Jap Ji Verse 12


Mannay kee gat kahee na jaa-ay.
Jay ko kahai pichhai pachhutaa-ay.
Kaagad kalam na likhanhaar.
Mannay kaa bahi karan veechaar.
Aisaa naam niranjan ho-ay.
Jay ko man jaanai man ko-ay. ||12||


The blessed Satguru (Truth Guru) incarnate true Patshah Ji Nanak Dev Ji describes magnificence of the next state of spirituality, which is called as “Mannay” (“Believing”) and with great benevolence imparts this Puran Braham Gyan (entire divine wisdom) upon whole humanity. One must understand this entirely true divine fact that the Gurbani (God’s words) bestowed upon us by Satguru is meant for the entire mankind. Satguru Patshah has bequeathed this advice upon the entire mankind. The advice of Gurbani is common to all four Varnas (social classes; the four Varnas as per Hindu class-system are the Brahmin – the learned class, the Kshatriya – the warrior class, the Vaish – the trading or business class,  and the Shudra – the service class). By linking the society divided in the four Varnas of Brahmins, Kshatriyas, Vaish’s and Shudras into a common chain, Satguru true Patshah advises the whole humanity that we all belong to a common class of human beings. There is only one Jyot (divine light) which is all-prevalent throughout the humanity. The divisions by Varnas and the creations of earthly religions are nothing but the product of a human mind. The religions prevalent in the world today have no place at Dargah (the Divine Court). There is no Brahmin, no Kshatriya, no Vaish and no Shudra at Dargah. There is no Hindu, no Sikh, no Muslim and no Christian before Dargah. There is only one Jyot prevailing in each and every creation in the Universe. Therefore those who call themselves religiously oriented are actually the believers in communalism, and those who carry the Durmat (ill-advice) of communalism in their preaching must realize how wrong they are. Spirituality has no place for communalism. Therefore in Dargah there is no religion of the Satguru Sahiban, the Prophet Mohammed Sahib Ji, Jesus Christ, Shri Krishna and all other Pirs (holy persons with spiritual attainments), Paigambars (prophets, seers), Braham Gyanis (spiritually wise), Sants (saints) or Bhagats (devotees). These great and supremely mighty souls have just one religion, and that is the Nirgun Saroop (the infinite divine power that is beyond the three attributes of Maya) of Param Jyot Puran Prakash (the perfect divine light, His aura, God Himself)the blessed Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), where all these souls are assimilated; and they are all the soul-form of the same Jyot, and have appeared in the world in different ages, and with their blessings and deeds are forever doing Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti) for the humanity. Who can describe the magnificence of these souls? Who can describe the Gat (the supreme state) of these souls who have become Sada Suhagans (eternal brides of God – those who have attained Sada Suhag, i.e., Puran Braham Gyan, Puran Gyan and Param Padvi)? Who has the capacity to challenge the divine powers and capabilities of these souls who are immersed in the Braham (the infinite divine power, God)? That’s right – those who attain the divinely mighty spiritual state of “Mannay” have their glory reach the expanse of immensity. Therefore the glory of such great beings is indescribable.

This divinely powerful state of “Mannay” implies a human being going in a firm belief in Gur (God) and Guru (one who has accomplished Bandagi and attained Jeevan Mukti; is divinely ordained to lead others on the path of Bandagi and Mukti). This divinely powerful state of “Mannay” implies one in complete devotion and love of Gur and Guru. This divinely powerful state of “Mannay” implies one submitting oneself wholly at the feet of Gur and Guru. This divinely powerful state of “Mannay” implies one dedicating one’s body, mind and all worldly possessions at the feet of Gur and Guru. This divinely powerful state of “Mannay” implies one attaining Gurprasad (the Eternal Grace). This divinely powerful state of “Mannay” implies one attaining the state of “Mannan” (“total, unconditional acceptance”). This divinely powerful state of “Mannay” implies one attaining the state of “Chintan” (“contemplation, meditation”). This divinely powerful state of “Mannay” implies one attaining the state of “Simran” (“meditation upon God”). This divinely powerful state of “Mannay” implies one attaining the state of “Dhyan” (“Naam Simran – with deep concentration, and detachment from all-else”). This divinely powerful state of “Mannay” implies one attaining Samadhi (deep trance-like stage, where there is no thought, nothing except pure consciousness). This divinely powerful state of “Mannay” implies one attaining Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space). This divinely powerful state of “Mannay” implies Naam (the Name – representing God and all His Creation) permeating one’s Surat (mind), Hirdha (literally meaning heart, Hirdha or Hirdha Kamal actually denotes one of the seven Sat Sarovars located near heart, and a part of one’s spiritual being) and every pore of the body. This divinely powerful state of “Mannay” implies Param Jyot Puran Prakash manifesting itself in one’s Hirdha. This divinely powerful state of “Mannay” implies one attaining Suhag (acceptance in Dargah as a devotee). This divinely powerful state of “Mannay” implies one’s  mind getting cleansed of all the grime accumulated over several lifetimes. This divinely powerful state of “Mannay” implies all seven Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) being illuminated. This divinely powerful state of “Mannay” implies opening of one’s Bajjar Kapats (the divine doors that, once opened, channel Amrit into the body and establish contact between the human being and Akal Purakh).

Those who reach the state of absolute faith in Gur and Guru have Tat Gyan (the divine knowledge, understanding of the divine ways) revealed within themselves. Those who reach the state of absolute faith in Gur and Guru have Puran Braham Gyan revealed within themselves. This entirely true essential fact is elaborated in Gurbani:



“Jaa Kai Ridhai Bisvaas Prabh Aaiaa. Tat Giaan Tis Man Pragataaiaa”

(Sri Guru Granth Sahib 285)

Bandagi (submission before God) is nothing but complete faith in Gur and Guru. Faith knows no limits. As one’s faith in Gur and Guru builds up, one’s Bandagi soars and leads towards immensity. As one’s faith in Gur and Guru strengthens, Naam pierces deeper and deeper inside. As one’s faith in Gur and Guru intensifies, Naam is etched deeper inside and all the inner Sat Sarovars delve deeper into their wells of Amrit and start revealing the divine powers of these Sarovars. With faith comes love and devotion, or with love and devotion comes faith. Faith, love and devotion are the three facets of the same divine power that takes one to the heights of Bandagi. Those who are blessed with this divinely mighty state of “Mannay” attain complete devotion, love and faith and as a result receive Gurprasad, accomplish their Bandagi, immerse themselves in Sat Par Brahm Pita Parmeshwar and attain eternity. Therefore who can learn the Gat(spiritual state) of such souls who become eternal? In Gurbani this truly divine essential fact has been reiterated:

“Kinkaa Ek Jis Jeea Basaavai. Taa Kee Mehimaa Ganee Na Aavai”

(Sri Guru Granth Sahib 262)

Such souls that reach the depths of Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself) and are assimilated in Mansarovar attain eternal glory. Here we need to understand two facts:

1) Those who possess Sato Birti (tendencies that belong to the Sato attribute of Maya, i.e. piety, divinity, contentedness and patience) profit endlessly from the Sat Sangat (company of Sat, or of those who have attained Jeevan Mukti and have thus become part of Sat) of these souls. Such people are fortunate to realize that to place themselves in the service of these Sants and great beings will make their lives purposeful. These people, without any ifs and buts, dedicate themselves with body, mind and possessions in the service of these great beings with complete devotion, love and faith. These people take the words of these great beings as Sat Bachans (words of Truth, divine words) and set about putting these words to practice in their lives. Being in the Sat Sangat of these great beings and putting oneself in their service gains Char Padarath (Four Things that are essential for one’s Bhagati – these are Kaam or toil, Mokh or salvation, Dharam or divinity, and Arth or means). Service of these great beings obtains Gurprasad. Service of these great beings obtains Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others) and one attains the supremely powerful states of “Suni-ai” (“listening”) and “Mannay” while progressing on the path to Jeevan Mukti (deliverance from the cycle of life & death, salvation). These people engage themselves in Bandagi, are forever engrossed in the praise of these Sants and great beings, and thus make their lives meaningful.

2) The common people who remain in the slavery of Maya and who spend their lives slaving under the destructive forces of Rajo (hopes, desires and intentions) and Tamo (lust, anger, greed, attachments, pride) attributes of Maya. Those who under influence of their egos express doubts about the grandeur of these great beings have their fates sealed according to the Law of karma and end up repenting. Those who criticise the abilities of these divinely mighty and saintly souls put their destiny in jeopardy. There are many who indulge in Nindya (denunciation, criticism, slander) of these great personalities. It is their jealousy that gives rise to their Nindya of these personalities. Nindya of a saintly is a pernicious curse. Nindya is a serious mental ailment. It is a highly destructive curse that destroys everything. Nindya causes grave ailments. Nindya causes serious strife and grave troubles. Nindya implies:

* Negative criticism with intent to demean someone;

* Criticism with an ill-intention;

* Negative or deliberate criticism of someone’s deeds, character, lifestyle, conduct or other traits; or

* Negatively contesting someone’s supposed traits or deeds, in presence of or behind one’s back.

It is a practice in today’s society to either glorify or condemn the character, deeds, conduct or the other associations of another person. The criticism is mainly intended to demean the person being criticised. The Nindaks (denouncers, those indulging in Nindya) at times stoop so low as to destroy someone’s livelihood or place in the society.

Although the criticism can be a positive thing in certain circumstances, when someone’s supposed traits and deeds are the subject of criticism by a group of people. This could take place in presence or absence of the person being criticised. This is done generally to glorify someone’s supposed but unrealistic deeds. This is called flattery in the language of the divine. The interesting thing is that a common person takes plenty of delight in Nindya. In all real cases one would note that the common people pay a lot of attention to the negative criticism of someone, rather than that they learn something from that person’s good traits.

You’d notice in all such exchanges of views in flattery or Nindya that those participating in criticism do not mind spending plenty of time in it, meaning one doesn’t care about the time wasted in Nindya. You’ll see very few people staying away from negative criticism and paying attention to and learning from others’ positive points.

Flattery and Nindya is part of the human character from ages. Although the Gurmat (God’s wisdom) forbids both flattery and Nindya, it is the Nindya that is a dangerous and grave mental affliction. Therefore we mustn’t focus our attention on Nindya, be it of a common person being led by the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride), or be it of a Sant. Nindyahas grave results, and certainly causes irreparable harm to our spirituality and to our physical body.

As per Gurbani, a Nindak, one who indulges in Nindya, is a Manmukh (self-centred, believing in one’s own wisdom) and utterly foolish. A Nindak might have read a lot of Gurbani, but has neither really understood nor practised it. A Nindak faces ignominy at Dargah and is severely punished at Dargah of Par Brahm Parmeshwar. A Nindak spends long time in living hell.

As the Nindak endures the punishment described above, the one who was being denounced actually gains heavily from Nindya. As per Gurbani the Nindak does more good to the person who is the subject of Nindya than was ever done by even the parents of the subject. A mother washes the grime off the clothes of her child, while a Nindak through Nindya cleans the grime of several lifetimes off a person with one’s (Nindak’s) own tongue. A Nindak spoils his or her current as well as several coming life-spans. A Nindak goes through hell before completing the full punishment by Dargah.

Nindya of a Sant is a grave and risky endeavour. The blessed Guru the Fifth Patshah Ji with infinite kindness, in Astpadi 13 of the Sukhmani Bani (the composition by Satguru the Fifth Patshah Sri Arjun Dev Ji, comprising of 24 Astpadis), has described the grave consequences that the Nindak of a Sant must face.

The Nindak of Sant doesn’t become worthy of Jeevan Mukti even after observing numerous religious rites and rituals. But a Sant becomes a bigger recipient of Amrit and ascends spiritually higher after Nindya. All the spiritual gains of the Nindak are transferred to the Sant at Dargah and the Nindak completely loses all spirituality.

Bhagat Shiromani (the supreme devotee) Sant Kabir Ji had a neighbour who passed away. Sant Kabir Ji cried a lot. He hadn’t cried when he had lost his parents. He hadn’t cried even at the death of his wife Loi. The people around him were surprised to find Sant Kabir Ji crying at the death of a neighbour. This neighbour of Sanr Kabir Ji was a staunch Nindak of him. He provoked a number of people in his town of Kashi to become Nindaks of Sant Kabir Ji. When the neighbours enquired about the reason for his crying, Sant Kabir Ji replied that this Nindak made his (Sant Kabir Ji’s) Bhagati (devotion, worship of God) an easy task, that this Nindak was in fact a big aid in his Bhagati. Not only he (the neighbour who died), but all those Nindaks who were provoked by him, were aids in his (Sant Kabir Ji’s) Bhagati.

Let’s now, with Gurprasad and Gurkirpa (eternal blessings) have a divine look at the Braham Gyan conveyed by the blessed Fifth Patshah Ji and understand the grave and deleterious consequences of Nindya of a Sant.

The Nindak of a Sant:

* Has impure thoughts in his or her heart;

* All his or her deeds, words and reactions are controlled by the Panj Dhoots;

* Is of weak mentality;

* Is easily and readily influenced by evil suggestions;

* Has evil thoughts and ideas, that readily make home in his or her mind;

* Is all the time restless and looking for an opportunity of Nindya;

* Is mentally quite sick;

* Is forever trapped in the cycle of life and death;

* Is destined to linger in 8.4 million Juni’s (low-life species) for a long time;

* Is destined for birth as a snake and as other animals; and

* Isn’t respected by anybody.

There are several punishments that such a person has to serve, and all these punishments are described in Astpadi 13.

The only way for a Nindak to escape these punishments is to go back to the Sant who was the subject of Nindya and beg forgiveness, and in case the Sant forgives one’s Nindya the Nindak can avoid the punishments, or if it isn’t possible to see the Sant (e.g. the Sant has left the body) then the Nindak needs to approach another Sant of high spirituality and seek forgiveness.

“Sant Saran Jo Jan Parai So Jan Oudhharanhaar. Sant Kee Nindaa Naanakaa Bahur Bahur Avataar”

(Sri Guru Granth Sahib 279)

A Sant is a soul who:

* Has attained Jeevan Mukti;

* Is a Puran Braham Gyani (possessing entire divine wisdom);

* Has Puran Jyot Prakash (the perfect radiance of divine light, God Himself) in one’s Hirdha;

* Has triumphed over Maya – the Panj Dhoots and the expectations, desires and intentions;

* Has Maya at one’s services, has Maya at one’s feet;

* Has transcended beyond Maya, has transcended beyond Trigun (Sato, Rajo and Tamo);

* Is a Sada Suhagan;

* Is merged into the Nirgun Saroop;

* Is assimilated in the blessed Par Brahm Pita Parmeshwar;

* Has filled one’s Hirdha with all divine virtues;

* Has attained Puran Braham Gyan;

* Is immersed at all times in Bandagi and in Seva, has had Simran permeate every pore of the body;

* Has Ridhi-Sidhis reside at one’s feet (Ridhi-Sdhis- supernatural powers – these come at a very early stage of Bandgi 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 Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh);

* Has been divinely ordained to bestow Amrit, to bestow Gurprasad upon others;

* Is Ik Drisht (seeing all as equal, non-discriminatory), Nirbhao (fearless) and Nirvair (without hatred, without enmity);

* Is indistinguishable from Akal Purakh (the Timeless, Immortal Being; God);

* Is Sat Saroop (a reflection of Sat, true inside and outside);

* Is always engaged in Parupkar and Maha Parupkar of the Sat Sangat;

* Never does a bad turn to anybody;

* Obtains Jeevan Mukti for those who seek the Sant’s refuge;

* Obtains Jeevan Mukti for those who dedicate themselves before the Sant with body, mind and possessions;

* Turns those who dedicate themselves completely before the Sant into saint-like;

* Forms such a Sangat (congregation, multitude) which is Sach Khand (the realm of Truth), turns that place into a home for Akal Purakh;

* Does good and only good for others;

* Extracts the poison out of the Sangat and bestows Amrit upon them;

* Is an Amritdhari (holder of Amrit – a Puran Braham Gyani); and

* Is a Puran Khalsa (a pure soul who has obtained Puran Braham Gyan).

Words fail to fully describe the magnificence of a Sant. A Sant is the glory of Akal Purakh Himself. Therefore what can anyone hope to gain from Nindya of a Sant? Nindya of a Sant is Nindya of Par Brahm Parmeshwar Himself, and such a deed is an inexcusable sin at Dargah. Nindya is an Asat Karam (untruthful deeds, deeds against Sat) of the highest order, and a grave sin. Nindya is the cardinal sin that destroys the gains of all one’s Sat Karams (the deeds of Sat, truthful deeds). This is why the Nindak of a Sant is sent to wander in 8.4 million Juni’s; and not just that but the Nindak of a Sant destroys the future of one’s coming generations as well.

One must keep this supremely true essential fact firmly in mind that the Nindak of a Sant must pass through all the punishments described by Satguru incarnate the blessed Arjun Dev Ji in Astpadi 13 of the Sukhmani Bani. The Nindya of a Sant causes irreparable damage to the Nindak unless the Nindak begs forgiveness of the Sant. Because those noble persons who attain the state of “Mannay”, – i.e. the state of faith, love, feeling, devotion, Gurprasad, Mannan, Chintan, total dedication at the feet of Gur and Guru, Dhyan, Simran, Samadhi, Sunn Samadhi, Amrit Ishnan (inner bath with Amrit of Naam), Tat Gyan and Braham Gyan – attain eternal glory. Those human souls that assimilate in eternity attain eternal glory. Therefore the glory of such souls cannot be described in words. The Akath (indescribable) doesn’t have a Katha (discourse). The Katha of these great beings begins by itself. The Katha of these great beings creates itself. When a Suhagan (one who is accepted as a devotee in Dargah) or a Sada Suhagan is borne, her Katha reveals itself to the world. The Katha of these great beings reveals itself, in this world and at Dargah, in the form of their Parupkar and Maha Parupkar. The whole Dargah and all those sitting at Dargah – the Sants, the Bhagats, the Braham Gyanis, the Satgurus, Pirs (holy persons with spiritual attainments), Paigambars (prophets, seers), Avatars (divine incarnates)etc. – help these great beings in their endeavours of Parupkar and Maha Parupkar. A pen cannot write and a paper cannot absorb the description of the immense glory of these great beings. Only those who attain this state can experience the magnificence of this state. This tale of Jap Ji (Gurbani) is also just a humble attempt to provide a mere glimpse of the Mansarovar. This tale can but offer a strong inspiration to the Jigyasoo’s (the seeker of divine truth). Therefore it a humble prayer to all Jigyasoo’s to be kind enough to gather these eternally divine gems in the form of Puran Braham Gyan of Japji, and turn their lives into a success.

Such souls as attain the state of “Mannay” and immerse themselves in the eternal and infinite turn their words into Puran Braham Gyan. The words of such souls are Sat Bachans. The discussions in praise of God by a Puran Braham Gyani, the discourse of a Puran Braham Gyani and the words spoken by these great beings are for the benefit of the Sangat (congregation). Meaning the words spoken by them convey all that the Jigyasoo’s present need to do. The discourse of a Braham Gyani is never pre-planned. Their words are in particular addressed to those present in the Sat Sangat. Their words are for benefit of those present in that Sat Sangat. Therefore those present need to seriously consider the words spoken by the Braham Gyani. Those noble people who think over such words and act upon them are blessed. Meaning those who put the words of a Braham Gyani and a great being to practice are blessed.

The glory of the blessed Sat Par Brahm Pita Parmeshwar is eternal, infinite. The blessed Sat Par Brahm Pita Parmeshwar is all-skilled and all-powerful. Therefore the name “Sat Naam” (“Truth – as the Name of God”) given to Sat Par Brahm Pita Parmeshwar is also eternal, infinite. “Sat” (“the Eternal Truth, God Himself”) contains within itself all of the divine powers. “Sat” is not merely a word. “Sat” contains within itself all of the divine treasures. The entire Creation is an expansion of “Sat”. The entire Creation has originated from “Sat”, is still originating from “Sat”, and will continue to originate from “Sat”. “Sat” is “Niranjan” (“beyond darkness that is Maya”) meaning “Sat” is beyond the Trigun Maya. “Anjan” implies the Trigun Maya. Hence the name “Sat Naam” is given to the “Sat” Sat Par Brahm Pita Parmeshwar. Gurkirpa is showered upon many people. Those who achieve the Sat Sangat of a Puran Braham Gyani or of a Puran Sant (perfect saint) have great good fortune. Many amongst these receive Gurprasad. Those who place themselves in the service of these great beings receive Gurprasad. However there are very few amongst these who truly serve the Gurprasad, perform Puran Bandagi and attain Puran Braham Gyan and Puran Tat Gyan (the complete divine knowledge, understanding of the divine ways). A rare one dedicates oneself completely at the feet of the Guru. A rare one dedicates one’s entire self with body, mind and possessions at the feet of the Guru. Amongst all those who receive Gurprasad, barring a few rare beings, almost everyone is stymied by Maya. Maximum those among the Sangat fall for worldly needs. Only a rare being seeks Naam, Bandagi and Seva. Grace is showered upon tens of millions, but only one amongst them puts Naam into practice in one’s life. Only a rare being triumphs over Maya, transcends beyond Trigun Maya and is assimilated in “Niranjan”. Therefore the blessed Satguru Patshah Ji Teg Bahadur Ji has clarified:

“Kotan Mai Naanak Kou Naaraain Jih Cheet”

(Sri Guru Granth Sahib 1427)

Therefore it as a humble prayer to all in Sangat that, should you be lucky to find the company of a Puran Braham Gyani and be blessed with Gurprasad, then serve and take good care of this Gurprasad and do not let it go waste. The service and care of the Gurprasad will change your life. Service and care of Gurprasad will beget you Char Padarath. Your pending tasks will by themselves find ways of getting fulfilled. Your life will turn beautiful and comfortable. Your birth and life will become a success.