Man chaa-o bha-i-aa parabh aagam suni-aa.
Har mangal gaa-o sakhee garihu mandar bani-aa.
Har gaa-o mangal nit sakhee-ay sog dookh na vi-aapa-ay.
Gur charan laagay din sabhaagay aapnaa pir jaap-ay.
Anhat banee gur sabad jaanee har naam har ras bhogo.
Kahai naanak parabh aap mili-aa karan kaaran jogo. ||34||
(Sri Guru Granth Sahib Ji 921)
The blessed SatGuru incarnate Amar Das Ji with immense grace bestows us with Puran Braham Gyan (perfect-divine wisdom) about the supreme state where, upon arriving, the human being obtains Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). It is the state where the Param Jyot (the divine light; soul; God Himself) manifests itself in Hirda (Hirda denotes one of the seven Sat Sarovars; located near heart, it is part of one’s spiritual being) of the human being. It is the state where 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) are opened up and SatNaam (Truth as a manifestation of the Name of God) casts its radiance in every pore of the body. It is the state where the seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are illuminated. It is the state where all the gravely disastrous forces of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) are vanquished. It is the state where the Panj Chandaals (the five villains or lowlifes –lust, anger, greed, attachments and pride) are overcome and the devastating fire of Trishna (the worldly desires) is extinguished. It is the state where the mind is conquered. It is the state where the human being transcends beyond 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), obtains Darshan of Nirgun Saroop (infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar and assimilates himself forever in Nirgun Saroop of Sat PaarBraham Parmeshar. It is the state where Bandagi (submission before God) of the human being finds approval in Dargah (the divine court). It is the state where the fount of Puran Braham Gyan sprouts from within the human being. It is the state where Tat Gyan (the divine knowledge; understanding of the divine ways) dawns upon the human being. This is the supremely powerful state that GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) calls Sach Khand (as per GurBani there are five Khands or spiritual realms: 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). This state begins at Karam Khand, and concludes in Sach Khand with the accomplishment of the human being’s Bandagi. This state begins to come into existence with the human being receiving the GurParsaad (the eternal bliss and eternal grace) of Bandagi. The five states of Bandagi are: Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand. These states have also been dwelt upon in the GurParsaadi Katha (discourse graced by God and Guru) of Pauri 6. The state described in this Pauri belongs in the Karam Khand and Sach Khand. To emphasize Puran Braham Gyan about these states upon the Jigyasoos (the seekers of divine truth), these supremely powerful states are once again being contemplated here.
The supremely powerful state of Karam Khand and Sach Khand:
Making Puran Samarpan (dedication of one’s entire self), and dedicating his body, mind and the earthly possessions at the Sat Charans (feet where Sat abides) of the SatGuru (the Truth-Guru; teacher and mentor; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti), when the human being receives GurParsaad, all his Bajjar Kapaats are opened up. He is blessed with GurKirpa (the divine grace). He is showered with the Mehramat (trust; confidence) of Sat PaarBraham Pita Parmeshar. The supreme power of GurParsaad comes to bear upon him. His 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) is awakened. SatNaam casts its radiance in the seven Sat Sarovars, awakening the seven Sat Sarovars. SatNaam Simran (meditation upon SatNaam) makes its home in the Surat (conscience) of the human being. The Ajapaa Jaap (the state where Simran carries on without effort on the part of the being) begins to play. SatNaam Simran carries on constantly within the human being. The vessel (of the human body) begins to fill with Amrit (our essence or the life-element; the divine energy; pure soul). The human being attains Samadhi (a deep trance-like state, where there is no thought except pure consciousness). As the human being sits down to practise SatNaam Simran, his Surat instantly begins to resound with SatNaam Simran. Anytime the human being hears Kirtan (recitation and chanting of GurBani), Katha (discourse) or GurBani, he immediately attains Samadhi. The human being’s Surat is instantly drawn into the Kirtan, Katha and GurBani. The Surat is unified with Shabad (the divine words; GurBani). The Surat settles down in Shabad. The human being attains the state of a constant SatNaam Simran. 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) are energized. The Gyan Netter (the wisdom-eye; also called Trikuti – the third eye) opens up. With the GurParsaad of SatNaam Simran, the Ida, Pingla and Sushmana nerves get readily energized. With these nerves being energized, the Gyan Netter opens up and the human being attains Samadhi.
Irhaa pingulaa a-or sukhmanaa pa-unai bandh rahaa-ugo.
Chand sooraj du-ay sam kar raakha-o barahm jot mil jaa-ugo.
(Sri Guru Granth Sahib Ji 972-973)
Tarai sat angul vaa-ee a-odhoo sunn sach aahaaro.
Gurmukh bolai tat birolai cheenai alakh apaaro.
Tarai gun maytai sabad vasaa-ay taa man chookai ahankaaro.
Antar baahar ayko jaanai taa har naam lagai pi-aaro.
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.
Baynee sangam tah piraag man majan karay tithaa-ee. ||1||
Santahu tahaa niranjan raam hai.
Gur gam cheenai birlaa ko-ay.
Tahaan niranjan rama-ee-aa ho-ay. ||1|| Rahaa-o.
(Sri Guru Granth Sahib Ji 974)
The nerves of Ida, Pingla and Sushmana are an important part of the Suksham Dehi (the astral body; Suksham is the part of the human soul that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars), starting at the base of the spine and joining together at the Trikuti and connecting all (seven) Sat Sarovars of the human being. The life-element of the human being resides in these three nerves. That is, the life-element of the human being and his all other Kalaa’s (abilities; functionalities) are activated only through these nerves and the Sat Sarovars. The human being receives all the divine powers only through these nerves and the seven Sat Sarovars. These three nerves and the seven Sat Sarovars lay the foundation of the human being’s life. These three nerves and the seven Sat Sarovars are only energized through the GurParsaad of SatNaam. These three nerves and the seven Sat Sarovars also lay the foundation of the human being’s Surat. As these three nerves and the seven Sat Sarovars get more and more energized, the Surat of the human being too attains higher states.
Once these three nerves are energized, the Trikuti opens up and the Gyan Netter is illuminated. When the GurParsaad of SatNaam flows into these nerves, these nerves get energized. When the GurParsaad of SatNaam flowing through these nerves emerges into the Sat Sarovars, all (seven) of these Sat Sarovars too get energized. As a result, all the Bajjar Kapaats of the human being are opened up and he attains Samadhi. SatNaam casts its radiance in every pore of the human being. By GurParsaad, a human being readily makes all these spiritual accomplishments.
The Jogis (ascetics; practitioners of Yoga) practise to awaken the Ida, Pingla and Sushmana through the discipline of Pranayam (the respiratory discipline; a form of breathing exercises). They draw their life-element up through Ida, down through Pingla and station it in Sushmana. The Jogis apply the discipline of Pranayam to energize the nerves of Ida, Pingla and Sushmana in their practice of Yoga. Along with this, the Jogis also practise to awaken the seven Sat Sarovars through their discipline of Yoga. The Jogis practise to awaken a single Sat Sarovar at a time. All of these practices are very hard and need to be carried out over a long period of time in order to make it possible to awaken these Sat Sarovars and the Ida, Pingla and Sushmana. It is heard that the Jogis concentrate on a single Sat Sarovar for years on end. In the same way, they practise awakening the Ida, Pingla and Sushmana for several years. Thus, the practice of Yoga is very hard and needs to be carried out for a long time. But in Prema Bhagati (the spiritual path of loving devotion), by GurParsaadi GurKirpa (the eternal grace and divine blessings) a human being easily makes all these accomplishments through practising SatNaam.
At this stage, the human being attains Suhaag (acceptance in the Divine Court as a devotee). The human being is accepted as a Suhaagan (God’s bride; one accepted as devotee in Dargah) in Dargah of Akaal Purakh (the Immortal Being; God), and his account of Naam (the Name – representing God and all His Creation; SatNaam) is opened in Dargah of Akaal Purakh. The real divine Bandagi of the human being commences. The Ajapaa Jaap – the uninterrupted SatNaam Simran – begins accumulating in the human being’s account of Naam in Dargah. The wealth of SatNaam begins accumulating. When the human being sits down practising SatNaam for a long period of time, he attains Sunn Samadhi (the state of silent, deep meditation; a state free of thoughts, even free from the effects of time and space). He begins to abide in the state of Sunn (complete, utter peace and calmness). The mind and the Hirda attain perfect calm. The whims and fancies of the mind come to an end. The mind is rid of all uncertainties. The mind loses its existence. The mind is transformed into the Param Jyot. The Puran Jyot casts its radiance in the Hirda. The body turns Kanchan (pure-as-gold; disease-free). That is, the body is rid of all afflictions. The lust-Chandaal, the anger-Chandaal, the greed-Chandaal, the attachments-Chandaal and the pride-Chandaal come under control of the human being. The gravely disastrous fire of Trishna is quenched. The Hirda attains Sat Santokh (divine contentedness; state where there is humility and an absence of desires). The desires for power, youth, wealth, riches, speech, touch, slander, malice, spite and all other perversions come to an end. The vessel (of the body) is rid of all grime and becomes Kanchan. All the holes of perversions in the vessel (of the body) are plugged. The vessel is filled with Amrit. The vessel starts brimming with Amrit. The vessel begins to overflow with Amrit. That is, Amrit begins to ooze from the body of the human being. The supremely powerful state of the body-turned-Kanchan is described in many Saloks (verses) of GurBani:
Jih parsaad aarog kanchan dayhee.
Liv laavhu tis raam sanayhee.
(Sri Guru Granth Sahib Ji 270)
Kanchan kaa-i-aa jot anoop.
Taribhavan dayvaa sagal saroop.
Mai so dhan palai saach akhoot.
(Sri Guru Granth Sahib Ji 413-414)
Gurmukh dhoondh dhoodhaydi-aa har sajan ladhaa raam raajay.
Kanchan kaa-i-aa kot garh vich har har sidhaa.
Har har heeraa ratan hai mayraa man tan vidhaa.
Dhur bhaag vaday har paa-i-aa naanak ras gudhaa.
(Sri Guru Granth Sahib Ji 449)
Dayh kanchan jeen suvinaa raam.
Jarh har har naam ratannaa raam.
Jarh naam ratan govind paa-i-aa har milay har gun sukh ghanay.
Gur sabad paa-i-aa har naam dhi-aa-i-aa vadbhaagee har rang har banay.
Har milay su-aamee antarjaamee har navtan har nav rangee-aa.
Naanak vakhaanai naam jaanai har naam har parabh mangee-aa.
(Sri Guru Granth Sahib Ji 576)
Kanchan kaa-i-aa nirmalee jo sach naam sach laagee.
Nirmal jot niranjan paa-i-aa gurmukh bharam bha-o bhaagee.
Naanak gurmukh sadaa sukh paavahi an-din har bairaagee.
(Sri Guru Granth Sahib Ji 590)
Aapai aap khaa-ay ha-o maytai an-din har ras geet gava-ee-aa.
Gurmukh parchai kanchan kaa-i-aa nirbha-o jotee jot mila-ee-aa.
(Sri Guru Granth Sahib Ji 833)
Raam naam ras chaakhi-aa har naamaa har taar.
Kaho kabeer kanchan bha-i-aa bharam ga-i-aa samudrai paar.
(Sri Guru Granth Sahib Ji 1103)
When the human being’s body turns Kanchan, his Dubidha (double-mindedness; disbeliefs) comes to an end. All his Bharams (misconceptions; incorrect religious notions and superstitions) are shattered. Sat PaarBraham Pita Parmeshar manifests Himself only in a body-turned-Kanchan. The body of the human being is constantly bathed in Amrit. There is Parkash (the divine light; manifestation of the Nirgun Saroop) all around. The blessing of Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) is only obtained by a body-turned-Kanchan. The state of the uninterrupted Sehaj Samadhi (continual state of Samadhi – awake or asleep) of a Jigyasoo is also only attained by a body-turned-Kanchan. It is only after the body turns Kanchan that the human being is rid of all the mental ailments. The Surat, wisdom and intellect of the human being reach higher levels and the human being attains the state of the gods and the Sidhs (the accomplished practitioners of asceticism; those who have achieved all the supernatural powers of Ridhi-Sidhis). The Surat, wisdom and intellect of the human being arrive in Puran Gurmat (the perfect-divine wisdom; wisdom revealed in GurBani).
Karam Khand denotes a very high and supremely powerful stage of the human being. The human being enters into an intense battle with the deadly devastating forces of Maya. With the vigour of the supreme power of GurParsaad, the human being vanquishes the gravely disastrous forces of Maya and conquers the mind. SatNaam permeates in every pore of the human being’s body. Every pore of the human being, i.e. every cell in the human being’s body begins to throb with Naam. The human being’s body begins to radiate the divine light from every pore. The eyes of the human being begin to emit the divine light. The Dassam Duaar (the tenth door; once opened, it establishes link between the human being and Akaal Purakh) opens up and the human being makes direct contact with Akaal Purakh. With opening up of the Dassam Duaar, the human being gets a glimpse of his own Kanchan-turned-Suksham Dehi. With opening up of the Dassam Duaar, the human being achieves the Anhad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar, along with Anhad Naad, the divine music of five primal sounds). The Anhad Shabad begins to play constantly in the human being’s Dassam Duaar. The Anhad Shabad playing constantly in the human being’s Dassam Duaar itself is the Dhunatmak Naam Amrit (the divine energy in a phonetic, musical form) of Sat PaarBraham Pita Parmeshar. GurBani reveals the Param Sat Tat about Anhad Shabad playing at the Dassam Duaar:
Is kaa-i-aa andar vasat asankhaa.
Gurmukh saach milai taa vaykhaa.
Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa.
(Sri Guru Granth Sahib Ji 110)
Na-o dar thaakay dhaavat rahaa-ay.
Dasvai nij ghar vaasaa paa-ay.
Othai anhad sabad vajeh din raatee gurmatee sabad sunaavni-aa.
(Sri Guru Granth Sahib Ji 124)
Adisat agochar paarbarahm mil saadhoo akath kathaa-i-aa thaa.
Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||
Tot naahee man tarisnaa boojhee akhut bhandaar samaa-i-aa thaa.
Charan charan charan gur sayvay agharh gharhi-o ras paa-i-aa thaa. ||3||
Sehjay aavaa sehjay jaavaa sehjay man khaylaa-i-aa thaa.
Kaho naanak bharam gur kho-i-aa taa har mahlee mahal paa-i-aa thaa.
(Sri Guru Granth Sahib Ji 1002)
Gurmukh ayko ayk pachhaataa gurmukh ho-ay lakhaavaigo.
Gurmukh jaa-ay milai nij mahlee anhad sabad bajaavaigo.
(Sri Guru Granth Sahib Ji 1310)
Dasam du-aaraa agam apaaraa param purakh kee ghaatee.
Oopar haat haat par aalaa aalay bheetar thaatee.
(Sri Guru Granth Sahib Ji 974)
This Anhad Shabad Dhunatmak Naam Amrit playing constantly at the Dassam Duaar is the divine Akhand Kirtan (the divine unstuck music and chanting). By Anhad is meant that which has no bounds; that which never comes to an end; that which is ceaseless and plays on uninterruptedly. This Anhad Shabad is not heard in the human being’s ears. This Anhad Shabad is immensely powerful and is played and heard only in the Dassam Duaar of the human being. This supremely powerful Anhad Shabad Dhunatmak Naam Amrit has the divine music of the entire Creation and the Amrit Bani (the divine words; GurBani) of Sat PaarBraham Pita Parmeshar resounding within it. When this Anhad Shabad makes its appearance, it makes the melodies of all music pale before it. When a human being concentrates his mind on the music of the Anhad Shabad, his Hirda and mind instantly achieve perfect calm.
The human beings arriving at such a beautiful 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 very high spiritual levels. The state of the Jigyasoos arriving at such a supremely powerful stage cannot be described. This GurParsaadi Katha is a mere glimpse of the supremely powerful state attained by such great-beings. The human beings who claim that they can describe this supremely powerful state only do so in their arrogance. As a consequence of which, they have to later repent. The human beings arriving at this stage experience the immense supreme powers of Sat PaarBraham Pita Parmeshar and they begin to describe themselves as utter paupers. They begin to declare themselves possessing not an iota of knowledge; and that everything is nothing but the magnificence of Sat PaarBraham Pita Parmeshar. They efface themselves in the divine romance. They efface their own existence and become one with Sat PaarBraham Pita Parmeshar.
In Karam Khand, the immense boundless grace of Sat PaarBraham Pita Parmeshar and the supreme power of GurParsaad come to bear upon the human being. In Karam Khand, the Bandagi of the human being counts in Dargah. The nerves of Ida, Pingla and Sushmana are energized and with the Trikuti receiving Ik Boond Amrit (the single drop of Amrit), the human being attains Samadhi. GurBani reveals the magnificence of Ik Boond Amrit:
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.
(Sri Guru Granth Sahib Ji 612)
Receiving Ik Boond Amrit is the sign of receiving GurParsaad. It is upon receiving Ik Boond Amrit that the Ajapaa Jaap commences. Upon receiving Ik Boond Amrit, the human being attains Samadhi. Upon receiving Ik Boond Amrit, the human being obtains the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai (practising SatNaam in life) and Puran Bandagi (complete surrender before God). Upon receiving Ik Boond Amrit, the human being receives the Suhaag of Sat PaarBraham Pita Parmeshar. Upon receiving Ik Boond Amrit, the Jigyasoo begins to abide in practising SatNaam Simran for long durations and begins to find immense bliss in practising Simran. Through prolonged practice of SatNaam Simran, the mind becalms and the human being attains Sunn Samadhi.
Practising SatNaam in Sunn Samadhi, the mind of the human being gets cleansed. Practising Naam while in Sunn Samadhi, the mind of the human being becomes an embodiment of the Jyot (the divine light within; soul). Practising SatNaam in Sunn Samadhi, the human being’s body turns Kanchan. Practising SatNaam in Sunn Samadhi, the human being overcomes the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride). Practising SatNaam in Sunn Samadhi, the human being quenches his Trishna. Practising SatNaam in Sunn Samadhi, the human being vanquishes the Trigun Maya. Practising SatNaam in Sunn Samadhi, the human being ends his slavery of Maya and Maya turns into a slave to the human being. Practising SatNaam in Sunn Samadhi, the Hirda attains Puran Sachyari Rehat (complete compliance with Sat). Practising SatNaam in Sunn Samadhi, the human being transcends beyond the Trigun Maya and becomes one with Sat PaarBraham Pita Parmeshar; because Sat PaarBraham Pita Parmeshar has His abode in the Sunn Mandal (the domain of Sunn Kalaa – the art and the state of complete, absolute silence and peacefulness). The greatest and the supremely powerful Kalaa of Sat PaarBraham Pita Parmeshar is the Sunn Kalaa. (The GurParsaadi Katha of the Sunn Kalaa is contemplated in the GurParsaadi Katha of Pauri 5 of Jap Ji Sahib. The Jigyasoos desirous of learning about the magnificence of the Sunn Kalaa in greater depth are advised to once again go through the GurParsaadi Katha of Pauri 5.) It is through the Sunn Kalaa that Sat PaarBraham Pita Parmeshar has created the entire Creation. The great-beings assimilating themselves in Sat PaarBraham Pita Parmeshar establish their dwelling in the Sunn Mandal, too. The magnificence of the Sunn Samadhi is immense, and many Saloks in GurBani reveal the magnificence of the Sunn Mandal, Sunn Kalaa and Sunn Samadhi:
Ot pot jan har ras raatay.
Sunn samaadh naam ras maatay.
Aath pahar jan har har japai.
Har kaa bhagat pargat nahee chhapai.
(Sri Guru Granth Sahib Ji 265)
Na-o nidh amrit parabh kaa naam.
Dayhee meh is kaa bisraam.
Sunn samaadh anhat tah naad.
Kahan na jaa-ee achraj bismaad.
(Sri Guru Granth Sahib Ji 293)
Sargun nirgun nirankaar sunn samaadhee aap.
Aapan kee-aa naankaa aapay hee fir jaap.
(Sri Guru Granth Sahib Ji 290)
Anhado anhad vaajai run jhunkaaray raam.
Mayraa mano mayraa man raataa laal pi-aaray raam.
An-din raataa man bairaagee sunn mandal ghar paa-i-aa.
Aad purakh aprampar pi-aaraa satgur alakh lakhaa-i-aa.
Aasan baisan thir naaraa-in tit man raataa veechaaray.
Naanak naam ratay bairaagee anhad run jhunkaaray.
(Sri Guru Granth Sahib Ji 436)
Sunn mandal ik jogee baisay.
Naar na purakh kahhu ko-oo kaisay.
Taribhavan jot rahay liv laa-ee.
Sur nar naath sachay sarnaa-ee.
(Sri Guru Granth Sahib Ji 685-687)
Sunn samaadh mahaa parmaarath teen bhavan pat naaman.
Mastak laykh jee-aa jag jonee sir sir laykh sahaaman.
(Sri Guru Granth Sahib Ji 634)
Panch sahaa-ee jan kee sobhaa bhalo bhalo na kahaav-ogo.
Naamaa kahai chit har si-o raataa sunn samaadh samaa-ugo.
(Sri Guru Granth Sahib Ji 972-973)
Udak samund salal kee saakhi-aa nadee tarang samaavhigay.
Sunneh sunn mili-aa samadrasee pavan roop ho-ay jaavhigay.
(Sri Guru Granth Sahib Ji 1103)
Jeevat marahu marahu fun jeevhu punrap janam na ho-ee.
Kaho kabeer jo naam samaanay sunn rahi-aa liv so-ee.
(Sri Guru Granth Sahib Ji 1103)
Practising SatNaam in Sunn Samadhi, all the seven Sat Sarovars are lit up. Practising SatNaam in Sunn Samadhi, all the Bajjar Kapaats are opened up. Practising SatNaam in Sunn Samadhi, the entire body and every pore in the body is imbued in the radiance of SatNaam. Practising SatNaam in Sunn Samadhi, the Dassam Duaar opens up. Practising SatNaam in Sunn Samadhi, the human being attains Anhad Shabad Amrit. Practising SatNaam in Sunn Samadhi, the Nirgun and the Sargun become one, i.e. the human being glimpses Nirgun in the Sargun; just as the human body is Sargun, and Param Jyot Puran Parkash is the Nirgun Saroop (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. 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). The human beings who achieve the Nirgun and Sargun becoming one are able to get a glimpse of the Nirgun Saroop within their own body. That is, they get a glimpse of the Parkash-form of their Sargun-body. It is only in Sunn Samadhi that the human being has all the spiritual experiences. Only in Sunn Samadhi the human being’s Bandagi find approval in Dargah and gets accomplished. Only in Sunn Samadhi the human being obtains Darshan of Akaal Purakh. Only in Sunn Samadhi the human being comes to acquire Puran Braham Gyan and Tat Gyan. Only in Sunn Samadhi the human being achieves Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). It is only in Sunn Samadhi that the human being is assimilated in Sat PaarBraham Pita Parmeshar. Only in Sunn Samadhi the human being attains Atal Awastha (the stage of unshakable faith) and Param Padvi (the highest spiritual status). The human being attains Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation) too only in Sunn Samadhi. Only in Sunn Samadhi the five sensory-organs and the five action-organs of the human being arrive under Puran Hukam (the perfect-divine will or command). Only in Sunn Samadhi the Ridhi-Sidhi’s (supernatural powers; these come at a very early stage of Bandagi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akaal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akaal Purakh) fall at the feet of the human being and then place them at his service. Only in Sunn Samadhi the human being is ordained with the GurParsaad to bestow the blessing of Amrit upon others and with Seva (humble and selfless service to others) to perform Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti). It is only from within Sunn Samadhi that a Puran Braham Gyani, Puran Khalsa (the pure soul that has obtained Puran Braham Gyan), Puran Sant (the perfect-saint) and SatGuru are born. This is why GurBani calls Sunn Samadhi the Maha Parmarath (the great-divine purpose). Even Sat PaarBraham Pita Parmeshar is obliged to bow before a mind and Hirda absorbed in Sunn, and is compelled to manifest Himself in such a Hirda. The state of Samadhi and Sunn Samadhi is the state of attainment of ‘Liv’ (state of absorption in divine thoughts; state where the human consciousness is absorbed in the divine).
Performing Bandagi in the Karam Khand, when a Jigyasoo attains such a supremely powerful state, his words begin to carry a revolution within them. The supreme power comes to bear in his speech. His words take the form of Puran Sat (the absolute Truth). The powers of Sat PaarBraham Pita Parmeshar make his words come true. The words of such great-beings hold true and come to prevail. GurBani calls these great-beings ‘soorbeer’ (the gallant warrior), ‘balee’ (the mighty one) and ‘mahaabalee’ (the great-and-mighty one):
Vartan jaa kai kayval naam.
Anad roop keertan bisraam.
Mitar satar jaa kai ayk samaanai.
Parabh apunay bin avar na jaanai. ||2||
Kot kot agh katanhaaraa.
Dukh door karan jee-a kay daataaraa.
Soorbeer bachan kay balee.
Ka-ulaa bapuree santee chhalee.
(Sri Guru Granth Sahib Ji 392)
Chaar baran cha-uhaa kay mardan khat darsan kar talee ray.
Sundar sughar saroop si-aanay panchahu hee mohi chhalee ray. ||1||
Jin mil maaray panch soorbeer aiso ka-un balee ray.
Jin panch maar bidaar gudaaray so pooraa ih kalee ray. ||1|| Rahaa-o.
(Sri Guru Granth Sahib Ji 404)
Panjay badhay mahaabalee kar sachaa dho-aa.
Aapnay charan japaa-i-an vich da-yu kharho-aa.
Rog sog sabh mit ga-ay nit navaa niro-aa.
Din rain naam dhi-aa-idaa fir paa-ay na mo-aa.
Jis tay upji-aa naankaa so-ee fir ho-aa.
(Sri Guru Granth Sahib Ji 1193)
Bandagi is a battle with the devastating forces of Maya. Bandagi is the GurParsaadi Khel (an endeavour graced by the Guru and God; the entire process of bestowal of Naam is described as a GurParsaadi Khel) of vanquishing the Panj Chandaals – lust, anger, greed, attachments and pride. Bandagi is the GurParsaadi Khel of achieving victory over the gravely disastrous force of Trishna. It is a very arduous task to defeat the Panj Chandaals of lust, anger, greed, attachments and pride and to quell the fire of Trishna. It is very tough game to battle and overcome the Panj Dhoots and to forever bring them under your hold. It is very hard labour to conquer one’s mind. It is a very difficult task to pacify the mind, to remove uncertainties from the mind and to bring the whims and fancies of the mind to an end. It is very strenuous task to rid the mind and the Hirda of all the perversions, and to bring them to abide in Puran Sachyari Rehat. It is a very herculean effort to turn the Trigun Maya into one’s slave. This is why GurBani calls those who become victorious in their battle against Maya as Bali, Mahabali and Soorbir. Such great-beings subdue and subjugate the Panj Dhoots. Such great-beings quench their Trishna and lead their Hirda into Sat Santokh. Such great-beings turn Maya into their slave, and assimilating themselves in Sat, they become Sat Roop (the embodiment of Truth). The words of such Sat Roop great-beings carry the grace of Sat PaarBraham Pita Parmeshar within them. The words of such great-beings are a divine command. GurBani reveals this Param Sat Tat (element of the supreme Truth):
Jaa kaa kahi-aa dargeh chalai.
So kis ka-o nadar lai aavai talai.
(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.
(Sri Guru Granth Sahib Ji 1252)
The words of such Mahabali Soorbir great-beings, who become Puran Sants, bear the divine Hukam. Those who receive the grace of Sat PaarBraham Pita Parmeshar and receive GurParsaad no longer need to seek or beg any other power or person. Sat PaarBraham Pita Parmeshar manifests Himself in their Param Jyot Puran Parkash-suffused Hirda. This is the reason that GurBani addresses a Braham Gyani as Parmeshar (the supreme lord; God), Gur Parmeshar (the divine and supreme lord; God), Nirankaar (the formless one; God) and Vidhata (the ultimate authority; the maker of the divine laws and the divine constitutions). Even Sat PaarBraham Parmeshar has to bow before the words of such a Mahabali Soorbir great-being. Sat PaarBraham Pita Parmeshar is in the hold of His Bhagats (devotees). A Bhagat has the capability to undo the knots of a human being’s deeds. But even Sat PaarBraham Pita Parmeshar is incapable of disregarding the words of such a Mahabali Soorbir great-being. This is why the words of such Mahabali Soorbir great-beings carry a revolution in them. Their words are Puran Sat and a divine command. The words of these great-beings prove true and come true.
Such Mahabali Soorbir great-beings have SatNaam streaming into every pore of their body, and Akaal Purakh Himself comes and abides in every pore of their body. Sat PaarBraham Pita Parmeshar manifests Himself in their Hirda. Such great-beings are also called Pargateyo Jyot Braham Gyanis (the manifested divine lights; the souls that become the pure divine light of God Himself). Every pore of their body is assimilated in God.
Such Soorbir, Mahabali, true-of-their-words great-beings are ordained by Dargah of Sat PaarBraham Pita Parmeshar to perform Seva of Parupkaar (selfless acts for benefaction of the humanity) and Maha Parupkaar. When they dedicate themselves in this Seva, the supreme force of Sat PaarBraham Pita Parmeshar comes to bear in their Seva. Leading the humanity to salvation and to meditation upon Naam, bestowing Naam upon others and leading them to Bhagati (devotion), bestowing GurParsaad, propagating Puran Sat and serving Puran Sat becomes the Bandagi of such great-beings. In this state and performing Seva, they come to experience the supreme powers of Sat PaarBraham Pita Parmeshar. The great-beings who accomplish their Seva are acclaimed in Dargah. The great-beings ordained with such supremely powerful Seva are indeed the highly fortunate ones. Seva leads one to the end of one’s astral ego. The great-beings, who dedicate all the credit and magnificence of their Seva at the feet of Sat PaarBraham Pita Parmeshar and of Guru, take their Bandagi further ahead. The human beings, who in their Seva become fascinated with the supreme powers of Sat PaarBraham Pita Parmeshar and develop an ego, fritter away their Bandagi. Their ego puts a stop in their Bandagi from advancing ahead. If they come to the realization of this Param Sat Tat, accept their error and seek forgiveness of their Guru, they once again achieve Chad Di Kalaa (the eternal bliss); but if they remain stuck in their ego and start to think too highly of them, their Bandagi comes to an immediate halt. Rather, they even fritter away this supremely powerful state. The human beings, who experience the supreme powers of Sat PaarBraham Pita Parmeshar in their Seva and develop an arrogance considering it their success, come to lose from a winning position. The great-beings, who imbibe even more humility while serving and suffuse their Hirda with humbleness, make it to the victory. Such great-beings become blessed, dedicating all the credit at the feet of Sat PaarBraham Pita Parmeshar and of the Guru. Such great-beings lay the entire credit of their Seva at the feet of Sat PaarBraham Pita Parmeshar and their Guru, become even more humble in their humility and become even sweeter. Thus the GurParsaadi Khel of Bandagi is that of sacrificing your rewards. Those who sacrifice all their rewards, i.e. those who withstand the lure of the prestige, greatness and intensity of the supreme powers of Sat PaarBraham Pita Parmeshar in their Seva and become even more humble and think of themselves as utter paupers, dedicating all the credit and greatness at the feet of Gur (God) and Guru, their Seva bears fruit and makes them blessed. But the human beings, who are overwhelmed by their experience of the supreme powers of Sat PaarBraham Pita Parmeshar and develop pride in themselves, lose away all that they had gained. This is why GurBani reveals this Param Sat Tat:
Kar kirpaa ja-o satgur mili-o.
Man mandar meh deepak jali-o.
Jeet haar kee sojhee karee.
Ta-o is ghar kee keemat paree.
(Sri Guru Granth Sahib Ji 235)
Ihee tayraa a-osar ih tayree baar.
Ghat bheetar too daykh bichaar.
Kahat kabeer jeet kai haar.
Baho bidh kahi-o pukaar pukaar.
(Sri Guru Granth Sahib Ji 1159)
Therefore those in Bandagi, when they are ordained with the blessing of Seva and come to experience the prominence, significance and vigour of the supreme powers of Sat PaarBraham Pita Parmeshar, they should then observe even more humility and practise even more humility and humbleness of Hirda. Such human beings in Bandagi should observe these words of Puran Braham Gyan, and as a result they will be blessed. Those human beings, who having arrived at this stage do not raise their head from the feet of their SatGuru, find their Seva readily accepted in Dargah and they easily accomplish sacrificing their rewards. By the immense and boundless grace of the SatGuru, their Bandagi arrives in Sach Khand.
The great-beings reaching such a state hunger for Gyan and live on Gyan. They are forever immersed in the magnificence of Sat PaarBraham Pita Parmeshar. Doing deeds of Parupkaar and Maha Parupkaar, they get absorbed in serving Puran Sat and propagating Puran Sat. They weave themselves in the magnificence of Akaal Purakh. Such great-beings themselves become the magnificence of Sat PaarBraham Pita Parmeshar. The greatest and the highest magnificence of Sat PaarBraham Pita Parmeshar is manifested in a Puran Braham Gyani, a SatGuru, a Puran Sant, a Puran Khalsa, the Avataars of Sat PaarBraham Pita Parmeshar and the incarnation of Kalki (incarnation of the 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. The magnificence of Sat PaarBraham Pita Parmeshar manifests upon earth in the form of these great-beings. GurBani reveals this Param Sat Tat:
Saadh kee mahimaa barnai ka-un paraanee.
Naanak saadh kee sobhaa parabh maahi samaanee.
(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.
Saadh kee sobhaa ooch tay oochee.
Saadh kee sobhaa mooch tay moochee.
Saadh kee sobhaa saadh ban aa-ee.
Naanak saadh parabh bhayd na bhaa-ee.
(Sri Guru Granth Sahib Ji 272)
Barahm gi-aanee ka-o khojeh mahaysur.
Naanak barahm gi-aanee aap parmaysur.
(Sri Guru Granth Sahib Ji 273)
The human being who has set right his Hirda and his mind, i.e. one who has freed his mind and Hirda from all perversions, and having defeated Maya, has attained Puran Sachyari Rehat; that human being comes to possess immense magnificence. Such great-beings transcend beyond the Trigun Maya and become one with Sat PaarBraham Pita Parmeshar, and become immense themselves. The magnificence of such great-beings is indescribable. Such great-beings imbue their looks and demeanour in the colours of Naam and make their Hirda immensely beautiful, ridding it of all perversions. All the vices are removed from such great-beings’ Hirda, and all the virtues manifest themselves in their Hirda. All the supreme powers of Sat PaarBraham Pita Parmeshar manifest themselves in such human being’s Hirda. Assimilating in their Hirda, all the virtues get transformed into the supreme powers.
The human beings, who defeat Maya and, effacing their ego, rid themselves of all vices and attain Jeevan Mukti, become invincible and invulnerable to any power in the Creation. This is so because they themselves become the fount of all the supreme powers. Thenceforth no disastrous force can deceive or beguile them. They are freed from the clutches of the gravely devastating forces of Maya, and Maya no longer can tempt or mislead them. Maya becomes their slave and keeps itself at their service, making its home at their feet. All the Ridhi-Sidhi’s make their home at their feet and place themselves at their beck and call in order to serve them. No deleterious force can in any way harm such great-beings who manifest Param Jyot Puran Parkash in their Hirda and light up every pore of their body with SatNaam. Such human beings become eternal. They become ever-lasting. They assimilate themselves in the ever-enduring Sat PaarBraham Pita Parmeshar and become ever-enduring themselves:
Barahm gi-aanee ayk oopar aas.
Barahm gi-aanee kaa nahee binaas.
(Sri Guru Granth Sahib Ji 273)
Barahm gi-aanee sukh sahj nivaas.
Naanak barahm gi-aanee kaa nahee binaas.
(Sri Guru Granth Sahib Ji 273)
Barahm gi-aanee sabh sarisat kaa kartaa.
Barahm gi-aanee sad jeevai nahee martaa.
Barahm gi-aanee mukat jugat jee-a kaa daataa.
Barahm gi-aanee pooran purakh bidhaataa.
(Sri Guru Granth Sahib Ji 273)
The Braham Gyani great-beings make their abode in Sehaj Samadhi. They instate themselves forever in the state of Sehaj Awastha. They become one with Sat PaarBraham Pita Parmeshar, and thus become ever-lasting. They become forever-immortal. That is, they become immortal for all ages to come. The blessed SatGuru incarnate Arjan Dev Patshah Ji manifests such great-beings, who transform their mind into the Jyot and attain Puran Sachyari Rehat in their Hirda, as Braham Gyanis in GurBani:
Salok.
Man saachaa mukh saachaa so-ay.
Avar na paykhai aykas bin ko-ay.
Naanak ih lachhan barahm gi-aanee ho-ay.
(Sri Guru Granth Sahib Ji 272)
This is the description of some of the divine virtues of a Puran Braham Gyani. He is a so-beautiful and great persona: whose soul, Hirda and mind are absorbed in Puran Sat; who serves nothing but Puran Sat; who sees Sat, hears Sat, speaks Sat, conducts Sat and serves Sat; all whose actions as well as reactions are truthful; who has attained Puran Sachyari Rehat; who has attained the inner Rehat (adherence; way of living) of victory over Maya; who is beyond Maya, as Maya is Asat (untruth; illusory); and who is an utterly pure soul with Puran Parkash (the supreme light; His aura; aura around the enlightened ones) in his Hirda. It is only through Darshan of the Nirgun Saroop of Akaal Purakh that one achieves Puran Parkash in one’s Hirda; that has the capacity to purify the Hirda and make the human being a Sada Suhaagan (eternal bride of God; one who has attained Sada Suhaag – Puran Braham Gyan, Puran Tat Gyan and Param Padvi). A Hirda that has the immense blessing of Param Jyot Puran Parkash is a Puran Khalsa. Only such a soul can receive the GurParsaad of Tat Gyan and Braham Gyan, and become a Puran Braham Gyani: who serves Akaal Purakh PaarBraham Parmeshar on constant basis; who immerses himself in the magnificence of the almighty PaarBraham Pita Parmeshar; who puts himself completely in the service of the almighty PaarBraham Pita Parmeshar; who bestows the GurParsaad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva upon others; who finds Parmatma (the supreme soul; God) at every place and in every being; who is Nirvair (without hate or enmity); who is Ik Drisht (seeing all as equal; non-discriminatory); who is Nirbhao (fearless); who has thoroughly experienced and realized Braham Gyan as well as the divinity; who has attained Param Padvi; who has attained Atal Awastha; who is a Sada Suhaagan; and who has forever made his abode in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself). A Puran Braham Gyani alone is Puran Sat; everything else is mortal.
Such great-beings achieve Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). The magnificence of such great-beings is revealed in Astpadi 8 of the Sukhmani Bani (the composition by SatGuru the Fifth Patshah Arjan Dev Ji, comprising of 24 Astpadis). Those attaining Puran Sachyari Rehat in their Hirda receive Puran Braham Gyan, receive Tat Gyan and receive Atam Ras Amrit. Such great-beings attain Sada Suhaag. Such great-beings become dwellers of Sach Khand.
The state of Sach Khand is the state of supremely powerful spirituality. The magnificence of the state of Sach Khand is immense. When a Bhagat achieves victory over all the gravely devastating forces of Maya, he is forever instated in the state of Sach Khand. The Bhagat attains Puran Sachyari Rehat and arrives at the stage of Jeevan Mukti. He attains the blessing of Atal Awastha. He attains Param Padvi. Vanquishing the Trigun Maya, he attains Param Jyot Puran Parkash and obtains Puran Braham Gyan and Puran Tat Gyan. He becomes Nirbhao and Nirvair. He becomes Ik Drisht. The Bhagat acquires the capability to see, hear, speak and act Puran Sat. He obtains the GurParsaad to serve Puran Sat. His Bandagi is considered accomplished and approved in Dargah of Akaal Purakh, and the Bhagat receives the blessing of the GurParsaad of Sada Suhaag. The Bhagat is bestowed with the GurParsaad and made a Sada Suhaagan. He obtains Darshan of Sat PaarBraham Pita Parmeshar. He obtains Darshan of the Nirgun in Sargun. Sargun and Nirgun become one. Doing Seva, his ego comes to an end. Performing deeds of Parupkaar and Maha Parupkaar, his Hirda is suffused with humility and his ego is eradicated. The Bhagat is assimilated in the Nirgun Saroop of Akaal Purakh. He attains Jeevan Mukti. All around him the supreme power of Sat PaarBraham Pita Parmeshar clearly manifests itself in action. At this stage, Akaal Purakh blesses the Bhagat with all of the ever-existent spiritual and divine treasures. He confers upon the Bhagat the right to bestow this GurParsaad of all the eternally spiritual and divine treasures upon the Sangat (congregation; followers). The Bhagat becomes a bestower of Amrit. The Bhagat becomes a bestower of Bandagi and Seva. The Bhagat becomes a bestower of the GurParsaad. The Bhagat becomes an aid in others’ Bandagi and in their quest for Jeevan Mukti, and busies himself in serving others through Maha Parupkaar with the help of these eternal, spiritual and divine treasures. The blessed SatGuru incarnate Arjan Dev Patshah Ji portrays such Braham Gyani great-beings in GurBani as the supremely powerful embodiment of Parmeshar:
Barahm gi-aanee barahm kaa baytaa.
Barahm gi-aanee ayk sang haytaa.
Barahm gi-aanee kai ho-ay achint.
Barahm gi-aanee kaa nirmal mant.
Barahm gi-aanee jis karai parabh aap.
Barahm gi-aanee kaa bad partaap.
Barahm gi-aanee kaa daras badbhaagee paa-ee-ai.
Barahm gi-aanee ka-o bal bal jaa-ee-ai.
Barahm gi-aanee ka-o khojeh mahaysur.
Naanak barahm gi-aanee aap parmaysur.
(Sri Guru Granth Sahib Ji 273)
Barahm gi-aanee kee keemat naahi.
Barahm gi-aanee kai sagal man maahi.
Barahm gi-aanee kaa ka-un jaanai bhayd.
Barahm gi-aanee ka-o sadaa adays.
Barahm gi-aanee kaa kathi-aa na jaa-ay adhaakh-yar.
Barahm gi-aanee sarab kaa thaakur.
Barahm gi-aanee kee mit ka-un bakhaanai.
Barahm gi-aanee kee gat barahm gi-aanee jaanai.
Barahm gi-aanee kaa ant na paar.
Naanak barahm gi-aanee ka-o sadaa namaskaar.
(Sri Guru Granth Sahib Ji 273)
Barahm gi-aanee sabh sarisat kaa kartaa.
Barahm gi-aanee sad jeevai nahee martaa.
Barahm gi-aanee mukat jugat jee-a kaa daataa.
Barahm gi-aanee pooran purakh bidhaataa.
Barahm gi-aanee anaath kaa naath.
Barahm gi-aanee kaa sabh oopar haath.
Barahm gi-aanee kaa sagal akaar.
Barahm gi-aanee aap nirankaar.
Barahm gi-aanee kee sobhaa barahm gi-aanee banee.
Naanak barahm gi-aanee sarab kaa dhanee.
(Sri Guru Granth Sahib Ji 273)
The Braham Gyani great-beings are manifested in the supremely powerful form of ‘sarab kaa thaakur’ (the lord of all; God). The Braham Gyani great-beings are presented in the supremely powerful form of ‘daataa’ (the bestower; God) and ‘kartaa’ (the doer and the creator; God). The Braham Gyani great-beings are revealed in the supremely powerful form of the deliverer of Mukti. The Braham Gyani great-beings are portrayed in the supremely powerful form of the bestower of Bandagi and as guide on the path to Bandagi. The Braham Gyani great-beings are presented as the supremely powerful form of ‘pooran purakh bidhaataa’ (the perfect being; a living God on earth). The Braham Gyani great-beings are revealed as the supremely powerful embodiment of ‘nirankaar’. The SatGuru incarnate Arjan Dev Patshah Ji has revealed the magnificence of a Puran Braham Gyani, the magnificence of a Sadh (saint) and the supremely powerful magnificence of Apras Apaaras (one that is untouched by Maya and can lead others away from Maya) in Astpadi 7, 8 and 9 of the Sukhmani Bani, and manifested the supremely powerful magnificence of the SatGuru in Astpadi 18. It is a humble prayer at the feet of the Jigyasoos to focus their attention upon these Astpadis and their Bandagi will become very easy. It is only through seeking the shelter of such great-beings that one receives the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. It is only by abiding in the shelter of such great-beings that one easily practises SatNaam. Finding the shelter of such great-beings, one easily conquers Maya. Abiding in the shelter of such great-beings, one easily observes Puran Sachyari Rehat in one’s Hirda. Abiding in the shelter of such great-beings, one easily attains all the spiritual states.
The state of Sach Khand is the state of becoming one with Akaal Purakh. Sat PaarBraham Pita Parmeshar manifests Himself in the Hirda of such great-beings. Wherever such great-beings make their place, they make Dargah manifest itself upon the earth at that place. The Sangat of such great-beings is the supremely powerful Sat Sangat. The Sangat of such great-beings is the Sangat of Sach Khand. It is in the Sangat of such great-beings that the supremely powerful magnificence of Sach Khand comes to bear. Maya cannot lurk anywhere near the Sangat of such great-beings. The Param Jyot readily manifests itself in the Hirda of those who do Simran in the Sat Sangat of such great-beings. SatNaam readily casts its radiance in the Surat and Hirda of those who dedicate themselves at the feet of such great-beings. Those making complete Samarpan at the feet of such great-beings open up all their Bajjar Kapaats, and all their Sat Sarovars are readily lit up. Those making complete Samarpan at the feet of such great-beings easily obtain Ik Boond Amrit. Those making complete Samarpan at the feet of such great-beings readily attain Samadhi and Sunn Samadhi. Those making total Samarpan at the feet of such great-beings easily attain the supremely powerful stage of Karam Khand.