Har jee-o gufaa andar rakh kai vaajaa pavan vajaa-i-aa.
Vajaa-i-aa vaajaa pa-un na-o du-aaray pargat kee-ay dasvaa gupat rakhaa-i-aa.
Gurdu-aarai laa-ay bhaavnee iknaa dasvaa du-aar dikhaa-i-aa.
Tah anayk roop naa-o nav nidh tis daa ant na jaa-ee paa-i-aa.
Kahai naanak har pi-aarai jee-o gufaa andar rakh kai vaajaa pavan vajaa-i-aa. ||38||
(Sri Guru Granth Sahib Ji 922)
The blessed Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe), while creating the human body by weaving the five elements (air, water, fire, earth and sky, which are mutually antagonistic) in His absolute and supremely powerful Hukam (the divine Jyot), also endowed it with all the supreme powers. In order that the divine Jyot (the divine light within; soul) installed within the human body remains established in the body, it is imperative to keep the human body alive. Therefore, in order to keep the human body alive, Sat PaarBraham Parmeshar has endowed the body with the power to draw breath (through the divine Jyot). Just as the burning flame in a lamp needs oil in order to continue to burn, in the same way the Jyot stays within the human body only as long as the body continues to draw breaths. Just as the lamp is extinguished when the oil in the lamp is finished, in the same way when the human body ceases to draw breath, the Jyot established within the body departs from the body and as a consequence the human body expires. Thus it is the power of Pavan Guru (air in the role of Guru) that sustains the Jyot installed within the human body.
The human body functions by power of the Pavan Guru. Through the breaths, the Pavan Guru keeps the human body alive. As long as the human body keeps drawing breaths and the Pavan Guru continues to enter and exit the body, the human body stays alive. The divine Jyot imparts the human body with the power to draw breath, and through these breaths the power of the Pavan Guru runs the human body. Therefore, the Jyot kept within the human body lays the basis for the human body to draw breath. But it is the power of the Pavan Guru that makes all the organs of the human body operate. Even the medical sciences of today confirm the fact that it is oxygen that keeps the human body alive. If the human brain doesn’t receive oxygen for two minutes, it dies. The oxygen gas keeping the human body alive is obtained from the air. Therefore, the human body draws its life-force from the Pavan Guru through breathing. That is, the human brain that possesses the power to run the human body too operates only by the power of the Pavan Guru. As long as the human body continues to draw breath, all the powers installed within it (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 through touch etc.) continue to function. When the human body ceases to draw breath, all these powers depart from the body too. Not just these, but even all the supreme powers established by Sat PaarBraham Parmeshar (within the human body) too depart from the human body. Therefore, the Pavan Guru lays the basis of all the power within 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 thoughts and the power of touch etc.), and the divine Jyot installed within the human body forms the basis that bestows the human body with the power of drawing breath. The divine Jyot alone forms the basis of all the supreme powers established in the human body.
The blessed SatGuru incarnate Amar Das Patshah Ji in this Pauri bestows upon the entire humanity Puran Braham Gyan (perfect-divine wisdom) about creation of the human body. The construction of the human body is akin to that of a cave. This cave of the human body has ten doors. Out of these ten doors, Sat PaarBraham Parmeshar has physically manifested nine doors in the form of human senses. These nine doors are: a mouth, two ears, two eyes, two nostrils, the excretory organ, and the reproductive organ. Sat PaarBraham Parmeshar has kept the tenth door hidden in the human body. The tenth door is not a physical organ of the human body. A human being cannot see the tenth door with his eyes, nor feel it with any other sense. The tenth door is a part of the human being’s soul. Sat PaarBraham Parmeshar has vested the human being’s soul with seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body). These seven Sat Sarovars are founts of Amrit. These seven Sat Sarovars house all the supreme powers. The tenth door is one amongst these seven Sat Sarovars. These seven Sat Sarovars have been established at various places in the human body. The first of these Sat Sarovars is present at the human being’s forehead (at middle of the two eyes). When it awakens, the human being attains Samadhi (a deep trance-like state, where there is no thought except pure consciousness). His Surat (conscience) unifies with Shabad (the divine words; GurBani). Shabad gets inscribed in his Surat. He attains the state of Ajapaa Jaap (state where Simran carries on without effort on the part of the being). The second of the Sat Sarovars is located in the human being’s throat. The Hirda of the human being (literally meaning heart, Hirda actually denotes Anhat Chakra located near the heart; one of the seven Sat Sarovars, and more a part of our spiritual being than our physical body) is the third Sat Sarovar. The fourth Sat Sarovar is situated at the navel of the human being. The fifth Sat Sarovar is housed in region of the human being’s reproductive organs. The sixth Sat Sarovar is kept at the lower end of the human being’s spinal cord. The seventh Sat Sarovar, the tenth door, is established in the upper region of the human being’s head. All of the Sat Sarovars, with the exception of the tenth door, prove useful in advancement of the human being’s Bandagi (submission before God). Each of these (six) Sat Sarovars aids in cleansing of the vessel of the human body.
As SatNaam Amrit (the divine energy of SatNaam – Truth as a manifestation of the Name of God) streams into these Sarovars, these Sat Sarovars are energized and become active, issuing Amrit (our essence or the life-element; the divine energy; pure soul) into various organs in the human body. This is why these are called the ‘Sat’ Sarovars in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). All of these Sat Sarovars are founts of Amrit, and the springs of Amrit gush forth within these Sat Sarovars, diffusing the radiance of SatNaam Amrit in every cell of the human being’s body. As a result, every cell of the human being’s body begins to resound with the rhythm of SatNaam Amrit. The human being’s body begins to emit the divine Parkash (divine light; manifestation of the Nirgun Saroop). When SatNaam Amrit, energizing these six Sat Sarovars, enters the tenth door, it makes the tenth door open up. It is at the Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes link between the human being and Akaal Purakh) that Sat PaarBraham Parmeshar has installed the best and the supremely powerful Amrit. This Amrit is called Anhad Naad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar, along with Anhad Naad, the divine music of five primal sounds) in GurBani. As SatNaam Amrit streams into the tenth door, the human being attains the supremely powerful Anhad Shabad Amrit. With the arrival of the Anhad Shabad Amrit, the melodies of Anhad Shabad begin to resound at the Dassam Duaar. The divine music of Anhad Shabad (called the Dhunatmak Naam, i.e. phonetic or musical Naam, by many Sant great-beings) plays constantly at the Dassam Duaar of the human being. Anhad Shabad Amrit is the divine music that goes on incessantly. This is why the SatGuru Sahiban (the ten SatGuru Patshah Ji’s) have termed this supremely powerful Amrit as Anhad (without limit or boundary). Anhad Shabad Amrit is the divine music that has no limit or boundary. It is the unceasing divine music. Anhad Shabad Amrit is the Akhand Kirtan (the divine unstuck music and chanting). It is the unbroken divine music of Amrit. It is divine music of Amrit playing constantly at the Dassam Duaar. The blessed SatGuru Sahiban have repeatedly emphasized the supremely powerful magnificence of the Dassam Duaar in GurBani:
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)
Pa-unai paanee agnee kaa mayl.
Chanchal chapal budh kaa khayl.
Na-o darvaajay dasvaa du-aar.
Bujh ray gi-aanee ayhu beechaar.
(Sri Guru Granth Sahib Ji 152)
Na-o ghar daykh jo kaaman bhoolee basat anoop na paa-ee.
Kahat kabeer navai ghar moosay dasvain tat samaa-ee.
(Sri Guru Granth Sahib Ji 339)
Dadaa daykh jo binsanhaaraa.
Jas adaykh tas raakh bichaaraa.
Dasvai du-aar kunchee jab deejai.
Ta-o da-i-aal ko darsan keejai.
(Sri Guru Granth Sahib Ji 341)
Na-umee navai du-aar ka-o saadh.
Bahtee mansaa raakho baandh.
Lobh moh sabh beesar jaahu.
Jug jug jeevhu amar fal khaahu. ||10||
Dasmee dah dis ho-ay anand.
Chhootai bharam milai gobind.
Jot saroopee tat anoop.
Amal na mal na chhaah nahee dhoop.
(Sri Guru Granth Sahib Ji 343-344)
Ayk girahu das du-aar hai jaa kay ahinis taskar panch chor laga-ee-aa.
Dharam arath sabh hir lay jaaveh manmukh andhulay khabar na pa-ee-aa.
(Sri Guru Granth Sahib Ji 833)
Pa-orhee.
Na-o darvaajay kaa-i-aa kot hai dasvai gupat rakheejai.
Bajar kapaat na khulnee gur sabad khuleejai.
Anhad vaajay dhun vajday gur sabad suneejai.
Tit ghat antar chaannaa kar bhagat mileejai.
Sabh meh ayk varatdaa jin aapay rachan rachaa-ee.
(Sri Guru Granth Sahib Ji 954)
Dasam du-aaraa agam apaaraa param purakh kee ghaatee.
Oopar haat haat par aalaa aalay bheetar thaatee. ||4||
Jaagat rahai so kabahu na sovai.
Teen tilok samaadh palovai.
Beej mantar lai hirdai rahai.
Manoo-aa ulat sunn meh gahai. ||5||
Jaagat rahai na alee-aa bhaakhai.
Paacha-o indree bas kar raakhai.
Gur kee saakhee raakhai cheet.
Man tan arpai krisan pareet.
(Sri Guru Granth Sahib Ji 974)
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.
(Sri Guru Granth Sahib Ji 1002)
Antar jot bhalee jagjeevan.
Sabh ghat bhogai har ras peevan.
Aapay layvai aapay dayvai tihu lo-ee jagat pit daataa hay. ||3||
Jagat upaa-ay khayl rachaa-i-aa.
Pavnai paanee agnee jee-o paa-i-aa.
Dayhee nagree na-o darvaajay so dasvaa gupat rahaataa hay.
(Sri Guru Granth Sahib Ji 1031-1032)
Bheetar kot gufaa ghar jaa-ee.
Na-o ghar thaapay hukam rajaa-ee.
Dasvai purakh alaykh apaaree aapay alakh lakhaa-idaa.
(Sri Guru Granth Sahib Ji 1033-1034)
Maaroo Mehlaa 1.
Aapay aap upaa-ay niraalaa.
Saachaa thaan kee-o da-i-aalaa.
Pa-un paanee agnee kaa bandhan kaa-i-aa kot rachaa-idaa. ||1||
Na-o ghar thaapay thaapanhaarai.
Dasvai vaasaa alakh apaarai.
Saa-ir sapat bharay jal nirmal gurmukh mail na laa-idaa.
(Sri Guru Granth Sahib Ji 1036-1037)
The nine doors located in the human body {(1) a mouth, (2-3) two ears, (4-5) two eyes, (6-7) two nostrils, (8) the excretory organ and (9) the reproductive organ}, being influenced by the gravely devastating forces of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), lead the human being away from Sat PaarBraham Parmeshar; whereas the tenth door brings the human being in everlasting contact with Sat PaarBraham Parmeshar. The human being makes use of all the powers kept in the nine doors in committing Asat Karams (the deeds of falsehood; untruthful deeds) under slavery of Maya (the gravely disastrous forces of Rajo and Tamo; Rajo represents the desires viz. hopes, expectations and yearnings, and Tamo the vices viz. lust, anger, greed, attachments and pride), and thus lengthens the distance between him and Sat PaarBraham Parmeshar. Continuing to use the powers kept in the nine doors under influence of the gravely destructive forces of Maya (Rajo and Tamo), the human being gets more and more separated from Sat PaarBraham Parmeshar. Abiding in slavery of the gravely destructive forces of Maya, birth-after-birth the human being gets further and further away from Sat PaarBraham Parmeshar. Thus, for a human being to come nearer to Sat PaarBraham Parmeshar, it is necessary that these nine doors are pacified. It is only through putting the powers kept in these nine doors in performing Sat Karams (the deeds of Sat; truthful deeds) that a human being can pacify them. That is, the deeds of Sat (Sat denotes the eternal Truth; God Himself) alone can placate these nine doors. The deeds of Sat alone can bring the human being closer to Sat PaarBraham Parmeshar. The deeds of Sat alone can remove the alienation of the human being with Sat PaarBraham Parmeshar. The deeds of Sat alone open the human being’s path to Mukti (deliverance from the cycle of birth-and-death; salvation).
Placating the nine doors is beyond the capacity of the human being’s own mind. The human mind is Maya. That is, the human mind is slave to the gravely disastrous forces of Maya. That is to say, it is beyond the capacity of the human mind to appease the gravely devastating forces of Maya that abuse the powers kept in these doors. Being governed by the gravely disastrous forces of Maya (under the Birti of Rajo and Tamo) the human being sees nothing but Kood (Asat; falsehood) with his eyes. To cast a bad eye upon something is a Kood Karam (Asat Karam). To cast a bad eye upon women and not treat them as one’s mother, daughter or sister is a Kood Karam. To cast a bad eye upon men and not behold them as a father, brother or son is a Kood Karam. To cast a hateful eye upon someone is a Kood Karam. To cast an inimical eye upon someone is a Kood Karam. To cast the glance of greed and avarice on someone else’s wealth is a Kood Karam. To anticipate something bad to happen to someone else is a Kood Karam. To take pleasure is someone else’s humiliation is a Kood Karam. Being led by the gravely disastrous forces of Maya (under the Birti of Rajo and Tamo) the human being hears nothing but Kood with his ears. To listen to slander, malice and spite and to rejoice in it is a gravely destructive Kood Karam. To listen ill of others and to take pleasure in doing so is a Kood Karam. To indulge in slander, malice and spite of others and to feel glee in doing so is a gravely disastrous Kood Karam. To speak ill of others and to verbally abuse others under slavery of the anger-Chandaal (the Panj Chandaals, i.e. the five villains or lowlifes are lust, anger, greed, attachments and pride) is a gravely devastating Kood Karam.
The wrongful accumulation of wealth and riches, estates and possessions and the worldly comforts and luxuries under slavery of the greed-Chandaal is a gravely disastrous Kood Karam. The wealth and riches, estates, possessions, worldly comforts and luxuries accumulated through such Asat Karams as stealing, coercion, extortion, bribery, fraud, misuse of one’s worldly office and authority etc. become the cause of ruin of the human being’s birth and life. To think ill of and to do ill to women under slavery of the lust-Chandaal and to not treat them as a mother, daughter or sister is a gravely devastating Kood Karam. To think ill about and to do ill to men under influence of the lust-Chandaal is a gravely disastrous Kood Karam. To deny Bhaana (the divine will) under influence of the attachments-Chandaal is a gravely destructive Kood Karam. To think of the worldly relationships as making up one’s entire life and to regard taking care and maintenance of these relationships as one’s sole mission is a gravely disastrous Kood Karam. To employ Asat means under influence of the attachments-Chandaal and trying to save one’s worldly relationships is gravely destructive Kood Karam. To treat the worldly objects, the worldly comforts and luxuries, wealth and riches, estates and possessions etc. as the main object of one’s life and to form attachments with these objects under slavery of the attachments-Chandaal is a gravely destructive Kood Karam.
To be irate with others under slavery of the pride-Chandaal is a deadly disastrous Kood Karam. To become selfish and to think and do nothing other than for oneself is a gravely destructive Kood Karam. To commit an act destructive to others under influence of the anger-Chandaal is a highly disastrous deed. Any act committed under slavery of the Panj Chandaals (lust, anger, greed, attachments and pride) in order to quench the fire of one’s gravely destructive Trishna (the worldly desires) is a Kood Karam, and the consequences of such a Kood Karam are extremely terrible and ruinous. Any act committed in order to seek satisfaction of one’s lust is always a Kood Karam. Any act committed while being guided by the Panj Chandaals is a Kood Karam. Under the slavery of Maya, the gravely disastrous forces of Maya act as Guru (guide) to the human mind. Under the slavery of Maya, the Panj Chandaals (lust, anger, greed, attachments and pride) become Guru to the human mind. Therefore, every act committed under Manmat (one’s own wisdom, as opposed to Gurmat or God’s wisdom) is nothing but a Kood Karam. By committing these Kood Karams, one cannot pacify the nine doors. Committing these Kood Karams, one cannot purify the nine doors. That is to say, by committing these Kood Karams the human being sinks deeper and deeper in the slavery of the gravely disastrous forces of Maya. Committing these Kood Karams, the human being drowns his mind and body even deeper in the swamp of vices. Committing these Kood Karams, the human being lessens the impact of his virtuous deeds. Committing these Kood Karams, many of the human being’s virtuous deeds go unrewarded. Committing these Kood Karams, the human being sullies his destiny. Committing these Kood Karams, the human being ruins his birth and life. Committing these Kood Karams, the human being writes pains, distress, troubles, wants, problems, maladies etc. in his destiny. As a result, the human being suffers pains, distress, poverty, troubles, diseases, problems etc. in his coming days. A human being writes his own destiny with his deeds. As are the human being’s deeds, so becomes the human being’s destiny.
Therefore, it is a humble prayer to the entire humanity to keep their attention focussed upon the deeds of Sat, in order to pacify the nine doors. See Sat through the eyes. See Sat in whatever you see through your eyes. Living in the world, good things as well as evil things will pass before your eyes. Try and see Sat in good as well as in evil things, and make attempt to understand it (based upon Gurmat). To appreciate virtue in a good thing, and to embrace it, is a Sat Karam. Do not contemplate the vices in a bad thing; nor commit the mistake of embracing those vices. Take pity upon the vices in a bad thing, and pray for those vices to be removed. By doing so, the human being’s deeds will become Karam Yog (the practice of performing acts in service to others, or in fulfilment of one’s duties). By doing so, the human being’s deed will count towards his Bandagi. While pursuing your everyday life, whatever passes before your eyes, try to learn and understand the truth in it. Regard the beauty (virtue) in a beautiful (virtuous) thing as creation of Sat PaarBraham Parmeshar, and appreciate it. Embrace the virtues. Don’t criticise a vile (having vices) thing. Be compassionate towards the vile (having vices) thing and pray for its vileness (vices) to turn into beauty (virtues). By doing so, the human being’s eyes will begin to be employed in doing Sat Karams, and the human eyes will begin to purify. The human eyes will begin serving Sat, and thus the human being’s deeds will begin turning into Karam Yog. The human being’s deeds will begin to turn into his Bandagi.
Regard and treat women as a mother, daughter or sister. Regard men as a father, brother or son. By doing so, the feeling of lust in the human being’s mind will begin placating. The human being will cease to entertain evil thoughts. The human being’s conduct will begin to turn pure. By doing so, the human being’s deeds will turn into Sat Karams. By doing so, the human being’s deeds will turn worthwhile. By doing so, the human being’s deeds will turn into Bandagi. The deeds of Sat bear the supreme power that can make the human being overcome such a gravely disastrous Chandaal as the lust-Chandaal.
If you wish to accumulate wealth and riches, estates and possessions and the worldly comforts and luxuries, do so by applying those of your abilities that are founded upon Sat. To accumulate wealth and riches, estates, possessions and the worldly comforts and luxuries through labour, hard work, sincerity and honesty is indeed a deed of Sat. The wealth and riches, estates, possessions and the worldly comforts and luxuries accumulated through such deeds of Sat make the human being’s life pleasurable and take him spiritually higher. Earning his Dasan Nahuan Di Kamai (earnings by the ten nails of the hand, i.e., money hard-earned through labour, hard work, sincerity and honesty) the human being comes to embrace Sato Birti (the conscience of Sato, characterized by compassion, righteousness, contentedness and forbearance). The human beings who dedicate Dasvandh (one-tenth of one’s earnings or time, earmarked for charity) from their Dasan Nahuan Di Kamai (of labour, hard work, sincerity and honesty) purify and sanctify their deeds and earnings. The human beings who dedicate Dasvandh from their Dasan Nahuan Di Kamai are not consumed with Maya. The human beings who dedicate Dasvandh from their Dasan Nahuan Di Kamai are never in want of wealth and riches. Therefore, dedicating Dasvandh from one’s Dasan Nahuan Di Kamai is a highly pure and great Sat Karam. By doing so, the human being will start walking the path of finding release from the gravely disastrous slavery of the greed-Chandaal.
Living in the world, the human being’s ears perforce have to hear everything that goes on around him. The words falling into the human being’s ears may be Sat, or may even be Asat. It is up to the power of judgement of the human being whether he correctly analyzes the words that he hears. It is extremely important to learn and understand the correct meaning of the words that one hears. It is very important to learn and understand the Sat behind the words that one hears. That is, it is immensely important to know whether all that the ears hear is Sat Bachans (the words of Sat; divine words) or Asat Bachans (the words of Asat or falsehood). Thus, it is only after weighing the words upon the scales of Sat that the human being will realize whether those words are Sat or Asat. To embrace and follow Sat Bachans and to ignore the Asat Bachans is a Sat Karam. To uphold Sat Bachans and to shun the Asat Bachans is a deed of Sat. To listen to Sat Bachans and to adopt them in one’s deeds is to practise Sat. Practise the Sat Bachans. The entire GurBani is Sat Bachans. Practise GurBani. The words of a Puran Sant-SatGuru (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) are always Sat Bachans. Practise the words of a Puran Sant-SatGuru. Listening to Sat Bachans and practising Sat Bachans bring the supreme power to bear upon the human being, as a result of which the human being comes to obtain the GurParsaad (the eternal bliss and eternal grace) of Puran Bandagi (complete surrender before God). To listen to slander, malice and spite of others is a gravely destructive Asat Karam. Listening to slander, malice and spite of others, the human being destroys the impact of his Sat Karams. Listening to slander, malice and spite of others, the human being is robbed of his Amrit. Therefore, do not listen to slander, malice or spite towards anybody. Keep away from any place where one indulges in slander, malice and spite.
Sat PaarBraham Parmeshar has established the power of speech in the human mouth and tongue. Every human being living in the world carries out all of his affairs employing the power of speech in his everyday life. Use the power of speech to speak Sat. Do not abuse the power of speech. Always speak Sat. Always speak sweet words. To speak Sat is to speak sweet words. Speak the words that benefit the listener. Speak the words that benefit you, too. Do not utter ill words. Do not speak hateful words. Do not speak in abusive language. Do not indulge in slander, malice or spite. Do not shout down others. Practise humility. Do not speak arrogantly. Renounce arrogance. Abide in love. Regard the entire humankind with love. To speak Sat is to serve Sat. When one speaks Sat, the supreme power comes to bear upon him. As a result, the human being builds up his Sato Birti. The supreme power comes to bear upon the human being embracing Sato Birti, and as a result he finds the Sat Sangat (gathering in the presence of Sat, or among those who have attained Jeevan Mukti and have become part of Sat) of a Puran Sant-SatGuru. The human being embracing Sato Birti comes to obtain GurParsaad.
Through the deeds of Sat, the human being comes to embrace Sato Birti. Through the deeds of Sat, the human being awakens his destiny. That is, employing the powers established in the nine doors in performing deeds of Sat, the human being brings his destiny to fruition. The deeds of Sat bear the supreme power that leads the human being into the Sat Sangat of a Puran Sant-SatGuru. Arriving in the Charan Sharan (shelter at the feet) of a Puran Sant-SatGuru, the human being receives GurParsaad. As a result of which, the human being obtains the GurParsaad of SatNaam Simran (meditation upon SatNaam) and SatNaam Di Kamai (practising SatNaam in life). The Surat unifies with Shabad. SatNaam gets inscribed in the Surat. The human being attains Samadhi and Sunn Samadhi (the silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Practising SatNaam Simran in Sunn Samadhi, the mind is cleansed. The mind attains perfect calm. The mind comes to rest. The mind is effaced. The mind is transformed into the Param Jyot (the divine light; soul; God Himself). 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. The seven Sat Sarovars are awakened. SatNaam Simran penetrates every cell of the human being. The human Dehi (astral body) turns Kanchan (golden; disease-free). The Dehi is suffused with Amrit. The nine doors come to perfect peace. All the vices are destructed. The nine doors arrive under Gurmat and under Puran Hukam (perfect divine will or command). That is to say, all the deeds of the Bhagat (devotee) turn Sat Karams. The powers established in the nine doors (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.) begin to be automatically employed in the Sat Karams. All the vices come to an end. The Dassam Duaar opens up. As the Dassam Duaar opens up, the human being instantly attains the supremely powerful Anhad Shabad Amrit. Anhad Shabad begins to play incessantly at the Dassam Duaar. Anhad Shabad Amrit is the highest form of Amrit. Anhad Shabad brings to bear the supreme power that leads the Bhagat into perfect serenity. Concentrating his mind upon Anhad Shabad, in only a few moments the Bhagat attains Sunn Samadhi. The essence of these Param Sat’s (the supreme truths) is repeatedly emphasized in GurBani. The Puran Sant-SatGuru Kabir Patshah in his Bani (compositions recorded in GurBani) reveals the Param Sat Tat (essence of the supreme truth) of the state the Bhagat attains when his nine doors are pacified:
Santahu man pavnai sukh bani-aa.
Kichh jog paraapat gani-aa. Rahaa-o.
Gur dikhlaa-ee moree.
Jit mirag parhat hai choree.
Moond lee-ay darvaajay.
Baajee-alay anhad baajay.
Kumbh kamal jal bhari-aa.
Jal mayti-aa oobhaa kari-aa.
Kaho kabeer jan jaani-aa.
Ja-o jaani-aa ta-o man maani-aa.
(Sri Guru Granth Sahib Ji 656)
With the Dassam Duaar getting awakened, the Bandagi of the Bhagat arrives in the final stages. With the Dassam Duaar getting energized, Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) manifests itself in one’s Hirda. With the Dassam Duaar opening up, the supreme power comes to bear that makes one obtain Darshan (vision through inner, spiritual eye) of the Nirgun Saroop (the aspect of God beyond the three attributes of Maya) of Sat PaarBraham Parmeshar. It is in the Dassam Duaar that one receives Darshan of Sat PaarBraham Parmeshar. It is in the Dassam Duaar that Param Jyot Puran Parkash forever manifests itself. With the Dassam Duaar being illuminated, the Bhagat is blessed with all the divine treasures. The whole Dehi of the Bhagat radiates with Amrit. The Trigun Maya (Maya of the three aspects – Rajo, Tamo and Sato) is vanquished. The slavery of the gravely disastrous forces of Maya (Rajo and Tamo) comes to an end. All the gravely disastrous forces of Maya become slave to the Bhagat. Maya bows at the feet of the Bhagat. Maya turns into a slave to the Bhagat. The Bhagat is forever assimilated in the Nirgun Saroop of Sat PaarBraham Parmeshar. The Bhagat effaces his own existence, and forever becomes one with Sat PaarBraham Parmeshar. Puran Braham Gyan and Tat Gyan (the divine knowledge; understanding of the divine ways) are received. Param Padvi (the highest spiritual status) is attained. The Bhagat is blessed by Dargah (the divine court) with the supreme power to bestow GurParsaad upon others. The Bhagat is ordained with Seva (humble and selfless service to others) to perform Maha Parupkaar (guiding mankind on the path of Bhagati and Jeevan Mukti). The Bhagat becomes the bestower of Amrit.