Jap Ji Verse 17


Asankh jap asankh bhaa-o.
Asankh poojaa asankh tap taa-o.
Asankh garanth mukh vayd paath.
Asankh jog man raheh udaas.
Asankh bhagat gun gi-aan veechaar.
Asankh satee asankh daataar.
Asankh soor muh bhakh saar.
Asankh mon liv laa-ay taar.
Kudrat kavan kahaa veechaar.
Vaari-aa na jaavaa ayk vaar.
Jo tudh bhaavai saa-ee bhalee kaar.
Too sadaa salaamat nirankaar. ||17||


Satguru (Truth Guru) incarnate the blessed Nanak Patshah Ji (Guru Nanak Ji) with great benevolence enlightens the entire mankind with Puran Braham Gyan (entire divine wisdom) about the structure and behaviour of the humanity. With infinite kindness he points out that in the current age of Kal Yuga (the epoch of darkness; there are four Yugas or epochs – the Sat Yuga, the Treta Yuga, the Dwapar Yuga and the fourth one that we are currently passing through, the Kal Yuga; each Yuga spans hundreds of thousands of years), human beings belong to two different kinds of Birti’s (characters, tendencies). Not just in Kal Yuga, but right from the beginning of Creation, it has been inhabited by the creatures belonging to these two separate and distinct Birtis. With understanding of these Birtis of the creatures in whole of the Creation, it will be easier for one to progress with one’s Bandagi (submission before God). The blessed Satguru Patshah Ji divides the creatures in all Creation in two groups:

1) Those creatures who belong to godly Birti (Birti of Dharam); and

2) Those creatures who belong to demonic Birti (Birti of Adharam – against Dharam).

From ancient texts and from the teachings of the Avatars (divine incarnates), Sant (saints), Bhagat (devotee), Pirs & Paigambars (holy persons, seers and prophets), Satgurus and gods & goddesses, one finds innumerable evidences of the presence of the creatures belonging to these two Birtis – Dharmik (of Dharam) and Adharmik (of Adharam) – right from Sat Yuga, through Treta Yuga and Dwapar Yuga and up to the current age of Kal Yuga. During Sat Yuga (the age of Truth) the Dharmik Birti was prevalent. The majority of mankind was engaged in Sat Karams (the deeds of Sat, truthful deeds). Meaning the behaviour of the majority in their daily lives was centred on the Sat Karams. With change in ideology of life comes the change of Yuga. The Yuga changes with change in the nature of humanity’s deeds. The Yuga changes in accordance with the humanity’s deeds. It implies that at the beginning of the Creation the entire humanity was engaged in Sato Birti (Sato is the goodness aspect of Maya and is characterized by the qualities of piety, divinity, contentedness and patience), and this is how the period came to be called as Sat Yuga.

The blessed Satguru incarnate Nanak Patshah Ji has superbly described these four Yugas (Sat Yuga, Treta Yuga, Dwapar Yuga and Kal Yuga) in the following Salok (verse) of Asa Di Var Gurbani (a collection of 24 Pauris written by Guru Nanak Ji):

“Naanak Meyr Sareer Kaa Ik Rath Ik Rathavaahu.

Jug Jug Feyr Vataaiahi Giaanee Bujheh Taahe.

Satjug Rath Santhokh Kaa Dharam Agai Rathavaahu.

Tretai Rath Jatai Kaa Jor Agai Rathavaahu.

Duaapar Rath Tapai Kaa Sat Agai Rathavaahu.

Kaljug Rath Agan Kaa Kood Agai Rathavaahu.”

 (Sri Guru Granth Sahib 470)

The blessed Satguru incarnate Nanak Patshah Ji compares the human body to Meru Parbat (Mount Meru). Meru Parbat is the pinnacle and is the centre of all stars and constellations, and of all continents. Meru Parbat abounds with mines of the immense treasures of precious stones, diamond and pearls. The soul (of a human being) that reaches Meru Parbat is able to mine these immense treasures. The soul (of a human being) that reaches Meru Parbat, mines and finds these priceless treasures becomes extremely rich by acquiring these boundless treasures. In exactly the same way, the human body is like Meru Parbat, represents the pinnacle of the 84 hundred thousand species, and has infinite and divine treasures hidden inside it. Not just that, but while Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) hid these immense divine treasures in the Suksham Roop (Suksham form – is part of the human souls that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars) of the human body, He also gave the human beings the capabilities to discover and find these infinite and eternally divine treasures. Please also firmly behold this true fact that (out of the 84 hundred thousand species) only the human body has been endowed by Sat Par Brahm Pita Parmeshwar with these boundless and divine treasures, and only a human being is endowed with the capabilities of finding these limitless heavenly treasures. Therefore the human birth is embellished with such adjectives as “rare” and “a birth as priceless as a diamond” in Gurbani and a human being is described as the most beautiful and the best creation of Sat Par Brahm Pita Parmeshwar.

The blessed Satguru incarnate Nanak Patshah Ji likens the human body to a chariot. The chariot of this body keeps ensconced within it the infinite divine treasures in the form of the soul. When the body comes to an end and dies, these immense divine treasures in the form of the souls leave the body and moves into another body. The body is the chariot and the soul the charioteer. When the charioteer abandons the chariot, the chariot is destroyed and the charioteer commands a new chariot. This game of chariot and charioteer continues in this fashion for ages. Those great beings who immerse themselves in Bandagi, accomplish their Bandagi and acquire Puran Braham Gyan realize this absolutely true fact. While in Bandagi, when we sit in Samadhi (deep trance-like stage, where there is no thought, nothing except pure consciousness) or in Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space) and practise Naam Simran (meditation upon the Name – representing God and all His Creation), the knowledge of for how many births we have been playing this game of chariot and charioteer dawns upon us.

The first thing the Jigyasoo’s (the curious, the seekers of divine truth) immersed in Bandagi are enlightened about is themselves and about their Bandagi. They come to realize how many human births they have passed through and for how many births they have been pursuing their Bandagi. Being bestowed with Gurprasad (Eternal Bliss and Eternal Grace) isn’t the result of the hard work of one single lifetime as a human. Bandagi isn’t accomplished by the toil of a single human lifespan. When one’s Sat Karams of several lifetimes accumulate, one becomes worthy to be bestowed with Gurprasad. Toiling away for several lifetimes one reaches the stage of Puran Bandagi (complete surrender before God). It takes the toil of several lifetimes before one succeeds in immersing oneself in Bandagi. Therefore when you perform your Bandagi, don’t be surprised if you learn that you have taken 200 or 300 or 400 births as human being. Don’t be surprised to learn further that it has taken you 15 lifetimes of efforts in Bandagi to be bestowed with Gurprasad in present lifetime. Don’t be surprised to learn too for how many ages you are playing the game of chariot and charioteer. These 200 or 300 or 400 human births didn’t take place one following another. In between these births you would have had to pass through the births in 84 hundred thousand species as a result of your wrong deeds. Therefore make this wholly true fact certain in your mind that for an inestimable time (Sat Yuga 1,728,000 years, Treta Yuga 1,596,000 years, Dwapar Yuga 864,000 years and Kal Yuga is estimated at 472,000 years), or say for epochs, we have been wandering in the cycle of life & death and playing the game of chariot and charioteer. This game will continue until we attain Puran Braham Gyan and realize the true capabilities of the charioteer inside us.

In Sat Yuga, the chariot of the human body is termed as the chariot of Santokh (contentment), and Dharam is said to be the charioteer driving this chariot. Implying that Sat Santokh (divine contentedness, state where there is humility and an absence of desires) was dominant among the people in Sat Yuga, and their lifestyles and characteristics followed the principals of Dharam. By Sat Santokh it is implied that the people in Sat Yuga were not afflicted with the mental diseases of Asa (hopes), Trishna (desires) and Mansa (intentions). The people of Sat Yuga were not burning in the flames of Trishna. Sat Santokh was the predominant divine virtue in the Hirdhas (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being)of the people. Everybody’s life was based on the deeds of Sat (Eternal Truth, God Himself). Sat prevailed in all directions. Dharam prevailed in all directions. Meaning the Bandagi of Sat Par Brahm Pita Parmeshwar was all-prevalent. Maya (the worldly temptations) didn’t prevail, and everyone’s life and deeds were filled with the Dahrmik and divine virtues of Sat, Santokh, compassion, forbearance and Bandagi. Only the higher spiritual states, Bandagi of God, and the deeds of Sat were the dominant features. The people of Sat Yuga used their bodies only in the deeds of Sat. The lifestyle, dealings and the conduct of the people were not under the evil influences of Maya (lust, anger, greed, attachments, pride and Trishna. The chariot of the body was used only for Sat Karams. By not using the body for carrying out Asat Karam (untruthful deeds, deeds against Sat) and using it only for Sat Karams, the body stayed healthy and people were not afflicted with mental ailments and physical diseases. The positive use of the body and absence of illnesses had a very good influence on the body’s longevity. Therefore the people of Sat Yuga lived very long lives. This is the reason that Sat Yuga is said to be the longest of all Yugas.

In Treta Yuga, the chariot has been termed as the Jat (asceticism, control over passions). Meaning – one who has gained victory over the evil forces of Kaam (lust) – and has become a Jati (an ascetic). The one winning over Jat, i.e. a Jati is termed as a Soorma (warrior, valiant). It means that by Treta Yuga the ideology of the people had changed and the courage and valour had become the means to gain ascendancy in the worldly society. Instead of the spiritual advancements, the mankind put valour at the high pedestal. Pushing others around is in nature of valour. The life of valour is dominated by anger. The evil force of dominance over others had started revealing its colours. Therefore Jat had a dominant place in society in Treta Yuga. Because of the rage and the desire to prevail over others being in the nature of valour, the kings and the rulers in Treta Yuga attacked one another, and reaped of sufferings of war. This was the reason that the avtar Rama (an incarnation of Vishnu, the god of caretaking of the Creation) had to use force in order to kill the villains like the evil king Ravana. The life story of Ravana based on his rage and arrogance is the clear proof of this characteristic of Treta Yuga. One who is dominated by rage has a very strong streak of arrogance. One feels rage when one’s pride is hurt. Therefore these supremely destructive forces of rage and pride make home in the nature of the valiant and such nature had gained supremacy in Treta Yuga. As by Treta Yuga the destructive evils of lust, anger and pride had entered the human body, the human body had begun to fall prey to the mental and physical afflictions. With the use of the body in destructive deeds, its immunity against the diseases had gone down, and the life expectancy of the people had reduced. This is the reason that the duration of Treta Yuga is considerably less than that of Sat Yuga.

Because of decrease in the capabilities of the body in Treta Yuga, by Dwapar Yuga people had started emphasizing upon “Tap” (literally – meditation, Tap represents battle with Maya, specifically with Panj Dhoots and Trishna) and its disciplined practice to achieve these powers, and had begun to reemphasize the deeds of Sat. Therefore in Dwapar Yuga the body is termed as the chariot of “Tap” and Sat the charioteer. The people had begun practising “Tap” so as to imbibe Sato Birti, and to imbue better conduct and dealings in their lives. With the force of “Tap” the process of bringing the human senses under one’s control had begun. Those who romanticized control over their physical senses had begun to perform “Tap” of various kinds. When the deleterious forces of the human senses take effect, the mind is filled with disquiet. The harmful nature of the human senses leads one to put the human body to improper usage and as a result the body becomes victim to mental and physical ailments. The mental ailments agitate the mind, and the physical diseases bring sufferings and distresses in life. Thus Maya had begun having a big impact in Dwapar Yuga. By worshipping and pleasing gods and goddesses, many people were able to receive the boon of supernatural powers. Many amongst these possessed a demonic Birti and misused these supernatural powers to torment others. These persons of demonic Birti put obstacles in the Bandagi of Rishi-Muni’s (saints and sages), and aimed to have their own regime on earth so as to prevent Dharam from taking root. Shri Krishna Ji (an incarnation of Vishnu) took Avatar in Dwapar Yuga and made several attempts to set up the regime of Dharam, and destroyed many demons and the devilish enemies of mankind. The famous and historic epic Mahabharta was also composed during this period wherein Shri Krishna Ji enlightened the world about the deceptions of Maya by his discourse in the form of Bhagvad Gita, and guided the humankind onto the path of Sat. Thus Shri Krishna Ji enlightened the mankind about Tap and Sat, and advised the humanity to tread the path of Sat. Because of the gravely adverse impact of Maya upon the humanity, the human longevity was reduced and thus Dwapar Yuga lasted much shorter than the previous Yugas.

By Kal Yuga, Maya’s impact upon humanity had reached its peak. The whole humanity was swallowed in the slavery of Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna (desires). The utter darkness of Maya was prevalent everywhere. Dharam was as good as finished. To show the path of Dharam and to guide the humanity trapped in the snares of Maya onto the path of Dharam a number of Avatars took human births. The blessed Jesus Christ, the blessed Prophet Mohammed, the blessed Mahatma Buddha, the blessed Satguru incarnate Nanak Patshah Ji and all Satguru Sahiban (Satguru Patshahs) incarnated upon earth from time to time to guide the humanity on the path of Dharam and to offer them salvation. Satguru incarnate the blessed Nanak Patshah Ji has addressed the human body in Kal Yuga as “Rath Agan Ka” (“chariot of fire”), and “Kood” (“falsehood”) as its charioteer. “Agan” implies the flames of Trishna, the utterly ruinous mental afflictions scorching the entire mankind. “Kood” represents all the Asat Karams of the humanity. Meaning thereby that the human being, seared in the furnace of Trishna, is performing all the Asat Karams steeped in lust, anger, greed, attachments and pride. While satisfying Trishna, and performing all Kood Karams, one is busily self-destructing. Slaving under the disastrous power of Trishna and under the disastrous forces of Panj Dhoots, one is wasting away the human life. In this fashion the entire humanity in Kal Yuga is slaving under Maya and living the life of endless sufferings and distresses. In Kal Yuga, Kood is all-prevalent. Today the man is living in the age of utter darkness. Under the slavery of Maya, the body has become home to innumerable mental and physical diseases. As a result the human lifespan is greatly shortened. It is rare to find a person in Kal Yuga who is victorious over Maya and leads the life of Sat. In order to offer salvation to the world burning in the inferno of Trishna, the blessed Satguru incarnate Nanak Patshah Ji blessed the entire mankind with the teaching of “Sat Naam” (“Truth – as the Name of God”) and revealed this supremely powerful composition of Jap Ji (Gurbani) to the world.

This in short is the state and the description of the humanity from the beginning till now. In this Pauri (verse) and the next one, the depiction of the state of humanity spans from the beginning till today. The blessed Satguru incarnate Nanak Patshah Ji states that countless beings have existed, and still exist in this world, that are devoted to Sat Karams. There are countless souls in the universe that adhere to Sato Birti. Such souls have attained the enlightenment of the Braham Gyan – that only by adopting Sato Birti one can receive Gurprasad, and only by living the life of Sato Birti one can gain Jeevan Mukti. A vast number among such soul are engaged in Jap (recitation of “Sat Naam”). Jap implies dedicating oneself in Simran (meditation). It means that throughout the universe there are countless souls that are engrossed in the Bandagi of Sat Par Brahm Pita Parmeshwar, or are engaged in their attempt to unify with Sat Par Brahm Pita Parmeshwar through Jap. These souls could be of the creatures living on earth, or the souls that are already liberated, or those waiting for their next birth. The whole universe is teeming with souls that are eagerly waiting to take birth so as to accomplish their Bandagi and attain Jeevan Mukti. Such souls realize the Gyan Saroop (the wisdom form of God) and Prem Saroop (the love form of God) of Sat Par Brahm Pita Parmeshwar. When the human soul departs from the body after its death then, as soon as it roams the universe, it realizes its spiritual state and also realizes the fact that Bandagi is essential for Jeevan Mukti, and that the Bandagi can be accomplished only with a human birth. When a human soul quits the body upon its death and wanders in the universe, it realizes that it has wasted a golden opportunity of attaining Jeevan Mukti by abusing the five sensory organs and the five action organs, and consequently getting trapped in the Bhavsagar (sea of Maya’s deceptions, sea of ignorance). Therefore such a soul is constantly seeking to take rebirth from the womb of a good mother, so that it can accomplish Bandagi and attain Jeevan Mukti. Such souls that have a good deal of Bandagi and Sat Karams accumulated over their previous births, as per their Karma they are born in a family of good Sanskars (spiritual attributes) and are blessed with Gurprasad. But there are innumerable souls who haven’t accumulated enough Bandagi or Sat Karams. Such souls are reborn and find another chance to lead the life of Sato Birti and advance their Bandagi. The Jigyasoo’s who are blessed with Gurprasad and immerse themselves in Bandagi are able to sense the presence of these souls wandering in the universe. When such Jigyasoo’s are in Simran or in Samadhi, these souls visit them and sit beside them. Wherever there is recital or a Kirtan (literally ‘discipline of mind’, but commonly ‘chanting’)of Gurbani, or a Sat Sang (company of Sat, or of those who have attained Jeevan Mukti and thus have become part of Sat), or wherever there is a presence of Sants, Bhagats, Braham Gyanis or similar great beings, or their Sangat (congregation for the purpose of discourse), such souls visit them and sit in their Sangat. Such souls also indirectly help those who are in Seva (humble and selfless service to others), Simran or in Bandagi. With the aid of these souls, the Jigyasoo’s begin to find success in their tasks.

Love (affection) is another facet of Sat Par Brahm Pita Parmeshwar. Love arises from the divine power of Sat. Love is the language and the dialect of Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar manifests in and only in the expression of love. Sat Par Brahm Pita Parmeshwar certainly manifests in a Hirdha that expresses love and is suffused with love. Faith and belief arise from love. Therefore love, faith and belief possess within them the supreme power to manifest Sat Par Brahm Pita Parmeshwar. There are countless souls in the universe that realize this Braham Gyan about the supreme potency of love; and such souls immerse in the love of Sat Par Brahm Pita Parmeshwar. The Bhagati (devotion) to love is the real Bhagati. Besides Bhagati of love, all other kind of Bandagi is the Bhagati of an unwilling mind. Forced Bhagati does not beget Jeevan Mukti. Therefore love is the only path of Bandagi. The souls that are endowed with the supreme powers of love, faith and belief are blessed with Gurprasad and attain Jeevan Mukti. Therefore in the current era there are countless souls in the universe that have accomplished Bandagi and attained Jeevan Mukti. Those human beings who are immersed in their Bandagi with love, faith and belief get help from such souls in accomplishing their Bandagi. This is why when the Jigyasoo’s in their Bandagi attain the states of Simran Samadhi and Sunn Samadhi; in their Suksham Roop they attain Darshan (glimpse with Gyan Netar, the inner eye) of these delivered souls, of the great beings such as Satguru incarnates, Pirs & Paigambars, Sants, Bhagats and Braham Gyanis. By offering their Darshans, these liberated souls, these great beings like Satguru incarnates, Pirs & Paigambars, Sants, Bhagats and Braham Gyanis reassure these Jugyasoo’s immersed in their Bandagi that they are on the right path; so as to further strengthen their belief, faith and love.

There are innumerable souls in this world that perform various worships and Tap’s of gods and goddesses. In every community the religious practices of worships and Tap’s are prevalent since an inestimable time. In India particularly one finds evidence of worship of gods and goddesses from ancient times. Such souls, that inherit the Sanskars of the worship of the gods & goddesses and of Tap, continue in the cycle of births and rebirths since gods and goddesses are not empowered to bestow Gurprasad. The gods and goddesses are neither themselves liberated, nor are endowed with powers to liberate others. This is the reason that countless such souls are stuck for epochs with their worships and their Tap’s.

There are countless souls in this world that busy themselves with reading and reciting various religious texts. In particular in Sikh community the Sikh preachers and the Sangat put a lot of emphasis on reading of Gurbani. In India and in the religious history of the world, a number of religious texts have been composed. Satguru incarnates the Patshah Ji’s benevolently composed Gurbani and presented it as Sri Guru Granth Sahib Ji. In India the gods and the Rishi-Muni’s composed the four Vedas, Puranas, Upnishads and Smiritis, and several other religious texts. Shri Krishna Ji gave a discourse that was later composed by the great Rishi Vyas in the form of Bhagvad Gita. The Bible and the Quran Sharif are religious texts of very high spiritual levels. Although reading and reciting sermons in the religious texts qualify as Sat Karams, but these are not sufficient to bring changes in a human Hirdha. Reading of Gurbani is a virtuous deed, but by merely reading Gurbani one doesn’t change one’s Hirdha. Gurbani is the divine sermon. Gurbani is the divine command. Therefore those who read Gurbani must also adopt it in their daily lives in order to bring change to their Hirdhas.

Similarly there are an incalculable number of souls that are engaged in attempts to find Sat Par Brahm Pita Parmeshwar through the route of Yoga (extreme discipline and renunciation). The practice of Yoga on the path of Hath Yoga (a form of Yoga involving extreme austerity and physical strain) was adopted by many Rishi-Munis. Patanjali Rishi Ji made a significant contribution towards this Yoga. In this path one practises awakening of one’s Kundalini Shakti (divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana, and making the corrections and purification throughout the body) through performing Yogic exercises. Yogic path involves practising focussing attention upon one’s Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) and illuminating them. But with Prem Bhagati (devotion with love) and with bestowal of Gurprasad, Naam illuminates these Sat Sarovars with ease, awakens Kundalini Shakti, awakens the powers of Ida, Pingla and Sushmana, and illuminates Trikuti (one of the seven Sat Sarovars located mid-forehead of the Suksham Dehi, also referred to as Gyan Netar, inner eye, or third eye). With this one attains Samadhi, and Naam enters the state of Ajapa Jap (state where Simran carries on without effort on the part of the being). The Sanskars from one’s previous births determine one’s path of Sat Karams in coming births. Therefore despite the entire Braham Gyan being available in this world, countless souls are walking different paths of Bandagi. There are countless such souls who have caught on to the destructive game of Maya, and as a result have become indifferent to the worldly perturbations. Watching the disastrous acts of Panj Dhoots and Trishna, the minds of such souls are filled with Bairaag (disinterest, detachment). Bairaag is the first step of Bandagi, and such souls have the fortune to progress on the path of the Bandagi determined by their deeds.

There are numerous souls in the universe that have achieved the Gurprasad of Bandagi of Sat Par Brahm Pita Parmeshwar, and are immersed in their Bandagi. Such souls are given the title of Bhagats (devotees). The word Bhagat is formed of three syllables: “Bha”, “Ga” and “Ta”. These three syllables carry a deep spiritual meaning. “Bha” stands for “Bhao” (affection), the divine romance, divine love, love that is limitless, love that is eternal. “Ga” stands for “Gyan” (knowledge, wisdom), and refers to Puran Braham Gyan which is also called in Gurbani as Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss). Puran Braham Gyan is illimitable. Puran Braham Gyan is an aspect of Akal Purakh (the Timeless Being, the Immortal Being, God) and – like Akal Purakh – is eternal. “Ta” stands for “Tyag” (renunciation), renunciation of Panj Dhoots, renunciation of Trishna, renunciation of ego, renunciation of one’s whole existence, and victory over Maya. So the word Bhagat implies one who is suffused with divine love, triumphant over Maya, and has been decorated by Akal Purakh with Puran Braham Gyan and with Atam Ras Amrit. Such souls immerse themselves in Bandagi and sing and contemplate the eternal virtues of Sat Par Brahm Pita Parmeshwar. Such souls immerse themselves in Bandagi and sing praises of Sat Par Brahm Pita Parmeshwar. Such soul have their Hirdhas filled with all divine virtues and they become the glory of Sat Par Brahm Pita Parmeshwar, and are addressed as Bhagats, Sants, Satgurus, Khalsa (the pure souls) and Braham Gyanis. Every deed performed by these numerous souls is a Sat Karam and they are blessed by Dargah to bestow Gurprasad upon the Sangat. Such souls are accorded by Sat Par Brahm Pita Parmeshwar Himself the right to donate His divine treasures and blessings. Sat Par Brahm Pita Parmeshwar always holds true the words of these great beings, and keeps their honour.

Such countless souls that are called as Bhagats, Sants, Satgurus, Khalsa and Braham Gyanis are hailed in Gurbani as Soormas (warriors). The person who attains victory over Panj Dhoots and Trishna are given the title of Soorma in Gurbani. The person who triumphs over Maya is called as Balwan (mighty) in Gurbani. A person who wins over one’s mind is a Soorma. A person who vanquishes one’s ego is a Soorma. These Soormas absorb the poison of Sangat’s sins and bestow Amrit upon them and uplift their lives. These great beings at all times place themselves in the service of Sat Par Brahm Pita Parmeshwar. Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding others on the path of Bhagati and Jeevan Mukti) becomes their lives. They all the time are immersed in Dhyan (Simran of Naam – with deep concentration, and detachment from all-else) of Sat Par Brahm Pita Parmeshwar .

Let alone seek the expanse of the Creation or of the nature created by Sat Par Brahm Pita Parmeshwar, we are only concerning ourselves with numerating the souls engaged in Sat Karams like Jap, Tap, worship, perusal of religious texts, Yoga and Samadhi and are unable to make a full account of even these souls. Meaning thereby that it is impossible to gauge the limits of Sat Par Brahm Pita Parmeshwar; no one has done it so far, neither will anyone ever do it. The infinite magnificence of Sat Par Brahm Pita Parmeshwar is beyond any description. The magnificence of Sat Par Brahm Pita Parmeshwar is so illimitable as to remain unfathomed each and every time. The Hukam (Divine Order) of Sat Par Brahm Pita Parmeshwar is incontrovertible. The divine Vidhan (constitution, set of laws) of Sat Par Brahm Pita Parmeshwar cannot be challenged by any power. The origin, as well as running the affairs of the entire Creation, is carried out according to this divine Vidhan. Only the supreme might of Sat Par Brahm Pita Parmeshwar is ever-immutable. Therefore by listening to, and by adhering to the divine Vidhan of Sat Par Brahm Pita Parmeshwar, we can make our lives meaningful.