Bharee-ai hath pair tan dayh.
Paanee dhotai utras khayh.
Moot paleetee kaparh ho-ay.
Day saaboon la-ee-ai oh dho-ay.
Bharee-ai mat paapaa kai sang.
Oh dhopai naavai kai rang.
Punnee paapee aakhan naahi.
Kar kar karnaa likh lai jaahu.
Aapay beej aapay hee khaahu.
Naanak hukmee aavhu jaahu.||20||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with great compassion bestows upon the entire humanity the priceless gem of Puran Braham Gyan (entire divine wisdom) about virtues and vices. An ordinary human being, enslaved by Maya (the worldly temptations, all physical perceptions), lives a life filled with sinful and virtuous deeds. An ordinary person in one’s life commits vices as well as virtues. If a person performs nothing but sinful deeds, one is forever barred from human births. Those who commit nothing but sins are forever denied a human birth. Those who commit nothing but sins are for an inestimable time left to wander in 84 hundred thousand Juni’s (low-life species). Those who commit a few sins, but also perform virtuous deeds are reborn as a human being. Being bestowed with rebirth as a human means another opportunity to perform Bandagi (submission before God) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). Those who commit nothing but virtuous deeds receive Gurprasad (Eternal Bliss and the Eternal Grace), accomplish their Bandagi, assimilate in Akal Purakh (the Timeless Being, the Immortal Being, God) and break free from the ties of life & death. The cause of all sufferings and distresses in human life are nothing but the sins committed in previous births; and the cause of all worldly joys is the virtuous deeds of the past lives. Therefore the sinful and the virtuous deeds in one’s life inscribe one’s destiny. This is the divine Vidhan (constitution, set of laws) of Karma (destiny determined by one’s good and bad deeds), and this Vidhan is incontrovertible. All one’s deeds are said to be virtuous when one’s sinful deeds are obliterated. All one’s deeds become virtuous when one attains Jeevan Mukti (deliverance from the cycle of life & death, salvation). All one’s deeds turn virtuous when all one’s sensory organs and all one’s action organs submit to Puran Hukam (Absolute Divine Will); and one attains this blessing when one attains Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge and understanding of the divine ways) and becomes one with Param Jyot Puran Prakash Nirgun Saroop(the perfect radiance of divine light, His aura, the formless form of God Himself).
Because of the sinful deeds in one’s life, one’s mind turns grimy. As one persists in sinful deeds, one’s mind accumulates layers of grime over it. The sins committed with mind and the sins committed with one’s body ceaselessly keep enveloping the mind in grime. An ordinary person has been accumulating this grime upon one’s mind for births after birth. It is the mind that goads a person into committing sins, and it is the mind that exhorts one to perform virtuous deeds. The deeds committed under the influence of lust, anger, greed, attachments and pride are counted towards sinful deeds. Trishna (desires) compels one to commit these sinful deeds under the influence of lust, anger, greed, attachments and pride; and with such deeds one sinks further in slavery of Maya. Thus the progression of sins births after birth becomes interminable and one gets more and more mired in the swamp of Maya. As one sinks deeper in this swamp, one’s mind. Thus the grime of births after birth goes on dirtying it and eventually turns it black as ink. The blessed Satguru incarnate Amardas Ji has established this entirely true fact in Gurbani (Guru’s words or God’s words – commonly refers to Sri Guru Granth Sahib, the compositions of Satguru Sahiban):
Salok Mehlaa 3 ||
“Janam Janam Kee Eis Man Ko Mal Laagee Kaalaa Hoaa Siaaho.
Khannalee Dhhothee Oujalee Na Hovee Jae So Dhhovan Paaho.
Gur Parsaadhee Jeevath Marai Oulattee Hovai Math Badhalaaho.
Naanak Mail Na Lagaee Naa Fir Jonee Paaho. ||1||”
(Sri Guru Granth Sahib ji, Ang 651)
A human mind is the like a piece of rag used in cleaning oil-presses. This is the cloth that an oil-extractor uses time after time to clean his implements. Due to this recurring use every strand of the rag accumulates dirt. As a result, smeared with the grains of dirt in oil, the piece of cloth turns too dirty to be cleaned even with repeated washes. In exactly similar way the human mind turns jet black with the grime of sins accumulated over many births. As much as one may try to cleanse one’s mind of these layers of grime, the grime does not wash away. Water cleans the dirt off one’s body. Water washes the dirt stuck over one’s hands, feet, face, head and the entire body. Similarly the detergent rinses away the dirt from the clothes that one wears. But there is no detergent to clean the grime off one’s mind. This grime upon mind can end only with the end of mind itself. This grime upon mind ends with the end of mind itself. Only the end of mind brings transformation to one’s Hirdha. Only the end of mind brings an end to Manmat (wisdom of the mind, temptations). With end of mind, one gets rid of Manmat and attains Gurmat (God’s wisdom, wisdom revealed in Gurbani). Attaining Gurprasad brings about the end of mind. Attaining 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), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others) brings about the end of mind. The end of mind implies end of one’s ego. Jeevath Maran (dead while still alive) implies the end of ego. The end of ego is Jeevan Mukti. With end of mind one forever washes away the grime upon the mind and one attains Jeevan Mukti. It signifies that only the Gurprasad of Naam can bring an end to one’s mind and deliver one from the bonds of life & death.
When one’s intellect is sullied by sins it is impossible to cleanse it, however hard one might try. The endlessly enduring layers of sinful deeds over mind are impossible to be rid of, however much one might strive. These layers of grime over one’s mind block all ways of entry for wisdom. When such a person, in accordance with Vidhan of Karma, receives nothing but pains and sufferings in life, a time comes when one is no longer able to bear these sufferings. In such a state, the pain itself becomes the cure for the human being. These pains and sufferings lead the human being on the way to the door of Sat Par Brahm Pita Parmeshwar. This is why Gurbani also calls the sufferings as a remedy:
“Dhukh Dhaaroo Sukh Rog Bhaeiaa Jaa Sukh Thaam Na Hoee.”
(Sri Guru Granth Sahib ji, Ang 469)
On the basis of this entirely true fact established in Gurbani, when one is unable to free oneself from the impact of one’s sins despite numerous tries, and one’s capacity to bear further pains is exhausted; one has no other way but to surrender oneself before Sat Par Brahm Pita Parmeshwar and thus one’s sufferings turn into the remedy. At this stage if one becomes conscious that the cause of one’s sufferings is one’s own deeds, one receives His mercy and begins to mould one’s deeds into the deeds of Sat (Eternal Truth, God Himself). Thus performing the deeds of Sat, a day comes when one is blessed with the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. Thus immersed in Bandagi, when Naam casts illumination in one’s Hirdha and one’s Bandagi is accomplished, then one breaks free of the bonds of Karma, is absolved of all sins and attains Jeevan Mukti. Many Jigyasoo’s (the curious, the seekers of divine truth) have faith in deeds of Sat and practise Simran; but they complain that even though they practise Naam, their minds waver. Such Jigyasoo’s, when in Naam Simran, come face to face with their past Sanskars (moral and socio-cultural attributes, religious practices). They come face to face with their wrongdoings in the past, and these wrongdoings impede their concentration. This occurs when because of their Sanskars of misdeeds, their Chitter-gupt (the divine records of one’s good and bad deeds) is badly tarnished. The wrongful deeds under the influences of lust, anger, greed, attachments and pride sully one’s Chitter-gupt. These are what are called the sinful deeds, and called the grime upon the mind. This is why in order to clean our Chitter-gupt, we will have to begin with the attempts to absolve our Sanskars from the sinful deeds of our past births. This will purify our Sanskars and make our Bandagi an easy task.
Therefore please use the measure described here to clear the Sanskars of past births etched upon your Chitter-gupt. Then you will be able to clear your Chitter-gupt of all your wrongful deeds in the past, and proceed ahead with your Bandagi. As all our wrong deeds are carried out under the influence of the Panj Dhoots (five thieves) of lust, anger, greed, attachments and pride, therefore in using this measure – which is simple and easy – centre your attention on one Dhoot (thief) at a time. Let’s take first the Dhoot of lust. When you sit in Naam Simran tomorrow at Amrit Vela (early hours for Simran), make the following Ardas (humble prayer) repeatedly:
O Satguru Patshah Ji, O Sat Par Brahm Pita Parmeshwar, O compassionate-upon-the-meek, O protector-of-the-destitutes, O Lord-of-the-world, O Lord-of-the-cosmos, O merciful Lord-of-the-universe – I am at your feet seeking your shelter; I humbly bow before you and accept the responsibility of all of my wrongful deeds (in this life and in all my past lives) and to avert the ruinous impact of these deeds I place my forehead at your sacred feet and humbly pray, supplicate and beg to be kindly shown all my sins, deliberate or inadvertent; today I intend to own up to all my sins and beg forgiveness at your doorsteps.
Repeat this Ardas time and again; repeat until your Hirdha is drenched in humility, faith and love, and this Ardas starts emerging out of your Hirdha. After so much praying, start looking back at your life in the past and start examining and evaluating your deeds in this life. First of all focus your attention upon your childhood. Begin looking at you childhood from the moment you attained consciousness and think about the kind of actions you indulged in. Once you get started you will find all your sinful deeds appearing before your eyes like in a movie strip. In the very beginning you will recollect your most heinous sins, and these scenes will start playing before your eyes. A good number amongst us get drawn towards lust from a very young age. This is the most crucial issue of the young generation today. Youngsters are very easily influenced by the disastrous atmosphere of lust. Thus when we come face to face with these sinful deeds we will begin realizing how debased our acts are and how degraded our mental state is. At this moment we will understand why our mind wavers in Simran, and how soiled have we made our Chitter-gupt. At this moment, when your sins stare you in your face, own them in your Hirdha. When you own up to your sins, this Ardas will emerge straight out of your Hirdhasaying: O Sat Par Brahm Pita Parmeshwar, please forgive me. O Sat Par Brahm Pita Parmeshwar, I am a grave sinner; you are a forgiver; you do not dwell upon our vices; you are infinitely merciful; kindly absolve us of these sins. When this Ardas emerges from within our Hirdha and we realize how abased we are, Sat Par Brahm Pita Parmeshwar will surely shower His kindness upon us and pardon our sins. Thus when we start confessing our sins in our Hirdha we are forgiven of these sins, our Hirdha begins transforming. Keep making this Ardas until you are cleansed and until you have admitted to and sought forgiveness for every sin that appears before you. Consequently when your Hirdha becomes light having been forgiven of these sins, your mind will be drawn into Simran. Then perform Simran with all your might. Repeat this process again the next day – focus attention upon deeds performed under influence of lust, accept your wrongs and seek forgiveness. This process might take a few hours. It is also possible that this process isn’t over in a day, and it might take the exercise of some days to complete this process. Therefore repeat this process daily until you are certain that your Hirdha has been absolved of all the sinful deeds under the influence of lust.
Thereafter repeat this process to attack other Dhoots. Take one Dhoot at a time. Take greed next, and use your supreme power of Ardas upon it. The Ardas is a supremely powerful weapon against which these Dhoots are helpless. Thus when your Hirdha is lightened of the weight of greed, take up the attachments, then anger and lastly pride. Then assail with all your might upon each Dhoot with your supreme power of Ardas, and with your supreme power of confession. Keep this entirely true fact firmly in your Hirdha that by giving you a human birth Sat Par Brahm Pita Parmeshwar has already endowed you with the weapon of Ardas, the weapon of admission of your sins, and the weapon of seeking forgiveness. By using these weapons as per the above procedure you can easily clear your Chitter-gupt. Making your Chitter-gupt totally clear might surely take a few weeks, or it might be a few months.
Once you have used this procedure and lightened your Hirdha of the weights of these Dhoots then study your daily actions and reactions. It is possible that knowingly or unknowingly in your daily life you are committing a sin of the mind or of the body. When you realize this, own up to your sin and make Ardas for its forgiveness. If you want this process of clearing your Chitter-gupt to be faster and more effective, then you can admit your wrongful deeds before the Sangat (congregation). Admitting your sins in a packed Sangat and seeking forgiveness makes an immense and magnificent impact on your Hirdha. But doing so before a packed Sangat requires lot of courage and a common Jigyasoo fails in doing so. The cause of this failure is nothing but the human ego. The human pride becomes an obstacle and stops one from doing this. But those Jigyasoo’s who muster up the courage and use their supreme power of confessing their sins in a packed Sangat are divinely blessed. Their Chitter-gupt is instantly cleared of the confessed sins, and their humility, love, faith and belief reach spiritual peaks. Naam moves easily in Surat (mind) of these Jigyasoo’s and their minds become unwavering.
Once this process is over, there is a complete transformation in your behaviour. You become very careful with your everyday activities. You will begin realizing the moment when a bad thought comes to your mind, and this supreme power of realization of that moment will immediately quell that wrongful thought. Trust in this supremely true fact, and put this process to work. It will do miracles in your daily life. Your spiritual journey will move into fast-track. You will feel the difference within yourself. Your family will notice the difference in you. Your family, friends and acquaintances will be positively influenced seeing the change in your character and conduct. Thus your surrounding atmosphere will begin to purify itself.
Besides making the above procedure a part of your Bandagi, there is another important Ardas that will prove very helpful in keeping your Chitter-gupt clear.
Dedicate yourself 100% at the feet of Sat Par Brahm Pita Parmeshwar and the Guru (teacher and mentor – one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti) and develop complete belief, faith and love towards them; this makes the Bandagi quite an easy task and then it is the Guru that takes care of you; realize this that every event takes place in accordance with the Hukam (Divine Will); it is only the Vidhan of the Hukam of Parmatma (the supreme soul, God) that is supremely powerful. Therefore while in Bandagi, repeat the following Ardas everyday for a few minutes to keep your Chitter-gupt clear:
We are grave sinners; we are big hypocrites; we are gravely licentious; we are greatly wrathful; we are extremely greedy; we are extremely bonded with attachments; we are highly egotistical; we are lowlier than the lowly; we are lowly in the extreme; we are immensely sinful, evildoers and ingrates; we accept all out sins and wrongdoings; O Sat Par Brahm Pita Parmeshwar, you are compassionate, a forgiver and a pardoner; please shower your kindness upon us and absolve us of all our crimes and sins; every moment and every instant we act forgetful and commit mistakes; please bestow good wisdom upon us; please bestow Your counsel and guidance upon us; please bless us with Naam; please endow us with Seva; please endow us with Bandagi; please paint us in your own colour.
Repeat this Ardas several times during the day wherever you might be – at work, travelling, busily conversing, dining or what you will, except during Naam Simran – constantly to the extent that if a bad thought interrupts your Naam Simran then you must again repeat this Ardas. This Ardas is a supremely powerful prayer and will work as a miracle for you; your Hirdha will be light as a flower; your mind will be happy; your mind will adhere in Naam Simran; Simran will turn pleasurable; Naam will blend in Surat; Ajapa Jap (state where Simran carries on without effort on the part of the being) will begin; you will receive Gurprasad and your Hirdha will feel blessed.
In this fashion the blessed Satguru incarnate Nanak Patshah Ji establishes this entirely true essential fact that in human life, a human being slaving under Maya is consumed with gravely destructive perversions. Because of which one’s wisdom is sullied, and the mind accumulates endless layers of irremovable grime. This grime over one’s mind keeps one devoid of knowledge and wisdom; because of which one is cut off from one’s Sat Saroop (a reflection of Sat, true inside and outside) and wanders birth after birth; and remains mired in sufferings and distresses. Only the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi has the strength to wash the grime off one’s mind. Only Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi can break the bonds of one’s Karma, extricate one from the swamp of Maya, and obtain Mukti (liberation of soul from the slavery of Maya).
Magnificence of Naam and Gains of Naam Simran
Let’s try and understand the magnificence of Naam and the gains of Naam Simran. In the first Astpadi (a poem of 8 verses) of Sukhmani Bani (the composition by Satguru the Fifth Patshah Sri Arjun Dev Ji, comprising of 24 Astpadis) Sri Guru Arjun Dev Ji has superbly established that Naam Simran is best service to Akal Purakh. Akal Purakh is extremely kind to bless us with this source of Braham Gyan (divine wisdom)- Sri Sukhmani Sahib (Sukhmani Bani). In very simple and easy words, it explains to us that Naam Simran is the only way to:
* Attain Puran Awastha (spiritual state of perfection);
* Attain Atal Awastha (stage of unshakable faith);
* Attain Param Padvi (highest spiritual status);
* Achieve Puran Braham Gyan;
* Achieve Puran Tat Gyan;
* Achieve Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss);
* Achieve Param Jyot Puran Prakash;
* Transcend beyond 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 Panj Dhoots) and become one with Akal Purakh;
* Experience the almighty;
* Break free of the cycle of life & death;
* Attain eternal calm and bliss; and
* Be a Sant Hirdha (saintly Hirdha).
The purpose behind these Gurprasadi Lekhs (writings graced by Guru and God) is to emphasize that if we perform Naam Simran with faith and determination, we can make our dreams of spirituality come true.
Only with Naam Simran one can attain the highest level of spirituality. This is called as Jeevan Mukti. One who acquires it is called a Jeevan Mukt. He or she leads the life of the perfect eternal & immense state – Chad Di Kalaa (State of complete Eternal bliss). This is the greatest state of complete faith. It extricates us from the cycle of life and death, which is the ordeal of the highest order; “Janam Maran ka Bandhan” (“shackles of the life & death”) is the greatest agony.
Only Naam Simran gets us emancipation from it, and takes us to the state of the highest divine bliss – the supreme divine bliss – Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). Today we see the entire world and Sikh Sangat (congregation of Sikhs) indulging in various religious deeds such as:
* Reading of Gurbani;
* Listening to Kirtan (literally ‘discipline of mind’, but commonly ‘chanting’);
* Visiting Gurdwara’s (temples of Sikhism);
* Making donations at religious sites; and
* Helping the poor, etc.
There is nothing wrong in doing all these deeds of religious disposition. But if we combine all these deeds with Naam Simran then the spiritual results will be apparent.
“Prabh Kaa Simaran Sabh Te Oochaa.”
(Sri Guru Granth Sahib 263)
Performing Naam Simran is the most perfect service to Akal Purakh Par Brahm Parmeshwar (God). Naam Simran begets:
* Highest level of tranquillity and divine pleasures, now and in ages to come;
* Control over desires, aspirations, longings and the five thieves – anger, greed, lust, familiar attachments and pride;
* The soul receives enlightenment of wisdom from Param Jyot (the most perfect divine light, from God Himself) and the soul turns into Pargateyo Jyot (a manifested divine light, a soul that becomes the pure divine light of God Himself); and
* Salvation – Jeevan Mukti.
In case we make a daily reading of Sukhmani (Sukhmani Bani), but do not adopt it in our life, we won’t be able to attain our spiritual aims as fast as we can. The basic principal of Sukhmani is absolute faith in its spiritual words (teachings) and total dedication in following these words.
The first part of Sukhmani describes with great clarity the glory and the greatness of Naam Simran. If we read and grasp these divine words, and follow them in our daily lives, it will be our best service and offering before Sat Par Brahm Pita Parmeshwar. In the next para, we will try to describe the greatness of Naam Simran as is done in the first part of Sukhmani. The offered descriptions greatly surpass the literary translations. Whatever we have learnt and felt with our sensory organs, we shall present before Sangat. Please accept these offerings in your service.
“Aadh Gureae Nameh.
Jugaadh Gureae Nameh.
Sree Guradaeveae Nameh.||1||”
(Sri Guru Granth Sahib 262)
The beginning of this verse of the divine words tells us how to begin Naam Simran. Whenever we begin Naam Simran, first of all we are to bow before Akal Purakh and venerate Him with folded hands. We are to do Dandauth Bandhna (greeting by prostration) before Akal Purakh; we are to do Sijda (bowing) at the feet of Akal Purakh.
“Prabh Jee Thoo Maerae Praan Adhhaarai.
Namaskaar Dandouth Bandhnaa Anik Baar Jaao Baarai.||1||”
(Sri Guru Granth Sahib 820)
In a deeper sense Dandauth Bandhna means surrendering oneself completely before Guru, dedicating one’s body, mind and possessions at the feet of Guru. By doing so, we make spiritual advancements. By surrendering everything before Guru, we begin to kill our ego, and we receive Gurprasad. Ego is our worst and biggest enemy. We can vanquish ego by doing Dandauth Bandhna in Gurdwara filled with Sangat. Repeatedly doing Dandauth Bandhna at the feet of Guru and Sangat washes the grime off our mind, and our dedication towards Guru reaches for perfection. Repeated Dandauth Bandhna before Guru and Sangat imbues our Hirdhas with humbleness, and our Hirdhas are filled with humility and modesty. Dandauth Bandhna is known as a great and virtuous deed for us.
“Kar Dandouth Pun Vaddaa Hae.||1|| Rahaao”
(Sri Guru Granth Sahib 13)
Akal Purakh alone is Puran Sat (Perfect Eternal Truth), everything else is perishable; all that we view is perishable. Akal Purakh alone is Sat and ever-living; He neither takes birth nor dies. He is Sat from the beginning, Sat throughout the Yugas (epochs, there are four Yugas – the Sat Yuga, the Treta Yuga, the Dwapar Yuga and the fourth one that we are currently passing through, the Kal Yuga, each Yuga being hundreds of thousands of years long), and will remain Sat in Yugas to come. Therefore first greet and do Dandauth Bandhna before that Akal Purakh; next greet and do Dandauth Bandhna before Satguru; then next greet and do Dandauth Bandhna before Sri Guru Granth Sahib; then greet and do Dandauth Bandhna before the ten Sri Guru Sahiban (the ten Satgurus Patshahs); then greet and do Dandauth Bandhna at the feet of all the Sants and Bhagats (devotees of God) in the creation and next greet and do Dandauth Bandhna before the entire Creation.
“Simaro Simar Simar Sukh Paavo.
Kal Kalaes Than Maahe Mitaavo.
Simaro Jaas Bisunbhar Eaekai.
Naam Japath Aganath Anaekai.
Baedh Puraan Sinmrith Sudhaakhyar.
Keenae Raam Naam Eik Aakhyar.
Kinkaa Eaek Jis Jeea Basaavai.
Thaa Kee Mehimaa Ganee Na Aavai.
Kaankhee Eaekai Dharas Thuhaaro.
Naanak Oun Sang Mohe Oudhhaaro.||1||”
(Sri Guru Granth Sahib 262)
Naam Simran will bring us the best everlasting and inner bliss. All our distresses, sufferings and sins will be obliterated and we shall be suffused with perfect bliss and eternal happiness. All religious books – Vedas, Puranas, Smritis and Shastras – have Naam of Akal Purakh as their basis. Only Naam of Akal Purakh is Sat; is ever-lasting; is ever-existent; is the basis of all Creation; is the genesis of all Creation; is beyond time; is beyond Maya; is infinite; is eternal; is Agam Agochar (one who cannot be perceived by the five human sensory functions; needing a divine sight to perceive and experience).
Gurprasad is not obtained by merely reading Gurbani or the religious books. Following the advice of Vedas or Following the advice of Gurbani that we read, we advance towards Gurprasad by performing Sat Karams(the deeds of Sat, truthful deeds). After having achieved Gurprasad we become capable of triumphing over Maya. In today’s times reading Vedas and following in their advice is a tough task for an ordinary person. This is the reason that, later with infinite grace of Akal Purakh, Gita (verse-scriptures part of the epic Mahabharata) and Gurbani came into existence in Kal Yuga. Observance of Gurbani is easier than that of Vedas and the ancient tomes.
In fact Gurbani has made it easier to attain spirituality in Kal Yuga because it teaches us that we can attain Jeevan Mukti just by doing Naam Simran. It is correct to say that reading and following the advice of religious books helps one improve and refine oneself, and therefore helps one in accumulating Sat Karams. Doing Sat Karams while keeping a Sato Birti (consciousness of Sato – Sato is the goodness aspect of Maya and is characterized by the qualities of piety, divinity, contentedness and patience) is the key to receiving Gurprasad, and it is Gurprasad that opens up the way to Dargah (Divine Court) for us.
Only a Puran Sant (perfect saint) can feel and experience the true mysteries of the infinite divine power. Vedas were composed by Brahma (the divine power of creation), but the question arises whether Brahma possessed Puran Braham Gyan? Were Brahma a Puran Braham Gyani he would have composed something like Gita or Gurbani and would have made it easier. As per Gurbani Brahma wasn’t a Puran Braham Gyani. Brahma is one of the three powers of Parmatma, the power of creation; and the two powers belong to Vishnu (the power of caretaking) and Shiva Shankar (the power of destruction). But a Puran Braham Gyani is higher than them, because there is no distinction between a Puran Braham Gyani and Parmatma.
People in the past ages followed the advice of Vedas, and acted in accordance with them. By doing so they came to be known as Rishis and Munis (saints and sages) and acquired many supernatural powers; but did they attain Mukti? Perhaps they didn’t do so. This is why Guru Nanak Patshah Ji had to go to Sumer Parbat (mount Sumer) to bring Sidhs (a Sidh is an accomplished practiser of asceticism, who has achieved all the supernatural powers of Ridhi-Sidhis; these supernatural powers 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) onto the right path. There is a famous story of Muni Sukhdev, who despite being the son of a Rishi, had to go to king Janak to receive Gurprasad since king Janak happened to be a Puran Braham Gyani.
Vedas are written in Sanskrit language, which makes them very hard to read; but why worry when Bandagi has been so simplified in Gurbani. The existence of life as per Vedas was common in the age of Sat Yuga, but declined with time in Treta and Dwapar Yugas; and in Kal Yuga these are practically non-existent. This is why Guru Nanak Ji has bestowed Naam upon the entire Creation in Kal Yuga.
There are countless beings that perform Naam Simran, as they are aware of the greatness behind Naam Simran. Therefore we too should perform Naam Simran and reap the benefit of the greatest service to that almighty all-accomplished Parmatma. As is Akal Purakh Himself, so is His Naam Apaar (illimitable), Agam (imperceptible to human senses), infinite and eternal. The Naam of Akal Purakh is the foundation of the entire cosmos. This is the ever-existent from the beginning and all through the ages Naam of Akal Purakh that He created Himself. If a person imbibes even a little bit of Naam in one’s Hirdha, the magnificence of that soul becomes indescribable; because such a soul becomes a Sant Hirdha, and becomes Apar-Apaar (dimensionless and boundary-less). Such a soul becomes a Pargateyo Jyot, a Braham Gyani, a Puran Sant and a Puran Khalsa (pure soul that possesses Puran Braham Gyan).
The company of such a soul becomes a blessing to those that are part of its Sangat. This is because such a soul is immersed in Akal Purakh, lives in Sach Khand (the realm of Absolute Truth), has attained Puran Sat, serves Sat and Puran Sat and none else. If we are fortunate and so destined from our previous lives, we can receive the boon of such a Sangat and become worthy of attaining Jeevan Mukti. Therefore we should always make Ardas to be part of a Gurprasadi Sangat (Sangat graced by Gur, i.e. God and Guru) where we can attain our spiritual goals and attain deliverance from the cycle of life & death.
“Sukhmanee Sukh Amrith Prabh Naam.
Bhagath Janaa Kai Man Bisraam.”
(Sri Guru Granth Sahib 262)
Naam of Akal Purakh, which is Sat Naam (Truth – as the Name of God), denotes eternal joy and bliss. This implies a joy that is the greatest joy – perfect tranquillity, Param Jyot (the divine light, soul, God Himself), Puran Prakash (the perfect brightness of the supreme light, His aura, aura around the enlightened beings) – attained with Naam Simran. Naam first enters our minds, then our Hirdhas and then appears in entire body, in every part and in every pore.
“Gurmukh Rom Rom Har Dhhiaavai.”
(Sri Guru Granth Sahib 941)
This is the state that brings to us the greatest bliss. Naam is always imbued in Hirdhas of Bhagats (devotees). Therefore Hirdhas of Bhagats are always in the state of Vishram (complete calm). Akal Purakh Himself manifests in a Hirdha in Puran Vishram (complete tranquillity). All the limitless powers of Akal Purakh manifest in a Hirdha in Puran Vishram. This is the reason that Sri Guru Granth Sahib describes the glory of the souls that become His Bhagats, become Puran Sants, become Pargateyo Jyot and Braham Gyanis, become Satgurus and become Puran Khalsa. Such souls are a spring of Naam Amrit (nectar of Naam, the Divine Energy) and possess unlimited spiritual powers to bestow Naam upon those in their Sangat and to grant them Mukti.
“Prabh Kai Simran Garabh Na Basai.
Prabh Kai Simran Dhookh Jam Nasai.
Prabh Kai Simran Kaal Parharai.
Prabh Kai Simran Dhusman Tarai.
Prabh Simrath Kachh Bighan Na Laagai.
Prabh Kai Simran Anadhin Jaagai.
Prabh Kai Simran Bhao Na Biaapai.
Prabh Kai Simran Dhukh Na Santhaapai.
Prabh Kaa Simran Saadhh Kai Sang.
Sarab Nidhhaan Naanak Har Rang.||2||”
(Sri Guru Granth Sahib 262)
These Gur Shabads (word of Gurbani) speak of the spiritual gains of Naam Simran in a very simple and easy to understand language. The greatest anguish is to wander in the cycle of life & death. We are all from an unknown time wandering in the cycle of life & death. We don’t know how many times we have passed through the cycle of life & death; neither do we know how long we have spent wandering in 8.4 million Juni’s (species). Naam Simran alone is such an immense power that extricates us from the cycle of life & death. Only with Naam Simran we can get rid of the fear of death; meaning thereby that emancipation – Jeevan Mukti can be attained only through Gurprasad.
The greatest fear is that of death. It is an absolute truth in this universe which nobody can refute. Only with Naam Simran one can make the fear of death go away. Naam Simran makes us Nirbhao (fearless). Naam Simran contains the supreme power to protect us from all our enemies. Who are these enemies? These are the Panj Dhoots – lust, anger, greed, attachments and pride. All of these are grave mental diseases. Along with these we have several other mental ailments such as hopes, desires, intentions, criticism, malice, slander and more. Only Naam Simran alone is the prescription filled with spiritual powers to cure our Hirdha of all these mental diseases. All these mental ailments, which are dangerous enemies of our soul, have erected a barrier between us and the almighty all-accomplished Par Brahm Pita Parmeshwar. Naam Simran is the all-powerful weapon that frees our soul from these enemies. All these enemies are major obstacles in our way to Sach Khand. Naam Simran clears our way of these obstacles. Naam Simran keeps our minds alert and prevents us from committing wrongs under the influence of these enemies; we are able to stand up to these enemies in our daily lives; and every time these enemies trick us and try to steal Amrit (our inner power, the strength bestowed upon us by Parmatma, that is inside us) from us, we are able to thwart them.
Naam Simran makes us fearless in our day-to-day activities. With Naam Simran we become truer to ourselves, to others and to the almighty all-accomplished Par Brahm Pita Parmeshwar. We receive the strength to speak the truth, see the truth, and to serve the truth. We are not afraid to speak truth or to put ourselves in service of truth. We are able to differentiate between truth and the lack of truth. We are able to guard ourselves against deeds that are devoid of truth.
Naam Simran eradicates all sins, distresses and sufferings from our lives. We become mentally so strong that we are able to bear all kinds of sufferings. Sufferings and pleasures become indistinguishable from each other. We view everything with an unprejudiced eye (Ik Drisht – seeing all as equal, non-discriminatory). We enjoy the whole, unadulterated and pure pleasure – Sat Chit Anand. This is the stage of becoming one with Param Jyot Puran Prakash – of assimilating in the Nirgun Saroop (the infinite divine power that is beyond the three attributes of Maya) of Akal Purakh. Such a state of Naam Simran is attained only by being in the Sangat of a Puran Sant or a Puran Braham Gyani; Gurprasadi Naam (Naam graced by Gur and Guru) can be bestowed only by such souls as are immersed in Gurprasadi Khel (the entire process of bestowal of Naam). These saintly souls are drenched in colour of only Naam Simran. To bestow Gurprasad upon Sangat, to bestow Puran Sat in Sangat, to unify Sangat with Naam, to bestow Jee-a Daan (bestowal of Puran Bandagi and Seva) upon Sangat and to endow Sangat with Bhagati (devotion, worship) of Akal Purakh and to guide Sangat on the way to Jeevan Mukti is the greatest service to Akal Purakh. Being in Sangat of those drenched in colours of Naam Simran begets us the blessings of Akal Purakh – treasures of Gurprasad (Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva – Parupkar i.e. selfless acts for benefaction of humanityand Maha Parupkar i.e. guiding the mankind on the path of Bhagati and Jeevan Mukti), complete peace of mind and the limitless spiritual powers.
“Prabh Kai Simran Ridhh Sidhh Nao Nidhh.
Prabh Kai Simran Giaan Dhhiaan Thath Budhh.
Prabh Kai Simran Jap Thap Poojaa.
Prabh Kai Simran Binasai Dhoojaa.
Prabh Kai Simran Theerathh Eisnaanee.
Prabh Kai Simran Dargeh Maanee.
Prabh Kai Simran Hoe Su Bhalaa.
Prabh Kai Simran Sufal Falaa.
Sae Simareh Jin Aap Simraaeae.
Naanak Thaa Kai Laago Paaeae.||3||”
(Sri Guru Granth Sahib 262)
Naam Simran is the only Gurprasadi Sadhan (means consecrated by Gur and Guru) to attain the abundant treasures of Ridhi-Sidhis. There is no greater treasure in the entire Creation than the Ridhi-Sidhis. These treasures can be acquired only through the Gurprasad of Naam Simran. Please bear in mind that these treasures equip us with powers to perform miracles (acts that can mesmerize the public). These miracles unfortunately attract a large number of people towards them. By using these powers we can fulfil worldly desires of people and attain fame. We can accumulate huge wealth and acquire all worldly pleasures. But keep it in mind that if we make use of such powers even once, our spiritual progress will immediately come to a halt; and we will be barred from ever attaining Mukti. It was for this reason that the blessed Satguru Nanak Patshah Ji had to go to Sumer Parbat to obtain Mukti for the Sidhs (who had become entangled with the powers of Ridhi-Sidhis) and had to advise them through Sidh Gosht (Satguru’s address to the Sidhs) as to how to attain Jeevan Mukti. This Agami (beyond human perceptions) advice of the blessed Satguru Nanak Patshah Ji is not just meant for Sidhs, but for the entire human race. Akal Purakh created these abundant powers of Ridhi-Sidhis to administer the Creation. Therefore those who get involved in employing these powers commit the sin of competing and rivalling with Akal Purakh. Therefore their spiritual progress comes to an immediate standstill. Those Pyaare’s (affectionate, beloveds) of Parmatma who accomplish their Bandagi, attain Param Pad (the highest spiritual state), attain Puran Braham Gyan, attain Puran Tat Gyan and attain Atam Ras Amrit – Ridhi-Sidhis place themselves at their feet and in their service. The miracles that happen in their Sangat are for benefaction of the Sangat, and keeping within the Puran Hukam of Akal Purakh. The powers of Ridhi-Sidhis assist them in fulfilling their Sat Bachans (words of Truth, divine words).
Naam Simran makes the Gurprasad of Puran Braham Gyan and of Puran Tat Gyan manifest within us. When we begin listening to Gurbani, we descend deeper in this Sat Sarovar (source of Amrit or spiritual energy – there are seven such sources in human body) of immense Braham Gyan. Naam Simran inspires us to let Gurbani prevail more and more in our daily lives, and to adopt it in our daily acts. Our resolution and belief in Guru, Gurbani and in Akal Purakh grows stronger. All the ways and means of worshipping the almighty are within Naam Simran. It means that for a common person, Naam Simran is the greatest service to the almighty Par Brahm Pita Parmeshwar. With such a service alone we realize and the fact becomes evident in our Hirdha that the almighty is unique. That He is the highest, supreme power that created the entire universe. We generate complete faith and resolve towards the almighty Par Brahm Pita Parmeshwar within us.
The true Teerath Yatra (journey to perform pilgrimage) is performing Naam Simran. The real Teerath (pilgrimage) is the Andherla Teerath (pilgrimage of the inner self). The hirdha becomeing Sat roop (a form of Sat) and achieving the Puran Sachyaari Rehat (complete compliance with Absolute Truth) is the complete pilgrimage. As we pass through the spiritual stages, this journey takes place within us. As we perform Naam Simran in Samadhi (deep trance-like stage, where there is no thought, nothing except pure consciousness) we pass different layers in the stages of spirituality. As depicted in Jap Ji (Gurbani) these stages are Dharam Khand (stage of seeking divine union), Gyan Khand (stage of seeking divine knowledge), Saram Khand (stage of making efforts towards spirituality), Karam Khand (stage of receiving divine benignity or grace), and Sach Khand, (realm of ultimate, absolute truth). When we perform Naam Simran in Samadhi we in fact experience divinity through Puran Prakash, through Darshan of Guru, and through Darshan of Sach Khand and we realize that this is the real Andherla Teerath. With overt observances and compliances and with physically performing Teerath, our Hirdhas cannot achieve the Puran Sachyari Rehat (complete compliance with Absolute Truth). Only the great power of Naam Simran can beget us the Puran Sachyari Rehat in our Hirdhas. Only with the great power of Naam Simran, the hirdha becomes Sat roop (a form of Truth, God Himself) and a saintly one. Only the great power of Naam Simran can fill our Hirdhas with all divine and true virtues. Only the great power of Naam Simran can make our Hirdhas attain immensity. Only the great power of Naam Simran can fill our Hirdhas with the divine powers of Akal Purakh. Only the great power of Naam Simran can make us dive in Mansarovar Gur Sagar (the eternal source of divine powers, the source of all life, Akal Purakh Himself).
When we cross these spiritual stages and attain Samadhi and Sunn Samadhi then we are recognized in Dargah for our greatest service towards Akal Purakh. We attain Sat Santokh (divine contentedness, state where there is humility and an absence of desires) and all our circumstances and the earthly events taking place around us appear the will of Parmatma and happenings within His Hukam. It means that we are able to recognize the Hukam of Akal Purakh. We do not complain under any cause, and are calm and blissful in all circumstances. This way we are able to achieve our spiritual aims.
“Hukam Boojh Param Padh Paaee.”
(Sri Guru Granth Sahib 292)
Naam Simran is an invaluable boon that is accorded to us with benevolence of Akal Purakh – this is what is implied by Gurprasadi (with grace of Gur and God). There is no service more valuable than Naam Simran. We should bow our heads before such souls who have been blessed with the grace of Naam Simran.
“Prabh Kaa Simran Sabh Thae Oochaa.
Prabh Kai Simran Oudhharae Moochaa.
Prabh Kai Simran Thrisanaa Bujhai.
Prabh Kai Simran Sabh Kichh Sujhai.
Prabh Kai Simran Naahee Jam Thraasaa.
Prabh Kai Simran Pooran Aasaa.
Prabh Kai Simran Man Kee Mal Jaae.
Amrith Naam Ridh Maahe Samaae.
Prabh Jee Baseh Saadh Kee Rasnaa.
Naanak Jan Kaa Daasan Dasnaa.||4||”
(Sri Guru Granth Sahib 263)
Here the almighty all-accomplished Parmatma conveys in utterly clear words that no one should harbour any doubt in one’s mind that Naam Simran is the greatest service of Akal Purakh. It means that all other religious deeds are no equals of Naam Simran. So why don’t we spend time in Naam Simran? When Naam Simran begets us the sweet fruits such as the best and the greatest bliss, complete tranquillity, darshan (vision) of Param Jyot and Puran Prakash, then why don’t we concentrate our minds upon Naam Simran?
We learn this fact from Sukhmani that the mere reading of Sukhmani isn’t the greatest service to Akal Purakh, but it is Naam Simran that is the greatest service to Akal Purakh. Here it wouldn’t be wrong to say that those who repeatedly emphasize upon reading of Sukhmani and do not act as Sukhmani tells them to, as per the premise of Sukhmani their spiritual progress is questionable. It wouldn’t be wrong to say also that those religious propagators, who repeatedly advise the Sangat to read Sukhmani aren’t doing the right thing as per the basis of Sukhmani. Gurmat is nothing but Gurbani, and observance of Gurbani alone is the observance of Gurmat. It is a part of Puran Tat Gyan, and is mandatory for Puran Bhagati (complete devotion). Those who do not observe this wisdom get forever stuck in Dharam Khand. Naam Simran alone is such a divine weapon that destroys all the enemies of our souls. These enemies stand between us and Akal Purakh. These enemies are the grave mental illnesses and have already been described; but we again name these – the Panj Dhoots, criticism, malice, slander, hopes, desires and intentions.
Trishna, meaning desires, can be got rid of only with Naam Simran. Trishna is the gravest mental sickness. Trishna alone gives rise to all kinds of Asat Karams (untruthful deeds, deeds against Sat). Trishna becomes the cause of our committing such deeds as take us towards Maya. Trishna is our hardest-to-kill enemy. Only Naam Simran can kill it, because only Naam Simran provides us with such inner enlightenment and limitless power of Braham Gyan that help in keeping us alert. When we are alert against these serious mental aliments, we do not come under their influence and commit Asat Karams in our daily lives.
This divinely powerful weapon of Naam Simran fulfils all our desires. It means that with Naam Simran we get respite from all our desires and from the fear of death. Naam Simran alone is such a kind of weapon with which we can conquer death. It means that we break free of the cycle of life & death. Naam Simran alone makes our inner self clean which is covered in the grime of Asat Karams of all our previous lifetimes. Our mind is filled with the dirt from previous births. This is the reason that we find ourselves unable to concentrate upon Naam Simran. Even so, if we keep trying and do not quit, Naam Simran will cleanse our mind and rid us of the inner grime. Our mind will be steadied and will forever be soaked in Naam Amrit.
Eventually Naam permeates our Hirdha and forever makes it its home. Such souls become Sant Hirdhas and the almighty Par Brahm Pita Parmeshwar dwells inside them. We should all bow our heads before such souls who are steadfast in their minds, who have conquered their minds and who have immersed themselves in the almighty Par Brahm Pita Parmeshwar. Such souls are filled with humility. Their humility takes them to the peaks of spirituality. They become the dust at the feet of Kot Brahamand (countless worlds), and we should all bow our heads at the feet of such souls. Such humility comes only with Naam Simran. Humility is the key to the Dargah of Akal Purakh.
“Prabh Ko Simareh Sae Dhhanavanthae.
Prabh Ko Simareh Sae Pathivanthae.
Prabh Ko Simareh Sae Jan Paravaan.
Prabh Ko Simareh Sae Purakh Pradhhaan.
Prabh Ko Simareh Sae Baemuhathaajae.
Prabh Ko Simareh Sae Sarab Kae Raajae.
Prabh Ko Simareh Sae Sukhvaasee.
Prabh Ko Simareh Sadaa Abinaasee.
Simaran Thae Laagae Jin Aap Dhaeiaalaa.
Naanak Jan Kee Mangai Ravaalaa.||5||”
(Sri Guru Granth Sahib 263)
The biggest treasure is Naam – Sat Naam of Akal Purakh. When we are immersed in Naam Simran we acquire the limitless treasures of Akal Purakh. When we acquire this priceless gem, it makes home in our minds and Hirdhas and then we attain honour in Dargah of Akal Purakh.
A Sant, a Satguru or a Puran Braham Gyani who bestows this priceless gem of Naam upon others becomes the richest soul in the universe. There is nothing above this treasure. This kind of soul is venerable and is respected throughout the universe. Such souls accomplish their journey and successfully find approval in Dargah. Such souls are always in the states of high spirituality. They no longer need to acquire anything further. They have acquired it all. They have attained Param Padvi and become a king of the entire universe, king of the 14 Lok-Parloks (this world and hereafters, physical and metaphysical worlds).
Whatever such souls speak of taking place – takes place. Their words are honoured by the almighty Par Brahm Pita Parmeshwar. Such souls never die. They attain endless pleasures and boundless calm. They achieve victory over everything. They are always engrossed in the almighty Par Brahm Pita Parmeshwar. Such souls receive blessings of Akal Purakh. Akal Purakh endows them with such high states of spirituality. This is the reason that Naam, Naam Simran, Naam Di Kamai and Puran Bandagi are known as the Gurprasadi Khel. We should always pray for the dust at the feet of such souls; by doing so Akal Purakh will reward us and admit us in this Gurprasadi Khel. Without Gurkirpa (Eternal Grace), nothing can be gained from Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. We all should pray for Gurkirpa and seek eternal treasure of Naam Simran.
“Prabh Ko Simareh Sae Parupkaaree.
Prabh Ko Simareh Thin Sadh Balihaaree.
Prabh Ko Simareh Sae Mukh Suhaavae.
Prabh Ko Simareh Thin Sookh Bihaavai.
Prabh Ko Simareh Thin Aatham Jeethaa.
Prabh Ko Simareh Thin Nirmal Reethaa.
Prabh Ko Simareh Thin Anadh Ghanaerae.
Prabh Ko Simareh Baseh Har Naerae.
Santh Kripaa Thae Andhin Jaag.
Naanak Simran Poorai Bhaag.||6||”
(Sri Guru Granth Sahib 263)
With this eternal treasure of Naam Simran, our Hirdhas will become very powerful, eternal, Puran Sachyaras (in Puran Sachyari Rehat), Sat Roop (Sat in a human form), filled with Sat Guna’s (true virtues) and immense. Naam Simran will fill our Hirdhas with all Sat Guna’s and will make us selfless – capable of sacrificing self for others. It will fill our lives with the Sat Guna’s of helping the poor and the needy, doing a good turn to others, having consideration of other’s wellbeing and not living just for oneself, and uplifting others in life. Such virtues make our lives more meaningful in society; just imagine if everyone turns this way, wouldn’t this age turn into the age of truth – Sat Yuga?
These are the extremely important indications of a Sant Hirdha, and such souls attain honour at Dargah and in the universe. The face of such a soul always remains radiant and glowing in society and at Dargah. They always enjoy the supreme states of inner pleasures and eternal relaxation. Such souls attain victory over mind and lead a life that is chaste and pure, true and honourable. Such souls are always immersed in Naam Simran, immersed in the almighty Par Brahm Pita Parmeshwar, and are always in eternal bliss, everlasting bliss, Sat Chit Anand. Such souls become one with the almighty Par Brahm Pita Parmeshwar. They are always aware of the events taking place around them.
How can we become like souls described above? Only with the blessing of a Sant. It means that such a spiritual treasure can be acquired only through a Puran Sant, a Satguru, a Puran Braham Gyani, and a Pargateyo Jyot, one who has become indistinguishable with the almighty Par Brahm Pita Parmeshwar and has assimilated in Him. This is the reason that we call this eternal Khel (divine play) as Gurprasadi Khel. We can only take part in this Gurprasadi Khel when we are very fortunate, and come in contact with such a soul who is a complete saint, through whom we receive the blessings of Gurprasad. Only a Puran Sant can bestow this eternal treasure of Naam upon us and move us on to the way to eternal and Mukti who is one with Sach Khand and the almighty Par Brahm Pita Parmeshwar; and thus by bestowing Gurprasad upon us can turn us into a Sant Hirdha.
“Prabh Kai Simran Kaaraj Poorae.
Prabh Kai Simran Kabahu Na Jhoorae.
Prabh Kai Simran Har Gun Baanee.
Prabh Kai Simran Sehaj Samaanee.
Prabh Kai Simran Nihachal Aasan.
Prabh Kai Simran Kamal Bigaasan.
Prabh Kai Simran Anhadh Jhunkaar.
Sukh Prabh Simran Kaa Anth Na Paar.
Simareh Sae Jan Jin Ko Prabh Maeiaa.
Naanak Thin Jan Saranee Paeiaa.||7||”
(Sri Guru Granth Sahib 263)
Those souls and minds that are assimilated in Naam Simran have no further need of earthly desires. They are always in the state of utter satisfaction called as Sat Santokh. They have no wants. No worldly comfort can sway them. All their worries are overcome. It so happens because all their deeds are performed within the Hukam of Akal Purakh. In fact their minds and souls attain complete tranquility. This is a very high spiritual state that a soul attains. Such a state is realized only in Sach Khand. It occurs when one is absolutely true, speaks truth, hears truth and serves truth and truth alone.
Such a soul is always engrossed in singing praises of Akal Purakh, and engaged in Seva of Guru and Sangat. Such a soul is always calm and immersed in the almighty Par Brahm Pita Parmeshwar. Nothing can unsettle such a soul when one is always in the state of eternal calm and bliss. One’s Hirdha is always in blossom, like a lotus flower.
Such souls continuously enjoy the bliss of eternal musical waves in their bodies. They are always steeped in the never-ending and eternal pleasures. Only those who receive the blessings of Akal Purakh acquire this eternal treasure of Naam Simran. This is Gurprasadi Khel. We shall be very fortunate if we can join the Sangat of such souls who are blessed with Gurprasadi Naam Simran; and we should bow our heads before such souls. Utter humility is the key to success.
“Har Simran Kar Bhagath Pragataaeae.
Har Simran Lag Baedh Oupaaeae.
Har Simran Bheae Sidhh Jathee Dhaathae.
Har Simran Neech Chaho Kunt Jaathae.
Har Simran Dhhaaree Sabh Dhharanaa.
Simar Simar Har Kaaran Karanaa.
Har Simran Keeou Sagal Akaaraa.
Har Simran Meh Aap Nirankaaraa.
Kar Kirpaa Jis Aap Bujhaaeiaa.
Naanak Gurmukh Har Simran Thin Paaeiaa.||8||1||”
(Sri Guru Granth Sahib 263)
All the Sants and Bhagats have been brought to existence by Naam Simran alone. Such souls could attain these high levels of spirituality only when they received the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. Because they obtained the eternal treasure of Naam Simran, and unceasingly abided by it throughout their lives. This is how these souls got so strong spiritually and assimilated themselves in the almighty Par Brahm Pita Parmeshwar.
There are several such souls whose words are recorded in Sri Guru Granth Sahib along with those of the ten Guru Avatars (divine incarnates, the ten Guru Sahiban). A few among these are: Sant Kabir Ji, Bhagat Ravidas Ji, Bhagat Namdev Ji, Bhagat Baba Farid Ji, Bhagat Pipa Ji, Bhagat Sain Nai Ji, Bhagat Beni Ji and others who attained Param Padvi and became Puran Braham Gyanis; such souls are known as Pargateyo Jyot Puran Braham Gyanis. Such souls have been arriving in this world even after the Tenth Patshah Ji. Some among these are: Sant Baba Nand Singh Ji, Sant Baba Isher Singh Ji, and Sant Baba Attar Singh Ji. Such souls who are immersed in greatest service of the almighty Par Brahm Pita Parmeshwar and immersed in Naam Simran are even today present on earth. They will continue to bestow spiritual strength upon Sangat and provide guidance. Some of them belong to these present times and are engaged in Seva of the Sangat; and these will continue to arrive in this world in every age to come. The entire world carries on upon the shoulders of these souls:
“Har Jug Jug Bhagath Oupaaeiaa Paij Rakhadhaa Aaeiaa Raam Raajae.”
(Sri Guru Granth Sahib 451)
It is the power of this eternal treasure Naam Simran by which several Rishis and Munis attained the status of a Braham Gyani and wrote many a religious books – Vedas, Puranas and other religious tomes. Only Naam Simran alone creates such souls who become Sidhs – who live in very high state of spirituality. Only Naam Simran alone creates such souls as are Jati’s (ascetics) – who have control over Panj Dhoots (five vices).
The earth and the life upon earth carries on only because of such souls that attain the high state of spirituality and become Puran Sants and Puran Braham Gyanis. Parmatma has created this whole world for us creatures to participate in this eternal Khel and attain Mukti. This is the highest eternal mission that the almighty has assigned to us creatures. Akal Purakh is all-prevalent and manifests His presence wherever there is Naam Simran; and anyone who is engrossed in this eternal treasure of Naam Simran realizes this secret.
Here it has been made crystal clear that if we perform Naam Simran with complete belief and determination, then Parmatma manifests Himself in our Hirdhas and we feel it every moment. It is eternally true, but it is retold in clear words that a Gurmukh (The person who has surrendered completely to the Gur and Guru, who has given everything to the Gur and Guru and dedicated Himself to the service of the Gur and Guru. The person who receives Naam, absorbs this GurParsaad, does Naam Ki Kamai and reaches Sach Khand is a rare Gurmukh soul. ), a Puran Sant can put us on this way to Naam Simran. Keep in mind that it occurs only with the blessing of Akal Purakh Par Brahm Parmeshwar.
This then means that all of it is a Gurprasadi Khel. In the end we pray with extreme humility to the Sangat to very carefully examine their daily lives and take the right decision whether they are making any attempts towards this eternal path. Naam Simran is the greatest service to the almighty and mandatory for achieving our spiritual mission and aims. If we are not spending time in Naam Simran, then we should immediately start doing so. If we are spending some time in it, we should augment our efforts and time. We should at least spend two and a half hour each morning in Naam Simran.
If we are not already doing so, we should pray to be able to strive to reach this state, and if we are already at this state then we should attempt to proceed further and devote more time. If we have attained Gurprasadi Naam, then we are already very fortunate and have joined the Gurprasadi Khel; and if we are not already blessed with Gurprasadi Naam, we should pray for it.
Only the Gurprasadi Naam alone can take us to this high stage of eternal calm and pleasures. Only the Gurprasadi Naam alone can take us closer to the almighty. Only the Gurprasadi Naam alone can help us in achieving our spiritual aims in a short time; and then we can turn our life into a great life.
This Braham Gyan described above is the greatest source of inspiration for us. We should be capable of building up such kind of belief and resolve that we require for proceeding ahead on this eternal path. Naam Simran alone is such an eternal treasure that can turn us into a Puran Khalsa.
“Kahu Kabeer Jan Bheae Khaalsae Praem Bhagath Jih Jaanee.||4||3||”
(Sri Guru Granth Sahib 655)
“Pooran Joth Jagai Ghat Mai Thab Khaalas Thahe Nakhaalas Janai.”
(Sri Dasam Granth)
The Puran Jyot (Param Jyot) can shine within us only with Gurprasadi Naam and then again by practising Naam Simran. Naam Amrit is the highest Amrit, and only Gurprasadi Naam alone can lead us into Sach Khand.