Pavan guru paanee pitaa maataa dharat mahat.
Divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.
Chang-aa-ee-aa buri-aa-ee-aa vaachai dharam hadoor.
Karmee aapo aapnee kay nayrhai kay door.
Jinee naam dhi-aa-i-aa ga-ay maskat ghaal.
Naanak tay mukh ujlay kaytee chhutee naal. ||1||
With immense, immeasurable Gurkirpa (divine grace) and with blessing of Gurprasad (Eternal Bliss and Eternal Grace) by the blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji), by the blessed Satguru the true Patshah Ji and by the blessed Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), a humble attempt is made to present a glimpse of the magnificence of the supreme power of Mansarovar (the eternal source of divine powers; the source of all life; Akal Purakh Himself) and of the supremely powerful magnificence of the souls abiding in Mansarovar by this Gurprasadi Katha (the discourse graced by God and Guru) through the bani of Jap Ji Sahib (composition by the blessed Satguru incarnate Nanak Patshah Ji, appearing at the very beginning of Sri Guru Granth Sahib). Although the magnificence of Gurbani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) is immense and indescribable; the magnificence of Mansarovar is immense and indescribable; the magnificence of Sat Par Brahm Pita Parmeshwar is immense and indescribable; the magnificence of Sat Naam (Truth – as a manifestation of the Name of God) is immense and indescribable; the magnificence of the souls absorbed in Sat (Eternal Truth; God Himself) is immense and indescribable; the magnificence of a Satguru, a Sant (saint), a Braham Gyani (divinely wise; possessing Braham Gyan – the divine wisdom) and a Khalsa (a pure soul who has obtained the Braham Gyan) is immense and indescribable – and this is experienced only by the souls abiding in Bandagi (submission before God), and only such souls are capable of experiencing it. Therefore this supremely powerful magnificence is beyond describing. Therefore this is merely an attempt to depict just a glimpse of the Mansarovar through this Gurprasadi Katha. Therefore by perusing this Gurprasadi Katha, and by adopting all that you gather by its perusal in your everyday life, you too can experience the supreme power of Mansarovar in your present lifetime and make a success of your life. This alone is the promise of Satguru, and the promise of Sat Par Brahm Pita Parmeshwar that whosoever shall put even a single gem from this immense source of Puran Braham Gyan (entire divine wisdom) to practice in one’s life shall be assimilated in Mansarovar, and shall become one with Sat Par Brahm Pita Parmeshwar.
The blessed Satguru incarnate Nanak Patshah Ji bestows the discourse and the magnificence of the supreme power of Sat Par Brahm Pita Parmeshwar, abiding within all creatures born in this world, upon the entire humanity one more time through this supremely powerful Salok (verse). ‘Pavan’ (air) alone is the life in all creatures. ‘Pavan’ alone is the supreme power that forms the basic, essential element of life within all flora and fauna. ‘Pavan’ alone is the basic, essential element among the five elements forming the human body, which sustains life within a human being. Without ‘Pavan’ the human life is not conceivable. The ‘Gur’ represents the element that is omnipresent; that is a supreme power of Sat Par Brahm Pita Parmeshwar; that banishes the darkness and suffuses the human life with Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself). This supreme life-giving element is also present in ‘Pavan’. This is why ‘Pavan’ is called as the Guru. The birth and the existence of a human being are due to the Jyot (the divine light within) of Sat Par Brahm Pita Parmeshwar. It is because of the presence of this Jyot of Sat Par Brahm Pita Parmeshwar, and by the command of this Jyot, that the five-element (air, fire, earth, water and sky) human body comes into being. It is because of this Jyot of Sat Par Brahm Pita Parmeshwar that the ‘Pavan Guroo’ functions within the human body in the form of our breathing, and provides life to the human body. This supreme power alone of our breathing, driven by the ‘Pavan Guroo’, is what is referred to as our life-element. It is only because of this supreme power that all the organs of the human body carry out their respective functions. This supreme power alone causes the heart to beat and the blood to circulate within the human body. This supreme power alone causes the brain to work within the human body, and all five sensory organs and all five action organs of the human body to carry out their functions. When this Jyot leaves the human body, the human body ceases to live and all the five elements assimilate back into the nature. This supremely essential truth is revealed and stressed upon repeatedly in Gurbani:
“Sabh Meh Jot Jot Hai Soe.”
(Sri Guru Granth Sahib 13)
“Ekaa Jot Jot Hai Sareeraa. Sabad Dikhaae Satgur Pooraa.”
(Sri Guru Granth Sahib 125)
“Prabh Kee Jot Sagal Ghat Sohai.”
(Sri Guru Granth Sahib 282)
“Eho Sareer Sabh Dharam Hai Jis Andar Sache Kee Vich Jot.”
(Sri Guru Granth Sahib 309)
“Jaat Meh Jot Jot Meh Jaataa Akal Kalaa Bharpoor Raheaa.”
(Sri Guru Granth Sahib 469)
“Eae Sareeraa Mereaa Har Tum Meh Jot Rakhee Taa Tu Jag Meh Aaeaa.
Har Jot Rakhee Tudh Vich Taa Tu Jag Meh Aaeaa.”
(Sri Guru Granth Sahib 921)
This supremely essential truth dawns upon a human being only with Gurkirpa and Gurprasad of a Poora (perfect) Satguru. A common person embroiled with Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) does not realise this supreme and elemental truth. Only those human beings who receive Gurprasad by the grace of a Poora Satguru and immerse themselves in Bandagi achieve this Puran Braham Gyan.
Another supremely powerful element providing life to the human beings is water, which is created under the Hukam (Divine Will) of Sat Par Brahm Pita Parmeshwar. The creation of water is an immensely astounding act of Sat Par Brahm Pita Parmeshwar. The science of the present age has established that the water is formed by combining two parts of hydrogen gas with one part of oxygen gas. The science has also established that the hydrogen gas is a highly combustible element, and the oxygen gas aids in combustion. It is a unique miracle of nature that these two mutually opposite elements combine to form water, which extinguishes fire and infuses life in the whole world. Gurbani calls this unparalleled miracle of nature as ‘Vismaad’ (‘astounding’), and calls water as ‘Pitaa Jagat Kaa’ (‘Water is the progenitor of the world’); because water provides life to all creatures and plant-life in the universe. This supreme and essential truth is revealed in Gurbani:
“Vismaad Poun Vismaad Paanee.”
(Sri Guru Granth Sahib 464)
“Pehlaa Paanee Jeeo Hai Jit Hareaa Sabh Koe.”
(Sri Guru Granth Sahib 472)
“Paanee Chit Na Dhopaee Mukh Peetai Tikh Jaae.
Paanee Pitaa Jagat Kaa Fir Paanee Sabh Khaae. ||2||”
(Sri Guru Granth Sahib 1240)
Without air, a human being can survive only for a few moments. The medical sciences of today have shown that when there is insufficient oxygen gas in the blood, the life of a human being is endangered. The oxygen drives the life in the human body; and when the human body doesn’t receive oxygen, it dies. This supreme and basic truth was already divulged in Gurbani hundreds of years ago. This is why ‘Pavan’ is given the status of ‘Guroo’ in Gurbani; because without ‘Guroo’ life is not possible. A human being can survive a few days without water. Even the plant-life can sustain its greenery only for a small amount of time without water. Therefore water forms the basis of life. This is the reason that water is called as ‘Jeeo’ (life-giver) in Gurbani; meaning thereby that without the life-giving water, life cannot sustain itself. In this way the air and the water are the basic constituents of life, whose magnificence is imparted upon the entire humanity by Satguru incarnate the blessed Nanak Patshah Ji through this supremely powerful Shabad (divine words) of Gurbani.
The next basic element of life is the earth. Along with air and water, earth too is an essential element used in creating the human body. Without earth, the creation of the human body is not possible. Apart from this supreme truth, earth plays a supremely powerful role in human life. Earth is the Karam Bhumi (workplace; place of action) of the human beings. Everything that a human being needs to live one’s life is provided by the earth. Every kind of foodstuff for satisfying the hunger of a human being grows from within the earth. Every kind of clothing material to cover the body of a human being grows from within the earth. The earth alone provides a place of home for a human being to stay; and everything needed in the home too is produced from within the earth. All minerals and every commodity necessary for the human life are obtained from the earth. It goes to say that without earth neither the creation of the human body is possible nor can a human being find means to live one’s life. In this way the earth supports the whole world, bears the burden of the whole world and helps in running and nurturing of the whole world. This is how the earth carries the entire world in its lap. This is why the earth is extolled as ‘Dharat Mahat’, i.e., the mother supreme in Gurbani.
The earth is the Karam Bhumi of a human being. A human being carries out all one’s deeds while living and residing upon the earth. This is how a human being runs one’s affair along with the entire world. This is how the affairs of the entire world are run. In order to run this whole game of worldly affairs and the human life, Sat Par Brahm Pita Parmeshwar while creating the earth also established the association between the earth, the sun and the moon, by which the rising and setting of the sun and the moon give effect to the day and the night upon the earth. The rising of the sun brings the day upon earth and when the sun sets it signals the arrival of the night. This mutual association between the earth and the sun makes the day and the night possible upon the earth at the pace accorded by Sat Par Brahm Pita Parmeshwar. The entire world constantly carries out its activities during the day and the night. The day and night have a deep impact upon the activities of the human beings and of the whole world. The eating and drinking, sleeping and waking, working for livelihood, trading and all other activities are concluded only in accordance with the day and the night following their cycle of Kaal (time). This is why the blessed Saguru incarnate Nanak Patshah Ji has addressed the day and the night as Khidawa & Khidawi. This is how the entire world is absorbed in this astonishing divine play of night and day created by Sat Par Brahm Pita Parmeshwar.
Abiding within the day and the night, a human being gives effect to one’s good and bad deeds. This is how a human life is spent. Leading one’s life abiding in this cycle of Kaal, a human being accumulates one’s Sat Karams (the deeds of Sat; truthful deeds) and Asat Karam (untruthful deeds; deeds against Sat). The account of these Sat and Asat Karams is constantly maintained by the supreme power established within the human being. Gurbani calls this supreme power as ‘Chitter-gupt’ (the divine records of one’s good and bad deeds), and depicts this supreme essential truth:
“Chitr Gupat Sabh Likhte Lekhaa.”
(Sri Guru Granth Sahib 393)
“Lekhaa Chitr Gupat Jo Likheaa Sabh Chootee Jam Kee Baakee. ||2||”
(Sri Guru Granth Sahib 668)
“Chit Gupat Karameh Jaan.”
(Sri Guru Granth Sahib 838)
The supreme power keeping account of all one’s deeds is also addressed as Dharam Raj (the god of Dharam; the Divine Judge who determines one’s next Juni or life-form based upon one’s record of good and bad deeds. Those who abide in Naam Simran are beyond the adjudication of Dharam Raj. Instead they are escorted by him into the next higher realms of Truth). It implies that as per the divine Vidhan (constitution; laws) of Karma (destiny determined in accordance with one’s good and bad deeds) the everyday deeds of a human being are inscribed upon one’s soul. The human soul carries the burden of one’s Sat and Asat Karams. The human soul constantly bears the burden of all the deeds of the human being carried out in one’s previous lifetimes, as well as in the past in this lifetime. The fate of a human being is written only in accordance with these Sat and Asat Karams, and comes to pass in one’s everyday life. All one’s sorrows and distresses, all pleasures and luxuries, prosperity and poverty, diseases and sicknesses, highs and lows, good and bad taking place in one’s life come into effect only as written in one’s destiny. Till the time that the human soul carries the burden of all one’s past deeds, the human being cannot attain Jeevan Mukti (deliverance from the cycle of life & death; salvation) and remains stuck in the cycle of births & deaths. When the account of one’s deeds is squared up, the human soul is freed from the burden of the deeds, attains Jeevan Mukti and forever becomes one with Sat Par Brahm Pita Parmeshwar.
The Sat Karams of a human being bring one closer to Sat Par Brahm Pita Parmeshwar and the Asat Karams take one afar. With Sat Karams, the life of the human being turns peaceful, pleasurable and prosperous. With Asat Karams, a human being has to face pains, strife and distresses. By abiding with Sat Karams a human being becomes entitled for Gurprasad. By persisting in Asat Karams the human being becomes eligible for hell. Abiding in Sat Karams the human being is continually granted human births to accomplish one’s Bandagi. With Asat Karams, the human being is sent to wander in 8.4 million Juni’s (species). By accumulating Sat Karams the human being receives Gurprasad; and abiding in Naam (the Name – representing God and all His Creation), Naam Simran (meditation upon Naam) and Naam Di Kamai (Naam in practice in one’s life) finds acceptance in Dargah (Divine Court), clears one’s account of past deeds, unburdens one’s soul from one’s burden of deeds and becomes Jeevan Mukat (one who has attained deliverance – i.e., liberation while still in one’s physical body). With Asat Karams the human being multiplies the burden of deeds on one’s soul and becomes deserving of a life in hell or of a life in Juni’s. In this way, following the supremely powerful Vidhan of Karma, a human being writes one’s own destiny; and the fate of a human being is in one’s own hands. Gurbani repeatedly stresses upon the supremely essential truth about the Vidhan of Karma:
“Jehaa Beejai So Lunai Karmaa Sandarhaa Khet.”
(Sri Guru Granth Sahib 134)
“Vin Karmaa Kich Paaiai Nahee Kya Kar Kaheaa Jaae. ||2||”
(Sri Guru Granth Sahib 430)
“Naanak Vin Karmaa Kya Paaiai Poorab Likheaa Kamaae. ||2||”
(Sri Guru Granth Sahib 645)
“Vin Karmaa Kich Paaiai Naahee Je Bahuteraa Dhaavai.”
(Sri Guru Granth Sahib 722)
“Har Jan Naam Adhaar Hai Dhur Poorab Likhe Vad Karmaa.
Gur Satgur Naam Dhriraaeaa Jan Naanak Safal Janammaa. ||4||2||”
(Sri Guru Granth Sahib 799)
“Naam Binaa Fokat Sabh Karmaa Jeo Baajeegar Bharam Bhulai. ||1||”
(Sri Guru Granth Sahib 1343)
As per the Vidhan of Karma when one’s Sat Karams are awakened, then by the grace of Satguru the human being receives Gurprasad. Therefore the human beings who focus their mind upon Sat Karams and accumulate Sat Karams in their daily lives receive the beneficence of Sat Par Brahm Pita Parmeshwar, and fortune smiles upon such persons. As a result they achieve admission in the Sangat (congregation; following) of a Poora Satguru. By the grace of the Poora Satguru, the human being receives the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). By the grace of a Poora Satguru and under the aegis of a Poora Satguru a human being effortlessly abides in Naam Simran and Naam Di Kamai, and easily accomplishes one’s Bandagi. The human birth is successful only if one receives the Gurprasad of Naam. Besides Naam Simran, all the other deeds of the human being cannot make one’s life successful. Therefore even all the other religious rites and rituals fail to make a human birth successful. Only with Naam Simran and Naam Di Kamai a human being can make a success of one’s life. Naam Simran carries immense magnificence, revealed in the first Astpadi (a poem of 8 verses) of Sukhmani Sahib (Sukhmani Bani, the composition by Satguru the Fifth Patshah Arjun Dev Ji comprising of 24 Astpadis). In this Astpadi, the blessed Satguru incarnate Arjun Dev Ji reveals this supremely essential truth:
“Prabh Kaa Simran Sabh Te Oochaa.”
(Sri Guru Granth Sahib 263)
Thus a human being writes his own destiny through one’s deeds. Abiding in the domain of Kaal every deed of a human being, performed during each and every breath, is recorded with Mansarovar. No act of a human being is hidden from Mansarovar. Much as the human being might consider his deed to be performed in secrecy, it is inscribed in Mansarovar in its true form. The ideas, the thoughts, the speech, the written and unwritten words of the human being, i.e. the accounts of every breath of the human being are recorded at Mansarovar. This is the reason that the great beings who have made their abode in Mansarovar come to know about the human beings present before them. This is the reason that every human being who comes in the presence of such great beings who dwell in Mansarovar has his or her truth revealed before them by itself. Thus a human being cannot escape the justice of Mansarovar based upon one’s deeds. The courts of the human beings may be manipulated and a human being may be deprived or short-changed with justice. But there is no imparity in the justice of Mansarovar, and no one can escape the justice of Mansarovar. Thus the supremely powerful Vidhan of Karma constantly functions under the Hukam of Sat Par Brahm Pita Parmeshwar and engages itself in providing justice to each and every creature. Therefore every human being must focus their attention solely upon Sat Karams, as only Sat Karams can prove helpful in opening the path of Mukti (liberation of soul from the slavery of Maya) of the human being.
The human beings carrying out Sat Karams are blessed with the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva of Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). The human beings who dedicate their entire self at the feet of their Satguru receive the illumination of Sat Naam within their inner selves. The human beings who dedicate themselves entirely with their body, mind and worldly possessions at the feet of their Satguru are immersed in the meditation upon Sat Naam. Sat Naam is etched in their Surat (mind; consciousness). The forces of Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column; the divine energy of Kundalini Shakti spreads through these nerves making the corrections and purification throughout the body) are awakened within them and they receive the Ek Boond Amrit (our essence or the life-element; the spiritual energy within the human being). Their Kundalini Shakti is activated; and by receiving the Ek Boond Amrit, they attain Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness). Their Surat is assimilated in Sat Naam. The Ajapa Jaap (state where Simran carries on without effort on the part of the being) begins. The Ajapa Jaap is a state of continuous Jaap (recitation of Sat Naam). Sat Naam casts its illumination in every cell of the body, and every cell gets absorbed in Simran. The human body is suffused with Amrit. Every cell of the body transforms into Amrit. By the benevolence of Satguru, the human being attains the state of Dhyan (Simran of Naam – with deep concentration, and detachment from all-else):
“Karmee Satgur Paaeeai Andin Lagai Dhyaan.
Tin Kee Sangat Mil Rahaa Dargeh Paaee Maan.”
(Sri Guru Granth Sahib 313)
“Bal Budh Giaan Dhiaan Apnaa Aap Naam Japaaeaa.”
(Sri Guru Granth Sahib 460)
The state of Dhyan is a supremely powerful state that is attained only with the grace of Satguru and Gurprasad. When a human being rigorously practises meditation under the state of Samadhi, one’s mind gets cleansed. By being immersed in the meditation upon Naam, all one’s Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All seven Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated. When a human being is immersed for a long duration in Samadhi practising Naam, one brings the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) under one’s control, and one’s Trishna (desires) is extinguished. The human being wins this battle with Maya by the force of one’s Naam Simran. Besides, the human being attains peace in one’s Hirdha. The human being attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). The mind is transformed into the Jyot. All five sensory organs and all five action organs are subjugated under Puran Hukam (absolute divine will) of Sat Par Brahm Pita Parmeshwar. The human being achieves victory over Trigun Maya (Maya of the three aspects: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachments and pride). The efforts of the human being turn successful. One’s Bandagi is accomplished. One’s Bandagi receives approval of Dargah. The human being is blessed with Darshan (vision with the inner, spiritual eye) of Akal Purakh (Immortal Being; God). With Darshan of Akal Purakh, the human being is bestowed with Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways). The human being is bestowed with Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). The human being is endowed with Param Padvi (the highest spiritual status). The human being becomes Jeevan Mukt. The human being becomes a Mukh Ujjal (radiant face; a blessed soul) in Dargah.
By acquiring the supremely powerful state of having gained Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit, the human being turns into a bestower of Amrit, a bestower of Jee-a Daan (bestowal of Puran Bandagi and Seva) and a supremely powerful source of Amrit for the entire humanity. The human being is ordained with the Seva of Parupkar and Maha Parupkar. One is ordained with the Seva to provide salvation to the mankind. One is endowed with the supreme power to drink the poison (of bad deeds) of the Sangat, and to bestow Amrit upon the Sangat. One is endowed with the supreme power to serve Puran Sat (Absolute Eternal Truth). One is endowed with the supreme power to bestow Puran Sat upon the Sangat. The life of such great beings becomes a beacon guiding the entire mankind on the path of Mukti. They attain deliverance for themselves, as well as obtain deliverance for their entire family and the entire clan. They even obtain deliverance for their families in their previous as well as in their coming lifetimes. This supremely essential truth is explicitly exhibited in Gurbani:
“Kul Udhaareh Aapnaa Dhan Janaedee Maae.”
(Sri Guru Granth Sahib 28)
“Aae Se Parvaan Hai Sabh Kul Kaa Kareh Udhaar. ||7||”
(Sri Guru Granth Sahib 66)
“Aap Hoaa Sadaa Mukat Sabh Kul Nistaareaa.”
(Sri Guru Granth Sahib 86)
“Aap Tareh Sagle Kul Taare.”
(Sri Guru Granth Sahib 117)
“Aap Tarai Sagle Kul Taarai Har Naam Mann Vasaavaneaa. ||1||”
(Sri Guru Granth Sahib 128)
“Aap Tarai Sagle Kul Udhaaraa. ||3||”
(Sri Guru Granth Sahib 160)
“Har Gur Naanak Jin Parseo Tinh Sabh Kul Keeo Udhaar. ||6||”
(Sri Guru Granth Sahib 1386)
Upon learning and understanding this supreme truth, one realises that the bestowal of Gurprasad of Jeevan Mukti is an immense gift. A human being who engages oneself in the pursuit of Jeevan Mukti not only attains deliverance from the Bhavsagar (sea of Maya’s deceptions; sea of ignorance), the world of Maya, for oneself but also obtains salvation for each and every soul associated with oneself. Only such human beings find admission in the Sangat of these Puran Braham Gyanis, these great beings, who have an association with them from this birth or from their previous births. In this way, these great beings provide salvation to their estranged relations. Such Puran Sants (perfect saints), such great beings bestow Puran Braham Gyan upon the entire mankind and thus serve the entire Creation. Many human beings find salvation in their Sangat. Many people become destined for the supremely powerful rewards such as Bandagi and Gurprasad in their Sangat. Many people find an end to their pains and sorrows. Many people find their lives completely transformed. Many people learn the ways of recitation of Naam and of Bandagi. Many people come to realize the true purpose of the human life and they begin to accumulate Sat Karams. In this fashion, many people start walking on the path of Jeevan Mukti. These great beings with their abodes in Mansarovar possess indescribable magnificence. Their magnificence reaches immensity. Their Bandagi consists only in finding salvation for the humanity. The entire Gurbani describes nothing but the infinite magnificence of these great beings, Satguru Avatars (divine incarnates; the ten Satguru Patshah Ji’s), Sants, Braham Gyanis and Bhagats (devotees). In the whole of Jap Ji Bani (Jap Ji Sahib) Satguru incarnate the blessed Nanak Dev Patshah Ji guides the entire humanity on the path of attaining this supremely powerful state. The blessed Satguru incarnate Nanak Patshah Ji has presented a clear road map of the entire journey to Sach Khand (the realm of ultimate, absolute truth) in Jap Ji Bani, and thus opened the door to this supremely powerful path for the entire humanity.
With the immense grace and Gurprasad by the blessed Sat Par Brahm Pita Parmeshwar Ji, the blessed Satguru the true Patshah Ji, the blessed Satguru incarnate Nanak Patshah Ji, all the blessed Satguru Avatars and the Braham Gyani great beings in the entire Creation, this Gurprasadi Katha (the discourse graced by God and Guru) is inscribed in Mansarovar under the Puran Hukam of Sat Par Brahm Pita Parmeshwar. The magnificence of Sat Par Brahm Pita Parmeshwar is Akath (sublime and indescribable). The Katha (discourse) of all Satguru Avatars, great beings the Sants, Bhagats and great beings the Braham Gyanis is not put into words. The Katha of such great beings manifests itself upon this earth. The magnificence of Sat Par Brahm Pita Parmeshwar has clearly revealed itself in the form of all these Satguru Avatars, great beings the Sants, Bhagats and great beings the Braham Gyanis from time to time, and is being revealed even in the present age. Such great beings have explicitly brought out Mansarovar upon the earth. This Gurprasadi Katha is merely a humble attempt to offer a glimpse of Mansarovar. This Dassan Dass (servant to the servant; the narrator) places his head upon the sacred lotus feet of Sat Par Brahm Pita Parmeshwar; places his head upon the lotus feet of all Satguru Avatars, great beings the Sants, Bhagats and great beings the Braham Gyanis; places his head upon the feet of all humanity; does Dandauth Bandhna (greeting by prostration) before all and humbly prays for accepting this Seva; and prays for grace of the blessing of further Seva in coming times, so that this Dass (servant; the narrator) may devote the rest of his breaths to it.