of us living beings, and so we need not beg succour from any other god or goddess. Therefore, it a humble prayer before the entire humankind to perform Bandagi of only the supremely mighty, eternal, infinite, Agam Agochar Sat PaarBraham Parmeshar, and neither worship nor beg alms of any god or goddess. The blessed Sant SatGuru Kabir Patshah Ji reveals this Param Sat Tat in this supremely powerful Salok:
Kot soor jaa kai pargaas.
Kot mahaadayv ar kabilaas.
Durgaa kot jaa kai mardan karai.
Barahmaa kot bayd uchrai. ||1||
Ja-o jaacha-o ta-o kayval raam.
Aan dayv si-o naahee kaam. ||1|| Rahaa-o.
Kot chandarmay karahi charaak.
Sur tayteesa-o jayveh paak.
Nav garah kot thaadhay darbaar.
Dharam kot jaa kai partihaar. ||2||
Pavan kot cha-ubaaray fireh.
Baasak kot sayj bisathrahi.
Samund kot jaa kay paaneehaar.
Romaaval kot athaarah bhaar. ||3||
Kot kamayr bhareh bhandaar.
Kotik lakhmee karai seegaar.
Kotik paap punn baho hireh.
Indar kot jaa kay sayvaa karahi. ||4||
Chhapan kot jaa kai partihaar.
Nagree nagree khi-at apaar.
Lat chhootee vartai bikraal.
Kot kalaa khaylai gopaal. ||5||
Kot jag jaa kai darbaar.
Gandharab kot karahi jaikaar.
Bidi-aa kot sabhai gun kahai.
Ta-oo paarbarahm kaa ant na lahai. ||6||
Baavan kot jaa kai romaavalee.
Raavan sainaa jah tay chhalee.
Sahas kot baho kahat puraan.
Durjodhan kaa mathi-aa maan. ||7||
Kandarap kot jaa kai lavai na dhareh.
Antar antar mansaa hareh.
Kahi kabeer sun saarigpaan.
Deh abhai pad maanga-o daan. ||8||2||18||20||
(Sri Guru Granth Sahib Ji 1162-1163)
The blessed fifth Patshah Ji reaffirms this Param Sat Tat in his Bani (composition recorded in GurBani) by manifesting the Katha of immensity of the supremely mighty Sat PaarBraham Parmeshar. The magnificence of Sat PaarBraham is boundless. The creatures of this earth know of and have heard of only one Vishnu, one Brahma and one Shiva. But incarnate the fifth SatGuru Ji in his Bandagi encountered the Katha of millions of Vishnu Avataars. He glimpsed millions of universes manifesting the praise and Bandagi of Sat PaarBraham Parmeshar. He experienced the Katha being manifested of millions of Shiva’s. The fifth Patshah Ji also experienced millions of god Brahma’s, tasked by Sat PaarBraham Parmeshar with the creation of millions of worlds.
Bhairo Mehlaa 5.
Kot bisan keenay avtaar.
Kot barahmand jaa kay dharamsaal.
Kot mahays upaa-ay samaa-ay.
Kot barahmay jag saajan laa-ay. ||1||
Aiso dhanee guvind hamaaraa.
Baran na saaka-o gun bisthaaraa. ||1||
(Sri Guru Granth Sahib Ji 1156)
No Sant, SatGuru, Avataar, Braham Gyani, Pir or Paigambar has so far been able to fathom the beginning or the end of the magnificence of the supremely mighty Sat PaarBraham Parmeshar, or of His cosmos, or His Creation, or all the universes, etc. The magnificence of virtues of such supremely mighty Sarab Kalaa Bharpoor Sat PaarBraham Parmeshar too is boundless. Neither His Bandagi nor the Braham Gyan of such supremely mighty Sarab Kalaa Bharpoor Sat PaarBraham Parmeshar knows any bounds. After Bandagi is approved in Dargah, it turns into the service to the humanity. In the same way, Braham Gyan too is limitless. As one’s Bandagi descends deeper in Mansarovar, his Braham Gyan too becomes more and more profound. Such a Sant, SatGuru, Avataar, Braham Gyani, Bhagat, Pir or Paigambar walking upon the earth is a boon to the creatures living upon the earth. Wherever such great-beings choose to settle down, the earth turns fertile. The environment on the earth becomes clean, pure and calm. The Kood (falsehood) upon the earth is banished. The human beings who attend Sangat (congregation) of such great-beings are blessed.
In essence, Sat PaarBraham is Agam, Agochar, Anant (infinite), Beant (eternal), Alikh (indescribable), Adikh (unperceivable), Sarveshwar (lord of all) and Sarab Kalaa Bharpoor; no one can fathom His beginning or His end; the mystery of such almighty PaarBraham Parmeshar so far remains unravelled by any Sant, SatGuru, Avataar, Braham Gyani, Bhagat, Pir or Paigambar. The supremely mighty Sat PaarBraham Parmeshar alone knows His origin and His end.