Dharam khand kaa ayho dharam.
Gyaan khand kaa aakho karam.
Kaytay pavan paanee vaisantar kaytay kaan mahays.
Kaytay barmay ghaarhat gharhee-eh roop rang kay vays.
Kaytee-aa karam bhoomee mayr kaytay kaytay dhoo updays.
Kaytay ind chand soor kaytay kaytay mandal days.
Kaytay sidh budh naath kaytay kaytay dayvee vays.
Kaytay dayv daanav mun kaytay kaytay ratan samund.
Kaytee-aa khaanee kaytee-aa banee kaytay paat narind.
Kaytee-aa surtee sayvak kaytay naanak ant na ant. ||35||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with infinite kindness in the last Pauri (verse) bestowed the Puran Braham Gyan (entire divine wisdom) about the magnificence of Karam Kaand (deeds determining one’s destiny in this as well as in coming births) upon the entire humanity. It is the deeds that give rise to Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). It is only the deeds of the human being that lead one to the doorsteps of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). It is only the deeds of the human being that beget the human being acceptance in Dargah (Divine Court). It is the Sat Karams (the deeds of Sat; truthful deeds) of the human being that make one eligible for the kindness, grace, trust, compassion and Gurprasad (Eternal Bliss and the Eternal Grace) of Sat Par Brahm Pita Parmeshwar. The earth is the Karam Bhumi (workplace; place of action) of the human beings. All the five elements – the air, water, fire, earth and sky – play an important part in giving effect to the Karam Kaand of the human being. From the time of one’s birth, all through one’s life and until one dies, the human being carries out acts and deeds. One’s deeds alone decide the destiny of the human being. By one’s deeds, a human being writes one’s own destiny. In accordance with the Vidhan (constitution; set of laws) of Karma (destiny determined in accordance with one’s good and bad deeds) a human being writes one’s own fate by one’s deeds. The Sat Karams of a human being lead one to assimilate in Sat (Eternal Truth; God Himself); and the Asat Karam (untruthful deeds; deeds against Sat) of the human being become responsible for one’s wandering in Juni’s (species), stuck in the cycle of births & deaths. Therefore it is through one’s deeds alone that a human being finds unification with Sat Par Brahm Pita Parmeshwar. Therefore it is the Karam Kaand of a human being that determines one being installed in Dharam Khand. Those human beings who renounce vices and abide in the deeds of Sat are admitted into the Dharam Khand and start building their path of Bandagi (submission before God) to Sat Par Brahm Pita Parmeshwar.
The blessed Satguru incarnate Nanak Patshah Ji has divided the spiritual states of a human being into five Khands. In Pauris 34-37, Satguru Patshah Ji imparts Puran Braham Gyan about these five Khands upon the entire humanity. In these four Pauris Satguru Patshah Ji reveals the entire roadmap, beginning with the Karam Kaand up to the time the Puran Bandagi (complete surrender before God) of the human being is approved and accepted in Dargah. In these four Pauris Satguru Ji has portrayed how a human being begins from an ordinary state, ascends through spirituality, finds acceptance in Dargah and forever becomes one with, and assimilates in, Sat Par Brahm Pita Parmeshwar. These five Khands of Bandagi are the Dharam Khand, the Gyan Khand, the Saram Khand, the Karam Khand and the Sach Khand.
The stage of complete accomplishment of one’s Bandagi is called as the Sach Khand. Having attained this delightful summit of the spirituality, the Bhagat (devotee) is rewarded with the key to all divine treasures with the blessing of Akal Purakh (Immortal Being; God) in the form of the divine decree to bestow Gurprasad upon others. The essence of these five stages of Bandagi is as below:
Dharam Khand:
When you come to realize that the real objective of the human life is to attain Jeevan Mukti (deliverance from the cycle of life & death; salvation) and you begin to get interested in the acts of Paath (perusal of religious texts), worship, compassion, Dharam, contentedness and forbearance. Meaning thereby that, your Birti (consciousness) begins transforming into Sato Birti (consciousness of Sato; Sato is the goodness aspect of Maya and is characterized by the qualities of piety, divinity, contentedness and patience) and you begin to focus your attention upon Sat Karams. Gradually all your deeds begin to take the shape of Sat Karams. The thing to consider is that the entire Sangat (congregation; following) is stuck in this Khand, or in an even lower stage. A very small number amongst the Sangat proceed beyond this stage. The entire Sangat occupies itself merely in reading of Bani (Gurbani meaning Gur’s words or God’s words; the verses in Sri Guru Granth Sahib Ji). Almost the entire Sangat is busy in daily Nitnem (ritualistic reading of religious texts) – in reading of the Panj Bani’s (five selected religious texts of Sikhism), in reading of Sukhmani Bani (the composition by Satguru the Fifth Patshah Arjun Dev Ji, comprising of 24 Astpadis), in reading of Asa Di Var (a collection of 24 Pauris written by Guru Nanak Ji) and in reading of Sri Guru Granth Sahib Ji. The entire Sangat is in ignorance and under the misconception that perhaps mere reading of Bani suffices. It is true that reading of Bani is a Sat Karam; but to assume that by merely reading of the Bani all spiritual attainments can be made is simply a delusion and ignorance. This is the reason that the spiritual progress of almost the entire Sangat as if has come to a halt. Therefore it is vital for your spiritual progress that, instead of repeatedly reading the Gurbani, you try and act upon what the Gurbani says. Gurbani is a divine counsel. Reading this counsel can be useful only if this divine counsel is put to practice in life. The divine Gurprasad is acquired by acting upon Gurbani, and not merely by reading of Gurbani. By acting upon Gurbani one acquires all that the Gurbani promises. Only those who act upon Gurbani attain the next, and those after the next, stages of spirituality. Gurbani exhibits this supremely essential truth:
“Satgur Kee Baanee Sat Saroop Hai Gurbaanee Baneeai.”
(Sri Guru Granth Sahib 304)
Gurbani is Sat Saroop (a reflection of Sat; true inside and outside). It means that Gurbani is the Gyan Saroop (embodiment of wisdom) of Akal Purakh. Gurbani is Puran Braham Gyan and Guru (teacher and mentor; one who is divinely ordained to lead others on the path of Bandagi and Mukti). Gurbani is Sat and thereby Gurbani is Guru. Gurbani is Sat and thereby Gurbani is the Gyan Saroop of Nirankaar (the Formless One; God). Those human beings who put this Puran Braham Gyan, this Guru to practice in their lives are transformed into such human beings as Gurbani describes. Meaning thereby that, such human being are transformed into Sat Saroop. Those human beings who put Gur Shabad (God’s words; Gurbani) to practice in their everyday lives are transformed into Sat Saroop. By turning into Sat Roop (Sat in a human form) they are assimilated in Sat Par Brahm Pita Parmeshwar. By turning into Sat Roop they become one with Sat Par Brahm Pita Parmeshwar. They are assimilated in the Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat Par Brahm Pita Parmeshwar. Thus Gurbani is the counsel by putting which into practice in life a human being attains such high spiritual state. Therefore it is a humble prayer before the entire humanity to put Gurbani into practice in life, rather than just read the Gurbani and leave it at that.
Gurbani also reveals this supremely essential truth that only a rare human being puts the counsel of Gurbani to practice in one’s life:
“Gur Kaa Sabad Ko Virlaa Boojhai.”
(Sri Guru Granth Sahib 120)
“Gur Kee Sikh Ko Virlaa Laevai.”
(Sri Guru Granth Sahib 509)
Rare is the human being who puts Gur Shabad to practice in one’s everyday life. Rare is the human being who is blessed with the realization that one should put the words of Gurbani to practice in one’s life. This is the reason why almost the entire Sangat of the Jigyasoo’s (seekers of the divine truth), despite being aware of this supreme truth, do not devote themselves in putting the words of God to practice in their lives. Many Jigyasoo’s will have the question in their minds as to what exactly is meant by putting the Gur Shabad to practice in one’s life, and how does one go about doing it. How exactly does a Jigyasoo transform one’s everyday deeds into the deeds of Sat? Therefore in order to put Gur Shabad into practice in one’s life it is vital to understand what exactly is meant by it, and how it can be accomplished. The answer to these questions is fairly straightforward. All we need to do is what Gurbani counsels us to do.
For example when the Gurbani tells us to abide in Naam Simran (meditation upon Naam – the Name representing God and all His Creation), what is not understood here? Just go ahead and dedicate yourself in Naam Simran. Let Naam Simran be your Nitnem. Just as you daily read Panj Bani’s and Sukhmani Bani, in the same way start abiding in Naam Simran. Gurbani is the Hukam (Divine Will) of Sat Par Brahm Pita Parmeshwar; and Gurbani proclaims:
“Simaro Simar Simar Sukh Paavo.”
(Sri Guru Granth Sahib 262)
Gurbani also tells us that:
“Prabh Kaa Simran Sabh Te Oochaa.”
(Sri Guru Granth Sahib 263)
Then what is left there to think about? Just follow the Hukam of Sat Par Brahm Pita Parmeshwar; follow the Hukam of Gurbani, the Guru; and dedicate yourself in Naam Simran of Sat Par Brahm Pita Parmeshwar. When we begin doing so, we in fact begin to put these divine words of God into practice in our lives. It is a supreme and fundamental truth that once we dedicate ourselves in putting this Gur Shabad alone to practice in our lives; we receive all the gains that the blessed Satguru incarnate Arjun Dev Ji has described in the first Astpadi (a poem of 8 verses) of the Sukhmani Bani. By putting this Gur Shabad alone to practice in our lives we shall make all spiritual attainments, as well as receive honour in Dargah.
“Prabh Kai Simran Dargah Maanee.”
(Sri Guru Granth Sahib 262)
By putting this Gur Shabad alone to practice in our lives, we shall attain the supremely powerful and the highest states of Puran Braham Gyan, Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) and Dhyan (Naam Simran with deep concentration and detachment from all-else):
“Prabh Kai Simran Ridh Sidh Nao Nidh.”
(Sri Guru Granth Sahib 262)
By putting this Gur Shabad alone to practice in our lives, we shall attain Sehaj Samadhi (continual state of Samadhi – awake or asleep).
“Prabh Kai Simran Sehaj Samaanee.”
(Sri Guru Granth Sahib 263)
Sehaj Samadhi is the state of Samadhi (the deep trance-like state, where there is no thought, nothing except pure consciousness) 24 hours a day. Sehaj Samadhi is the Pooran Atal Awastha (the stage of unshakable faith). Sehaj Samadhi is the state of having gained the Param Padvi (the highest spiritual status). When we are in Simran, Nirankaar manifests Himself in our Hirdha (literally meaning heart, Hirdha or Hirdha Kamal is one of the seven Sat Sarovars and part of one’s spiritual being).
“Har Simran Meh Aap Nirankaaraa.”
(Sri Guru Granth Sahib 263)
It means that while abiding in Simran, Sat Par Brahm Pita Parmeshwar manifests Himself in our Hirdha in the form of Nirankar, Pargateyo Jyot (a manifested divine light; the pure divine light of God Himself) and a Puran Braham Gyani (possessing Puran Braham Gyan). What else is gained by Naam Simran – to realize this supreme truth, please centre your attention upon the first Astpadi of the Sukhmani Bani and you will discover all the gains that you will make; how all your unfulfilled tasks will come to fruition; how all your pains and strife will come to an end; how you will attain the high spiritual state and will forever be instated in Sehaj Samadhi. Therefore it is a humble prayer before everyone who reads this Gurprasadi Katha (discourse graced by God and Guru) to adopt this supremely powerful and absolute truth in one’s life, and become eligible to receive the infinite kindness and grace of Guru.
The next example pertains to the supremely powerful and essential truth revealed in the Gurbani about complete dedication of oneself by the human being at the feet of Satguru. Those human beings who dedicate their entire selves including body, mind and worldly possessions at the feet of Satguru are blessed and gratified. Those human beings who dedicate their entire selves including body, mind and worldly possessions before Satguru acquire the Gurprasad of Naam (the Name – representing God and all His Creation), Naam Simran, Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi, Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). The human beings who dedicate their body, mind and worldly possessions at the feet of Satguru, they carry on with their Bandagi under the aegis of Satguru, win over maya, go beyond Trigun maya and assimilate in Sat Par Brahm Pita Parmeshwar. The human beings who dedicate their body, mind and worldly possessions at the feet of Satguru attain Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) in their Hirdha;attain Pargateyo Jyot and Puran Braham Gyan, and turn Jeevan Mukt (one who has attained deliverance – i.e., liberation while still in one’s physical body). Those human beings who dedicate their body, mind and worldly possessions before Satguru receive Gurkirpa (divine grace) and Gurprasad and, by continuing with their Bandagi, turn their Hirdha into an immense Hirdha; suffuse their Hirdha with all divine virtues and powers; and become accomplished and all-knowing. Gurbani reveals this divine Hukam of complete dedication with body, mind and possessions in many Saloks (verses):
“Tan Man Dhan Sabh Saop Gur Ko Hukam Manniai Paaeeai.”
(Sri Guru Granth Sahib 918)
“Tan Man Dhan Arpo Tisai Prabhoo Milaavai Mohe.”
(Sri Guru Granth Sahib 256)
“Tan Santan Kaa Dhan Santan Kaa Man Santan Kaa Keeaa.
Sant Prasaad Har Naam Dhhiaaeiaa Sarab Kusal Tab Theeaa. ||1||
Santhan Bin Avar Na Dhaathaa Beeaa.
Jo Jo Saran Parai Saadhoo Kee So Paargraamee Keeaa.” (Rahao)
(Sri Guru Granth Sahib 610)
“Jis Kaa Tan Man Dhan Sabh Tis Kaa Soee Sugarh Sujaanee.”
(Sri Guru Granth Sahib 671)
Those human beings who dedicate their entire self including body, mind and wealth at the feet of the Sant (saint), the Satguru, are liberated from this world, this Bhavsagar (sea of Maya’s deceptions; sea of ignorance), this web of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) and are forever acclaimed in Dargah and become immortal. This alone is the secret of acquiring the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. By acquiring Gurprasad a human being abides in Simran and attains Samadhi. Abiding in Simran while in Samadhi and in Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) 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 and all one’s Sat Sarovars (the seven sources of Amrit, or of the spiritual energy, inside the human body) are illuminated. Thus abiding in Simran a human being triumphs over Maya, attains Puran Sachyari Rehat (complete compliance with Absolute Truth) in one’s Hirdha and attains Param Pad (Param Padvi – the highest spiritual status).
Similarly if we focus our attention upon the acts of our everyday deeds, we can guard ourselves against the influence of Maya and transform our deeds into Sat Karams. Abiding in humility; being compassionate towards others; staying away from the lust, anger, greed, attachments and pride; avoiding the enticements of Trishna (desires); not hurting anyone’s feelings; not causing pain to anyone; being ever-true; keeping the body and the mind away from sinful deeds; staying afar from slander, malice and spite towards others; keeping clear of bribery; keeping away from black-marketing; avoiding harm of any kind to anybody; avoiding bad-mouthing anyone; seeking and doing benefaction for everybody; performing deeds of Parupkar; helping the poor and the needy in any way possible; making charity of labour, wealth and materials to help the poor; abiding in forbearance; abiding in Sat Santokh (divine contentedness; state where there is humility and an absence of desires); neither committing nor tolerating tyranny; believing in and never shying away from justice; renouncing the vices and concentrating upon virtues etc. are all those Sat Karams that by focussing our attention upon we can transform our deeds into Sat Karams; and from our deeds we can give rise to Dharam. That is to say, we can prepare our path of unification with Sat Par Brahm Pita Parmeshwar.
Gyan Khand:
It is the state where you read and listen to Gurbani, accept Gurbani and then adapt it in your everyday life. Whenever a drop from the nectar of Braham Gyan (divine wisdom) casts its illumination upon your inner self, you instantly make it a part of your everyday life. Whatever it is that you understand from Gurbani, without losing a moment you make it into an art of living your life. By so doing you start bringing a transformation in your life. By virtue of this divine kindness, your mind begins cleansing; the grime over your mind begins to wash off and the mind ceases to accumulate any fresh grime; the sinful and debased ideas in your mind start to ebb. The mind begins to acquire calm. All your deeds start turning into Sat Karams. The burden of the older Asat Karams of your past begins to abate. When the deeds of a human being begin turning Sat, and Sat begins to abide in one’s deeds; then gradually with more and more Sat Karams one reaches a state where the human being, by the grace of Sat Par Brahm Pita Parmeshwar and by abiding in Sato Birti, begins experiencing the wisdom of spirituality. Gurbani pierces and enters one’s Hirdha. The Hirdha of the human being begins attaining the state of detachment upon hearing of Gur Shabad. You start making advancements in your spirituality. You set off on your spiritual journey. The yearning for putting Gur Shabad to practice in one’s life begins to probe the Hirdha of the human being. As you put efforts in practising Gur Shabad, you begin to feel pleasure. You start turning into an Anter Mukhi (conscious of one’s inner self).
As the detachment grows stronger, the longing to practise the words of God becomes more acute; the love for Gurbani increases, the love for one’s Guru grows stronger; faith and devotion in the Guru soar; the longing for Sat Sangat (congregation with the presence of Sat; or among those who have attained Jeevan Mukti and thus are part of Sat) grows; the yearning for the Jaap (recitation) of Naam grows; the yearning for doing virtuous deeds heightens; the craving for performing Parupkar intensifies. When the human being is so blessed, one’s Bharam’s (misconceptions; incorrect religious notions and superstitions) begin to be destroyed. The concentration of mind enhances. One begins to be conscious of Maya. One begins appreciating how the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) lay the siege on the human being. One begins to notice the shortcomings in one’s everyday actions. One begins to be able to tell the difference between the good and the bad deeds. One comes to understand Trishna. One becomes aware of how Trishna incites the human being into committing wrongful deeds. One begins to understand the deceptions of Maya. One becomes wise as to how Maya drives the world. One comes to the realization that the world is a web of Maya, a Bhavsagar. The blessed Satguru Sant Kabir Patshah Ji describes this state based on his Bandagi in this supremely marvellous Salok:
Raag Gourree Chetee.
“Dekho Bhaaee Gyaan Kee Aaee Aaandhhee.
Sabhai Udaanee Bhram Kee Taatee Rehai Na Maya Baandhee. ||1|| Rahao
Duchite Kee Due Thoon Giraanee Moh Baledaa Tootaa.
Tisnaa Chaan Paree Dhar Oopar Durmat Bhaandaa Footaa. ||1||
Aandhee Paachae Jo Jal Barkhai Teh Teraa Jan Bheenaan.
Keh Kabeer Man Bhaeiaa Pragaasaa Udai Bhaan Jab Cheenaa. ||2||43||”
(Sri Guru Granth Sahib 331)
Just as against a strong gale the shack made of straw comes down and all the straws are blown away, and the human being dwelling in the shack has no protection against the gale of such ferocity; in exactly the same way when the gale of wisdom blows, the entire web that Maya has woven over the mind of a human being is blown away. The mind of the human being gets busy in attempts to bolt away from the deceitful web of Trishna. The Durmat (ill-wisdom) of the human being is annihilated, and one is enlightened by Gurmat (God’s wisdom; wisdom revealed in Gurbani). The Bharams besetting the human being are destroyed and the human being, leaving dilemmas and double-mindedness behind, begins moving towards single-mindedness and single-consciousness. The Dubidha (double-mindedness; distortions and distractions of mind; disbeliefs) of the human being comes to an end and Amrit (our essence or the life-element; the divine energy) casts its illumination in the Hirdha of the human being. After the gale, when the showers arrive and the dweller in the scattered-away shack gets drenched; in exactly the same way when the gale of wisdom blows away the Dubidha, the Bharams, the web of Maya and then the illumination of Gurmat arrives in the Hirdha of the human being, it drenches the Hirdha with this shower of supremely powerful wisdom, with the shower of Amrit. All the worldly props that the human being takes for support come crashing down. It means that the mind of the human being, sustained by worldly supports, finds one true support of Sat Par Brahm Pita Parmeshwar and is steadied. The Bharams of attachments and temptations, supported by worldly means, are destroyed and the human being becomes conscious of the only one true support of Sat Par Brahm Pita Parmeshwar. When the thatched roof of Trishna comes crashing down in storm it smashes the vessel of Durmat. Durmat comes to an end, and one begins to have love and faith in Gurmat, and begins to believe in Gurmat. The human being is bound with the faith, love and belief in Sat Par Brahm Pita Parmeshwar. After the gale of wisdom, the showers of Amrit drench the Hirdha of the human being.
The human being realizes the magnificence of Sat Par Brahm Pita Parmeshwar. One realizes the magnificence of the supreme powers of Sat Par Brahm Pita Parmeshwar. One realizes the basis of the origin of the Creation, and the immensity of the Creation of Sat Par Brahm Pita Parmeshwar. One realizes the magnificence of the air, the water and the fire created by Sat Par Brahm Pita Parmeshwar within the Creation. The air is Guru, and the water is the father to the world. One realizes this supremely essential truth how there can be no life in the universe without the air or without the water. Meaning thereby that, one comes to the realization why the air is Guru; and why the water is the life-giving father and how these elements drive life. The human being begins to grasp the nature and the miracles of nature. One begins to grasp the immensity of the nature.
There are several Karam Bhumi’s and upon these many Karam Bhumi’s are several airs, waters and fires that lay the foundation of the Karam Kaand. There are many earths where the intermixture of the air, water, fire, earth and sky has resulted in the presence of life. Upon these earths Sat Par Brahm Pita Parmeshwar has created the creatures in many Khani’s and of many Bani’s (sounds and speech); created their Karma Kaand’s, and is driving all such Creations with His supreme powers. Each of these separate Creations have their own creative powers: Brahma – the supreme power of origin; Vishnu – the supreme power of administration; and Shiva – the supreme power of destruction. Therefore in all these Creations there are many such powers as Brahma, Vishnu and Mahesh (Shiva).
These Creations have many god Indra’s (Indra is said to be the king of all gods and goddesses) and many gods and goddesses in their kingdoms. There are many solar systems. There are many suns and many moons. Just as we inhabit our earth surrounded by a solar system; in the same way all these Creations have their own solar systems. Every Creation hosts the creatures born in various Khani’s and uttering various Bani’s, leading their lives and accomplishing their Karma Kaand’s. Just as upon our own earth and in our own Creation there have been countless Bhagats, and some of which currently inhabit the world and guide the world. In the same way in all the Creations too there are innumerable Bhagats contemplating the virtues and the wisdom, immersed in their Bandagi and guiding all other creatures. Just as upon our own earth there have been many Sidh beings (pure soul that has attained spiritual heights and powers by the discipline practice of asceticism), Tapasvi’s (practisers of renunciation and meditation to find God) such as Mahatma Buddha, Braham Gyanis, Sants, Bhagats, Satgurus, Avatars (divine incarnates) and Khalsa’s (pure souls that have obtained the Braham Gyan); and many such continue to arrive upon earth. In exactly the same way in all these Creations too there have been many Sidh beings, Tapasvi’s like Mahatma Buddha, Braham Gyanis, Sants, Bhagats, Satgurus, Avatars (divine incarnates) and Khalsa’s; and many more such continue to take birth.
Within the constitution of the Creation, there are innumerable gods and goddesses; innumerable demons; innumerable Rishi’s and Muni’s (saints and sages); treasures of innumerable kinds of wealth and riches; oceans replete with innumerable gems; innumerable Patshahs (spiritual kings) and innumerable worldly kings; innumerable kinds of Khani’s in which the creatures are born having innumerable kinds of Bani’s; innumerable creatures with their Surat (consciousness) immersed in Dhyan; innumerable kinds of ways to abide in Dhyan; innumerable Sevak’s (humble beings engaged in Seva, i.e., selfless service to others) – no human being can get to the end of all these.
All the words of Puran Braham Gyan expressed in this Pauri convey just this, that Sat Par Brahm Pita Parmeshwar Himself is infinite, eternal, Aprampar (one who has no dimension or boundary), Apaar (immeasurable and omnipresent), Agam (one who cannot be perceived by the five human sensory functions) and Agochar (one that needs a divine sight to be perceived and experienced); and the creations too created by Him are infinite and eternal. The human being comes to realize this supremely essential truth in Gyan Khand. The human being becomes aware of the magnificence of the infiniteness, the eternality of Sat Par Brahm Pita Parmeshwar in Gyan Khand.
The human being comes to realize the magnificence of Naam of Sat Par Brahm Pita Parmeshwar. One begins to realize the magnificence of Naam Simran. One realizes the magnificence of Naam Di Kamai. One grasps the magnificence of Puran Bandagi. One becomes knowledgeable of the magnificence of the Puran Baham Gyan in Gurbani. One becomes conscious of the magnificence of Sat. One comes into the knowledge of Sat Sangat. One comes to know the magnificence of Sat Sangat. One becomes acquainted with the Sangat of a Sant. One learns the magnificence of a Sant. One discovers the magnificence of Satguru. One becomes familiar with the magnificence of a Puran Braham Gyani. One is enlightened with the magnificence of Satguru Avatars (the ten Satguru Patshah Ji’s). One becomes conscious of those who abide in Jaap of Naam. One finds out the magnificence of a Suhagan (God’s bride; one who is accepted as a devotee in Dargah) and a Sada Suhagan (eternal bride of God; one who has attained Sada Suhag, i.e., Puran Braham Gyan, Puran Tat Gyan and Param Padvi). One understands the magnificence of a Sikh (a disciple of Guru), a Gursikh (a pious Sikh) and a Gurmukh (a soul whose expressions are God’s expressions; a soul in Puran Bandagi; a soul in possession of Guprasaad of Naam; a soul in Sach Khand). One appreciates the magnificence of Param Padvi, Sehaj Awastha and Atal Awastha. One comprehends the Puran Sachyari Rehat of Hirdha. One recognizes the Andherli Rehat (inner compliance with Truth; also called as Sat Ki Rehat, or Puran Sachyari Rehat), which is the state of vanquishing Maya. One begins to see the magnificence of the supreme states of Simran, Ajapa Jaap (state where Simran carries on without effort on the part of the being), Samadhi, Sunn Samadhi and of Simran from every cell of one’s body. One apprehends the magnificence of Sat Sarovars. One envisions the magnificence of all the Bajjar Kapats. One fathoms the magnificence of Gurprasad.
The urge to join Sat Sangat becomes quite strong. The urge to acquire Gurprasad becomes very powerful. The urge to achieve Sangat of a Sant becomes very intense. One begins to have Bairaag (disinterest; detachment) in the worldly matters. The urge to achieve Darshan (vision with the inner, spiritual eye) of Sat Par Brahm Pita Parmeshwar becomes very forceful. The urge to abide in Jaap of Naam and in Naam Di Kamai becomes very compelling. Bani (Gurbani) starts guiding you and you attain the next stage in your Bandagi. The next Pauri describes the magnificence of the next stage.