Gyaan khand meh gyaan parchand.
Tithai naad binod kod anand.
Saram khand kee banee roop.
Tithai ghaarhat gharhee-ai bahut anoop.
Taa kee-aa galaa kathee-aa naa jaahe.
Jay ko kahai pichhai pachhtaa-ay.
Tithai gharhee-ai surat mat man budh.
Tithai gharhee-ai suraa sidhaa kee sudh. ||36||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with infinite kindness in this Pauri (verse) bestows Puran Brahm Gyan (entire divine wisdom) upon all humanity about the magnificence of “Gyan Khand” and “Saram Khand”, the stages in the Bandagi (submission before God) of a human being. The magnificence of the beginning stage, “Dharam Khand” (the stage of seeking divine union) is already described in the last Pauri. The magnificence of the next stage in Bandagi, “Gyan Khand” was also described in the last Pauri. The blessed Satguru incarnate Nanak Patshah Ji in his compassion once again stresses upon the magnificence of “Gyan Khand” in this Pauri. When a Jigyasoo (seeker of divine truth) begins to grasp the magnificence of Gyan Khand, the wisdom of Gurmat (God’s wisdom; wisdom revealed in Gurbani) begins to kindle within the human being. It implies that each and every word of Gurbani (God’s words; Sri Guru Granth Sahib Ji) begins to leave a glorious impression upon the Jigyasoo. The magnificence of the Shabad of Gur (Gur Shabad; divine words of God; Gurbani) begins to pierce and enter the Hirdha (literally meaning heart, Hirdha or Hirdha Kamal is one of the seven Sat Sarovars and part of one’s spiritual being) of the human being. While in Bandagi of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), the human being acquires the experience of all the divine and spiritual gains to be made. E.g. how a human being acquires Gurprasad (Eternal Bliss and the Eternal Grace); how one achieves Anhad Naad (the divine un-struck music played on divine musical instruments); how 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; how one’s Sat Sarovars (the seven sources of Amrit, or of the spiritual energy, inside the human body) are illuminated; how one acquires Puran Prakash (the perfect brightness of the supreme light; His aura) of the Param Jyot (the divine light; God Himself) in one’s Hirdha; how one attains Puran Sachyari Rehat (complete compliance with Absolute Truth) in one’s Hirdha; how one attains Suhag (acceptance in the Divine Court as a devotee) and Sada Suhag (eternal Suhag; denotes the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi); how one attains Samadhi and Sunn Samadhi; how every cell of one’s body abides in Simran (meditation upon God); how one triumphs over Maya and how a human being becomes one with Sat Par Brahm Pita Parmeshwar – one comes to comprehend all these states. The wisdom of all these spiritual attainments begins to blaze within the human being.
The human being begins to develop belief, faith and love in Gurbani, in Sat Par Brahm Pita Parmeshwar and in Satguru. These belief, love and faith alone lay the foundation of one’s Bandagi. The Bairaag (disinterest; detachment in the worldly matters) intensifies. As the words of Gurbani fall upon one’s ears, the human being begins to yearn for Darshan (vision with the inner, spiritual eye) of Sat Par Brahm. One begins to comprehend Gurbani. The Hirdha and the mind of the human being begin to yearn for Bandagi. Whatever wisdom of Gurbani one gathers by reading or by hearing, like a drop of nectar it pierces and enters the Hirdha of the human being; and the human being starts craving to put this wisdom to practice in one’s life. The urge to join the Sat Sangat (congregation with the presence of Sat; or among those who have attained Jeevan Mukti and thus are part of Sat) becomes strong. The urge to join the Sangat (congregation; following) of a Sant (saint) becomes powerful. The urge to acquire Gurprasad gets even more intense. The Bairaag, faith, love and belief gain strength. The urge to abide in Jaap (recitation) of Naam (the Name – representing God and all His Creation) and in Naam Di Kamai (Naam in practice in one’s life) builds up even more. The urge to put every Shabad that gets inscribed upon one’s Hirdha to rigorous practice in one’s life becomes forceful. This forcefulness alone of the Gyan Khand guides the human being on this Gurprasadi Marg (path consecrated by God and Guru) of Bandagi; and with Gurkirpa (divine grace) and Gurprasad, the human being enters the next stage of Bandagi – the “Saram Khand”.
Saram Khand:
Saram (toil) implies to toil hard, to labour hard, and to strive hard. Therefore this state is called as the state of great effort, labour and toil. The strong and burning quest of the Jigyasoo leads him to put the Shabad of God into practice. The human being moves into vigorously practising spirituality in one’s life. One begins practising Gur Shabad in one’s life. You in real sense begin the hard labour to attain the one real divine objective of your life – Jeevan Mukti (deliverance from the cycle of life & death; salvation).
Getting up at Amrit Vela (early hours, for Simran upon Naam), taking a bath, and then abiding for a long time in practice of Naam Simran. Those Jigyasoo’s whose detachment in worldly matters, and the urge to practise the divine words of God get too compelling do not sleep beyond the midnight. Such Jigyasoo’s renounce sleep and, waking up at midnight and taking their bath, abide for a long time practising Naam Simran. Post-midnight the ambience is peaceful. The forces of evil are tired and are taking a break. It is the time for the Jigyasoo’s to do their Alakh Jagaona (to give their clarion call; usually a shout of “Alakh Niranjan” meaning “The Imperceptible, Faultless One, i.e. God”). This is the time for the Jigyasoo’s to begin their Bandagi. Some Sants, great beings, state that Simran in these hours (beginning at midnight) is highly beneficial. (This is also the personal experience of Dassan Dass; the narrator) The Simran between 1 AM and 5 AM is the most productive. The Simran between 1 AM and 2 AM carries as much virtuosity as cannot be attained even by donating a Munn (40 Kgs) of diamonds in charity. The Simran from 2 AM till 3 AM carries more virtuosity than even the donation of a Munn (40 Kgs) of gold in charity. The Simran of between 3 AM and 4 AM carries more virtuosity than one can gain by donating even a Munn (40 Kgs) of silver in charity. The Simran from 4 AM till 5 AM has more virtuosity than even the charity of a Munn (40 Kgs) of copper cannot bring. The Simran carried out from 5 AM to 6 AM brings more virtuosity than even what one can gain by donating a Munn (40 Kgs) of iron in charity. In this way, as the day dawns the gain of virtuosity from Simran begins to abate.
In this fashion when a human being’s practice of Gur Shabad gathers intensity, one begins to be painted in the colours of Gur Shabad, i.e. begins to be moulded by Gur Shabad. By practising Gurbani, a human being begins to acquire the shades of Gurbani. As the human being abides in the practice of Naam, Gurbani begins to infuse into one’s Hirdha. The human being begins to acquire a deeper understanding of Gurbani. One discovers the glimpses of Mansarovar (the eternal source of divine powers; the source of all life; Akal Purakh Himself) in Gurbani. The practice of Simran begins to sculpt the mind of the human being. Abiding in the practice of Simran, the human mind is magnificently sculpted. The human mind ceases to get the lowly and the abased notions; and keeps only the delightful, spiritual thoughts in it. The human mind begins abiding in Gur Shabad. The mind begins to acquire perfect calm. Those human beings who place themselves in the service of Satguru and in service of Sat Naam Simran (meditation upon Sat Naam – Truth as a manifestation of the Name of God) acquire the virtues of true devotion, love and belief. It means that those human beings who join the Sat Sangat of a Puran Sant (perfect saint), a Satguru, and under his aegis abide in Sat Naam Simran have their Hirdhas drenched in true devotion, love and belief; and by the grace of Sat Naam attain the state of Chad Di Kalaa (Eternal Bliss). Sat Naam begins to prevail within such human beings. Gurbani reveals this supremely essential truth in this Salok (verse):
“Jo Gurmukh Naam Dhhiaaende Tinee Charhee Chavagan Vannee. ||12||”
(Sri Guru Granth Sahib 591)
Those human beings who meditate upon Sat Naam are painted in the colours of Sat Naam. They attain the state of Chad Di Kalaa. Those human beings who dedicate themselves at the feet of Satguru with their body, mind and worldly wealth attain the state of Dhyan (Simran of Naam – with deep concentration, and detachment from all-else) and their Hirdhas are suffused in the love of Sat Par Brahm Pita Parmeshwar. Those human beings who make Sat Naam as their sole shelter and refuge are thoroughly imbued in the colours of Sat Naam.
From Saram (toil) emerges the sentiment of humility. The humility contains within it the key to Dargah (Divine Court). The humility of the hirdha contains within it the key to Dargah. In a Hirdha wrapped with humbleness, Sat Par Brahm Pita Parmeshwar manifests Himself. Only by suffusing one’s Hirdha with humility a human being can attain Jeevan Mukti. By humbleness of Hirdha is meant the Hirdha of a human being imbibed with extreme humility. A Hirdha wrapped in humbleness is Gurprasad. Such a Hirdha is acquired by a human being only by the grace of Sat Par Brahm Pita Parmeshwar. Those human beings who practise humbleness of Hirdha in their lives attain Puran Braham Gyan. Those human beings who regard themselves to be as humble as dust under the feet of all Creation acquire Atam Ras (Atam Ras Amrit; the highest form or the essence of Amrit; eternal bliss). Atam Ras Amrit is acquired only by those human beings who are Jeevan Mukt (those who have attained deliverance, i.e., liberation, while still in one’s physical body) such as a Sant, a Satguru or a Puran Braham Gyani (possessing Puran Braham Gyan). It goes to say that the human beings whose Hirdha attains extreme humility and becomes a Hirdha wrapped in humbleness; Sat Par Brahm Pita Parmeshwar Himself manifests in their Hirdhas in the form of Pargateyo Jyot (a manifested divine light; God Himself). Gurbani expresses this supreme and essential truth in many Saloks:
“Kar Kirpaa Jis Kai Hirdhai Gareebee Basaavai.
Naanak Eehaa Mukat Aagai Sukh Paavai. ||1||”
(Sri Guru Granth Sahib 278)
“Braham Gyaanee Kai Gareebee Samaahaa.”
(Sri Guru Granth Sahib 273)
“Braham Gyaanee Sagal Kee Reenaa. Aatam Ras Braham Gyanee Cheenaa.”
(Sri Guru Granth Sahib 272)
This consciousness of the sentiment of humility tears open the Hirdha of a human being, and the human being is overwhelmed with the sentiment of humility. Abiding in Sat Naam Simran with the sentiment of humility, the human being adapts humility in one’s everyday life. The human being who puts humility to practice in one’s life dedicates one’s entire self at the sacred feet of God and Guru (teacher and mentor; a Guru is one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti). Sacrificing one’s entire self before Guru with total determination and belief, with faith and trust, and with devotion and love; surrendering one’s body, mind and worldly riches at the feet of Guru, the human being dedicates oneself entirely in Naam Simran. One transforms one’s everyday acts into the deeds of Sat (Eternal Truth). One places oneself in the service of one’s Satguru with one’s mind, words and actions. One begins devoting Dasvandh (one-tenth) at the sacred feet of one’s Satguru – one begins dedicating Dasvandh, both of one’s time and of one’s ‘Dasan Nahuwan Di Kirat Kamai’ (earnings of the ten nails of the hand, i.e., hard-earned money), at the feet of Satguru.
Humility annihilates the ego of the human being. The destructive force of ego acts as a wall of Kur (falsehood) preventing the human being from uniting with Sat Par Brahm Pita Parmeshwar. This wall of Kur comes crashing down when faced with the divine weapon of humility. Humility carries a divine supreme power that eradicates the ego of the human being and proves helpful in obtaining the Gurprasad of Jeevan Mukti for the human being. This supreme power of humility abides in the Hirdhas and at the feet of the Sant Jan (saintly and humble beings). This is why Gurbani repeatedly affirms the magnificence of the feet of the Sant Jan. Those human beings who do Dandauth Bandhna (greeting by prostration) at the feet of the Sant Jan; kiss the feet of the Sant Jan and adorn the dust at their feet upon their forehead, acquire humbleness in their Hirdhas, and acquire extreme humility that obliterates their egos. Obliteration of one’s ego in itself is Jeevan Mukti. This supremely essential fact is repeatedly exhibited in Gurbani:
“Kar Saadhhoo Anjulee Pun Vaddaa Hae. Kar Dandouth Pun Vaddaa Hae. ||1||”
(Sri Guru Granth Sahib 13)
“Santeh Charan Maathhaa Mero Pouth. Anik Baar Santeh Dandouth. ||1||”
(Sri Guru Granth Sahib 889)
“Saadhu Kee Hohu Renukaa Apnaa Aap Tyaag.”
(Sri Guru Granth Sahib 45)
“Hoe Sagal Kee Renukaa Har Sang Samaavo.”
(Sri Guru Granth Sahib 322)
“Sant Janaa Kee Renukaa Lai Maathhai Laavo. ||1||”
(Sri Guru Granth Sahib 812)
Salok Ma 5.
“Pehlaa Maran Kabool Jeevan Kee Chhad Aas.
Hohu Sabhnaa Kee Renukaa Tao Aao Hamaarai Paas. ||1||”
(Sri Guru Granth Sahib 1102)
In Saram Khand, a Jigyasoo puts the Shabad of God (Gur Shabad), and humbleness of Hirdha to practice in one’s life. The Sat Sangat of the Sant Jan is Gurprasadi (graced by God and Guru). By repeatedly bowing before Sant Jan and prostrating before them a human being earns the virtuosity of a very high degree. Placing one’s head at the feet of the Sant Jan sanctifies the head of the human being. Those humble beings who place their heads at the feet of the Sant Jan acquire the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi (complete surrender before God). The Sant Jan regard themselves as dust at the feet of the entire Creation. Meaning thereby that, they are the embodiment of extreme humility. Therefore by picking up the dust at the feet of the Sant Jan; by adorning this sacred dust upon one’s forehead; and by smearing it on one’s body the human being comes to acquire the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. Wherever the Sant Jan place their feet, Dargah manifests itself upon earth at that place. The Simran and the Seva (humble and selfless service to others) carried out in the Sat Sangat of the Sant Jan is straightaway approved in Dargah. The human beings who accord supremacy to Satguru; such human beings turn into Gurmukh’s (a Gurmukh is 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). The human beings who accord priority to Sat Sangat of Satguru; Naam casts its illumination upon the Hirdhas of such human beings. Those human beings who dedicate their body, mind and wealth at the feet of Satguru acquire Gurprasad and become Jeevan Mukt. Those human beings who practise humbleness of Hirdha in their lives turn themselves into the dust at the feet of the whole creation and transform themselves into a Sant Hirdha (saintly-Hirdha). The blessed Bhai Lehna Singh practised humility in his life and dedicated his body, mind and worldly possessions at the feet of the blessed Satguru incarnate Nanak Patshah Ji; abided in the humbleness of Hirdha; placed himself in the service of Satguru Ji with mind, words and action and acquired Gurprasad; and manifested himself upon this earth as Satguru Angad Dev Ji. This is the only secret to Puran Bandagi. By putting oneself in the service of Satguru with one’s body, mind and worldly wealth the human being acquires Gurprasad; and the Bandagi of the human being attains the next higher state.
Saram Khand is the state of worship of Sat Par Brahm Pita Parmeshwar. When a human being practises humbleness of Hirdha, one’s words and speech turn very pleasant. When a human being practises extreme humility, his or her words and speech turn very sweet. A sweet tongue is in the nature of the Sant Jan. A sweet discourse is in the nature of Sat Par Brahm Pita Parmeshwar. The human being who practises humility is suffused in true love of Sat Par Brahm Pita Parmeshwar. Such a human being discovers the Jyot (the divine light within) of Sat Par Brahm Pita Parmeshwar in every creature; and he or she truly and uniformly loves the entire Creation. Consequently one’s speech acquires sweetness. No one is an enemy or a stranger to such a human being. Sweet talk is a supremely powerful and truthful virtue; and by acquiring it the human being turns Ik Drisht (seeing all as equal; non-discriminatory). A sweet talking human being gains friendship of all. A sweet talking person has no enemy. A sweet talking person doesn’t dwell upon other’s vices. A sweet talking person doesn’t indulge in slander, malice or spite. A sweet talking person doesn’t utter hurtful or bitter words. A sweet talking person abides in service of Sat. Sweet talk is a supreme virtue of Sat Par Brahm Pita Parmeshwar; and the Hirdhas of Sant Jan are suffused with this virtue. Sat Par Brahm Pita Parmeshwar does not deliberate upon the vices of any creature. Sat Par Brahm Pita Parmeshwar observes and immediately ignores the vices of the human beings. Such a nature belongs to the Sant Jan. The magnificence of sweet talk is expressed in many Saloks of Gurbani. This supreme power of Sat Par Brahm Pita Parmeshwar is described in Gurbani:
“Mith Bolrhaa Jee Har Sajan Soaamee Moraa.
Hao Sanmal Thakee Jee Oh Kade Na Bolai Kaoraa.
Kaorhaa Bol Na Jaanai Pooran Bhagvaanai Augan Ko Na Chitaarae.”
(Sri Guru Granth Sahib 784)
By rigorously practising Gur Shabad, a Jigyasoo moulds one’s mind into the mould of splendour. By moulding it is meant that the Jigyasoo practises to bring splendour in one’s mind. The Jigyasoo begins to weigh all one’s deeds on the scales of Sat. He or she keeps a strict watch over his or her everyday deeds. He or she realizes that all one’s deeds must be Sat Karams (the deeds of Sat; truthful deeds). Only Sat Karams move one’s Bandagi forward. Asat Karams (untruthful deeds; deeds against Sat) make an adverse impact on one’s Bandagi. Asat Karams turn themselves into obstacles and cause hindrance in one’s path of Bandagi. Asat Karams rob the human being of one’s Amrit (our essence or the life-element; the divine energy; pure soul). Asat Karams are committed only when the human being is influenced by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). It means that it is the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) that make a human being commit Asat Karams. This is why when one commits Asat Karams, the Panj Dhoots rob the human being of his or her Amrit. The Panj Dhoots make their home within the human body. This supremely essential truth is explained in Gurbani:
“Eis Dehee Andar Panch Chor Vaseh Kaam Krodh Lobh Moh Ahankaaraa.
Amrit Looteh Manmukh Nahee Boojheh Koe Na Sunai Pukaaraa.”
(Sri Guru Granth Sahib 600)
The Dhoot of lust resides in the human organs of procreation. The Dhoot of anger dwells in the abdomen of the human being. The Dhoots of greed and attachments are lodged in the chest area of human being. The Dhoot of pride makes its home in the human brain. All these Panj Dhoots make a person commit Asat Karams through one’s action organs in order to satisfy the Trishna (desires) of the human being. These Panj Dhoots turn the human body into a slave of Panj Dhoots and Trishna. As the human being accumulates the wealth of Naam through Simran, these Dhoots make him or her commit Asat Karams and rob the human being of one’s Amrit. Until one attains triumph over Maya, these Panj Dhoots continue to rob the human being of one’s Amrit. This is why a human being is instructed in Gurbani to closely examine one’s acts and deeds:
“Agai Karanee Keerat Vaacheeai Beh Lekhaa Kar Samjhaayaa.”
(Sri Guru Granth Sahib 464)
By paying close attention upon one’s deeds, the mind of the human being stays alert and keeps the influence of these Dhoots away. Consequently the Asat Karams of the human being begin to lessen and the Sat Karams begin to build-up; and as one’s Bandagi proceeds ahead, the Surat (Surat; consciousness) too of the human being soars higher; as a result all the deeds of the human being are gradually transformed into Sat Karams. Once all one’s deeds turn into Sat Karams, the Panj Dhoots are no longer able to rob the human being of one’s Amrit. Once a human being attains this state, Amrit begins to amass in the vessel of one’s body.
First of all, this vessel of the human body is lying upside down; and also smeared with the filth of the bad deeds of the human being. On top of it, this vessel has holes in the form of the lust, anger, greed, attachments, pride and Trishna. An upside-down vessel cannot gather Amrit. Amrit cannot stay in a vessel smeared with filth. How can a vessel with holes hold Amrit? Therefore, first of all, one needs to make the vessel upright. Thereafter the vessel needs to be cleansed of all the filth covering it. Then all the holes in the vessel need to be filled up; only then the vessel can contain Amrit. In Saram Khand, the Jigyasoo puts hard labour and toil to make this vessel right-side-up. After this, with Simran and Seva, one washes the filth off the vessel. Thereafter, one carefully examines one’s actions and deeds, and fills up the holes in the vessel. It is then that the vessel begins gathering Amrit. Once this vessel starts accumulating Amrit; the mind, the Hirdha and the soul of the human being begin purifying.
By abiding in Simran and in Seva, and by transforming one’s deeds into the deeds of Sat, the mind, the Hirdha and the soul of the Jigyasoo begin to be suffused with Amrit. Thereby the mind, the Hirdha and the soul of the human being acquire a magnificent look and become free of all vices. By carrying on with Simran and with Seva, the mind and the Hirdha of the human being are purified. The mind attains perfect equanimity. The Hirdha turns pure. The human being is blessed with Gurprasad. Having acquired Gurprasad, the Bandagi of the human being enters Karam Khand (the stage of receiving divine benignity or grace).
Karam Khand:
By dedicating your entire self including your body, mind and worldly possessions at the feet of Guru, when you receive Gurprasad, then by virtue of the eternal blessing and eternal trust, by Gurprasad, all your Bajjar Kapats are opened. You are showered with Gurkirpa. You acquire the trust of Sat Par Brahm Pita Parmeshwar. The supreme power of Gurprasad begins taking effect. Kundalini Shakti (divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana, and making the corrections and purification throughout the body) is awakened. Naam permeates into the Sat Sarovars; and all the seven Sat Sarovars are illuminated. Simran abides in Surat. Ajapa Jaap (state where Simran carries on without effort on the part of the being) initiates. Constant Simran starts taking place within the human being. The vessel of the human body begins filling up with Amrit. You attain Samadhi. As one begins in practice of Simran, the Simran begins to sound in the Surat of the human being. As the sound of Kirtan (literally ‘discipline of mind’, but commonly ‘chanting’), Katha (discourse) or of Gurbani falls upon one’s ears, the human being attains the state of Samadhi. The Surat of the human being is instantly drawn into the Kirtan, Katha and Gurbani. The Surat and the Shabad are unified. The Surat steadfastly abides in Shabad. The human being attains a state of constant Simran. Ida, Pingla and Sushmana, the three energy-channels, are illuminated. One’s Gyan Netar (the wisdom eye; also called as Trikuti, the third eye; or Dib Drisht, the divine vision) is opened. By the Gurprasad of Naam, the nerves of the Ida, Pingla and Sushmana are readily illuminated. With these nerves illuminating, the Gyan Netar opens and the human being attains the state of Samadhi.
“Sukhmanaa Eirhaa Pingulaa Boojhai Jaa Aape Alakh Lakhaae.
Naanak Teho Te Oopar Saachaa Satgur Sabad Samaae. ||60||”
(Sri Guru Granth Sahib 944)
“Eirhaa Pingulaa Aur Sukhmanaa Teen Baseh Ik Thaaee.”
(Sri Guru Granth Sahib 974)
The nerves of the Ida, Pingla and Sukhmana are a vital part of the Suksham body, connecting all the Sat Sarovars; and, beginning at the base of spine, these nerves meet at Trikuti. The human life-force is contained in these three nerves. It means to say that, the life-force and all other human capabilities are activated from within these nerves and the Sat Sarovars. All the powers of the human body flow from these three nerves and the Sat Sarovars. These three nerves and the Sat Sarovars alone form the basis of the human life. These three nerves and the Sat Sarovars are illuminated only by the Gurprasad of Sat Naam (Truth as a manifestation of the Name of God). The basis of the human Surat too is nothing but these three nerves and the Sat Sarovars. As these three nerves and the Sat Sarovars illuminate, the Surat of the human being attains even higher levels.
Once these three nerves are lit up, the Trikuti opens and the Gyan Netar is illuminated. These three nerves are illuminated when the Gurprasad of Sat Naam reaches them. When the Gurprasad of Sat Naam, flowing through these nerves, emerges into the Sat Sarovars, these Sat Sarovars too are lit up. This leads to all the Bajjar Kapats of the human being getting opened and the human being attaining Samadhi. Sat Naam casts its illumination in every cell of the body. With Gurprasad, a human being easily makes all these spiritual attainments.
The Jogi’s (practitioners of Yoga, a discipline of asceticism) practise to awaken these nerves of Ida, Pingla and Sukhmana by the discipline of Pranayam (respiratory control; a form of breathing exercises). They propel the life-force upwards through Ida; take it downwards through Pingla; and lead the life-force into Sukhmana. In this practice of Yoga, the Jogis use the discipline of Pranayam to awaken the nerves of Ida, Pingla and Sushmana. Along with it, the Jogi’s also practise the discipline of Yoga to awaken the seven Sat Sarovars. The Jogis practise to awaken these Sat Sarovars, one Sat Sarovar at a time. These practices are very hard and need to be exercised for a long duration; and only then one has a possibility of the awakening of the Sat Sarovars and of Ida, Pingla and Sushmana. It is said that the Jogi’s concentrate upon one Sat Sarovar for years on end. Similarly they spend years practising to awaken Ida, Pingla and Sushmana. Thus the process of practising Yoga is extremely hard and takes a long time; but when a human being follows Prema Bhagati (loving devotion) and practises Sat Naam in life, by Gurprasadi Gurkirpa one can easily make these spiritual attainments.
Once one reaches this state, he or she attains Suhag. You are accepted in Dargah of Akal Purakh (Immortal Being; God) as a Suhagan (God’s bride; a devotee in Dargah) and your account of Naam is opened in Dargah of Akal Purakh. This is where the real divine Bandagi of the human being begins. Simran and Ajapa Jaap are constantly and directly credited into your account of Naam in Dargah. Your wealth of Naam starts accumulating. When a human being abides for a long time in practice of Naam, he or she attains Sunn Samadhi. One begins to realize the state of Sunn (complete, utter peace and calmness). The mind and the Hirdha attain perfect calm. The flights of fancy of the mind come to an end. The mind becomes free of all dilemmas. The mind is extinguished. The mind is transformed into the Param Jyot. The Puran Jyot Prakash (illumination of the divine light or soul) manifests itself in the Hirdha of the human being. The body turns into Kanchan Dehi (pure-as-gold body); meaning thereby that the body is rid of all vices. The lust, anger, greed, attachments and pride come under the control of the human being. Trishna is quenched. The Hirdha attains Sat Santokh (divine contentedness; state where there is humility and an absence of desires). The power, youth, wealth, riches, speech, touch, slander, malice, spite and all other vices come to an end. The vessel of the body becomes spotlessly clean and pure-as-gold. All the holes of the vices in the vessel are filled up. The vessel becomes brimful with Amrit. Amrit begins to spill out of the vessel. Amrit starts to flow out from the vessel. It means thereby that Amrit starts oozing out of the human body. This supremely powerful state of the pure-as-gold body is described in many Saloks of Gurbani:
“Kanchan Kaaeiaa Kaseeai Vannee Charhai Charhaao.”
(Sri Guru Granth Sahib 146)
“Jih Prasaad Aarog Kanchan Dehee. Liv Laavaho Tis Raam Sanehee.”
(Sri Guru Granth Sahib 270)
“Kanchan Kaaeiaa Jot Anoop.”
(Sri Guru Granth Sahib 413)
“Kanchan Kaaeiaa Kot Garh Vich Har Har Sidhaa.”
(Sri Guru Granth Sahib 449)
“Kanchan Kaaeiaa Jotee Jot Samaaee. ||6||”
(Sri Guru Granth Sahib 833)
“Kaho Kabeer Kanchan Bhaeiaa Bhram Gaeiaa Samudrai Paar.”
(Sri Guru Granth Sahib 1103)
When the human being acquires Kanchan Dehi, all one’s Dubidha (double-mindedness, distortions and distractions of mind, disbeliefs) comes to an end. All one’s Bharam’s (misconceptions – incorrect religious notions and superstitions) are eliminated. Sat Par Brahm Pita Parmeshwar manifests Himself only in a Kanchan Dehi. The Suksham Dehi (Astral body; 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) of the human being is constantly showered with Amrit. Everywhere and all around there is Prakash (the divine light; the Nirgun Saroop or the infinite divine power that is beyond the three attributes of Maya). Only a Kanchan Dehi receives the blessing of Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself). Only by acquiring Kanchan Dehi a Jigyasoo attains uninterrupted Sehaj Samadhi (continual state of Samadhi – awake or asleep). Only by acquiring Kanchan Dehi a human being is rid of all one’s mental ailments. The Surat, the Mat (wisdom) and the Buddh (intellect) of the human being attain their highest states and the human being attains the state of the gods and the Sidh’s (accomplished practitioners of asceticism, who have acquired all the supernatural powers of Ridhi-Sidhis). The Surat, the Mat and the Budh of the human being are completely subjected under Gurmat.
It is a very high spiritual state. It is a state when the Bandagi of the human being reaches very high planes. The Panj Dhoots and Trishna are under your hold. The real battle with Maya, in all ferocity, takes place now and by the grace of Gurprasad, you triumph over Maya and over your mind. Naam permeates every cell of your body. Every part of the human being, i.e. every cell of the body beats with Naam. The divine light begins to emanate from every cell of the human body. The human eyes too begin to radiate the divine light. Your Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) is opened and you establish a direct contact with Akal Purakh. By the opening of Dasam Duaar, you get a Darshan (vision with the inner, spiritual eye) of your own Suksham Dehi, transformed into Kanchan Dehi. By the opening of Dasam Duaar, the human being acquires Anhad Shabad Amrit (incessant fall of Amrit at the Dasam Duaar along with Anhad Naad, the divine un-struck music of five primal sounds and the chanting of the divine words). Anhad Shabad begins to constantly sound at the Dasam Duaar of the human being. This Anhad Shabad, sounding at the Dasam Duaar of the human being, is nothing but the Dhunatmak Naam Amrit (nectar of Naam, i.e. divine energy in a phonetic, musical form) of Sat Par Brahm Pita Parmeshwar. Gurbani reveals the supremely essential truth about this Anhad Shabad sounding at the Dasam Duaar:
“Anhad Sabad Dasam Duaar Vajiou Teh Amrit Naam Chuaaeiaa Thaa. ||2||”
(Sri Guru Granth Sahib 1002)
“Dasam Duaaraa Agam Apaaraa Param Purakh Kee Ghaatee.”
(Sri Guru Granth Sahib 974)
This incessantly playing Anhad Shabad, this Dhunatmak Naam Amrit itself is the divine Akhand Kirtan (divine unstuck chanting of the divine words). Anhad means that which is without ‘had’(limit) and without boundary; that which never ends; that which is endless and keeps playing constantly. This Anhad Shabad is not heard in the human ears. This Anhad Shabad is immensely powerful; and plays and sounds only at the Dasam Duaar of the human being. This supremely powerful Anhad Shabad, this Dhunatmak Naam Amrit resonates with the divine music of the entire nature, and with the Amrit Bani (divine speech) of Sat Par Brahm Pita Parmeshwar. All the other music and melodies pale before it, when the Anhad Shabad makes its appearance. When a human being concentrates upon the music of this Anhad Shabad, his or her Hirdha and mind instantly attain a perfect calm.
The human beings who attain this magnificent and supremely powerful state of Karam Khand are showered with immense, immeasurable grace of Sat Par Brahm Pita Parmeshwar. Their Surat, Mat, Mind and Buddh reach very high spiritual levels. The state of the Jigyasoo’s who reach such a powerful stage cannot be described. This Gurprasadi Katha (the discourse graced by God and Guru) is merely a glimpse of the supremely powerful state of such great beings. Those human beings who claim to be able to describe this supremely powerful state make such a claim only because of their arrogance. As a result of which they have to repent later. The human beings who attain such a state are able to experience the immense supreme powers of Sat Par Brahm Pita Parmeshwar; and because of it they start calling themselves as utterly poor. They start to acknowledge that they are devoid of all wisdom and knowledge. All this is magnificence of Sat Par Brahm Pita Parmeshar alone. They efface themselves in their divine romance. They efface their own existence and assimilate themselves in Sat Par Brahm Pita Parmeshwar.