Panch parvaan panch pardhaan.
Panchay paavahi dargahi maan.
Panchay sohahe dar raajaan.
Panchaa kaa gur ayk dhi-aan.
Jay ko kahai karai veechaar.
Kartay kai karnai naahee sumaar.
Dhoul dharam da-i-aa kaa poot.
Santokh thaap rakhi-aa jin soot.
Jay ko bujhai hovai sachiaar.
Dhavlai upar kaytaa bhaar.
Dhartee hor parai hor hor.
Tis tay bhaar talai kavan jor.
Jee-a jaat rangaa kay naav.
Sabhnaa likhi-aa vurhee kalaam.
Ayhu laykhaa likh jaanai ko-ay.
Laykhaa likhi-aa kaytaa ho-ay.
Kaytaa taan su-aalihu roop.
Kaytee daat jaanai koun koot.
Keetaa pasaa-o ayko kavaa-o.
Tis tay ho-ay lakh daree-aa-o.
Kudrat kavan kahaa veechaar.
Vaari-aa na jaavaa ayk vaar.
Jo tudh bhaavai saa-ee bhalee kaar.
Too sadaa salaamat nirankaar. ||16||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) has with infinite benevolence imparted upon the entire humanity the Puran Braham Gyan (entire divine wisdom) about the significance of the supremely powerful states of “Suni-ai” (“Listening”) and “Mannay” (“Believing”) in the divine path of Puran Bandagi (complete surrender before God) in last 8 Pauris (verses). Those who adapt this Puran Braham Gyan in their day-to-day acts attain these supremely powerful spiritual states of “Suni-ai” and “Mannay”. We humbly beg of all mankind to fully understand this entirely true and essential fact that mere reading of Jap Ji Bani (Gurbani or the words of God) is not sufficient for attaining these spiritual states. These divinely powerful spiritual states are attained by acting upon Gurbani. These supremely mighty states are attained by doing what Gurbani asks us to do, and not just by reading Gurbani. Only by acting upon Gurbani can one make a change in one’s Hirdha (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being). Only by the deeds of Sat (Eternal Truth, God Himself) can one achieve Gurprasad (Eternal Bliss and Eternal Grace). To be a true follower of Gurbani, Gurbani must be a part of one’s everyday acts. Gurbani in itself is the words of the Satguru Sahiban (the ten Satguru Patshah Ji’s). Gurbani in itself is the words of Akal Purakh (the Timeless Being, the Immortal Being, God). Gurbani in itself is the divine command, the Hukam (Divine Order) of Dargah (Divine Court). Therefore those who treat these divine words as Dargah’s Hukam and make them a part of their daily lives attain the supremely powerful states of “Suni-ai” and “Mannay”, attain Suhag (acceptance in Dargah as a devotee) and immerse themselves in their Bandagi. Almost the entire Sangat (congregation, multitude) of Jigyasoo’s (the curious, the seekers of divine truth) is under the illusion that by merely reading Jap Ji Sahib (Gurbani) they can attain spiritual Chad Di Kalaa (Eternal Bliss). Many Jigyasoo’s make multiple readings of Jap Ji Sahib and Sukhmani Sahib (the composition by Satguru the Fifth Patshah Sri Arjun Dev Ji) thinking that this will obtain spiritual Chad Di Kalaa for them. Almost every religious preacher only preaches the Sangat of Jigyasoo’s to read Gurbani. Only a rare one among them preaches the Sangat to act upon Gurbani. Only a rare one among them is Puran (perfect) in one’s own self; and bestows Puran Sat upon the Sangat. Daas (the humble servant of God, the narrator) is extremely surprised to find that even such great beings who enjoy vast trust of the Sangat also fail to bestow Puran Sat upon the Sangat. Some of these great personalities command audiences in lacs and crores (lac – one hundred thousand, crores – ten million) who hear their sermons and place complete trust in these great beings, then why don’t these great beings impart Puran Sat upon the Sangat? If such personalities have indeed acquired the Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge and understanding of the divine ways), is it not their duty to endow the Sangat with Puran Sat? Aren’t these great figures short-changing the Sangat by not rendering out Puran Sat? Is it not a disregard of Dargah’s Hukam? This is the reason that almost the entire Sangat of Jigyasoo’s having confidence in these great persons fails to attain Chad Di Kalaa. Only Puran Sat possesses the supreme power to rend a Hirdha and transform it from inside. Only Puran Sat pierces the Hirdhas of Sangat and fills them with divine blessings. Only Puran Sat proves capable of helping the Sangat achieve Gurprasad. Only Puran Sat performs Parupkars (selfless acts for benefaction of humanity) and Maha Parupkar (guiding others on the path of Bhagati and Jeevan Mukti) for the Sangat. Therefore we humbly pray to these great personalities not to make false preaching’s and to act Puran Sat; to impart Puran Sat upon the Sangat in accordance with Dargah’s Hukam; and to do Parupkars and Maha Parupkars for Sangat. Those great beings who do not bestow Sat have their Bandagi come to a halt. Puran Braham Gyan and Puran Tat Gyan turn sour when one does not bestow them upon the Sangat. This supremely powerful and divine gift is meant to be shared with Sangat, and not be kept to oneself. This divine and supremely powerful gift is meant to be revealed upon the Sangat. This supreme and divinely powerful gift is meant for Parupkars and Maha Parupkars of Sangat. Those great beings who bestow this supremely divine and powerful gift as Puran Sat upon others always continue to make progress with their Bandagi. This is one divine treasure that doesn’t diminish by sharing, and instead keeps growing. Gurbani clearly depicts this divine and truly essential fact:
“Peeo Daadai Kaa Khol Dithaa Khajaanaa. Taa Mairai Man Bhaiaa Nidhaanaa.
Ratan Laal Jaa Kaa Kachhoo Na Mol. Bharai Bhandaar Akhoot Atol.
Khaaveh Kharacheh Ral Mil Bhaaee. Toti Na Aavai Vadhado Jaaee.”
(Sri Guru Granth Sahib 186)
Therefore those great beings who do not serve Puran Sat and do not impart Puran Sat upon others contravene this Hukam of Dargah. Therefore notwithstanding the large audiences that they may command, their spiritual progress comes to a standstill, and their Sangat fails to achieve as much Chad Di Kalaa as it could have and should have. It is a grave misconception that if one bestows Gurprasad upon others, it is a loss to the bestower. It is a grave fallacy that one who has attained spiritual Chad Di Kalaa should hide this fact from others. The whole truth is that those who hide this fact, and those who refrain from sharing with others, make their spiritual progress come to a stop.
A person who passes through the divinely powerful states of “Suni-ai” and “Mannay”, accomplishes one’s Bandagi by achieving the Gurprasad of Naam (the Name – representing God and all His Creation), Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi, and such a person is acclaimed at Dargah; such a person becomes a “Panch”. “Panch” implies one who has brought the highly disastrous vices of Panj Dhoots (the five thieves) – lust, anger, greed, attachments and pride – under one’s control. “Panch” implies a person who has vanquished the Panj Dhoots. “Panch” implies a person who has brought the Panj Dhoots under one’s subjugation. “Panch” implies a person who has vanquished the highly destructive evils of Asa (hopes), Trishna (desires) and Mansa (inclinations). “Panch” implies a person who has triumphed over Maya (the worldly temptations; all physical perceptions are illusions created by Maya). “Panch” implies a person who has broken free from the slavery of Maya, and keeps Maya as one’s slave. “Panch” implies a person who has concluded one’s inner Teerath (pilgrimage of the inner self – the Hirdha attaining Sachyari Rehat is called as the inner Teerath. Sachyari Rehat is the state of total compliance with Absolute Truth) and has put inner Puran Rehat (inner total compliance to Sat) to practice in life. “Panch” implies a person who has put to practice complete Sachyari Rehat of one’s Hirdha, and has a result made Param Jyot Puran Prakash (the divine light, His aura, God Himself) manifest in one’s Hirdha. “Panch” implies a person who has actualized all divine virtues such as the truth, contentedness, patience, duty, consideration, humility, simplicity of heart, compassion, love, trust, faith etc. “Panch” implies a person who has instilled one’s Hirdha with all divine virtues and supreme powers. “Panch” implies a person who has attained Puran Braham Gyan and Puran Tat Gyan. “Panch” implies a person who has obtained Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss). “Panch” implies a person who has got Naam permeate in every pore of the body, and has all one’s Bajjar Kapats (the divine doors that when opened, channel Amrit into the body and establish contact between the human being and Akal Purakh) opened. “Panch” implies a person who has had Darshan (glimpse with inner or spiritual eye) of Akal Purakh and has been divinely ordained to bestow Gurprasad upon others. “Panch” implies a person who has received the divine decree to perform the services of Parupkar and Maha Parupkar. “Panch” implies a person who has achieved culmination in Sat, has absorbed oneself in Sat, has immersed oneself in Sat and has become Sat Roop (Sat in a human form) and has become a Puran Sant (a perfect saint). “Panch” implies a person who has been divinely assigned the service to bestow Puran Sat upon the world. “Panch” implies a person who is divinely commanded to serve for salvation of the world.
Therefore those who are endowed with the supremely powerful states of “Suni-ai” and “Mannay” are able to accomplish their Bandagi, attain the distinction of a “Panch”, and are accepted in Dargah. Only a “Panch” transcends beyond the 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. lust, anger, greed, attachments and pride) and becomes one with Akal Purakh, and is called as “Pardhan” (literal meaning –chief of a community) and as “Dar Rajan” (literal meaning – in the king’s court, a minister). This divinely supreme truth is made clear by the blessed Satguru incarnate the Fifth Patshah Ji in Sukhmani Bani:
“Naanak Braham Giaanee Aap Paramesur”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Sarab Kaa Thaakur”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Sab Srisht Kaa Kartaa”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Mukat Jugat Jee-a Kaa Daataa.
Braham Giaanee Pooran Purakh Bidhaataa”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Aap Nirankaar”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Sarab Kaa Thaakur”
(Sri Guru Granth Sahib 273)
As soon as a “Panch” is admitted in Dargah, he or she is made a king of the Lok Parlok (this world and the next-worlds, or the hereafters; physical and metaphysical worlds). Maya is at their command. Thus the blessed Satguru incarnate Arjun Dev Ji brings out this divinely true fact in Gurbani:
“Jis Naam Ridhai Soee Vad Raajaa”
…………………….
“Jis Naam Ridhai So Jeevan Mukataa”
…………………….
“Jis Naam Ridhai So Purakh Bidhaataa”
(Sri Guru Granth Sahib 1155-1156)
A “Panch” gets Akal Purakh Himself as one’s Guru (a Guru, among other duties, guides one on the path of Bandagi and Jeevan Mukti). When – with Gurkirpa (Eternal Blessing) and Gurprasad of a Satguru – one’s Bandagi is accomplished and is approved at Dargah, the role of Satguru as an intermediary comes to an end, and with Gurkirpa and Gurprasad of the Satguru the Akal Purakh comes to be one’s Guru. Thus the Satguru’s services are concluded with the Sikh’s (disciple’s) acceptance at Dargah, the disciple proceeds ahead with becoming Sampuran (Puran, perfect), achieving Sada Suhag (eternal Suhag, denoting the achievement of Puran Braham Gyan, Puran Tat Gyan and Param Padvi), becoming one with Akal Purakh, attaining Param Padvi and being entrusted by Satguru and by Akal Purakh with the services of Parupkar and Maha Parupkar, and of bestowing the Gurprasad of Jee-a Daan (bestowal of Puran Bandagi and Seva). On attaining this state one is completely coloured in the colours of Akal Purakh (state of becoming indistinguishable from Akal Purakh) and all one’s actions fall within the ambit of Puran (complete) Hukam (divine order of God Himself). One lives the life of serving and acting Puran Sat. Such great beings attain immense glory. By attaining Puran Braham Gyan and Puran Tat Gyan, these great beings begin to reflect the glory of Akal Purakh; and as the glory of Akal Purakh is immense, in the same fashion the glory of these great beings becomes immense too:
“Saadh Kee Sobhaa Kaa Naahee Ant.
Saadhh Kee Sobhaa Sadaa Beant”
(Sri Guru Granth Sahib 272)
The glory of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) is indescribable. Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself) is immense and no one has ever gauged its boundary or depth and never can anybody do so. The above depiction of His eternal grandeur is merely a glimpse of Sat Par Brahm Pita Parmeshwar. Daas isn’t capable enough to describe the glory of Sat Par Brahm Pita Parmeshwar, or to expound upon these divine words of Satguru incarnate Nirankar Roop (the embodiment of Formless One, i.e. God in human form) Nanak Patshah Ji. All that is written here is the Gurkirpa and Gurprasad of the blessed Sat Par Brahm Pita Parmeshwar, of Satguru incarnate the blessed Nanak Patshah Ji, and of Satguru, and this writing is being composed for the entire Sangat. The glory of Karta Purakh (the Doer, the Creator) and of all His Creation is infinite. To this date no Avatar (divine incarnate), Satguru, Sant (saint), Bhagat (devotee) or Braham Gyani (possessing Braham Gyan) has grasped the grandeur of the Creator, neither can anyone ever do so.
It is a popular fallacy amongst some religious establishments that the earth is supported on the horns of a great white bull. But Satguru incarnate the blessed Nanak Patshah Ji has refuted it. Earth isn’t the only one in its kind. There are innumerable regions like this earth throughout the cosmos. The Creation is infinite, and till now no Avatar, Satguru, Sant, Bhagat or Braham Gyani has conceived the limits of Creation, neither will anyone ever do so. The question arises as to who is shouldering the weight of earth along with all the star and constellations, of the limitless cosmos? As per the current scientific logic, the force of gravity holds all heavenly bodies in their places in the universe. But then the question arises as to what is the basis of the gravitation force? The current scientific developments do not provide any answer to this question. Where scientific logic fails, the account of the supreme powers of spirituality takes over. Spirituality doesn’t require logic. It is an astonishing miracle of the crafts of Sat Par Brahm Pita Parmeshwar that have created all Khand Brahamand (the inner spiritual realms and the outer physical worlds) and are keeping them in their places. The blessed Satguru Kalki incarnate (Kalki is one of the incarnation of Vishnu, the god tasked with caretaking of the Creation) Nanak Patshah Ji described this great white bull as “Dharam” (the divine, seeking union with God). These divinely powerful crafts sustaining and running the cosmos have originated from Dharam. Dharam is born out of compassion and is supported on the pillar of Sat Santokh (divine contentedness, state where there is humility and an absence of desires).
When we attain this state of Puran Braham Gyan, our Hirdhas are filled with all supremely divine virtues. Puran Braham Gyan is also Puran Tat Gyan; also called as Atam Ras, which is the highest form or the essence of Amrit (our essence or the life-element, soul). It is available only to Puran Braham Gyanis. Compassion and kindness are amongst these eternal, divine and supreme virtues, and the basis of Dharam. Dharam implies seeking union with Parmatma (the supreme soul, God), and Dharam is a child of Compassion. Dharam cannot exist without compassion. A Hirdha in compassion is a Hirdha in Dharam. A Hirdha without compassion is barred from Dharam. We may do hundreds of thousands of rites and rituals, but without the gift of compassion in our Hirdha these do not count as deeds of Dharam. Deeds of Dharam are essentially Sat Karams (the deeds of Sat, truthful deeds), and such deeds prepare our way to receive Gurprasad.
Let’s take a deeper look at “Compassion”, and take a deeper glance in Mansarovar, the source of this supreme power. Just try to figure if compassion has any limits? Can it be measured? Can we say how compassionate one is? Can one fathom its depths? When we ask such questions we realize that compassion has no limits. It is immeasurably deep and – if we were to put it in a word – it is an immensely divine power, a part of Mansarovar. Compassion is an immensely supreme divine virtue. Compassion is an immensely supreme divine power. The blessed Sri Sant Kabir Ji has stated in Gurbani:
“Har Jan Aisaa Chaaheeai Jaisaa Har Hee Hoe”
(Sri Guru Granth Sahib 1372)
The blessed Sarguru Patshah Teg Bahadur Ji has made it quite clear:
“Har Jan Har Antar Nahee Naanak Saachee Maan”
(Sri Guru Granth Sahib 1427)
So what do these beautiful words of Satguru Ji tell us? In their divine sense these words tell us that there is no distinction between a Puran Braham Gyani and Parmatma. A Puran Braham Gyani is Parmatma living on earth. Those who have faith in this Braham Gyan and dedicate themselves completely before a Puran Braham Gyani achieve the Gurprasad that makes them realize the purpose of their human life – which is Jeevan Mukti. Mukti (liberation) from Maya is Jeevan Mukti. The true divine purpose of this life is to attain Jeevan Mukti. This is the supreme mission of this human life. And this is the one and only reason for which we must seek the refuge of a Puran Sant, a Puran Braham Gyani and receive the Gurprasad of Jeevan Mukti; so that we are delivered from the cycle of life and death; and attain eternal peace.
Compassion is one amongst the eternal supreme divine powers. Consider the compassion that Parmatma shows by filling the Hirdhas of those who dedicate themselves in His Bandagi, and attain Braham Gyan with divine virtues. They are showered with all divine virtues. They are showered with all divine powers such as kindness, forgiveness, humility, faith, belief, unconditional love, fearlessness etc. These divine virtues are limitless. These supremely divine eternal powers are limitless.
All these divine powers are referred to as “Kalaa” (literal meaning – skills or crafts). Possessing “Sarab Kalaa” means having all supreme and divine eternal powers. Please centre your attention on these supremely divine powers for a few moments. We will realize that we are already gifted with these divine powers. Are we not capable of being compassionate towards others? Are we not blessed with the capacity to unconditionally love others? To expect nothing in return is the unconditional love. Are we not able to put complete faith in Parmatma? Are we not able to believe in His Sargun Saroop (the infinite divine power sustaining each individual bit of Creation) in every place and corner? Are we not capable of humility? Humility is the most important weapon gifted to us that kills our ego. It goes to mean that by our human birth our Hirdhas are already endowed with these divine powers. It is entirely upon us to use these supremely divine powers, or not. With use these supreme and divine powers gradually evolve; and our Hirdhas become brimful with these supreme and divine powers, turning into immense Hirdhas.
The feeling of compassion towards others makes our Hirdhas full of tolerance and contentedness, which is again a supreme and eternally divine power. Just imagine when our Hirdha is filled with contentment – then we can achieve victory over desires. It is a supremely divine eternal blessing. To win over desires or to be free of desires is a very big and divine achievement, and paves our way for achieving triumph over Maya. In fact victory over desires is the victory over Maya. Thus the compassion towards others fills our Hirdhas with contentment and tolerance.
Just pause here and think for a second – does tolerance have any limits? Does contentment have any bounds? Can these be measured? Do we think that these aren’t unlimited? The more we exercise these divine virtues in our lives, the more we spiritually uplift ourselves. By exercising compassion we continue to expand it. Therefore being humble once and being humble every time extends our capacity and capability of being humble. By being evermore humble every time, eventually we cross the fine line where the ego is finished and all that remains in our Hirdhas is humility. This makes us capable of defeating Maya. Ego is Maya and humility is divinity. By banishing our ego we open the door of Dargah for us, we enter Dargah and acquire the right to forever stay in Dargah.
Similar is the case of the supreme power of fearlessness. Fearlessness too is without bounds; and only a soul that is Nirbhao (fearless) can render Puran Sat. Only a Nirbhao soul can speak Puran Sat and serve Sat. Until we are Nirbhao we are not able to detach ourselves from material objects. Fearlessness erases our fears of losing all our worldly contacts and relations, making us overcome our fear of losing our worldly possessions.
When we become Nirbhao, there are two divine and infinitely supreme powers that emerge within us. These are the relinquishing of attachments, and becoming Puran Sachyara (absolutely and divinely truthful). These make us capable of rendering eternal Sat, and serving eternal Sat. Similar is the case of the supreme divine power of forgiveness. This is another divine and immensely supreme power telling us that we are born to serve others. By these powers we are able to erase the influences of the bad deeds in our past, and of the bad deeds in our previous lives. This transpires by applying the powers of faith, belief and unconditional love. These are the names created for the entire divinity. Each one of the divine virtues amongst these is an immensely divine supreme power that defines divinity.
Let’s for a second imagine the consequences of dedicating ourselves before Guru with faith and belief. Without belief there is no faith, without unconditional love there is no faith; love cannot but be unconditional. With conditions, love becomes a business deal, a trade. Without unconditional love there is no belief. All these divine virtues complement each other. In fact all of the divine powers aid and complement each other. These are all different facets of the supremely divine illimitable power that we call Parmatma.
By employing these divine powers we are able to rid ourselves of the influences that we have been carrying from the wrong deeds in our past, and in our previous lives; and eventually the account of our past deeds is erased. Not just this, it has such an impact on our fortunes that it completely turns our fortunes around. We are able to easily achieve Gurprasad.
You must be wondering why the word “Gurprasad” is used so often. Please have a glance at Gurbani and count the number of times this word “Gurprasad” is used. You’ll find that the divine word “Gurprasad” is used in every Salok (verse), and in some Saloks it has been used repeatedly. The word Gurprasad is the key to spiritual success. When you grasp this, you will in no time touch unbelievable heights in spiritual development.
Gurbani calls these supreme divine powers as “Sarab Kalaa” (literally – all arts and skills). The above are the examples of some of the Kalaa’s of the blessed Sat Par Brahm Pita Parmeshwar, and it is practically impossible to describe all these Kalaa’s; just as divinity is infinite and immeasurable, so is the description of these supreme and divine powers. All that is written above provides merely a glance of the supreme divine powers of the blessed Sat Par Brahm Pita Parmeshwar. The key here is the Gurprasad of Naam Simran, Naam Di Kamai, Puran Bandagi and Seva (humble and selfless service to others). When we work on ourselves, and centre our attention on deeds of Sat and on practising Sat in our lives, a time comes when we are blessed with Gurprasad. Then we are immersed in Naam Simran. At this stage our consciousness journeys through Karam Khand and Sach Khand (there are five Khands or the spiritual realms as per Gurbani: the Dharam Khand or the stage of seeking divine union, the Gyan Khand or the stage of seeking divine knowledge, the Saram Khand or the stage of making efforts towards spirituality, the Karam Khand or the stage of receiving divine benignity or grace, and the Sach Khand, or the realm of ultimate, absolute truth), and we acquire all divine virtues and gain the immensely supreme powers. We attain Jeevan Mukti, and thus fulfil the aim of our human life. Once we reach this state, we turn into a source of Amrit for others. This is why when we reach this state the blessed Guru Nanak Patshah Ji felicitates us. This is what is represented by the words “Sachyar” (“One who is completely true”) and “Panch”:
* Attaining Jeevan Mukti;
* Triumphing over Maya;
* Manifesting Param Jyot Puran Prakash in Hirdha;
* Acquiring Puran Braham Gyan and Puran Tat Gyan;
* Suffusing Hirdha with all supremely divine virtues and with all supremely eternal divine powers;
* Opening of all Bajjar Kapats;
* Reaching the state of Panch Shabad Anhad Naad (incessant fall of Amrit at the Dasam Duaar, along with Anhad Naad, the divine music of five primal sounds);
* Naam Simran in every pore of the body;
* Assimilating in Nirgun Saroop (God beyond the Trigun Maya, observed only through one’s spiritual eye);
* Transcending beyond Maya, beyond its Trigun aspect; and
* Attaining Param Padvi (the highest spiritual status).
Thus “Panch” is compassion, is Dharam and is the treasure of Sat Santokh. Therefore the whole universe – with grace of Sat Par Brahm Pita Parmeshwar – is supported on the shoulders of Puran Braham Gyanis and great personalities. This is why Satguru incarnate the blessed Arjun Dev Ji has revealed this entirely true fact in Sukhmani Bani:
“Braham Giaanee Sab Srishat Kaa Kartaa”
(Sri Guru Granth Sahib 273)
The whole Creation and every creature in the Creation came into being as per Hukam of Sat Par Brahm Pita Parmeshwar; and with the edict of “multiple from single” the four Khanis (the sources of birth – there are 4 Khanis: Andaj – the egg, Jeraj – the womb, Setaj – the sweat, and Ootabhuj – the earth) originated; and the whole Creation came into existence. It is this Vidhan (constitution, laws) of Hukam according to which the whole expanse of the 84 hundred thousand species and the entire Creation is established. Subsequent to this the Vidhan of Karma (destiny determined by one’s past deeds) was formulated; and the arrangement to keep account of the deeds of the creatures in the Creation was enacted. (The Vidhan of Karma is described in details in previous Pauris). The existence of these Vidhans, and the administration of affairs of the Creation in accordance with these Vidhans, is a clear evidence of the infinite supreme powers of Sat Par Brahm Pita Parmeshwar. The creation of all Khand Brahamand and keeping them in their places in the cosmos is a clear evidence of the immensely supreme and powerful Kalaa’s of Sat Par Brahm Pita Parmeshwar. The creation of the earth and upon it the whole nature, rivers, oceans, mountains, flora and fauna of the four Khanis – all formed out of the five physical elements (earth, water, fire, air and sky) – makes one experience the clear evidence of the eternal and supreme powers of Sat Par Brahm Pita Parmeshwar. All these provide a clear evidence of all facets of Sat Par Brahm Pita Parmeshwar. The life in all the vegetation and in 84 hundred thousand species could only be arranged by the infinite supreme powers of Sat Par Brahm Pita Parmeshwar. Only through the supreme powers of Sat Par Brahm Pita Parmeshwar it is possible to keep account of the lives of the creatures belonging to the four Khani’s. Therefore the “Tan” (“Might”), i.e. the supreme powers of Sat Par Brahm Pita Parmeshwar, is immense. Because of all these divine virtues and these supreme powers, the magnificence of Sat Par Brahm Pita Parmeshwar is ever-prevalent. The beauty in all Creation, the immense glory and magnificence of the Sants, Bhagats, Braham Gyanis and Satgurus is ever-prevalent with the Gurprasad and Gurkirpa of Sat Par Brahm Pita Parmeshwar. The immense magnificence of Sat Par Brahm Pita Parmeshwar and His unbound grace appear as their clear evidence in the form of His supreme powers, His Creation, in the form of Sants, Bhagats, Satgurus and Braham Gyanis, and as His infinite glory. The divine power manifest in arrangement of the sustenance for all creatures in the universe also provides clear evidences of His “Tan” and of His magnificence. Sat Par Brahm Pita Parmeshwar Himself is the owner of all His bestowals, and from His infinite treasures of immense gifts, he blesses all creatures with sustenance and beneficence. Therefore the supreme power of Sat Par Brahm Pita Parmeshwar to provide sustenance and beneficence to all creatures is also immense. The last word is that Sat Par Brahm Pita Parmeshwar is immense, and everything that He has or does is immense.
Satguru incarnate the blessed Nanak Patshah Ji states that he is unable to describe the grandeur of the immensity of Sat Par Brahm Pita Parmeshwar and the grandeur of His supreme powers. The blessed Satguru incarnate Nanak Patshah Ji also expresses that he is unable to even once felicitate Sat Par Brahm Pita Parmeshwar. Despite being a manifest Avatar of Sat Par Brahm Pita Parmeshwar, despite being His Nirankar Roop, despite possessing all supreme powers, the blessed Nanak Patshah Ji expresses these inabilities. What does it imply?
“Kudarat Kavan Kahaa Veechaar. Vaariaa N Jaavaa Ek Vaar”
(Sri Guru Granth Sahib 4)
It was these supremely powerful words that made it possible for the blessed Satguru incarnate Nanak Patshah Ji to manifest upon this earth. These supremely powerful words describe the immensity of the spiritual state of the blessed Satguru incarnate Nanak Patshah Ji. These supremely powerful words describe the supremely powerful virtue “Humbleness of Hirdha” of the blessed Satguru incarnate Nanak Patshah Ji. Satguru incarnate Patshah Ji calls himself in Gurbani as “Neech” (“lowly”), “Loon Harami” (“ingrate”), and “Dassan Dass” (“servant to a servant”, lowly and humble). These are nothing but the virtues and the supreme powers of a great and supremely mighty Avatar. With these words Satguru incarnate the blessed Nanak Patshah Ji displays his extreme humility. Extreme humility is the key to Dargah. End of Ego is Jeevan Mukti. Everything is trivial before the immense supreme powers of Sat Par Brahm Pita Parmeshwar. Everything else pales before the immense supreme powers of Sat Par Brahm Pita Parmeshwar. Therefore those Puran Sants and great beings who become one with Sat Par Brahm Pita Parmeshwar realize this Tat Gyan and as a result describe themselves as paupers and indigents. Despite being all-capable, because of thir simplicity and humility of Hirdha, they call themselves as incapable; call themselves as “Neech”, “Loon Harami”, and “Dassan Dass”. For them Sat Par Brahm Pita Parmeshwar is everything. They dedicate their entire selves and become one with Sat Par Brahm Pita Parmeshwar. Such great beings realize this Puran Braham Gyan that everything takes place as determined by the Vidhan of Dargah. These great beings realize this Puran Braham Gyan that everything occurs, and is occurring, by the supreme powers of Sat Par Brahm Pita Parmeshwar. Everything happens according to the Hukam of Sat Par Brahm Pita Parmeshwar. Only Sat Par Brahm Pita Parmeshwar is constant, is Sat from the beginning, for-all-ages Sat, and will remain Sat in all coming epochs. Only the Vidhan of the Dargah of Sat Par Brahm Pita Parmeshwar is constant, is Sat from the beginning, for-all-ages Sat, and will remain Sat in all coming epochs. Only the Hukam of Sat Par Brahm Pita Parmeshwar is constant, is Sat from the beginning, for-all-ages Sat, and will remain Sat in all coming epochs. Everything else is perishable.