Paataalaa paataal lakh aagaasaa aagaas.
Orhak orhak bhaal thakay vayd kahan ik vaat.
Sehas athaarah kahan kataybaa asuloo ik dhaat.
Laykhaa ho-ay ta likhee-ai laykhai ho-ay vinaas.
Naanak vadaa aakhee-ai aapay jaanai aap. ||22||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji), through his words and personal anecdotes in his life of purity, refutes popular Bharam’s (misconceptions – incorrect religious notions and superstitions). Widespread Bharams in the world pose the biggest obstacles in the path of Bandagi (submission before God). These cause Dubidha (double-mindedness, distortions and distractions of mind, disbeliefs) in one’s life. A human Hirdha (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being) consumed with Dubidha doesn’t have complete faith, love and belief in Gur (God) and 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). The blessed Satguru incarnate the Fifth Patshah Ji bestows Puran Braham Gyan (entire divine wisdom) about Dubidha and guides the entire mankind through this Salok (verse):
Gourree Mehalaa 5.
Jo Eis Maarae Soee Sooraa. Jo Eis Maarae Soee Pooraa.
Jo Eis Maarae Thisehi Vaddiaaee. Jo Eis Maarae This Kaa Dhukh Jaaee. ||1||
Aisaa Koe Je Dhubidhhaa Maar Gavaavai. Eisehi Maar Raaj Jog Kamaavai. ||1|| Rehaao ||
Jo Eis Maarae This Ko Bhao Naahe. Jo Eis Maarae Su Naam Samaahe.
Jo Eis Maarae This Kee Thrisanaa Bujhai. Jo Eis Maarae Su Dharageh Sijhai. ||2||
Jo Eis Maarae So Dhhanavanthaa. Jo Eis Maarae So Pathivanthaa.
Jo Eis Maarae Soee Jathee. Jo Eis Maarae This Hovai Gathee. ||3||
Jo Eis Maarae This Kaa Aaeiaa Ganee. Jo Eis Maarae Su Nihachal Dhhanee.
Jo Eis Maarae So Vaddabhaagaa. Jo Eis Maarae Su Anadhin Jaagaa. ||4||
Jo Eis Maarae Su Jeevan Mukathaa. Jo Eis Maarae This Kee Niramal Jugathaa.
Jo Eis Maarae Soee Sugiaanee. Jo Eis Maarae Su Sehaj Dhhiaanee. ||5||
Eis Maaree Bin Thhaae Na Parai. Kot Karam Jaap Thap Karai.
Eis Maaree Bin Janam Na Mitai. Eis Maaree Bin Jam Thae Nehee Chhuttai. ||6||
Eis Maaree Bin Giaan Na Hoee. Eis Maaree Bin Jooth Na Dhhoee.
Eis Maaree Bin Sabh Kichh Mailaa. Eis Maaree Bin Sabh Kichh Joulaa. ||7||
Jaa Ko Bheae Kirapaal Kirapaa Nidhh. This Bhaee Khalaasee Hoee Sagal Sidhh.
Gur Dhubidhhaa Jaa Kee Hai Maaree. Kahu Naanak So Breham Beechaaree. ||8||5||
(Sri Guru Granth Sahib 237)
Dubidha causes one’s Bandagi to remain unaccomplished. Double-mindedness holds one from accomplishing one’s Bandagi. Single-mindedness and single-consciousness makes it possible to accomplish one’s Bandagi. Being blessed with single-mindedness and single-consciousness is being blessed with Gurprasad (Eternal Bliss and the Eternal Grace). Those, who receive Gurprasad, by virtue of Gurkirpa (Divine Grace) come out of their Dubidha and receive divine blessings of complete faith, love and belief in Gur and Guru and accomplish their Bandagi. Those who vanquish their Dubidha attain Puran Braham Gyan. One who vanquishes Dubidha:
1) Is a “Soora” (“warrior”), i.e. one becomes a Soorma (valiant) as one conquers lust, anger, greed, attachments, pride and Trishna (desires). It means that one who vanquishes Dubidha triumphs over Maya (the worldly temptations, all physical perceptions that in fact are mere illusions created by Maya).
2) Is a “Poora” (“complete”). It means that one who vanquishes Dubidha accomplishes one’s Andherla Teerath (pilgrimage of the inner self) and attains Puran Sachyari Rehat (complete compliance with Absolute Truth) in one’s Hirdha and attains Puran Awastha (state of spiritual perfection).
3) Achieves honour at Dargah (Divine Court). A great being who is honoured in Dargah also receives respect on earth. One gains Sangat (congregation, following of multitudes). Through such a being, many receive the benefits of Parupkars (Doing good for others without expecting any rewards or recognition, including doing seva of guiding others to the Sant Hirda who gives the Naam) and Maha Parupkar (Sevaof giving Jee-a Daan. Which is giving Daan of Bhagti and Jivan Mukti. This is the seva that a Sant Hirda does).
4) Has all one’s sufferings and distresses come to an end. One who vanquishes Dubidha accomplishes one’s Bandagi and earns Raj Jog and makes a success of one’s life. Raj Jog implies that one triumphs over Maya and achieves respect in Dargah while leading a domestic life and being engaged in worldly affairs.
5) Becomes a Nirbhao (fearless). It means that one who vanquishes Dubidha is freed from the snares of Maya. One becomes disinterested in worldly relations and materials and is thus freed from the bonds of attachments.
6) Has Naam (Name – representing God and all His Creation) permeated in every pore of one’s body. All one’s Bajjar Kapats (divine doors that once opened channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated and one’s whole body is suffused with Amrit (our essence or the life-element, soul).
7) Has all divine treasures and Ridhi-Sidhis (supernatural powers; these come at a very early stage of Bandgi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh) at one’s command. It means that one who vanquishes Dubidha has Ridhi-Sidhis at one’s beck and call and at one’s service. Maya is slave to such a human being. Such a person attains honour in Dargah, and such a great being attains honour on earth as well.
8) Attains Jeevan Mukti (deliverance from the cycle of life & death, salvation). One attains all divine treasures. One is blessed with the Gurprasad of performing service of Parupkar (selfless acts for benefaction of humanity) andMaha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). One enjoys good fortune in life. One forever attains Sehaj Samadhi (A state of continuous Samadhi – eyes open , day and night, sleeping or awake – it is all done in the state of Samadhi. The ones who reach that level in spirituality and achieve the Param Padvi and are called a Satgur, Puran Sant, Puran Brahamgiani or a Puran Khalsa. Then all of the senses and Karam Indrees come under the Puran Hukam of Akal Purakh and we go into a continuous Samadhi, which is also called Sehaj Samadhi. Then while in Sehaj Samadhi whatever they utter or say is in Puran Hukam and is called the world of God and that is Gur Mat in addition to GurBani. Whatever they say is nothing different from what GurBani says because whatever they say is the Puran Brahamgian – divine wisdom. That is why their words are called Sat Bachan and they come true to us when applied to our daily life. So ignoring the words should not be an option for us. Following the word will be a divine blessing). The words of such a great being are divine words. One attains Puran Braham Gyan. One attains Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways). One attains Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss).
The Bandagi of a person struck with Dubidha is not approved in Dargah. As much as the person struck with Dubidha might perform Jap’s (recitations) and Tap’s (meditations), one’s Bandagi is not accepted in Dargah. Because any Seva performed while under Dubidha isn’t performed with single-mindedness and single-consciousness, and therefore such a Seva is not approved in Dargah. Therefore such religious rites and rituals do not carry any value in Dargah and by doing them one isn’t released from the bonds of life & death. One struck with Dubidha is unable to rid the grime off one’s mind. The disastrous grime of the evils doesn’t come off one’s mind and as a result one doesn’t get freedom from the bonds of life & death. Only those – that Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) is kind upon – are the ones whom He blesses with His Gurkirpa and Gurprasad, ends their Dubidha and frees them and makes them Ik Drisht (seeing all as equal, non-discriminatory). Only the one who is Ik Drisht attains Jeevan Mukti. Only the one who is Ik Drisht attains Puran Braham Gyan. Only the one who is Ik Drisht attains Atam Ras Amrit.
Thus the Bharams lead one away from the path of Puran Sat (absolute, eternal truth). The Bharams lead one away from Gurmat (Gur’s wisdom, i.e. God’s wisdom). The Bharams lead one to the wrong path. As termites eat away the wood, in the same way the Bharams destroy one’s life of divine pursuits. The blessed Satguru incarnate Sahiban have revealed Puran Braham Gyan about the disastrous force of Bharams in several Saloks of Gurbani and have guided the humanity on the right path. One who is plagued by Bharams wanders about in all directions:
“Bharamae Bhoolaa Dheh Dhis Dhhaavai.”
(Sri Guru Granth Sahib 277)
Those plagued by Bharams cannot distinguish the essential truth. Those who are stricken with Bharams i.e. are prey to their own Mat (wisdom), Durmat (wrong wisdom, ill-advice) and Sansarik Mat (worldly wisdom, materialism) keep wandering in all directions and cannot discern the essential truth. Thus their Bandagi gets nowhere.
“Bharamae Bhoolaa Tat Na Jaanai.”
(Sri Guru Granth Sahib 114)
“Kharae Parakh Khajaanai Paaeihi Khotae Bharam Bhulaavaniaa. ||6||”
(Sri Guru Granth Sahib 119)
Those plagued by Bharams are insincere persons. Those who recognize the divine essential truth come out of their Bharams and become rightful claimants to the divine treasures. When one receives the Gurprasad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi and is immersed in one’s Bandagi – one has to pass through several difficult trials of Maya in order to prove one’s faith, love and belief towards Gur and Guru. Those who clear all the tests given by Sat Par Brahm Pita Parmeshwar with the supreme power of their boundless faith, love and belief – they are forever acclaimed in Dargah. Those who best all these trials of Maya – their Bandagi is approved in Dargah and by accomplishing their Bandagi they attain honour in Dargah. It is entirely true that many people receive the divine blessing of Gurprasad but only a rare person completely practises it in one’s life. Those who, even after being blessed with Gurprasad, fail to ace these trials of Maya and allow Maya to lead them into Bharams –fail to accomplish their Bandagi. Some Jigyasoo’s (the curious, seekers of divine truth) even reach very close to accomplishing their Bandagi, before stumbling and losing all their gains. Therefore walking the path of Bandagi is termed equivalent to walking the edge of a sword. Only those who have boundless faith, love and belief in Gur and Guru accomplish their Bandagi. If there is a crack in the boundless faith, love and belief in Gur and Guru – this crack destroys everything. Those who stumble before taking the last step of their Bandagi – it is because of the experience they have had of the supreme powers of Sat Par Brahm Pita Parmeshwar. They take it that now they have gained everything that they had set out for, and that they no longer have any need for a Guru. With this knowledge they are enthralled in these supreme powers of Sat Par Brahm Pita Parmeshwar and lose their faith, belief and love in their Guru. This crack in their faith, love and belief fans their subtle pride and, instead of attributing all their greatness to their Guru and by being caught up in their pride, they lose everything. Thus even after attaining this high state such persons, by not succeeding in these trials of Maya, lose everything.
“Gur Poorai Sabh Bharam Chukaaeiaa.
Har Simarath Naanak Sukh Paaeiaa. ||4||8||77||”
(Sri Guru Granth Sahib 178)
“So Satgur Dhhan Dhhann Jin Bharam Garr Thorreaa.”
(Sri Guru Granth Sahib 522)
Only a complete Guru can banish Bharams from a Jigyasoo’s mind. Only a Satguru can repudiate all Bhrarams of a person and can free the person from all Bharams. Only the one who is Puran (perfect) – only such a Guru has the capacity to rebut all the Bharams of a Jigyasoo. Therefore those who worship a complete Guru – all their Bharams are refuted by Satguru oneself. Those who dedicate their body, mind and possessions before Satguru – their faith, love and belief in Guru attain boundlessness, and this supremely immense power of boundless belief, faith and love earns them acclaim in Dargah.
The blessed Satguru incarnate Nanak Patshah Ji refutes some popular views through this Puran Braham Gyan about how many Pataals (nether-worlds) and how many Akaash’s (skies, heavenly worlds) there are. When the blessed Satguru incarnate Nanak Patshah Ji took avatar in this world, several Bharams had been made widespread by the religious leaders of that time on this subject (how many Pataals and how many Akaash’s are in the Creation). While one religious leader claimed that there are three Pataals and three Akaash’s, another religious propagator claimed of seven Pataals and seven Akaash’s. The blessed Satguru incarnate Nanak Patshah Ji emphasizes upon this Puran Braham Gyan about this subject that just as Sat Par Brahm Pita Parmeshwar is eternal, infinite, in exactly the same way the Creation made by Him is also eternal, infinite. Thus no one can count the Pataals or the Akaash’s either. This Puran Baham Gyan was revealed by the blessed Satguru incarnate Nanak Patshah Ji during his visit to Baghdad when he imparted the wisdom of Puran Sat upon PirDastagir. When a disciple of Pir Dastagir heard Satguru Ji utter “Pataalaa Pataal Lakh Agaasaa Agaas” (“hundreds of thousands of Pataals, hundreds of thousands of Akaash’s”) he went and asked Pir Dastagir that he (Pir Dastagir) has taught his disciples only about seven Pataals and sevan Akaash’s. But this other Pir (Satguru Nanak Patshah Ji) who sits outside the city speaks of there being hundreds of thousands of Akaash’s and hundreds of thousands of Pataals. On hearing this, Pir Dastagir told his disciple that he (Satguru Nanak Patshah Ji) is an infidel, and speaks lies. The Pir instructed his disciples to go and stone this infidel, this liar, to death. Following the instructions of Pir Dastagir, when his two disciples came to kill Satguru Ji and picked up stones and were about to hit Satguru Ji, Satguru Patshah Ji uttered the words “Sat Kartar” (“Truth is God”), on hearing of which their hands with stones froze; neither could they lower their arms nor could they drop the stones from their hands. Then when someone went and described the event to Pir Dastagir, Pir Dastagir arrived himself, recited Kalam’s (sacred texts) and blew Phoonks (whiffs along with religious chanting) but the stones didn’t drop. Pir Dastagir understood that he (Satguru Nanak Patshah Ji) must be a Wali Allah (prophet of God, holy person). Therefore he approached Satguru Patshah Ji and prayed “O Wali Allah, they have committed a mistake; please forgive their mistake”. When Satguru Patshah Ji heard the appeal of Pir Dastagir, he cast a kind eye upon the two disciples and the stones dropped from their hands automatically and they could lower their arms. Thereafter Pir Dastagir requested that as per wisdom received by him there were only seven Akaash’s and seven Pataals, while he (Satguru Nanak Patshah Ji) talked of hundreds of thousands of Pataals and hundreds of thousands of Akaash’s. How was that possible? Satguru Patshah Ji stated that one talks according to one’s knowledge and wisdom. Pir Dastagir asked if he (Satguru Nanak Patshah Ji) could reveal his wisdom. Satguru Patshah Ji asked Pir Dastagir to accompany him. Pir Dastagir stated that he is an old man, and his son would accompany Satguru Patshah Ji. Then Satguru Patshah Ji said to the son of Pir Dastagir “Close your eyes”. When he closed his eyes, Satguru Patshah Ji showered kindness upon him and revealed several Akaash’s followed by several Pataals. Having views after views of Pataals and Akaash’s when he got weary he begged Satguru Ji to take him back as he was tired. Then Satguru Patshah Ji took him to a Pataal where a Sangat was in progress. Satguru Patshah Ji was greeted by the entire Sangat. Thereafter the sangat was concluded and Prasad (consecrated food) was distributed. Satguru Patshah Ji took an earthen bowl filled with Karah Prasad (consecrated pudding) as a token for Pir Dastagir, and asked the son of Pir Dastagir to close his eyes. He closed his eyes and then reopened after sometime and found them both sitting beside Pir Dastagir on the grounds of Baghdad. The son of Pir Dastagir handed the bowl of hot Karah to the Pir and told him that he had seen countless Akaash’s and Pataals; that there was no end of these to be seen anywhere; that he (Satguru Nanak Patshah Ji) was Wali Allah, form of Khuda (God); that he (Satguru Nanak Patshah Ji) spoke the truth; that his (Satguru Nanak Patshah Ji’s) words were the truth. Bhai Gurdas Ji describes this tale in his Vaars (verses) thus:
“Naal leethaa baetaa far dhaa akhee meet gaeiaa haavaaee.
Lakh akaas pathaal lakh akh furak vich sabh dhikhalaaee.
bhar kachkail prasaadh dhaa dhuro pathaalo laee karraaee.”
In this fashion Satguru incarnate the blessed Nanak Patshah Ji revealed this Puran Braham Gyan and repudiated the widespread Bharams in the world. In exactly similar way the entire Gurbani has manifested at one time or another and in one form or another in the life of the Satguru Sahiban (the ten Patshah Ji’s). The whole of Gurbani is nothing but the Puran Braham Gyan manifesting itself in the lives of Satguru Sahiban. This is why Gurbani is Sat (Eternal Truth). This is why Gurbani is Guru. This is why Gurbani is Gyan Saroop (the wisdom embodiment) of Akal Purakh (the Timeless Being, the Immortal Being, God).
The blessed Satguru Avatar (divine incarnates, the ten Guru Sahiban) Ji’s state that even the Rishi-Muni’s (saints and sages) have strived and failed to fathom the boundaries of the Creation. This is why even the Vedas (ancient Hindu scriptures said to written by Brahma; the four Vedas are Rig Veda, Yajur Veda, Sam Veda and Athar Veda) say that the Creation is boundless. This supreme and essential truth is established through these Savaiye’s (verses) of the Bhat’s (beloveds of Gods who were complete and sang in love of God) recorded in Gurbani:
“Anth Na Paavath Dev Sabai Mun Eindhr Mehaa Siv Jog Karee.”
(Sri Guru Granth Sahib 1409)
When the Rishi-Muni’s perform their Bandagi – while in Dhyan (Simran of Naam – with deep concentration, and detachment from all-else) – they come to a state in their Bandagi when they acquire the capability to leave their body. Many among these Rishi-Muni’s make it a practice to use this divine capability to quit their body and see more of the spiritual world. The blessed Satguru incarnate Nanak Patshah Ji here refers to these Rishi-Muni’s and tells us that there are such Rishi-Muni’s who use these practices and try to discover the boundaries of the Creation. But all of them have failed to find the bounds of the Creation. Therefore this essential truth is written in Vedas that there are no bounds of the Creation. Nobody has been able to find the limits as to how many Akaash’s and Pataals are there in the Creation.
In exactly the same way those Jigyasoo’s who receive the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Bandagi – and while practising Naam when they are immersed in Samadhi (deep trance-like stage, where there is no thought, nothing except pure consciousness) – they too reach a state when they attain the power to leave their physical body. But by leaving one’s body and wandering in the Suksham (spiritual) universe doesn’t help one in accomplishing one’s Bandagi. One certainly observes things in Suksham Creation that one cannot otherwise observe. But there is no significant benefit to be derived from it.
The four religious tomes of Islam and Christianity the Quran, Anjeel, Taurait and Zamboor describe that there are 18,000 worlds in the Creation. But the origin of all these worlds is nothing but Akal Purakh Himself. Meaning that all these worlds have come into existence from the only One (Sat Par Brahm Pita Parmeshwar). Meaning Akal Purakh alone is the womb of all Creation. The whole Creation has been born from Akal Purakh. But the entire truth is that it is not possible to count these worlds in the Creation, because in counting these worlds the digits will be exhausted, but the Creation will go on. Therefore it is pointless to try to find the bounds of Sat Par Brahm Pita Parmeshwar and of the Creation created by Him. Only Sat Par Brahm Pita Parmeshwar alone knows His greatness. The magnificence of Sat Par Brahm Pita Parmeshwar is eternal, infinite and He alone understands His magnificence. Therefore the entire humankind should bow their heads and accept this whole truth that Sat Par Brahm Pita Parmeshwar is eternal, infinite and His magnificence too is eternal, infinite. And we should all dedicate ourselves in His Bandagi.