So dar kayhaa so ghar kayhaa jit beh sarab samaalay.
Vaajay naad anayk asankhaa kaytay vaavanhaaray.
Kaytay raag paree si-o kahee-an kaytay gaavanhaaray.
Gaaveh tuhno pa-un paanee baisantar gaavai raajaa dharam du-aaray.
Gaaveh chit gupat likh jaaneh likh likh dharam veechaaray.
Gaaveh eesar barmaa dayvee sohan sadaa savaaray.
Gaaveh ind idaasan baithay dayvati-aa dar naalay.
Gaaveh sidh samaadhee andar gaavan saadh vichaaray.
Gaavan jatee satee santokhee gaaveh veer karaaray.
Gaavan pandit parhan rakheesar jug jug vaydaa naalay.
Gaaveh mohnee-aa man mohan surgaa machh pa-i-aalay.
Gaavan ratan upaa-ay tayray athsath tirath naalay.
Gaaveh jodh mahaabal sooraa gaaveh khaanee chaaray.
Gaaveh khand mandal varbhandaa kar kar rakhay dhaaray.
Say-ee tudhno gaaveh jo tudh bhaavan ratay tayray bhagat rasaalay.
Hor kaytay gaavan say mai chit na aavan naanak ki-aa veechaaray.
So-ee so-ee sadaa sach saaheb saachaa saachee naa-ee.
Hai bhee hosee jaa-ay na jaasee rachnaa jin rachaa-ee.
Rangee rangee bhaatee kar kar jinsee maa-i-aa jin upaa-ee.
Kar kar vaykhai keetaa aapnaa jiv tis dee vadi-aa-ee.
Jo tis bhaavai so-ee karsee hukam na karnaa jaa-ee.
So paatsaaho saahaa paatsaaheb naanak rahan rajaa-ee. ||27||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) describes the immense magnificence of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). The magnificence of Sat Par Brahm Pita Parmeshwar is Aprampar (without dimension or boundary). The magnificence of Sat Par Brahm Pita Parmeshwar is eternal, infinite. Therefore the magnificence of Sat Par Brahm Pita Parmeshwar knows no bounds. One can only praise the supremely powerful magnificence of Sat Par Brahm Pita Parmeshwar. The magnificence of Sat Par Brahm Pita Parmeshwar simply abides, is ever-abiding, and will continue to abide in all the ages to come. The magnificence of Sat Par Brahm Pita Parmeshwar manifests itself, and will continue to do so forever.
The magnificence of Sat Par Brahm Pita Parmeshwar is realized when a Sada Suhagan (God’s bride – one who is accepted as a devotee in Dargah) takes birth. The magnificence of the blessed Sat Par Brahm Pita Parmeshwar manifests itself in this world when a Puran Sant (perfect saint) appears upon earth. The magnificence of Sat Par Brahm Pita Parmeshwar manifests itself in this world when an incarnation of Kalki appears upon earth. The magnificence of Akal Purakh (Immortal Being, God) manifests itself in this world when a Satguru incarnate takes birth upon earth. The magnificence of Sat Par Brahm Pita Parmeshwar manifests itself in this world when a Gurmukh (a soul whose expressions are God’s expressions; a soul in complete Bandagi; a soul in possession of Guprasaad of Naam; a soul in Sach Khand), a Gursikh (a disciple of Guru), a Puran Khalsa (a pure soul that has obtained Puran Braham Gyan) immerses oneself in Puran Bandagi (complete surrender before God), and attains Puran Braham Gyan (entire divine wisdom) and Tat Gyan (the divine knowledge, understanding of the divine ways). All such Jan (the pure and humble souls who deliver others from bonds of Maya and obtain them salvation) dwell in Mansarovar (the eternal source of divine powers, the source of all life; Akal Purakh Himself). The magnificence of Sat Par Brahm Pita Parmeshwar manifests itself in the entire Creation when all such Jan are assimilated in Mansarovar.
Mansarovar is boundless. Mansarovar is bottomless and boundary-less. Those Sant Jan (saintly and humble persons) who take a dip in this Mansarovar have no idea of its depths. As the Sant Jan descend deeper in Mansarovar, the Mansarovar gets even deeper. All Satguru incarnates, Sant Jan, Bhagats (devotees), Gurmukhs, Gursikhs, Khalsa’s and Braham Gyanis (one possessing Braham Gyan – divine wisdom) and great beings that are assimilated in the depths of Mansarovar and have become part of the magnificence of Sat Par Brahm Pita Parmeshwar have experienced this supremely powerful magnificence prevalent in the entire Creation, and have essayed to give it expression. The entire Gurbani is nothing but the magnificence of Sat Par Brahm Pita Parmeshwar. All Veda’s, Shastra’s and the religious texts describe nothing but the magnificence of Sat Par Brahm Pita Parmeshwar.
The blessed Satguru incarnate Nanak Patshah Ji, immersed in the depths of the immense magnificence of Mansarovar, regards this astounding miracle and attempts to answer the question of what that door and dwelling would be like where Sat Par Brahm Pita Parmeshwar looks and cares after the entire Creation. What that door and dwelling is like where Sat Par Brahm Pita Parmeshwar sat and created this supremely powerful Mansarovar? What that door and dwelling is like wherefrom Sat Par Brahm Pita Parmeshwar reveals His supremely mighty magnificence?
The basis of every creation in the universe is the Shabad (divine word) alone. This Shabad is the name “Sat” of Sat Par Brahm Pita Parmeshwar. Every creation in the universe is created from this supremely powerful Shabad of “Sat”. This Shabad of “Sat” alone is the Raag (melodic modes). It implies that all the other Naad (sound, vocals) and Raag’s (melodic modes) take birth from this supremely powerful word “Sat”. Therefore every creation in the universe is assimilated in the Raag’s born out of the word “Sat”. The entire Creation is painted in the colours of this divine Raag. Therefore every creation in the universe gives rise to the music of this Naad. This divine music alone is the magnificence of Sat Par Brahm Pita Parmeshwar. This music takes the form of Raag and emanates out of every creation in the universe, and is absorbed in the universe. Every creation in the universe is blessed with one or the other characteristic by Sat Par Brahm Pita Parmeshwar. This characteristic of a particular creation is the power belonging to that creation. As an example water is endowed with several supremely potent characteristics: flowing downstream; imbuing life in every creature and plant in the universe; cooling; warming; creating a sound when flowing, etc. Therefore water is termed as the “Pani Pita Jagat Ka” (“water – the father to the whole world”). Similarly the earth possesses many supremely mighty characteristics: the earth produces everything necessary for use in our daily life; the earth provides in its fold a place for us to live; the earth holds mighty oceans in its fold that provide life-support for innumerable creatures; water too is issued forth from within earth, etc. This is why the earth is called as the mother. Similarly the air is termed as Guru (teacher, mentor), which has many supremely powerful characteristics: the air bestows life upon all creatures; the air is the medium of communication for music, sounds and words; the air cools and heats, etc. The entire plant-life purifies the air; the plant-life alone provides us with endless materials to eat and drink; the flowers carry a delightful property of fragrance; the plant-life provides us with several medicines, etc. The fire possesses heat. The fire has the power to turn things to ash. The sun has the power to make the day dawn, and to illuminate the world. There is no end to these miracles of nature. This is how every creation carries within itself some or the other characteristics. All of these supremely powerful characteristics present within all creations have been bestowed by Sat Par Brahm Pita Parmeshwar alone. Therefore Sat Par Brahm Pita Parmeshwar alone is the source of all these infinite characteristics, and of all the supreme powers blessed in the form of these characteristics. This is why Sat Par Brahm Pita Parmeshwar is called as Guni Nidhan (the treasure of virtues).
The Naad Raag emanating out of every creation conveys the significance of these supremely powerful characteristics. This music of Naad – produced and played by the infinite number of creations in the universe – this divine music is what has been called as Anhad Naad (the divine music – played on divine musical instruments) or Anhad Shabad in Gurbani. Because the countless creations produce countless kinds of Naad, therefore it is described as “Waaje Naad Anek Asankha” (“countless instruments and countless sounds”). Gurbani describes the magnificence of this Anhad Shabad in several Saloks (verses). This divine music plays continually. This divine music never halts. This is why it is called as Anhad (un-struck). It implies a music that is without limits or bounds. This is the divine music that many Sant Jan describe as phonetic Naam (the Name – representing God and all His Creation). Gurbani calls this divine music as Amrit Naam (nectar of Naam; the divine energy):
“Anhad Sabad Dasam Duaar Vajiou Teh Amrit Naam Chuaaeiaa Thaa. ||2||”
(Sri Guru Granth Sahib 1002)
“No Darvaajae Dasvai Muktaa Anhad Sabad Vajaavaneaa. ||3||”
(Sri Guru Granth Sahib 110)
“Anhad Vaajae Dhun Vajdae Gur Sabad Suneejai.”
(Sri Guru Granth Sahib 954)
“Anhad Sabad Vajai Din Raatee.”
(Sri Guru Granth Sahib 904)
Sat Par Brahm Pita Parmeshwar has endowed a human being with the capacity to hear and enjoy this divine Naad. Those human beings who, with their Bandagi (submission before God) and Naam Di Kamai (putting Naam in practice in one’s life), make their Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) opened, acquire the supreme power to hear and enjoy this divine music. This divine Naad is heard only at Dasam Duaar. This divine music is not heard with human ears. This divine music – Anhad Naad – sounds uninterruptedly at Dasam Duaar. This divine music – Anhad Naad – never stops. Those great beings who acquire this divine blessing, when they focus their attention upon this divine music – Anhad Naad – they attain perfect quietude in their Hirdhas (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being), and effortlessly attain Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space).
This incessant music of Anhad Naad alone is the language of Sat Par Brahm Pita Parmeshwar. This is the reason that a large part of Gurbani is expressed in Raag’s. This is why in Gurbani, Gurbani itself is termed as Anhad Bani (un-struck discourse):
“Amrit Varkhai Anhad Baanee.”
(Sri Guru Granth Sahib 105)
“Anhad Baanee Naad Vajaaeaa. ||3||”
(Sri Guru Granth Sahib 375)
“Anhad Baanee Gurmukh Vakhaanee Jas Sun Sun Man Tan Hareaa.”
(Sri Guru Granth Sahib 781)
“Anhad Baanee Poonjee. Santan Hath Raakhee Koonjee. ||2||”
(Sri Guru Granth Sahib 893)
It means that Gurbani too appears from within Anhad Naad. Those great beings, Satgurus and Sant Jan whose Bandagi attains this level, hear it and expound it. Many Sant Jan – when they attain Sunn Samadhi – hear this Bani and essay to describe it. Those Sant Jan who are immersed in Mansarovar come to discover this unfathomable lake of Amrit, that is this Bani. This supreme and entire truth has already been stated that Gurbani has no bounds, and therefore it is called as Anhad Bani. There is no end to the Ang’s (parts, chapters) of Gurbani in Dargah (Divine Court). Gurbani carries on continually, and will continue to carry on. Those Sant Jan, who attain this state, experience this Anhad Bani.
Sat Par Brahm Pita Parmeshwar is the Raag, and Anhad Naad is the Raagni (musical composition). It means that it is nothing but a supreme power of Sat Par Brahm Pita Parmeshwar that transpires in the form of Nirgun (God beyond Trigun Maya; observed only through one’s spiritual eye) within the Sargun Saroop (the infinite divine power sustaining each individual bit of Creation) of Sat Par Brahm Pita Parmeshwar, and rendering this Raag, manifests in the form of the Raagni. It is this divine power of Anhad Naad that, while abiding in the Sargun Saroop, appears in the Nirgun form. The infinite number of creations in the infinite universe sing, play and manifest this Naad as per their capacities (Nirgun) throughout the cosmos. The whole cosmos constantly reverberates with this Raagni. Every creation in the universe, including the sun, the moon, the stars, the planets and the constellations constantly manifest this Raagni by singing it and playing it. The blessed Satguru incarnate Nanak Patshah Ji reveals this absolute truth in this Pauri (verse) saying:
O Sat Par Brahm Pita Parmeshwar: the air (Guru), the water (life-giving father) and the fire constantly sing Your virtues. The air, the water and the fire are the three supremely powerful elements among the five elements of nature. The fourth element is the earth and the fifth element is the sky. The human is body is constructed from these five elements. Similarly all creations in the universe have been formed with these five elements alone. It is entirely true that some are formed of only one element, some are made with two elements, some with three elements, and some are constructed with four or five elements. But the human body is formed of all five elements. These five elements themselves are a creation of Sat Par Brahm Pita Parmeshwar, and all the characteristics too of these five elements are present in them by the grace of Sat Par Brahm Pita Parmeshwar alone. All the powers possessed by these five elements are an evidence of nothing but the blessings of Sat Par Brahm Pita Parmeshwar. Therefore these five elements all the time act within Puran Hukam (Absolute Divine Will) of Sat Par Brahm Pita Parmeshwar, and are all the time engaged in the obeisance of Sat Par Brahm Pita Parmeshwar. Those Sant Jan who become one with Sat Par Brahm Pita Parmeshwar, these five elements place themselves in their service and observe the commands of these great beings. All the afflictions of the human body are caused by an imbalance in these five elements. All the diseases in the human body are caused by the imbalance in these five elements. By joining the Sangat (congregation, following) of these Sant Jan, by observing their words and by placing oneself in their service, the balance of these five elements begins to be restored and the afflictions and the diseases come to an end. This is the sole reason that some get cured even of ailments like cancer. Those who dedicate their bodies, mind and worldly possessions before these Sant Jan receive Gurprasad (Eternal Bliss and the Eternal Grace) and are cured of all their mental and physical maladies. Those who receive Gurprasad and unreservedly immerse in their Bandagi are the ones who attain Sada Suhag (Sada Suhaag is Param Padvi, Sada Suhaag is Puran Tat Gyan, Sada Suhaag is Puran Brahamgyan) and are rid of all ailments.
Dharam Raj is the supreme power that takes away the human life once one’s time is up; and once one’s soul leaves one’s body (i.e. post-death of the human body), determines the future of the soul in accordance with the account of one’s deeds, and in accordance with the Vidhan (constitution, set of laws) of Karma (destiny determined by one’s good and bad deeds). It all transpires in accordance with the divine Hukam (divine will) of Sat Par Brahm Pita Parmeshwar. Even a supreme power with the capabilities to take away a human life and determine one’s future operates within the Hukam of Sat Par Brahm Pita Parmeshwar and is at the service of Sat Par Brahm Pita Parmeshwar.
Similarly Chitter-gupt – the supreme power of keeping account of one’s good and bad deeds – too has the capacity to enforce upon each creature the Vidhan of Karma of Sat Par Brahm Pita Parmeshwar. This supreme power of Chitter-gupt – empowered to keep account of all deeds of a human being – too functions within the Hukam of Sat Par Brahm Pita Parmeshwar and thus serves Sat Par Brahm Pita Parmeshwar. It means that Dharam Raj and Chitter-gupt run all their affairs in accordance with the divine Hukam of Sat Par Brahm Pita Parmeshwar, and their supreme powers act in accordance with the divine Vidhan. In this way, even these supreme powers follow the Hukam of Sat Par Brahm and acclaim the greatness of Sat Par Brahm Pita Parmeshwar and serve Him.
Even the supreme powers such as Shiva and Brahma that carry the capabilities to create and destroy the Creation dwell within the divine Vidhan of Sat Par Brahm Pita Parmeshwar and carry out all their functions in accordance with the divine Hukam. To keep within the Hukam of Sat Par Brahm Pita Parmeshwar and to carry out all acts keeping within this Hukam is the greatest service to Sat Par Brahm Pita Parmeshwar. Even Indra and all gods and goddesses sing glory of Sat Par Brahm Pita Parmeshwar. It means that Shiva, Brahma, Indra and all gods and goddesses do Sifat Salah (praise; paying tributes to God) of Sat Par Brahm Pita Parmeshwar. The reason that all of them do Sifat Salah of Sat Par Brahm Pita Parmeshwar is so that they may again be granted a human birth, in which they may accomplish their Bandagi and attain Jeevan Mukti (deliverance from the cycle of life & death, salvation). Gurbani reveals this completely true fact:
“Gur Sevaa Te Bhagat Kamaaee. Tab Eh Maanas Daehee Paaee.
Eis Daehee Ko Simareh Dev. So Daehee Bhaj Har Kee Sev. ||1||”
(Sri Guru Granth Sahib 1159)
Those alone who do Bandagi achieve birth as a human being. Since only with Bandagi in a human life one can attain Jeevan Mukti; therefore all gods and goddesses perform Bandagi of Sat Par Brahm Pita Parmeshwar so as to achieve rebirth as a human being, accomplish their Bandagi and attain Jeevan Mukti. This is why Gurbani calls human birth as the best. The gods and goddesses have to perform arduous Bandagi and pass through several Juni’s (birth in species), while a human being – performing Bandagi in the human lifetime – can easily obtain next birth as a human with just a little Bandagi. But since we can attain Jeevan Mukti in our present lifetime itself, it is futile to have a desire for more human births. Therefore we should toil for attainment of Jeevan Mukti in the current lifetime itself. The entire Jap Ji (Jap Ji Sahib – composition by the blessed Satguru incarnate Nanak Patshah Ji appearing at the very beginning of Sri Guru Granth Sahib) is a beacon to this toil. This supremely powerful Bani shows us our path to Sach Khand (the realm of ultimate, absolute truth).
Even the Sidh’s sit in Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) and pray to Sat Par Brahm Pita Parmeshwar. Even the Sadhu’s sit in Samadhi and pray to Sat Par Brahm Pita Parmeshwar. Sidh’s are those human beings who have, with the force of their Bandagi, attained 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). The Sidh’s are considered to have a higher status than common persons, but lower than the gods and goddesses. Those who perform Bandagi with an objective to acquire Ridhi-Sidhis attain such powers in the course of their Bandagi. Such human beings – by putting these powers to use – put a stop to their Bandagi. Meaning thereby that, the use of these powers brings one’s Bandagi to a halt. Ridhi-Sidhis are a constituent of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), and pursuit of these powers and the use of these powers keeps one from accomplishing one’s Bandagi. Sadh’s (Sadhu’s) are those human beings who – in the course of their Bandagi of Sat Par Brahm Pita Parmeshwar – have cleansed their minds and their inner selves of the vices with extreme discipline. They are the ones whose minds are not distracted by the evils and the vices of Maya. Such beings perform Sifat Salah of Sat Par Brahm Pita Parmeshwar and advance their Bandagi.
Even Jati’s (those with control over lust; commonly refers to those who take a vow of celibacy) and Sati’s (those who possess a true moral character) immerse themselves in Sifat Salah of Sat Par Brahm Pita Parmeshwar. Jati’s are those human beings who are the valiant warriors; those who have conquered their lust and thus gained strength and might. The lust and the anger wither away one’s body. The lust and the anger are equated with Chandals (cremators of dead bodies as per the Hindu customs) in Gurbani:
“Kaam Krodh Tan Vaseh Chandaal.”
(Sri Guru Granth Sahib 24)
“Kaam Krodh Kaaeiaa Ko Gaalai.”
(Sri Guru Granth Sahib 932)
The lust and the anger are the destructive forces that destroy a human body. These are mental ailments that cause the human body to fall sick, and these ailments gradually erode it from within. Chandal depicts the destructive force of Maya. Therefore those human beings who vanquish these destructive Dhoots (thieves; the Panj Dhoots or the five thieves are the lust, anger, greed, attachments and pride) are rid of their ruinous poisons. That’s how they gain amazing strength and might. Such Jati beings – as they pray and worship Sat Par Brahm Pita Parmeshwar – further gain in bodily strength. Therefore there are references to many such Soorma’s (valiant warriors) in history who used the might thus earned in benefaction of large number of people, and set examples for others. The history of Sikhism is replete with such warriors who had amassed so much power in their bodies that they were able to massacre their enemies. The young generation of today is badly gripped in this disease of lust. Many in the young generation are destroying their bodies because of this grave and disastrous disease. They are misusing and wasting away the beautiful human body that has been granted to them as a blessing, and which is meant to enjoy the true bliss of life by putting it in the service of Sat Par Brahm Pita Parmeshwar. Therefore it is a humble prayer to entire young generation that they should seek the aegis of a 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 dedicate their minds in Bandagi of Sat Par Brahm Pita Parmeshwar in order to renounce this dangerous and deleterious malady. With Jaap (recitation) of Naam all mental ailments come to an end. With Jaap of Naam the gravely destructive diseases of lust, anger, greed, attachments and pride are eradicated and a person can in true sense live and enjoy one’s priceless gem – the human life. One can lead the life of Sat (Eternal Truth; God Himself) while abiding in this world, carrying out all worldly deeds and truly enjoying all worldly gains and accomplishments. By being unattached to Maya one can enjoy all the pleasures of life.
Only such person who has attained Sat Santokh (divine contentedness; state where there is humility and an absence of desires) can be a Sati. Meaning thereby that, only a person who is freed of greed and freed of attachments can be a Sati. Sati implies a person who is generous and charitable. Only a charity done selflessly is charity. A charity done to fulfil an expectation is not a charity. When the Sati beings do charity, their charity carries a supreme power because there is no selfishness behind the charity. The charity of such beings is acclaimed in Dargah. A charity done from one’s ‘Dasan Nahuwan Di Kamai’ (earning of the ten nails of the hand; hard-earned money) is charity. A charity done from one’s true-and-pure Kirat (vocation) is charity and such a charity becomes the means to one’s repute. Those who do such charity never lack anything. Sat Par Brahm Pita Parmeshwar ensures that those who do such charity never need sustenance from someone else. Therefore being a Sati is a supremely powerful and divine virtue. Those who are endowed with this divine and supreme power do so only with the grace of Sat Par Brahm Pita Parmeshwar, and as they do charity they dedicate all credit to Sat Par Brahm Pita Parmeshwar. Such beings do not do charity thinking it is from their own wealth. They do charity thinking that it is all from the bestowals of Sat Par Brahm Pita Parmeshwar and that they are simply dedicating it in praise of Sat Par Brahm Pita Parmeshwar Himself. By doing so this Sat Karam (deed of Sat, truthful deed) of theirs turns into their destiny, turns into Bandagi of Sat Par Brahm Pita Parmeshwar and turns into the magnificence of Sat Par Brahm Pita Parmeshwar.
Gurbani ascribes two meanings to the word ‘Pandit’. In the first definition Gurbani calls Pandit’s as the learned scholars of Veda’s and other Shastra’s (Purana’s, Upnishad’s, Smrities). Rishi’s and Muni’s (saints and sages) are considered to be the scholars of Veda’s and the other Shastra’s. It suggests that all Rishi’s, Muni’s and Pandit’s have studied Veda’s and all other Shastra’s and have acquired all the knowledge documented therein. These Rishi’s, Muni’s and Pandit’s adopt the Mantra’s (literally meaning a vehicle for one’s mind, Mantra’s commonly denote the divine words or phrases meant for chanting) depicted in these religious texts as the basis of their praying and worshipping. Gurbani portrays this definition of the word ‘Pandit’ in many Saloks:
“Pandit Parreh Vakhaaneh Vaed.”
(Sri Guru Granth Sahib 355)
“Lakh Saasat Samjhaavnee Lakh Pandit Parreh Puraan.”
(Sri Guru Granth Sahib 358)
One can make one’s life beautiful by adopting the wisdom prescribed in these religious tomes in one’s life. By doing so, one will surely turn all one’s deeds into the deeds of Sat. One will surely gain the wisdom of the Sahstra’s. Further, those scholarly beings that learn the wisdom in the Sahstra’s are greatly respected in the society. But does one by so doing gain Puran Braham Gyan? Does one gain Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways)? Can one achieve Jeevan Mukti? Can one achieve Sada Suhag? Can one attain Param Padvi (the highest spiritual status)? These spiritual states are attained only with Gurprasad and not by acquiring the knowledge of the Sahstra’s. Only those – who receive the Gurprasad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai and Puran Bandagi – are the ones who attain these highest spiritual states. Gurbani terms those persons too who attain such spiritual states as ‘Pandit’s’. There is no distinction between such Pandit’s, and an Apras (one that cannot be influenced by Maya). The blessed Satguru incarnate the Fifth Patshah Arjun Dev Ji divulges this complete truth in Sukhmani Bani (the composition by Satguru the Fifth Patshah Arjun Dev Ji, comprising of 24 Astpadis):
“So Pandit Jo Man Parbodhai. Raam Naam Aatam Meh Sodhai.
Raam Naam Saar Ras Peevai. Ous Pandit Kai Updes Jag Jeevai.
Har Kee Kathaa Hirdhai Basaavai. So Pandit Fir Jon Na Aavai.
Baed Puraan Simrit Boojhai Mool. Sookham Meh Jaanai Asthhool.
Chahu Varanaa Ko Dae Oupadhaes. Naanak Ous Pandit Ko Sadaa Adaes. ||4||”
(Sri Guru Granth Sahib 274)
The supremely kind and supremely compassionate Guru the Fifth Patshah Ji tells us with infinite kindness how a human being can become an Apras. An Apras has one’s soul, one’s Suksham Dehi (Suksham 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) immersed in the Gurprasad of Naam. This occurs when we dedicate ourselves in Naam Simran. Then, with Gurprasad, slowly and surely our soul, spirit, Suksham Dehi and Hirdha are cleansed and purified. Our body turns into a Kanchan Dehi (golden body); meaning it turns pure as gold. Our body and soul are freed of the Panj Dhoots and Trishna (desires). All sins committed by us are washed away. All sins committed by us in our previous births and in this birth are washed away. This is how a common person turns an Apras.
An Apras constantly enjoys the bliss of Naam Ras Amrit (the essence of Naam Amrit – the divine energy). The entire body of an Apras in its physical state feels the beat and the resonance of Naam. This is the highest power of Parmatma (the supreme soul, God) manifesting in him. A cosmic supreme power, stream of Amrit constantly flows from his physical body. It is very tangible and divine feel and experience, and constantly keeps the Apras immersed in enjoying the bliss of this stream of Amrit – Atam Ras (the highest form of Amrit; eternal bliss).
Some receive the Gurprasad and can see the Prakash (the divine light – the Nirgun Saroop or the infinite divine power that is beyond the three attributes of Maya), i.e. to see the Nirgun Saroop with open eyes. Some can view Puran Prakash (the perfect brightness of the supreme light, His aura around the enlightened beings) – the divine light of Nirgun Saroop – when they close their eyes. Those who are endowed with such divine powers and blessings view this divine light around an Apras. Here it will be of value to understand that the most important fact concerning Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva (humble and selfless service to others), Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti) is that the Gurprasad of Naam alone isn’t adequate. Everything that takes one’s spiritual progress a step further is Gurprasad; none of the progress is by one’s own efforts; all progress is by the supreme grace of Gurprasad. Therefore Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva, Parupkar and Maha Parupkar take place by Gurprasad alone. Therefore one must keep making Ardas (humble prayer) to receive the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Puran Bandagi contains Naam Di Kamai and Seva within itself. Seva contains Parupkar and Maha Parupkar. Let’s make Ardas for complete victory over Maya; let’s make Ardas for complete victory over desires; make Ardas to suffuse our Hirdhas with all divine virtues; make Ardas for practising Gurbani in our daily lives.
Such an Apras dives in Mansarovar, i.e. Nirgun Saroop and is forever assimilated in Mansarovar. By immersing in Mansarovar one endows one’s Hirdha with all divine virtues and becomes a Puran Braham Gyani, and becomes a source and a custodian of the Gurprasad of Naam, Puran Bandagi and Seva. An Apras takes us through the process that the Apras went through, and carries us to the peaks of the spiritual world and turns us into an Apras.
The words, speech and teachings of a soul that has turned into an Apras are said to be the words of Parmatma. It is so because there no longer remains any distinction between such a soul and Parmatma. The words, speech and teachings of such a person offer a befitting and beautiful life to the whole Creation. The Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva forever provides to the Jigyasoo’s (seekers of divine truth) a life that is infinitely beautiful and filled with divine bliss.
In a true divine sense the real life lies beyond Maya. As long as we are stuck in Maya and are slaves of Maya, we constantly meet death. When we escape the clutches of Maya, that’s the time when we really wake up and forever become alive. The real life lies in Jeevan Mukti; lies in becoming an Apras; doesn’t lie in the slavery of Maya; lies in the slavery of Param Pita Parmeshwar (Supreme Creator and Lord of the Creation) when Maya turns into your slave and places itself at your service. The Apras beings have the divine preaching of Malik (Lord, God) imbibed in their Hirdhas. The Katha (discourse) of God is Akath (sublime and indescribable). This Akath Katha takes birth when we become Apras and unite and unify with the almighty Par Brahm Pita Parmeshwar and Akal Purakh manifests Himself in our Hirdhas. This Katha cannot be described in words. Only the Apras’ experience this Akath Katha when they:
- Become one with the almighty Sat Par Brahm Pita Parmeshwar;
- Have a Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop of Akal Purakh;
- Convene and commune with Par Brahm Parmeshwar; and
- Dive deep in Mansarovar and forever immerse in Mansarovar Gursagar (ocean of divinity; Nirgun Saroop or Mansarovar).
The experience of the Akath Katha is beyond description. It cannot be articulated in words. It is an Apras and the Hirdha of an Apras that materially experience it and appreciate it. The spiritual experiences that an Apras goes through during the union with Parmatma are inscribed in the Hirdha of an Apras. The sacred feet of Sat Par Brahm Pita Parmeshwar are etched in one’s Hirdha, and the Hirdha and the soul of an Apras are gratified. Naam permeates every part of an Apras’s body. The beat and resonance of Naam is constantly heard in every pore. The music of Anhad Shabad continuously plays at Dasam Duaar. Amrit (our essence or the life-element, divine energy) streams constantly throughout the body. The Apras attains the state of absolute, eternal and infinite, supreme bliss. When this comes about, the Apras is unified with Parmatma and nothing can separate one from Parmatma. Maya takes the role of one’s servant, and the Apras becomes Jeevan Mukt (one who has attained deliverance – i.e., liberation while still in one’s physical body). One is no longer stuck in the cycle of life & death and there is no rebirth either. One turns forever immortal. Such a being is the true Pandit, i.e. a Puran Sant, a Puran Braham Gyani, an Apras. Therefore one doesn’t recount the Akath Katha of Akal Purakh; rather the Katha of Akal Purakh presents itself, manifests itself, and evolves itself when an Apras is born, a Sant (saint) is born, a Braham Gyani is born, a Satguru is born, a Puran Khalsa is born.
An Apras has the underlying essence of the Veda’s, Purana’s and Smrities inscribed upon one’s Hirdha. The underlying essence is the Gurprasad of Naam. Mool (origin) is the basis of the entire Creation. It is the foundation of the Creation. It is the seed – the seed of Creation –the womb of Creation. It is Naam – the Gurprasad of Naam. It is “Sat Naam” in the way that the blessed Guru Nanak Patshah Ji has benevolently presented for the benefaction of the entire humanity in the Mool Mantar. The first Tuk (verse) of the Shabad Guru Sri Guru Granth Sahib is till Gurprasad; which is called as the Mool Mantar. Mool implies the seed where the entire Creation is absorbed, inclusive of Braham Gyan and Tat Gyan. Those who are blessed with the Gurprasad of the understanding of this Mool, or the seed, and those who inscribe this whole truth in their Hirdhas are the ones who turn into an Apras, receive the blessing of Tat Gyan and become a fount of Braham Gyan for the entire humanity.
Though it appears in the world that Parmatma is inaccessible, an Apras keeps this inaccessible Parmatma in one’s Hirdha. The inaccessible Parmatma manifests Himself in the Hirdha of an Apras. The essence of life in the universe is the Braham Jyot (the divine light within, soul). Sookham (the divine element imbuing life in Creation, God) is the divine essence, and Sthool (the physical, material world) is the Maya element. Therefore it is the divine essence that provides life to the universe. The conclusion is that an Apras explicitly experiences the Braham Jyot in the Creation.
An Apras bestows one’s blessings upon people of every caste and social class. A Sant, a Braham Gyani, a Satguru does not belong to a particular community in the society. They belong to every segment of the society and treat entire mankind equally. Caste or race doesn’t have any meaning for an Apras. All are human beings to an Apras. No one is a Shudra, a Kshatriya, a Viash or a Brahmin to an Apras.
The Hindu society is divided into four classes of people:
(1) Shudra’s: called as Harijan’s, treated as untouchables;
(2) Vaish’s: involved in trade and commerce;
(3) Kshatriya’s: tasked with the administration and the safety and security of the kingdom; and
(4) Brahmin’s: the highest class, engaged in worship of Parmatma and in caretaking and control of the places of worship.
In olden days, Shudra’s were not permitted to enter the temples. This division in society has done a great harm to the Indian polity. Let’s look at it with clarity. An Apras doesn’t recognise any such division in society. An Apras is Ik Drisht (seeing all as equal, non-discriminatory) and Nirvair (hate-less, without enmity). An Apras regards every person as a human being. An Apras treats everyone alike. The preaching of an Apras is meant for everybody in the society. Anyone can become a disciple and follow the preaching of an Apras. In fact a Sant, a Braham Gyani, a Satguru belongs to the entire Creation. There is no discrimination against anyone in the mind of an Apras. An indigent is as important and beloved to an Apras as a king. An Apras loves the entire Creation as much as he loves Parmatma.
All Guru Sahib’s (the ten Satgurus Patshah Ji’s) were Apras’s. They were Puran Sant’s, Satgurus, Puran Braham Gyanis and their preaching is inscribed in the divine words of the Shabad Guru, Sri Guru Granth Sahib Ji. All Creation has benefitted from the divine Gurbani. All Creation bows in reverence before Gurbani and the Guru Sahiban. In the same way a person who turns into an Apras becomes a Puran Sant, a Puran Satguru, a Puran Braham Gyani and receives as much respect from the entire Creation.
In this fashion, Gurbani illustrates that all Pandit beings too pay tributes to Sat Par Brahm Pita Parmeshwar. It goes to suggest that the Seva of such beings, who act Sat and serve Sat, is recognized as a Seva to Sat Par Brahm Pita Parmeshwar. Similarly the beautiful women in the heavens, in the nether-worlds and in mortal worlds pay tributes to Sat Par Brahm Pita Parmeshwar. Such beautiful women, who enthral a human mind, too sing paeans of the virtues of Sat Par Brahm Pita Parmeshwar. In the mortal world a human being is given the simile of a Suhagan (God’s bride)and Akal Purakh of a man. Suhagan is a human being who is acclaimed in Dargah as the bride of Sat Par Brahm Pita Parmeshwar. Therefore one who is not a Suhagan is called a Duhagan (an un-courted soul). A Suhagan is endowed with Gurprasad; and on accomplishing one’s Bandagi becomes a Sada Suhagan (eternal bride of God; one who has attained Sada Suhag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi), gains approval of Dargah and attains Param Pad (Param Padvi) and Jeevan Mukti. A Duhagan wastes one’s life in the slavery of Maya. The women in the heavens and in nether-worlds are known and called as Apsara’s (beautiful, supernatural female beings).
Bhai Sahib Gurdas Ji has described the 14 jewels churned out of the ocean in Vaar 26:
“Kheer Samund Virol Kai Kadh Rathan Chaudah Vand Leetay.
Man Lakhmee Paarjaat Sankh Saarang Dhanakh Bisan Vas Keetay.
Kaamdhayn Tay Apacharaan Airaapat Indraasan Seetay.
Kaalkoot Tay Aradh Chand Mahaandev Mastak Dhar Peetay.
Ghoraa Mileaa Soorjai Mad Amrit Dev Daanav Reetay.
Karay Dhanantar Vaidgee Daseaa Tachak Mat Bipareetay.
Gur Upades Amolakaa Rattan Padaarath Nidh Agneetay.
Satgur Sikhaan Sach Pareetay. ||23||”
(Bhai Gurdas Ji Vaar 26)
The gods and the demons churned the ocean and extracted 14 jewels and distributed them among themselves. Vishnu took hold of five of them – Kaustak, the most valuable gem in the world; the goddess Lakshami; Kalpavriksha (the ever-flowering and wish-fulfilling divine tree); the conch and the Sarang (bow). Indra secured three – the cow Kamadhenu; Rambha the Apsara; and Airavat the elephant. The two jewels – Kalkut (poison) and the crescent-moon were acquired by Shiva who adorned them on his forehead. One jewel – Uchhaishravas, the horse was taken by the Sun god. The demons took Madira, the wine. The gods received the nectar as was pre-arranged. Dhanavantri the physician practised medicine. But when the king Prikshit was bitten by the snake Takshak, Dhanavantri lost his mind in the process of his treatment, as he had carried home Maya with him. This is how these 14 jewels were distributed. This is how all the gods and the demons were occupied after these 14 jewels. But better than all these jewels, the supremely priceless gems are found in the divine discourse of Satgurus (Gurbani). These priceless gems are showered by Satgurus, impartially and generously, upon those Sikhs (disciples of Guru) who perform Bandagi, since Satgurus hold true affection towards the Sikhs. In this way those Sikhs – who imbibe the discourse of Satgurus in their Hirdhas and perform Bandagi – are able to inscribe the priceless gems of Puran Braham Gyan and Tat Gyan upon their Hirdhas. Satguru Sahiban have strung these gems in Gurbani. These priceless gems of Puran Braham Gyan and Tat Gyan are placed within Gurbani. Those Sikhs who perform Bandagi have their Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) opened, and when this occurs the Sikhs acquire these gems. The blessed Satguru incarnate Nanak Patshah Ji divulges this whole truth that even all these priceless gems sing and reveal the glory of Sat Par Brahm Pita Parmeshwar.
There are said to be 68 Teerath’s (places of pilgrimage) on the earth. All these places have been graced by some or the other great being such as a Satguru, an Avatar (divine incarnate), a Sant Jan or a Puran Braham Gyani. Some or the other divine being is said to have performed Bandagi at these places in the past. It is by virtue of this Bandagi that the place is sanctified and made venerable. Therefore the blessed Satguru incarnate Nanak Patshah Ji states that all these 68 Teerath places too sing and portray the glory of Sat Par Brahm Pita Parmeshwar. Naam Simran at such graced places can be extremely benefitting. Therefore whenever one visit these places, one can much benefit by closing one’s eyes and concentrating upon Simran. The mind attains calm at such places. Hence one can easily concentrate upon Simran. There is a shower of Amit at all times at these places. Those faithful beings who perform Simran at such places with belief and love experience this shower of Amrit. Just as the Takht Sri Harmandir Sahib at Amritsar is graced by many a Sant Jan, Bhagats and Satguru incarnates, who have performed Bandagi and Seva at this place. This has established the magnificence of this place; the reason that this sacred place experiences a constant shower of Amrit. Those faithful and humble beings who visit this place in belief and in love, their Hirdhas become calm and if these faithful sit and do Simran everyday at this place they can reap a lot of benefit. Exactly in similar way are the rest four Takht’s: Takht Sri Hazur Sahib has been graced by the blessed Tenth Patshah and many other Sant Jan; Takht Sri Patna Sahib is the birthplace of the Tenth Patshah, and is therefore immensely blessed; Takht Sri Kesgarh Sahib has the grace of the Tenth Patshah Ji and of many other Gurmukhs; Takht Sri Damdama Sahib has the blessings of the Tenth Patshah Ji and of many other Gurmukhs; Hemkunt Sahib enjoys the immense grace of the Tenth Patshah Ji. Therefore it is not enough to just do Darshan and Ishnan (dip in holy waters) when visiting these places; but to fully benefit one must sit and concentrate, perform Simran, and perform Seva at these places.
Satguru incarnate the blessed Nanak Patshah Ji depicts the above-considered Puran Braham Gyan in the words:
“Gaavan Ratan Upaae Tere Athsath Teerath Naalae”
In accordance with the Puran Braham Gyan of Gurbani the warrior, the mighty, the Soorma, the Soorveer (the gallant fighter) is a person who has defeated the army of the Panj Dhoots. The Panj Dhoots are said as Soorveers and such a person alone who vanquishes these five Soorveers – lust, anger, greed, attachments and pride – is proclaimed as the warrior, the mighty, Soorma and Soorveer in Gurbani. The Panj Dhoots being hailed as Soorveers implies that these Panj Dhoots carry immense power of destruction. The destructive power of Panj Dhoots rules over the entire human race. Bandagi is nothing but a battle against these mighty Dhoots. Bandagi is nothing but war against Maya. Bandagi is nothing but the Gurprasadi Khel (divine play) to vanquish Maya. The person who subjugates the Panj Dhoots is called in Gurbani as “Jodh Mahabal Sooraa” (valiant and mighty warrior). One who achieves victory over Panj Dhoots is a “Jodh Mahabal Sooraa”, i.e. a warrior, a great and mighty Soorma. Gurbani heralds this utter truth:
“Jin Mil Maarae Panch Soorbeer Aiso Koun Balee Rae.
Jin Panch Maar Bidhaar Gudhaarae So Pooraa Eh Kalee Rae. ||1||”
(Sri Guru Granth Sahib 404)
These Panj Dhoots reside within the human body. The lust dwells in the organs of procreation; the anger dwells in stomach; the greed and the attachments reside in a human chest and pride takes the place on the head of the human being. By virtue of residing inside the human body these Panj Dhoots keep the human being in their subjugation and slavery. Being under influence of these Panj Dhoots a human being slaves under the lust, anger, greed, attachments and pride, i.e. commits all Asat Karam (untruthful deeds, deeds against Sat) as commanded by these Dhoots. The Asat Karams committed under the slavery of these Dhoots nullify one’s Punn Karams (virtuous deeds). All the Amrit that a human being gathers by the Sat Karams of compassion, Dharam, contentedness, patience, recitation, meditation, worship etc. is looted away by these Panj Dhoots without it even being realized by the human being. This is why many persons complain that even after devoting a lot of time in Sat Karams of compassion, Dharam, contentedness, patience, recitation, meditation, worship etc. they are not able to make any spiritual progress. The reason is that these Panj Dhoots cleverly rob one of all the Amrit. Therefore those in Bandagi need to be extra careful in their everyday acts so as not to commit any Asat Karam and thus squander away their Amrit; and to guard against these Panj Dhoots. This absolute truth is exhibited in Gurbani:
“Ek Nagree Panch Chor Baseealae Barjath Choree Dhhaavai.”
(Sri Guru Granth Sahib 503)
“Eis Daehee Andhar Panch Chor Vaseh Kaam Krodhh Lobh Moh Ahankaaraa.
Anmrit Lootteh Manmukh Nehee Boojheh Koe Na Sunai Pookaaraa.”
(Sri Guru Granth Sahib 600)
It means that the person who, persevering in one’s Badagi by the supreme force of Gurprasad, vanquishes the Panj Dhoots – he or she turns into a “Jodh Mahabal Sooraa”, forever manifests as the magnificence of Sat Par Brahm Pita Parmeshwar and assimilates in the magnificence of Sat Par Brahm Pita Parmeshwar.
The creatures of the entire Creation are divided in four Khani (the source of birth): these are Andaj, Jeraj, Setaj, and Ootatbhuj. Andaj signifies those creatures that are born of the egg, e.g. birds. Jeraj denotes the creatures born in a womb, e.g. humans, all animals and other such creatures. Setaj represents the creatures that are born of the sweat, e.g. many kinds of insects (the bacteria and many living organisms). Ootatbhuj category belongs to those that germinate by themselves; those that are born of a seed. Every seed carries within it a being. This being comes to life when it is absorbed in the earth – such as all vegetation, the trees and the plants etc. The basis of all four Khani’s too is the name “Sat” of Sat Par Brahm Pita. The origin of all creatures lies in “Sat”. The supreme power of “Sat” alone drives the life in all creatures. Therefore all creatures and all nature are constantly in Simran. All plant-life is constantly in Simran.
The entire Creation, i.e. the cosmos is formed of Khand’s, Mandal’s and Varbhand’s. Khand implies a segment of the cosmos such as the earth, the moon, the sun etc. A collection of several Khands makes a Mandal; also called as a star system. An agglomeration of several Mandals forms a Varbhand. Varbhand designates the Creation. What force holds all the Khands of the entire Varbhand in their respective places? What force suspends or moves all the Khands in their respective Mandals in space within the Varbhand? The advanced sciences of today have no answers to these questions. The force that maintains all the sections of this immense Creation is nothing but the supreme power of Sat Par Brahm Pita Parmeshwar. The basis of all these Creations is nothing but “Sat”. The womb from which all these Creations are born is nothing but “Sat”. It is this immense force of “Sat” that supports the Khands, Mandals and Varbhands in all these Creations. Therefore all of these Khands, Mandals and Varbhands too sing and portray the magnificence of Sat Par Brahm Pita Parmeshwar. It is the divine music of the sacred Aarti (worship accompanied with singing and chanting) that takes the form of Anhad Naad and reverberates constantly at Dasam Duaar of the Sant Jan.
Those human beings that receive the grace of Sat Par Brahm Pita Parmeshwar embark on their Bandagi. Those human beings who receive the benevolence of Gurprasad imbibe faith, love and belief. Those human beings – in whose Hirdhas love, faith and belief arise – are endowed with Gurprasad. Bandagi is nothing but a name given to faith, love and belief. Therefore a Hirdha soaked in faith, love and belief begins its Bandagi. A Hirdha that embraces belief, faith and love is capable of total dedication. Therefore such a Hirdha readily attains Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself). Such humble Bhagats who are the connoisseur of the joy of devotion, forever sing and praise the magnificence of Sat Par Brahm Pita Parmeshwar. While one is in Bandagi and carrying on with Naam Di Kamai – when Naam permeates every pore and when the Bhagat is immersed in Mansarovar – one experience the joy of this supreme bliss and sings and describes the experiences of this supreme state as His magnificence. The blessed Satguru incarnate Nanak Patshah Ji who himself is Nirankar Roop (the embodiment of Formless One, i.e. God in human form), states that he is unable to imagine how many of such Bhagats exist who are engrossed in their Bandagi filled with faith, love and belief in Sat Par Brahm Pita Parmeshwar; who are immersed in Mansarovar and sing the magnificence of Sat Par Brahm Pita Parmeshwar. It suggests that the number of such Sant Jan, Bhagat Jan, Satgurus, Braham Gyanis, Khalsa’s, Avatars and Gurmukh’s are beyond count who have immersed themselves in complete faith, love and belief; who have assimilated themselves in Mansarovar and sing and recount the magnificence of Sat Par Brahm Pita Parmeshwar.
Sat Par Brahm Pita Parmeshwar alone is Sat. Sat Par Brahm Pita Parmeshwar alone is ever-established. Sat Par Brahm Pita Parmeshwar is beyond the constraints of life & death. Sat Par Brahm Pita Parmeshwar transcends the Trigun Maya. Sat Par Brahm Pita Parmeshwar is ever-immutable. Sat Par Brahm Pita Parmeshwar alone is the creator of all Creation. Sat alone is the basis of every creation. Sat alone is the womb to all Creation. Sat alone is the womb to all divine virtues and divine powers. Sat alone is the womb to even the complete faith, love and belief. Sat alone is the womb to even all Kalaa’s (divine savoir-faire’s; divine powers) and supreme powers. Sat is the Nirgun Saroop and Sat alone looks and cares after the Sargun. The praise too of Sat Par Brahm Pita Parmeshwar is everlasting. The greatness too of Sat Par Brahm Pita Parmeshwar is everlasting. The Hukam too of Sat Par Brahm Pita Parmeshwar is incontrovertible. All divine Vidhan’s too made by Sat Par Brahm Pita Parmeshwar are irrefutable. Sat Par Brahm Pita Parmeshwar Himself is assimilated in His own magnificence and greatness.
The entire world is Maya. Every object and every creation in the entire world is Maya. It means that the entire world is a perception of Maya. This is why the entire world is destructible. Everything in the world which is born in Kaal (time) is consumed by Kaal. It means that whatever takes birth in Kaal is destroyed by Kaal. Everything born in Kaal is doomed for destruction. The creation of the world is equated to a wall of sand in Gurbani. Meaning thereby that, all creations in the world are akin to a wall of sand, prone to fall in a single shove. Therefore every creation in the world is transient; meaning that the entire world is nothing but Asat (contrary to Sat; untrue). Therefore contemplation of worldly object is contemplation of Asat. The contemplation of worldly objects is a fallacy. Therefore, the path of contemplation of worldly objects is a fallacy too. The contemplation of Sat alone is Sat. By contemplation of Sat alone one can cross the Bhavjal Sagar (sea of Maya’s deceptions; sea of ignorance), which is this world, and land across. The blessed Ninth Patshah Ji elaborates this entire truth in the following Salok:
“Jag Rachnaa Sabh Jhooth Hai Jaan Leho Re Meet.
Kehai Naanak Thir Naa Rehai Jeo Baaloo Kee Bheet. ||49||
Raam Gaeio Raavan Gaeio Jaa Ko Baho Parvaar.
Kaho Naanak Thir Kachh Nehee Supanae Jeo Sansaar. ||50||
Chintaa Taa Kee Keejeeai Jo Anhonee Hoe.
Eh Maarag Sansaar Ko Naanak Thir Nahee Koe. ||51||
Jo Upjeo So Binas Hai Paro Aaj Kai Kaal.
Naanak Har Gun Gaae Lae Chaad Sagal Janjaal. ||52||”
(Sri Guru Granth Sahib 1429)
The Sant Jan, Bhagat Jan, Braham Gyanis, Satgurus and Avatar beings – who contemplate upon Sat – alone realize this utter truth. Only such great beings who have become one with Sat Par Brahm Pita realize how Sat Par Brahm creates, cares and looks after the entire Creation. It is the entire magnificence of Sat Par Brahm Pita Parmeshwar that He Himself creates and observes; and He Himself remains blissful in His magnificence.
The entire Creation runs in accordance with the divine Vidhan constituted by Sat Par Brahm Pita Parmeshwar. In this world, in our lives, every moment happens in the Hukam of Sat Par Brahm Pita Parmeshwar. Every creation exists within His Hukam. All elements (the five elements) shaped by Sat Par Brahm Pita Parmeshwar exist within His Hukam. These elements alone keep the balance in the entire Creation in accordance with the divine Vidhan. Meaning thereby that, all that transpires follows the divine Vidhan. Hence, there is no force greater than Sat Par Brahm Pita Parmeshwar and none that is His equal. Sat Par Brahm Pita Parmeshwar alone is the Patshah (spiritual king) of Patshah’s (king of the kings) in the entire Creation. The Sant Jan, Bhagat Jan, Braham Gyanis, Satgurus and Avatar beings alone appreciate this whole truth and observe His Puran Hukam. The rest of the humanity in its egoism denies and negates the divine Vidhan. This is what causes them to keep wandering in the cycle of life & death. Therefore the wisdom lies in renouncing one’s ego and abiding in agreement with Hukam.