Ay naytarahu mayriho har tum meh jot dharee har bin avar na daykhhu ko-ee.

Har bin avar na daykhhu ko-ee nadree har nihaali-aa.

Ayhu vis sansaar tum daykh-day ayhu har kaa roop hai har roop nadree aa-i-aa.

Gur parsaadee bujhi-aa jaa vaykhaa har ik hai har bin avar na ko-ee.

Kahai naanak ayhi naytar andh say satgur mili-ai dib darisat ho-ee. ||36||

Ay sarvanhu mayriho saachai sunnai no pathaa-ay.

Saachai sunnai no pathaa-ay sareer laa-ay sunhu sat banee.

Jit sunee man tan hari-aa ho-aa rasnaa ras samaanee.

Sach alakh vidaanee taa kee gat kahee na jaa-ay.

Kahai naanak amrit naam sunhu pavitar hovhu saachai sunnai no pathaa-ay. ||37||

(Sri Guru Granth Sahib Ji 922)

We are granted our birth as a human being so that we may perform Bandagi (submission before God) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). We are given this human body solely to be devoted in Bandagi of Sat PaarBraham Parmeshar. A human being is the greatest creation of Sat PaarBraham Parmeshar; because it is only in a human birth that one can perform Bandagi of Sat PaarBraham Parmeshar. Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation) is attained only in a human birth and life. One obtains GurParsaad (the eternal bliss and eternal grace) only in a human birth and life. One finds the Sat Sangat (gathering in the presence of Sat, or among those who have attained Jeevan Mukti and have themselves become part of Sat) of a Puran Sant-SatGuru (the perfect saint and the Truth-Guru; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti) only in a human birth and life. One finds the GurParsaad of SatNaam (Truth as a manifestation of the Name of God), 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) only in a human birth and life. It is the human soul that houses all of the divine treasures. The human soul alone is home to the seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body). The human soul is house to the nerves of 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). The human soul is home to the Kundalini Shakti (the 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 purification throughout the body). The human soul houses the Dassam Duaar (the tenth door; once opened, it establishes link between the human being and Akaal Purakh). The human soul alone houses all the divine supreme powers. The human soul houses Puran Braham Gyan (the perfect divine wisdom). The human soul houses Tat Gyan (the divine knowledge; understanding of the divine ways). The human soul is the fount of Amrit (our essence or the life-element; the divine energy; pure soul). The human soul is house to the Panj Kalaa’s (the five divine powers vested in a human body in the form of the five action-organs). The human soul is house to all of our powers, such as the power of sight, the power of speech, the power of hearing, the power of smell, the power of taste and the power of feeling through touch etc.

It is a Param Sat (the divine truth) that the human soul is the Jyot (the divine light within; soul) of Sat PaarBraham Parmeshar. The Jyot of Sat PaarBraham Parmeshar is the fount of all the supreme powers. It is a Param Sat that the Jyot of Sat PaarBraham (taking the form of a soul), which is endowed by Sat PaarBraham Parmeshar with all the supreme powers, manifests itself only in a human body. Only a human body has this divine blessing that makes the human being find the Sat Sangat of a Puran Sant-SatGuru. Only a human body has this divine blessing, which leads the human being into Bandagi of Sat PaarBraham. Only a human body is so divinely blessed, as a result of which the human being receives the GurParsaad of Bandagi. Only a human body is so divinely blessed, as a consequence of which the human being accomplishes his Bandagi. Only a human being is so divinely blessed, as a result of which the human being overcomes the gravely disastrous forces of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Only a human body has the divine blessing that makes the human being capable of conquering his mind. Only a human body is so divinely blessed as to manifest Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) within it. Only a human body has the divine blessing, due to which the human being obtains Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar. Only a human body has been granted the divine blessing that makes the human being attain Puran Braham Gyan. Only the human body has been bestowed the divine blessing by which a human being attains Tat Gyan.

These powers housed in the Jyot (soul) of the human being manifest themselves in different parts of the human body. The power of hearing manifests itself in the ears of the human being. The power of speech appears in the mouth and tongue of the human being. The power of smell reveals itself in the nose of the human being. The power to taste food manifests itself in the tongue of the human being. The power of touch and feel manifests itself in the skin of the human being. In the same way, the power of thinking is housed in the human being’s brain. It is through the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste and the power of touch that the human being maintains contact with the rest of the world. It is through these powers that the human being conducts his everyday life. Through use of these powers, the human being performs all his actions and deeds. Through these powers, the human being relishes the pleasures of his everyday life. The human life is inconceivable without all these powers. Amongst the human beings living in the world, we come across the blind and the mute. The life of these blind and mute human beings makes us aware of how difficult they find their life in the absence of the power of sight or the power of speech. Then how can the human life be possible without all these powers? Thus, all these powers (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thought and the power of touch etc.) are a divine blessing for the human birth and life.

Sat PaarBraham Parmeshar has endowed the human being with all these powers (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thought and the power of feeling through touch etc.) to be used in performing Sat Karams (the deeds of Sat; truthful deeds). The sole purpose of the human birth is to perform Sat Karams and make a success of the human birth and life. The sole aim of the human birth is to engage in the deeds of Sat (the eternal Truth; God Himself) and carry one’s birth and life forward in attainment of the everlasting bliss. It is only through the deeds of Sat that the human birth and life can become pleasurable. It is through performing deeds of Sat that a human being puts all his pains, distresses, maladies, sorrows, troubles and hardships to an end. It is by the deeds of Sat that a human being finds the Sat Sangat of a Puran Sant-SatGuru. It is through the deeds of Sat that the human being finds the Charan Sharan (shelter at the feet) of a Puran Sant-SatGuru. Only through the deeds of Sat a human being obtains the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and the divine Seva. It is only through putting all these powers (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thought and the power of touch etc.) in the service of Sat that it becomes possible to perform deeds of Sat. All the Puran Sants, Puran SatGurus and the Puran Braham Gyani great-beings that have appeared upon the earth have preached the human beings nothing other than to devote oneself in the deeds of Sat. All the SatGuru Avataars (the ten SatGuru Patshah Ji’s) have emphasized the magnificence of the deeds of Sat in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). All the Sants, Bhagats (devotees) and Braham Gyanis have revealed the supremely powerful significance of the deeds of Sat in GurBani.

Roop sat jaa kaa sat asthaan.

Purakh sat kayval pardhaan.

Kartoot sat sat jaa kee banee.

Sat purakh sabh maahi samaanee.

Sat karam jaa kee rachnaa sat.

Mool sat sat utpat.

Sat karnee nirmal nirmalee.

Jisahi bujhaa-ay tiseh sabh bhalee.

Sat naam parabh kaa sukh-daa-ee.

Bisvaas sat naanak gur tay paa-ee.

(Sri Guru Granth Sahib Ji 284)

Asee bolvigaarh vigaarhah bol.

Too nadree andar toleh tol.

Jah karnee tah pooree mat.

Karnee baajhahu ghatay ghat. ||3||

Paranvat naanak gi-aanee kaisaa ho-ay.

Aap pachhaanai boojhai so-ay.

Gur parsaad karay beechaar.

So gi-aanee dargeh parvaan.

(Sri Guru Granth Sahib Ji 25)

Karnee baajhahu tarai na ko-ay.

Sacho sach vakhaanai ko-ay.

Naanak agai puchh na ho-ay.

(Sri Guru Granth Sahib Ji 951)

Oocha-o thaan suhaavanaa oopar mahal muraar.

Sach karnee day paa-ee-ai dar ghar mahal pi-aar.

Gurmukh man samjaa-ee-ai aatam raam beechaar.

(Sri Guru Granth Sahib Ji 18)

Kookar koorh kamaa-ee-ai gur nindaa pachai pachaan.

Bharmay bhoolaa dukh ghano jam maar karai khulhaan.

Manmukh sukh na paa-ee-ai gurmukh sukh subhaan. ||3||

Aithai dhandh pitaa-ee-ai sach likhat parvaan.

Har sajan gur sayvdaa gur karnee pardhaan.

Naanak naam na veesrai karam sachai neesaan.

(Sri Guru Granth Sahib Ji 21)

Pa-o sant sarnee laag charnee mitai dookh andhaar. ||2||

Sat santokh da-i-aa kamaavai ayh karnee saar.

Aap chhod sabh ho-ay raynaa jis day-ay parabh nirankaar.

(Sri Guru Granth Sahib Ji 51)

Sach karnee abh antar sayvaa.

Man tariptaasi-aa alakh abhayvaa. ||3||

Jah jah daykh-a-u tah tah saachaa.

Bin boojhay jhagrat jag kaachaa.

(Sri Guru Granth Sahib Ji 224)

Sach karnee gur bharam chukhaavai.

Nirbha-o kai ghar taarhee laavai.

(Sri Guru Granth Sahib Ji 226-227)

Rahai niraalam aykaa sach karnee.

Param pad paa-i-aa sayvaa gur charnee.

Man tay man maani-aa chookee ahan bharmanee. ||6||

In bidh ka-un ka-un nahee taari-aa.

Har jas sant bhagat nistaari-aa.

Parabh paa-ay ham avar na bhaari-aa.

(Sri Guru Granth Sahib Ji 227-228)

Jap jan sadaa sadaa din rainee.

Sabh tay ooch nirmal ih karnee.

Kar kirpaa jis ka-o naam dee-aa.

Naanak so jan nirmal thee-aa.

(Sri Guru Granth Sahib Ji 283)

Mayraa parabh at agam agochar gurmat day-ay bujhaa-ee.

Sach sanjam karnee har keerat har saytee liv laa-ee.

(Sri Guru Granth Sahib Ji 1260)

The Anand Sahib Pauris (verses) 36-37, and the entire GurBani, emphasize the counsel to renounce the deeds of Asat (not Sat; the falsehood) and to embrace the deeds of Sat. It is the counsel to dedicate the use of these powers (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thought and the power of touch and feel etc.) in the deeds of Sat and in the service of Sat that is stressed in these Pauris 36-37 of Anand Sahib. GurBani lays stress upon the counsel to renounce the vices and to adopt the virtues. GurBani repeatedly emphasizes the counsel to practise virtues in life. Applying these powers (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thinking and the power of feeling etc.) in the ‘deeds of Sat’, a human being can make a success of his birth and life. Utilizing these powers in the ‘deeds of Sat’, the human being can make his birth and life delightful. Making use of these powers in the ‘deeds of Sat’, the human being can banish pains, distresses, troubles, hardships, maladies etc. from his birth and life. Using these powers in the ‘deeds of Sat’, the human being comes to embrace Sato Birti (the conscience of Sato; Sato is the goodness aspect of Maya and is characterized by the qualities of compassion, righteousness, contentment and forbearance). Using these powers in performing the ‘deeds of Sat’, a human being can obtain the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and the divine Seva. As a result of which the human being can defeat the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride), obtain Darshan of Sat PaarBraham Parmeshar and assimilate himself forever in His Nirgun Saroop (the infinite divine power beyond the three attributes of Maya).

Sat PaarBraham Parmeshar has endowed the human being with a pair of eyes. By way of these eyes, He has endowed the human being with the power to visualise the entire world. It is the power of sight installed within the two eyes present in the human body that makes the human being perceive every object in the world. It is the pair of eyes installed in the human body and the power of sight embedded within them that facilitate the birth and life of the human being. He looks at every object, figures them out and has a feeling of being alive. But the most important Param Sat Tat (essence of the supreme truth) is that the power of the Jyot housed within the human eyes must be used to perceive the Nirgun Saroop of Sat PaarBraham Parmeshar assimilated in the entire Creation. Such a supremely powerful spiritual state, in which a human being experiences the Nirgun Saroop of Sat PaarBraham Parmeshar in every creation, is called the state of being ‘Nirvair’ (without hate or enmity) in GurBani. Upon arriving at this state, the Bhagat becomes Ik Drisht (seeing all as equal; non-discriminatory). Upon arriving at this state, the human being obtains Darshan of Nirgun in Sargun and begins to make a clear distinction between Nirgun and Sargun (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. Seeing 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).

The state of being ‘Nirvair’ is such a supreme power of Sat PaarBraham Pita Parmeshar that when a human being attains it, it makes the human being perceive the omnipresent aspect of Sat PaarBraham Parmeshar. This supreme power is also called the supreme virtue of the Guni Nidhaan (the treasure house of virtues) Sat PaarBraham Pita Parmeshar. Sat PaarBraham Pita Parmeshar is ‘Karta Purakh’ (the Doer and the Creator) and is Himself assimilated in the entire Creation. In his Nirgun Saroop and through his omnipresence, He Himself is running and administering the entire Creation. This omnipresent Sat PaarBraham Parmeshar has no antipathy towards any creation. This is why Sat PaarBraham Pita Parmeshar is ‘Nirvair’. Because Sat PaarBraham Pita Parmeshar is ‘Nirvair’, therefore He is ‘Ik Drisht’. Being ‘Ik Drisht’, Sat PaarBraham Pita Parmeshar loves the entire Creation uniformly and makes no discrimination against anyone. He does not dwell upon anyone’s vices. Sat PaarBraham Pita Parmeshar has no animosity towards anyone in the entire Khand Brahamands (the inner spiritual realms and the outer physical worlds) and in the 8.4 million Medni’s (species). He is the friend and benefactor to the entire Creation. He is the parent and guardian to everybody. He is the great-benefactor and seeks well of everybody. The doors of Dargah (the divine court) of Sat PaarBraham Pita Parmeshar are always open to the entire Creation (all mankind). Being ‘Ik Drisht’, Sat PaarBraham Pita Parmeshar is immensely compassionate, immensely generous and therefore He is immensely forgiving. He doesn’t take even a moment to forgive our endless crimes committed birth-after-birth. It is because He is the storehouse of all the supremely powerful virtues that Sat PaarBraham Parmeshar is the fount of immense love. Being Himself assimilated in the smallest and the lowliest of His creations, He is the fount of immense humility. Being possessor of the supreme power of immense humility, the path that leads to Him is the path of utter humbleness. This is why utter humility and humbleness is the key to Dargah. Thus, the only way to become one with Akaal Purakh (the immortal being; God) is to possess this supreme power of being ‘Nirvair’. To possess the supreme power of being ‘Nirvair’ implies: to possess the supreme power of being Ik Drisht; to possess the supreme power of immense compassion; to possess the supreme power to forgive the wrongdoers; to possess the supreme power of immense humility and humbleness; and to possess the supreme power to drink the poison of the other human beings and to bestow Amrit upon them. Being ‘Nirvair’ means: to possess the supreme virtue of being Ik Drisht; to possess the supreme virtue of being immensely compassionate; to possess the supreme virtue of forgiving the wrongdoers; to possess the supreme virtue of utter humility and humbleness; and to possess the GurParsaad of suffusing one’s Hirda (one of the seven Sat Sarovars, located near heart; part of one’s spiritual being) with these supreme virtues. It is extremely essential that one understands this essence of being ‘Nirvair’ in his human life, in order to take his Bandagi to the stage of Puran Awastha (state of spiritual perfection). It is so, because only a ‘Nirvair’ human being can attain Puran Sachyari Rehat (total compliance with Sat) in his Hirda. Only a ‘Nirvair’ human being can assimilate himself in Puran ‘Sat’. Only a ‘Nirvair’ human being can overcome the gravely disastrous forces of Maya and immerse himself forever in Sat PaarBraham Pita Parmeshar. Only a ‘Nirvair’ human being can put himself in service of Puran Sat. Only a ‘Nirvair’ human being can conduct Puran Sat. Therefore, in order to make the human life one with Akaal Purakh and to accomplish one’s Bandagi, attaining the state of being ‘Nirvair’ is a divine edict. Only a ‘Nirvair’ human being can obtain blessing of the GurParsaad of Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding mankind on the path of Bhagati and Jeevan Mukti). Only a ‘Nirvair’ human being can attain Puran Bandagi and Sada Suhaag (eternal Suhaag; denotes the attainment of Puran Braham Gyan, Tat Gyan and Param Padvi).

The deeds of Sat are extremely beautiful deeds. The deeds of Sat are the greatest of deeds. The deeds of Sat are the purest of deeds. The deeds of Sat are the mightiest of deeds. The deeds of Sat bear the divine power that makes Sat PaarBraham Parmeshar shower the human being with His Nadar (kind gaze; divine grace and blessings). The deeds of Sat carry the supreme power that makes Sat PaarBraham Parmeshar bless the human being with His Mehramat (confidence, trust). The deeds of Sat carry the spiritual power that brings the divine grace to bear upon the human being. The deeds of Sat bear the supreme power that leads the human being into the Sat Sangat of a Puran Sant-SatGuru. The deeds of Sat take the human being into the Charan Sharan of a Puran Sant-SatGuru. Making Puran Samarpan (complete dedication with one’s body, mind and worldly wealth) in the Charan Sharan of a Puran Sant-SatGuru, the human being receives the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. It is only upon receiving GurParsaad that the human being’s Surat (conscience; mind) unifies with Shabad (the divine words; GurBani). Only upon receiving GurParsaad, SatNaam gets inscribed in the Surat of the human being. Only upon receiving GurParsaad, the human being attains Samadhi (a deep trance-like state, where there is no thought except pure consciousness). Only upon receiving GurParsaad, the mind of the human being becalms. Only upon receiving GurParsaad, the Bhagat attains Sunn Samadhi (the silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Only upon receiving GurParsaad, all the Bajjar Kapaats (divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) of the Bhagat are opened up. Only upon receiving GurParsaad, the seven Sat Sarovars of the Bhagat are awakened. Only upon receiving GurParsaad, the Trikuti (the third eye; also called Gyan Netter, or the wisdom eye) of the Bhagat opens up.

With awakening of the seven Sat Sarovars and opening up of the Dassam Duaar, the Bhagat comes to acquire Dib Drisht (the divine vision; represents the opening up of Trikuti). Acquiring Dib Drisht, all the darkness of ignorance goes away and Braham Gyan casts its brilliance. Acquiring Dib Drisht, the Bhagat obtains Darshan of SatGuru incarnates. Acquiring Dib Drisht, the Bhagat obtains Darshan of the Sant, the Bhagat and the Braham Gyani great-beings. Acquiring Dib Drisht, the Bhagat has Darshan of the gods and goddesses in their Suksham (astral) form. Acquiring Dib Drisht, the Bhagat obtains Darshan of Sat PaarBraham Parmeshar. Acquiring Dib Drisht, the Bhagat receives Darshan of the Nirgun Saroop of Sat PaarBraham Parmeshar. Acquiring Dib Drisht, the Bhagat begins to have constant Darshan of Param Jyot Puran Parkash. Acquiring Dib Drisht, the eyes of the Bhagat begin to perceive immense Parkash (the divine light; manifestation of Nirgun Saroop). Acquiring Dib Drisht, the Bhagat begins to perceive Sat PaarBraham Parmeshar in His omnipresent form. Acquiring Dib Drisht, the Bhagat obtains Darshan of Nirgun in Sargun and he begins to discern the Nirgun Saroop of Sat PaarBraham Parmeshar in every creation. Acquiring Dib Drisht, the Bhagat begins to experience the supreme powers of Sat PaarBraham Parmeshar. Acquiring Dib Drisht, the Bhagat attains Puran Braham Gyan and Tat Gyan. As a result of which, all his Bharams (misconceptions; incorrect religious notions and superstitions) are shattered. As a result of which, the Bhagat becomes completely cognizant of the game-plan of the gravely devastating forces of Maya. As a result of which, the Bhagat vanquishes the gravely destructive forces of Maya. As a result of which, the Bhagat obtains understanding of the deep secrets of the supreme powers of Sat PaarBraham Parmeshar. Acquiring Dib Drisht, the Bhagat attains Param Padvi (the highest spiritual status). The Pauri 36 of Anand Sahib reveals the immense magnificence of Dib Drisht. The supremely powerful magnificence of Dib Drisht is also manifested in the following Salok (verse) of GurBani:

Dib darisat jaagai bharam chukaa-ay.

Gur parsaad param pad paa-ay.

So jogee ih jugat pachhaanai gur kai sabad beechaaree jee-o. ||2||

Sanjogee dhan pir maylaa hovai.

Gurmat vichahu durmat khovai.

Rang si-o nit ralee-aa maanai apnay kant pi-aaree jee-o.

(Sri Guru Granth Sahib Ji 1016)

One comes to acquire Dib Drisht in the Sat Sangat of a Puran Sant-SatGuru. One comes to acquire Dib Drisht by GurKirpa (the divine grace) and GurParsaad of a SatGuru. One comes to acquire Dib Drisht through serving a SatGuru. One comes to acquire Dib Drisht through observing the words of a SatGuru. One comes to acquire Dib Drisht by the grace of a SatGuru and through serving and caring after the GurParsaad. One comes to acquire Dib Drisht through SatNaam Simran and SatNaam Di Kamai under the shelter of a SatGuru. One comes to acquire Dib Drisht by making Puran Samarpan in the Charan Sharan of a SatGuru. One comes to acquire Dib Drisht by offering one’s head at the Sat Charans (feet where Sat abides) of a SatGuru. One comes to acquire Dib Drisht through dedicating one’s body, mind and worldly wealth at the Sat Charans of a SatGuru with complete faith, devotion and trust.

The unique existence of Sat PaarBraham Parmeshar is all pervasive. There is no place in the entire Creation where Sat PaarBraham isn’t present. Sat PaarBraham Parmeshar Himself is assimilated in all His Creation. Sat PaarBraham Parmeshar is assimilated in every creation in the form of His Nirgun Saroop. The whole world, which is the Sargun Saroop of Sat PaarBraham Parmeshar, has Sat PaarBraham Parmeshar Himself assimilated in every creation in His Nirgun Saroop. This Param Sat is repeatedly stressed in GurBani:

Pauri.

Sabh aapay tudh upaa-ay kai aap kaarai laa-ee.

Toon aapay vaykh vigsadaa aapnee vadi-aa-ee.

Har tudhhu baahar kichh naahee toon sachaa saa-ee.

Toon aapay aap varatdaa sabhnee hee thaa-ee.

Har tisai dhi-aavahu sant janhu jo la-ay chhadaa-ee.

(Sri Guru Granth Sahib Ji 83)

Mayraa thaakur sach drirh-aa-ay.

Gur parsaadee sach chit laa-ay.

Sacho sach vartai sabhnee thaa-ee sachay sach samaavani-aa.

(Sri Guru Granth Sahib Ji 112)

Toon sabhnee thaa-ee jithai ha-o jaa-ee saachaa sirjanhaar jee-o.

Sabhnaa kaa daataa karam bidhaataa dookh bisaaranhaar jee-o.

Dookh bisaaranhaar su-aamee keetaa jaa kaa hovai.

Kot kotantar paapaa kayray ayk gharhee meh khovai.

Hans se hansaa bag se bagaa ghat ghat karay beechaar jee-o.

Toon sabhnee thaa-ee jithai ha-o jaa-ee saachaa sirjanhaar jee-o.

(Sri Guru Granth Sahib Ji 438)

Thaan thanantar sabhnee jaa-ee jo deesai so tayraa.

Satsang paavai jo naanak tis bahur na ho-ee hai fayraa.

(Sri Guru Granth Sahib Ji 700)

Jah daykhaa too sabhnee thaa-ee.

Poorai gur sabh sojhee paa-ee.

Naamo naam dhi-aa-ee-ai sadaa sad ih man naamay raataa hay.

(Sri Guru Granth Sahib Ji 1051-1052)

Maajh Mehlaa 5.

Toon payd saakh tayree foolee.

Toon sookham ho-aa asthoolee.

Toon jalnidh toon fayn budbudaa tudh bin avar na bhaalee-ai jee-o. ||1||

Toon soot manee-ay bhee toonhai.

Toon ganthee mayr sir toonhai.

Aad madh ant parabh so-ee avar na ko-ay dikhaalee-ai jee-o. ||2||

Toon nirgun sargun sukh-daata.

Toon nirbaan rasee-aa rang raataa.

Apnay kartab aapay jaaneh aapay tudh samaalee-ai jee-o. ||3||

Toon thaakur sayvak fun aapay.

Toon gupat pargat parabh aapay.

Naanak daas sadaa gun gaavai ik bhoree nadar nihaalee-ai jee-o.

(Sri Guru Granth Sahib Ji 102)

Sorath Mehlaa 4.

Aapay hee sabh aap hai pi-aaraa aapay thaap uthaapai.

Aapay vaykh vigsadaa pi-aaraa kar choj vaykhai parabh aapai.

Aapay van tin sabhat hai pi-aaraa aapay gurmukh jaapai. ||1||

Jap man har har naam ras dharaapai.

Amrit naam mahaa ras meethaa gur sabdee chakh jaapai. Rahaa-o.

Aapay tirath tulharhaa pi-aaraa aap tarai parabh aapai.

Aapay jaal vataa-idaa pi-aaraa sabh jag machhulee har aapai.

Aap abhul na bhul-ee pi-aaraa avar na doojaa jaapai. ||2||

Aapay sinyee naad hai pi-aaraa dhun aap vajaa-ay aapai.

Aapay jogee purakh hai pi-aaraa aapay hee tap taapai.

Aapay satgur aap hai chaylaa updays karai parabh aapai. ||3||

Aapay naa-o japaa-idaa pi-aaraa aapay hee jap jaapai.

Aapay amrit aap hai pi-aaraa aapay hee ras aapai.

Aapay aap salaahadaa pi-aaraa jan naanak har ras dharaapai.

(Sri Guru Granth Sahib Ji 605)

Sat PaarBraham Himself acts throughout the world. Sat PaarBraham Parmeshar Himself acts in the entire Creation. It is Sat PaarBraham Parmeshar Himself acting through his every creation. The entire world that is visible to the human eyes is the Sargun Saroop of Sat PaarBraham Parmeshar. The supreme power that runs the Sargun Saroop is the Nirgun Saroop of Sat PaarBraham Parmeshar. The Sargun Saroop (the physical world) of Sat PaarBraham Parmeshar is visible to the human eyes; but the Nirgun Saroop of Sat PaarBraham Parmeshar remains obscured to the human eyes. The Nirgun Saroop, being beyond the parameters of form, outline and colours and being a supreme power of Sat PaarBraham Parmeshar, cannot be seen through the eyes of a common human being. The Nirgun Saroop of Sat PaarBraham Parmeshar becomes visible only to the Bhagat who acquires Dib Drisht. The supreme power of Sat PaarBraham Parmeshar inherent in the Nirgun Saroop is experienced only by a Bhagat who comes to possess Dib Drisht. The Bhagat who comes to acquire Dib Drisht, along with perceiving the Nirgun power of Sat PaarBraham Parmeshar functioning within the Suksham form, also: obtains Darshan of the SatGuru incarnates; obtains Darshan of the Puran Sant great-beings; obtains Darshan of Param Jyot Puran Parkash; obtains Darshan of his own body-turned-Kanchan (golden; disease-free); obtains Darshan of his Dassam Duaar opening up; obtains Darshan of the divine radiance within his own body; obtains Darshan of the divine Parkash emanating from every cell of his body; hears SatNaam resounding in every cell of his body; and obtains Darshan of the Nirgun Saroop of Sat PaarBraham Parmeshar within his own body. Viewing in the light of these Param Sat Tat’s, the Param Sat becomes apparent that the magnificence of Dib Drisht is indescribable. The magnificence of Dib Drisht is immense. It is the supreme power of Sat PaarBraham that operates within Dib Drisht. It is a Param Sat that Dib Drisht carries the devotion of the Bhagat to a very high state. Arriving at this supremely powerful state, the Bandagi of the Bhagat begins to manifest the magnificence of all the Param Sat Tat’s emphasized in GurBani.

In accordance with the divine Hukam (divine will or command), the human body has been endowed with the power of hearing installed in the two ears. It is by the power of hearing established in the ears that a human being can maintain contact with the rest of the world. Through the power of hearing, the human being listens to the thoughts expressed by the rest of the world and performs actions to play his role in the world. He hears the words of the people in the society in which he lives, and accordingly determines the course of his actions. He hears the thoughts expresses by his family members. The significance of the power of hearing is established from the very birth of the human being. Upon birth, the first powers making appearance in the human body are the power of hearing and the power of speech. When a child hears through her power of hearing, her power of speech begins to develop and she learns the art of speaking. The power of sight takes root in the human body subsequent to the development of the power of speech. It is so, because a newborn child is unable to see. The power of sight manifests itself within a few weeks after the birth of the child. As the powers of hearing, speech and sight develop, the child also begins developing her power of thinking. It is through the powers of hearing, speech and sight that the human being evolves in his life. It is by the powers of hearing, speech, sight and thought that the human being learns everything in his life, beginning at the childhood. As the human life progresses, these powers manifested in the human body (the power of sight, the power of hearing, the power of speech, the power of smell, the power of taste, the power of thought and the power of feeling through touch etc.) take root and as a result the human life too flourishes. The words that a human being hears lay the foundation upon which his character, conduct, thoughts and actions evolve. The words that a human being hears make the foundation for the evolvement of his intellect and knowledge. The thoughts that a human being hears lay the basis of the development of his Birti. The thoughts of Sat (virtuous thoughts) that the human being hears make the foundation for Sato (virtuous) Birti of the human being. The thoughts of Asat (gravely devastating and belonging to Maya) heard by the human being lay the foundation for his Maya-borne (gravely destructive) Birti. The thoughts and expressions that a human being hears are what form the basis leading either to the prospering or the destruction of his life. The thoughts and expressions heard by the human being lay the basis leading him to either success or failure in his life. Thus, it is extremely important to grasp the significance of the power of hearing in the human birth and life; because the foundation of the development of human life is associated with the power of hearing. What a human being hears makes a deep impact upon his everyday action and deeds. A human being determines the course of his actions in accordance with all that he hears. The thoughts and expressions heard by the human being determine his reactions, manifesting through his deeds. The thought and expressions heard by the human being form the basis of his actions and deeds. The thoughts and expression heard by the human being lay the basis that determines whether his life will turn out to be happy or sad. The thoughts and expressions heard by the human being lay the foundation of his destiny. The thoughts and expressions heard by the human being form the basis leading to either making or destruction of his future.

Listening to Sat Bachans (the words of Truth; divine words), the human being makes his life successful. Listening to Sat Bachans, the human being transforms his deeds into the deeds of Sat. Listening to Sat Bachans, the human being’s Birti turns into Sato Birti. Listening to Sat Bachans, the Birti of the human being comes to embrace Gurmat (the divine wisdom; wisdom revealed in GurBani). Listening to Sat Bachans, the human being turns his destiny into a pleasurable one. As a result of which, the human being is showered with the supremely powerful Nadar, Mehramat and GurKirpa of Sat PaarBraham Parmeshar and he finds the Sat Sangat of a Puran Sant-SatGuru. As a result of which, the human being obtains the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. The blessed SatGuru incarnate Nanak Patshah Ji has revealed the supremely powerful magnificence of listening to Sat Bachans in great details in Pauri 8-11 of Jap Ji Bani. (The supremely powerful magnificence of listening to Sat Bachans is dwelt upon in detail in the GurParsaadi Katha of Jap Ji Sahib. The Jigyasoos are humbly prayed to make sure to benefit from reading the supremely powerful magnificence of listening in the GurParsaadi Katha of Jap Ji Sahib.)

Suni-ai sidh peer sur naath.

Suni-ai dharat dhaval aakaas.

Suni-ai deep lo-a paataal.

Suni-ai pohi na sakai kaal.

Naanak bhagtaa sadaa vigaas.

Suni-ai dookh paap kaa naas. ||8||

Suni-ai eesar barmaa ind.

Suni-ai mukh saalaahan mand.

Suni-ai jog jugat tan bhayd.

Suni-ai saasat simrit vayd.

Naanak bhagtaa sadaa vigaas.

Suni-ai dookh paap kaa naas. ||9||

Suni-ai sat santokh gi-aan.

Suni-ai athsath kaa isnaan.

Suni-ai parh parh paavahi maan.

Suni-ai laagai sahj dhi-aan.

Naanak bhagtaa sadaa vigaas.

Suni-ai dookh paap kaa naas. ||10||

Suni-ai saraa gunaa kay gaah.

Suni-ai saykh peer paatisaah.

Suni-ai andhay paavahi raahu.

Suni-ai haath hovai asgaahu.

                Naanak bhagtaa sadaa vigaas.                 

Suni-ai dookh paap kaa naas. ||11||

(Sri Guru Granth Sahib Ji 2-3)

The blessed SatGuru incarnate Nanak Patshah Ji, in these supremely powerful divine words of Puran Braham Gyan, bestows the magnificence of ‘Suni-ai’ upon the entire humanity with immense benevolence. The word ‘Suni-ai’ doesn’t merely imply to speak with the mouth and to hear in the ears. The word ‘Suni-ai’ doesn’t merely mean hearing Shabad Kirtan (chanting and recital of GurBani) in one’s ears. The word ‘Suni-ai’ doesn’t merely denote hearing Naam (the Name – representing God and His entire Creation) in one’s ears. The word ‘Suni-ai’ doesn’t merely connote to relish the pleasure of hearing. To hear with one’s ears is merely to take pleasure through one’s power of hearing, which is an outwardly conduct. To hear Kirtan and GurBani in one’s ears is merely to enjoy the power of hearing, and an outwardly display. Until the time our Surat is drawn into Shabad, this is nothing more than relishing the power of hearing and an outwardly conduct. Until the time every cell of our body begins to hear GurBani and Shabad Kirtan, this remains a mere pleasure for the ears and an outwardly pretension. Until the time every cell of our body is immersed in Shabad, this is only an outwardly act and the means of deriving listening pleasure. From the start of GurBani and Shabad Kirtan about us, and until the time every cell of our body begins to dance with rejoice, this is merely pleasing one’s ears and an outwardly exhibit. From the start of GurBani and Shabad Kirtan near us, and until the time we are immersed in Samadhi, this remains a mere pleasure for the ears and an outwardly enactment. From the start of GurBani and Shabad Kirtan around us and until the time every cell of our body joins in the Kirtan, this remains merely an enjoyment for the ears and an outwardly deed. This is why, in order to make us understand this Param Sat Tat, SatGuru incarnate Nanak Patshah Ji has showered us with his grace and bestowed the entire humankind with Puran Braham Gyan about the supreme power vested in the word ‘Suni-ai’ in these four Pauris.

In its divine sense, the word ‘Suni-ai’ means the Surat getting unified with Naam. In its divine sense, the word ‘Suni-ai’ conveys the Surat being drawn into Shabad, i.e. Surat getting immersed in Shabad the instant one hears Shabad in one’s ears. The divine meaning of the word ‘Suni-ai’ is the start of practising Shabad in one’s life. The divine sense of the word ‘Suni-ai’ is to instil the counsel of Shabad in one’s everyday deeds. The divine meaning of the word ‘Suni-ai’ is to lead one’s life in accordance with Gurmat. Therefore, only that human being really listens, who adopts Shabad in his everyday actions. Therefore, only that human being actually listens, who begins practising Shabad in his life. This is why, in its divine sense the word ‘Suni-ai’ means to achieve unification of one’s Surat with Shabad. The divine sense of the word ‘Suni-ai’ is to immerse one’s Surat into the depths of Shabad. The divine meaning of the word ‘Suni-ai’ is to submerge one’s Surat in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself). The divine meaning of the word ‘Suni-ai’ is to inscribe Shabad in one’s Surat. The divine connotation of the word ‘Suni-ai’ is the Surat attaining the state of Ajapaa Jaap (state where Simran carries on without effort on the part of the being). The human beings attaining such a state embark upon their Bandagi. The human beings arriving at this state receive GurParsaad. The human beings reaching this state begin imbibing GurBani, i.e. they immerse themselves deep in GurBani and become adept in practising GurBani in their life. Therefore, whenever GurBani and Kirtan begin to sound in their presence, their Surat is instantly drawn into Shabad and within moments they are immersed in Samadhi. The moment GurBani begins to sound, each and every word of As soon as GurBani begins, every word of GurBani pierces and rends apart their Hirda and gets inscribed in their Hirda. Practising Naam in life, when Naam permeates in every cell of the body and every part of the body begins to feel the vibration of Naam, in such a state the moment GurBani or Kirtan begins to sound, every cell of the body blossoms and one feels as if the body has acquired innumerable ears and every one of those ears is resounding with GurBani.

GurBani is Puran Sat. Thus, GurBani is the Guru. GurBani is Puran Braham Gyan. Therefore, GurBani is the Gyan Saroop (the embodiment of wisdom) of Akaal Purakh. GurBani is composed of Sat Bachans. GurBani reveals the Param Sat Tat’s that carry supreme power. The human beings who practise the Param Sat Tat’s revealed in GurBani in their everyday life achieve Chad Di Kalaa (the eternal bliss). The human beings practising the Param Sat Tat’s manifested in GurBani in their everyday life are blessed. Therefore, the human beings who come to this realization attain the state of ‘Suni-ai’. As a result of which, they begin practising the Param Sat Tat’s revealed in GurBani. Thus carrying on, all their deeds begin to turn into Sat Karams and when their Surat and Birti have embraced Puran Sat, they are bestowed with GurParsaad. By GurParsaad is meant that SatGuru Sat PaarBraham Pita Parmeshar showers his Nadar upon them, and their destiny takes a turn for the better. They find the Sangat of a Puran Sant, a Puran Braham Gyani. They obtain the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. The Nadar of Sat PaarBraham Pita Parmeshar, the GurParsaad, bears immense supreme power that imbues their Surat with Naam. Their mind is rid of all distractions, and they attain Ajapaa Jaap. They attain Samadhi. Their account of Bandagi is opened in Dargah. Their Bandagi arrives in Karam Khand (the stage of receiving divine benignity or grace). They begin accumulating the wealth of Naam. They embark upon their Andherla Teerath (pilgrimage of the inner self). Their mind and Birti begin to be cleansed. The Param Jyot (the divine light; soul; God Himself) awakens in their Hirda. The Param Jyot manifests itself in their Hirda. They begin shedding away their vices and suffusing their Hirda with all the virtues. In this way, as their Bandagi advances ahead, many of these human beings engaged in Bandagi attain Ridhi-Sidhi’s (supernatural powers – such powers are attained at early stages of Bandagi but can result in vanity and hold further spiritual development) and they become Sidhs (accomplished practisers of asceticism; those who have achieved all the supernatural powers of the Ridhis-Sidhis). A number of human beings attain the powers available to gods and goddesses, and they too become gods and goddesses. A number of human beings carry their Bandagi even further, and they attain Fakiri (the state of being a Fakir). By Fakir is meant a Puran Sant great-being, a Puran Braham Gyani great-being, and a Poora SatGuru. It is a Param Sat that listening to Sat Bachans bears the supreme power that transforms the human being into a Puran Sant. It is a Param Sat that listening to Sat Bachans bears the supreme power that makes a human being indistinct from Sat PaarBraham Parmeshar.

The blessed SatGuru incarnate Nanak Patshah Ji has manifested the supremely powerful magnificence of listening to Sat Bachans in Pauris (9-11) of Jap Ji Sahib, and an attempt is made by Dass (the servant; here the narrator) to write its GurParsaadi Katha dwelling in detail upon these Pauris in the GurParsadi Katha (discourse graced by God and Guru) of Jap Ji Sahib. The Jigyasoos (the seekers of divine truth) are humbly prayed to read and understand the supremely powerful magnificence of listening to Sat Bachans, and adopt it in their day-to-day life. Doing so, they will certainly attain Chad Di Kalaa.

Listening to Asat Bachans (the untruthful words; words of falsehood) destroys the life of a human being. Listening to Asat Bachans turns the human being’s Birti into that of the Rajo and Tamo deeds. Listening to Asat Bachans buries the human being deeper in the slavery of the gravely devastating forces of Maya (Rajo and Tamo). This in turn makes the human being’s deeds Asat. As a result of which the human being’s deeds become the deeds of Asat. By the deeds of Asat is meant the deeds that a human being commits under slavery of the gravely disastrous forces of the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride) in order to quench the devastating fire of his Trishna (the worldly desires). The deeds of Asat ruin the human being’s birth and life. The deeds of Asat fill the human being’s life with pain, distress, troubles, hardships etc. Therefore keep your mind away from Asat Bachans. It is wise never to listen to Asat Bachans. It is in your own interest not to listen to Asat Bachans. Avoid listening to or indulging in slander, malice and spite; because there are no greater Asat Bachans than slander, malice and spite. To listen to slander, malice and spite or to indulge in them is akin to drinking poison. Those indulging in or listening to slander, malice and spite forsake all the gains of their Sat Karams. Those indulging in or listening to slander, malice and spite suffer infamy and blacken their heart. Indulging in or listening to slander, malice and spite leads the human being’s life to ruin. Listening to or indulging in slander, malice and spite destroys the human being’s future, too.

The essence of all the Param Sat’s contemplated above conveys the meaning to keep your mind focussed upon the deeds of Sat. Apply your power of sight, power of hearing, power of speech, power of smell, power of taste, power of thinking and power of touch etc. in performing Sat Karams. Apply these divine powers bestowed upon the human body to see Sat, speak Sat, hear Sat, serve Sat and observe Sat. As a result of which your destiny, which has been dormant, will awaken. You will find the Sat Sangat of a Puran Sant-SatGuru and find place in his Charan Sharan. You will receive the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. You will receive the GurParsaad of Amrit. All your sins committed in all the past birth-after-birth will be erased. You will acquire Dib Drisht. You will achieve Simran in every cell of your body. You will attain Samadhi and Sunn Samadhi. All your Bajjar Kapaats will open up. The seven Sat Sarovars will awaken. The Dassam Duaar will open up and you will receive Anhad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar, along with Anhad Naad, the divine music of five primal sounds). The mind will be cleansed. The mind will be overcome. The mind will be effaced and Param Jyot will manifest itself. You will attain Puran Sachyari Rehat. Param Jyot Puran Parkash will manifest itself in your Hirda. The gravely destructive fire of Trishna will extinguish. You will attain Sat Santokh (divine contentedness; state where there is humility and an absence of desires). You will overcome and subjugate the gravely disastrous Panj Chandaals (lust, anger, greed, attachments and pride). You will vanquish the gravely disastrous forces of Maya. Your Bandagi will be acclaimed in Dargah. You will obtain Darshan of Sat PaarBraham Parmeshar. You will be assimilated forever in the Nirgun Saroop of Sat PaarBraham. The bonds of all your deeds from past birth-after-birth will be broken. You will attain deliverance from the bonds of births-and-deaths. You will attain Jeevan Mukti. You will attain Param Padvi. You will attain Puran Braham Gyan. You will attain Tat Gyan. You will be ordained by Dargah to perform Seva of Maha Parupkaar. You will be ordained by Dargah to perform Seva of bestowing others with GurParsaad. You will be ordained by Dargah to offer salvation to the humanity.