Jap Ji Verse 5


Thaapi-aa na jaa-ay keetaa na ho-ay.
Aapay aap niranjan so-ay,


Blessed Satguru (Truth Guru) incarnate Nanak Patishah Ji (Guru Nanak Ji) describes the glory of Sat Par Brahm Pita Parmeshwar (True Transcendent Lord, Creator of the Universe). Who can instate Sat Par Brahm Pita Parmeshwar who has instated the whole Creation? Who can instate Sat Par Brahm Pita Parmeshwar who creates, controls and destroys the entire Creation? Who has the might to install Sat Par Brahm Pita Parmeshwar, whose Vidhan (constitution, set of laws) of the all-powerful Hukam (the divine Order) runs the entire Creation? Who can appoint Sat Par Brahm Pita Parmeshwar, who Himself is the Cause and Himself the Effect, who is Karta Purakh (the Doer, the Creator)? Who can instate the supremely potent, eternal infinite Sat Par Brahm Pita Parmeshwar who is the divine provider and who has been serving and sustaining the 8.4 million different species on the earth? Who is mighty enough to install Sat Par Brahm Pita Parmeshwar who created Himself and created His own Glory? Who can throw light upon Him who is illuminated in his own light radiantly? Blessed Formless incarnate Satguru Nanak Patishah Ji with great benevolence, and to make the entire humanity understand the true divine essential fact about the process of Creation, and the events after the creation of Himself by Sat Par Brahm Pita Parmeshwar, after creation of His eternal infinite divine powers, after creation of the divine Hukam and Vidhan, has greatly obliged the entire humanity by bestowing the true Braham Gyan (the divine wisdom) about this divinely true essential fact in the following Saloks (verses) of Gurbani (the words of Guru, the God). Therefore we pray upon all the mankind to dwell upon and try and understand this entirely true essential fact.


maaroo mehlaa 1.

arbad narbad DhunDhookaaraa.Dharan na gagnaa hukam apaaraa.

naa din rain na chand na sooraj sunn samaaDh lagaa-idaa. ||1||

khaanee na banee pa-un na paanee. opat khapat na aavan jaanee.

khand pataal sapat nahee saagar nadee na neer vahaa-idaa. ||2||

naa tad surag machh pa-i-aalaa. dojak bhist nahee khai kaalaa.

narak surag nahee jaman marnaa naa ko aa-ay na jaa-idaa. ||3||

brahmaa bisan mahays na ko-ee. avar na deesai ayko so-ee.

naar purakh nahee jaat na janmaa naa ko dukh sukh paa-idaa. ||4||

naa tad jatee satee banvaasee. naa tad siDh saaDhik sukhvaasee.

jogee jangam bhaykh na ko-ee naa ko naath kahaa-idaa. ||5||

jap tap sanjam naa barat poojaa. naa ko aakh vakhaanai doojaa.

aapay aap upaa-ay vigsai aapay keemat paa-idaa. ||6||

naa such sanjam tulsee maalaa. gopee kaan na ga-oo go-aalaa.

tant mant pakhand na ko-ee naa ko vans vajaa-idaa. ||7||

karam Dharam nahee maa-i-aa maakhee. jaat janam nahee deesai aakhee.

mamtaa jaal kaal nahee maathai naa ko kisai Dhi-aa-idaa. ||8||

nind bind nahee jee-o na jindo. naa tad gorakh naa maachhindo.

naa tad gi-aan Dhi-aan kul opat naa ko ganat ganaa-idaa. ||9||

varan bhaykh nahee barahman khatree. day-o na dayhuraa ga-oo gaa-itaree.

hom jag nahee tirath naavan naa ko poojaa laa-idaa. ||10||

naa ko mulaa naa ko kaajee. naa ko saykh masaa-ik haajee.

ra-ee-at raa-o na ha-umai dunee-aa naa ko kahan kahaa-idaa. ||11||

bhaa-o na bhagtee naa siv saktee. saajan meet bind nahee raktee.

aapay saahu aapay vanjaaraa saachay ayho bhaa-idaa. ||12||

bayd katayb na simrit saasat. paath puraan udai nahee aasat.

kahtaa baktaa aap agochar aapay alakh lakhaa-idaa. ||13||

jaa tis bhaanaa taa jagat upaa-i-aa. baajh kalaa aadaan rahaa-i-aa.

barahmaa bisan mahays upaa-ay maa-i-aa moh vaDhaa-idaa. ||14||

virlay ka-o gur sabad sunaa-i-aa. kar kar daykhai hukam sabaa-i-aa.

khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15||

taa kaa ant na jaanai ko-ee. pooray gur tay sojhee ho-ee.

naanak saach ratay bismaadee bisam bha-ay gun gaa-idaa. ||16||3||15||


Blessed Formless Satguru incarnate Nanak Patishah Ji in this Salok of true Braham Gyan describes that from the unfathomed time (billions of, countless years as there is no limit or boundary to their numbers) darkness prevailed everywhere. Nothing more is known about this period. No one can tell what was present in this period of utter darkness. There was neither earth, nor sky. There was no Hukam or Vidhan of Sat Par Brahm Pita Parmeshwar. There was no day or night, no Sun or Moon. There was no star, constellation or a heavenly body. In that time Sat Par Brahm Pita Parmeshwar was absorbed in Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space). Blessed Satguru Patishah Ji clarifies (in the next Salok) that Sat Par Brahm Pita Parmeshwar meditated in Sunn Samadhi for 36 epochs – “Hukme Jug Chhattih Gudaray” (“His Order took 36 epochs”). In the next Salok, Blessed Satguru Patishah Ji offers the absolute divine wisdom about the supremely powerful law of “Sunn Kalaa” (“the art and the state of complete, absolute silence and peacefulness”). There were no laws or supreme power active for creating, caretaking or destroying the Creation. There was no supreme power to look after the genesis of living creatures. Therefore there was no Khani (the source of birth – there are 4 Khanis: Andaj – the egg, Jeraj – the womb, Setaj – the sweat, and Ootatbhuj – the earth), or Bani (voice of a living creature). There was no laws governing births and deaths, neither was any creature taking birth or dying. There were no seven seas, neither nine realms nor any world was in existence, neither a river nor a stream. There was no heaven, earth or hell. There neither was a hell, nor a paradise. There was no Brahma (the God of Creating), Vishnu (the God of Caretaking), or Mahesh (the God of Destroying), thus there was no divine power active in creating, caretaking or destroying. Only Sat Par Brahm Pita Parmeshwar existed in this period. No woman or man existed then. There was no concept of caste, neither any law of life in a caste. There was neither pain, nor any creature to experience joy. There was neither a Sati (one with a true moral character), nor any Jati (One who takes a vow of celibacy, one with control over lust, one who restrains his power of procreation), nor a Banvasi (a forest-dweller – one who forsakes the material world and goes to jundle for Bandagi, or submission before God). There was neither any Sidh (an accomplished practiser of asceticism, who has achieved the ridhi-sidhis, i.e. All supernatural powers.People who practice Yoga and the Mantras and rituals described in the Hindu religious books achieve some supernatural powers. These are called Ridhis and Sidhis in GurBani. These supernatural powers come at a very early stage of Bandgi. If indulged, they will stop any further spiritual progress. They are considered 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), nor any Sadhak (one absorbed in meditation upon God, thus striving to have a commune with God). There was no Sukhvasi (one enjoying domestic or family pleasures). There was neither any Jangam (one deeply absorbed in worship of Shiva – the God of Destruction), nor any Nath (one guiding the ascetics and the seekers of spirituality). There was no being occupying itself with Jap (Simran – meditation upon God), Tap (renunciation and meditation as a way to find God), Puja (worship of demi-gods and goddesses with the intent to please them), and Sanjam (bringing the five sensory organs – eyes, ears, nose, tongue and skin – under one’s control) or Vrat (fasting), neither any divine law was active concerning these rites and rituals. In conclusion there was no other existence except that of Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar was pleased with being engrossed in Himself and being manifest in nothing but Himself. There was neither any endeavours of Sooch (means to purify the thoughts), nor was any being occupied with Sanjam. There were no rituals like Tulsi (worshipping the plant Tulsi – or Basil, which is a tradition with some communities), or meditating with beads. There was neither Krishna (said to be an incarnation of Vishnu, Gurbani calls him a Satguru of the Dwapar Yuga – the third of the four Yugas or epochs, the other three being the Sat Yuga, the Treta Yuga, and the fourth one that we are currently passing through, the Kal Yuga), nor there was any Gopi (the cow-herding girls with a divine devotion to Krishna), nor a cow, nor a cow-herder. No one played Bansuri (flute – the passion of Krishna) and no one indulged in any occult or supernatural. Nor was there any spread of religious rites and rituals. Nor was there the prevalence of Maya and its three aspects. There were no castes and creeds, and no concerns of social stature. Time didn’t come calling for anyone. That’s to say, no one lived or died. No creature meditated in Simran. Neither one denounced nor one praised, lauded or flattered another being. Neither Gorakh Nath nor Machchinder Nath was present (the two famed spiritual seekers who attained deliverance by receiving the counsel, the Gurprasad – the Eternal Bliss and Eternal Grace – and the guidance to the path of Sat – the Eternal Truth – under Satguru Nanak Patishah Ji). There was no creation of religious texts. Nor were there any discourses on divine wisdom. Nor anyone sat in deep meditations or contemplations. Neither was there a creation of lineages or dynasties, nor anyone prided on being pedigreed. There was no prevalence of Varna (class-system – the four Varnas as per Hindu caste-system are the Brahmin – the learned class, the Kshatriya – the warrior class, the Vaishya – the trading or business class,  and the Shudra – the service class). No ascetic wore the dress of Jangam. There was no pervasiveness of gods and goddesses or of their worship-houses or temples. There was neither Gau (cow) nor Gayatri (the divine wisdom expressed by Krishna for the entire mankind during Mahabharta – the great war). There were no rituals of fire-worship, night-long hymn-singing, pilgrimages and dips in holy waters or of any other kind. There was no priest, no cleric, no minister and no pilgrim. There was neither a king nor a subject. There was nothing worldly or egoistical. There was neither love nor devotion. There was neither a conscious (consciousness being one of the divine powers of Sat Par Brahm Pita Parmeshwar), nor an inanimate (worldly materials and mortal beings – that originate and destruct with time). There were no earthly relations (lover, friend or a kin), because even the life-bearing powers (paternal sperm and maternal blood) didn’t exist. Sat Par Brahm Pita Parmeshwar was Himself the owner and Himself the dealer of all his supreme divine powers, He was calmly and steadfastly present in the form of Sat Chit Anand (bliss of the true consciousness, eternal happiness). There were no religious texts and tomes like the Vedas, Puranas, Shastras, Koran, memoirs or other such things. That is, there was neither any religious composition, nor any practice of their recitals. The Sun didn’t rise and didn’t set. Beyond the five senses, that is beyond the five sensory functions of a human being, Sat Par Brahm Pita Parmeshwar existed in Himself and manifested in Himself only by Himself. That is to say, Sat Par Brahm Pita Parmeshwar is beyond the reach of human sensory organs, only a Hirda (literally meaning heart, Hirda actually denotes the Anhat Chakra located near the heart, which is one of the seven Sat Sarovars, and thus is more a part of our spiritual being than of our physical body) which goes beyond the sensory perceptions and in the stage of Sachyar – the Absolute Truth, then God manifests Himself in such a hirdha. Then Sat Par Brahm Pita Parmeshwar, who commanded the entire cosmos, brought into being the all powerful Vidhan of the Hukam for the Creation, which resulted in the origination of the Creation and of everything contained in the Universe. Sat Par Brahm Pita Parmeshwar created Brahma (laws of the divine power of creating), Vishnu (laws of the divine power of caretaking), and Shiva (laws of the divine power of destroying). He created the Maya with its three aspects (Sato, Rajo and Tamo). Aftre creating the expanse of this Creation, He steadied it with his supreme power, called Sargun Saroop (the infinite divine power to sustain each individual bit of Creation). Only a rare human being, one who takes the advice of one’s Guru (teacher, mentor, here God), gets initiated in the right path by one’s Guru, serves one’s Guru truly with mind, body and possessions, dedicates oneself at the feet of one’s Guru, receives, looks after and puts into practice the Gurprasad of complete Bandagi, earns the completely truthful compliance and overcomes the temptations of Maya, only he or she has assimilated oneself with and learned and understood the wondrous secrets of Sat Par Brahm Pita Parmeshwar – who lies beyond the three aspects of Maya. Only such great beings experience how the entire Creation is taking birth and being sustained through this all powerful Vidhan of the Hukam created by Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar Himself is the creator of the Khand Brahamand (the inner spiritual realms and the outer physical worlds) and having made the Creation, He has manifested Himself as Sargun Saroop from His mysterious state. This realization of the Braham Gyan and the Tat Gyan (the divine knowledge, understanding of the divine ways) can only be had on receiving Gurprasad through the benevolence of one’s Guru (God). Only those fortunate ones who receive the Gurprasaad of Naam (the Name – representing God and all His Creation), Simran of Naam, practising the ways of Naam, complete Bandagi and the opportunity to serve, and practise the Gurprasad in their lives colour themselves in His love and His name, go beyond the triple-aspect Maya and enjoy these divine ecstasies and amazing wonders, get assimilated in the eternality and boundlessness of Sat Par Brahm Pita Parmeshwar and sing in His Glory.

The highest and the mightiest spiritual state of the Blessed Creator Sat Par Brahm Parmeshwar is the Sunn Kalaa. The utmost supreme power of the eternal, infinite Sat Par Brahm Pita Parmeshwar is Sunn Kalaa. The ultimate and paramount divine power of the master-of-all-arts, illimitable, master of all the ever-existent powers, singular, all-pervasive, doer, creator, Karta Purakh, Agam Agochar (one who cannot be perceived by the five human sensory functions; needing a divine sight to perceive and experience) Sat Par Brahm Pita Parmeshwar is Sunn Kalaa. The genesis of the entire Creation is Sunn Kalaa. Those who attain complete Bandagi and become one with Sat Par Brahm Pita Parmeshwar have their souls completely assimilated in Sunn Mandal (the domain of Sunn Kalaa). Such great human beings then dwell entirely in Sunn Mandal. Sunn Kalaa is the state of total calmness of the hirdha, mind and the soul, with no wavering of mind or Hirda, complete steadfastness and unshakable condition of the mind and the Hirda, and the highest level of the spiritual plane. The Blessed Sat Par Brahm Parmeshwar stayed in this state from the unfathomable time, and it is only on reaching this state that one can comprehend him. Any soul that reaches this plane meets and attains Sat Par Brahm Pita Parmeshwar. This is why Gurbani says: “Sunn Samadh Mahan Parmarth” (“To be absorbed in Sunn is the ultimate objective”).  Because, getting here the soul becomes indistinguishable with the all powerful Sat Par Brahm Pita Parmeshwar. This is the divine part of the infinite. This is the invariable, immutable part of the soul, which remains as such even after gaining the complete Braham Gyan and the complete Tat Gyan. Getting here one’s soul attains all the spiritual, forever-existent capabilities, and the soul becomes indistinguishable from, or one with Sat Par Brahm Pita Parmeshwar. Such soul then becomes (or can be called as):

A complete saint, Satguru

A complete Braham Gyani (one who has achieved Braham Gyan)

A donor of the nectar of Gurprasad

A holder and provider of Gurprasad

Living God on earth

Nanak Brahm Gyaani Aap Parmeshar – A Braham Gyani is God Himself,

Brahm Gyaani Mukat Jugat Jee Ka Daata- A Braham Gyani, resourceful and capable of providing deliverance to others

Brahm Gyaani Pooran Purakh Bidhaata – A Braham Gyani, Puran Purkah (a living God on earth), God Himself.

Nanak Saadh Prabh Bhayd Na Bhaai- There is no differenc between a Saadh and God, (Saadh-A Hirda which has been straightened out. It has been modified, changed, cleaned and molded in Truth. There is no longer any effect of the 5 thieves, slander, gossip, hopes, wishes, desires and jealousy . A Sadh can’t be distracted by any aspect of Maya. A Sadh is also known as a Sadhu or Gurmukh. The Sadh is the one who has become one with God and has been blessed and authorized by God to give this Gur Ka Shabad to us. What is this Gur Ka Shabad? It is the GurParsaad of Sat Naam. This Gur Ka Shabad takes us to the Charan Sharan of the Dhan Dhan Paar Braham Pita Parmeshwar Ji, which then take us to the heights of the spiritual world)

Raam Sant Doe Ek Hain- A saint, who is also Ram (God incarnate)

Raam Sant Meh Bhayd Kich Naahi, Ek Junn Meh Kai Laakh Karori- A saint, who is also Ram, and who appears only one amongst millions and billions

The Blessed Creator Sat Par Brahm Pita Parmeshwar, the all-capable, is extremely kind to us that he bestows upon us the complete Braham Gyan of the highest level of ever-existential spirituality and divinity. Blessed is Shri Guru Nanak Patishah Ji, through whom He incarnated from the ever-existent state and benevolently gave us the complete Braham Gyan of this highest spiritual plane. Let’s now proceed with next Salok of Gurbani, partake of these priceless gems and jewels of wisdom, and thereby receive liberation, the ultimate objective of the human existence.


maaroo mehlaa 1.


sunn kalaa aprampar Dhaaree. aap niraalam apar apaaree.

aapay kudrat kar kar daykhai sunnahu sunn upaa-idaa. ||1||

pa-un paanee sunnai tay saajay. sarisat upaa-ay kaa-i-aa garh raajay.

agan paanee jee-o jot tumaaree sunnay kalaa rahaa-idaa. ||2||

sunnahu barahmaa bisan mahays upaa-ay. sunnay vartay jug sabaa-ay.

is pad veechaaray so jan pooraa tis milee-ai bharam chukaa-idaa. ||3||

sunnahu sapat sarovar thaapay. jin saajay veechaaray aapay.

tit sat sar manoo-aa gurmukh naavai fir baahurh jon na paa-idaa. ||4||

sunnahu chand sooraj gainaaray. tis kee jot taribhavan saaray.

sunnay alakh apaar niraalam sunnay taarhee laa-idaa. ||5||

sunnahu Dharat akaas upaa-ay. bin thammaa raakhay sach kal paa-ay.

taribhavan saaj maykhulee maa-i-aa aap upaa-ay khapaa-idaa. ||6||

sunnahu khaanee sunnahu banee. sunnahu upjee sunn samaanee.

ut-bhuj chalat kee-aa sir kartai bismaad sabad daykhaa-idaa. ||7||

sunnahu raat dinas du-ay kee-ay. opat khapat sukhaa dukh dee-ay.

sukh dukh hee tay amar ateetaa gurmukh nij ghar paa-idaa. ||8||

saam vayd rig jujar atharban. barahmay mukh maa-i-aa hai tarai gun.

taa kee keemat kahi na sakai ko ti-o bolay ji-o bolaa-idaa. ||9||

sunnahu sapat paataal upaa-ay. sunnahu bhavan rakhay liv laa-ay.

aapay kaaran kee-aa aprampar sabh tayro kee-aa kamaa-idaa. ||10||

raj tam sat kal tayree chhaa-i-aa. janam maran ha-umai dukh paa-i-aa.

jis no kirpaa karay har gurmukh gun cha-uthai mukat karaa-idaa. ||11||

sunnahu upjay das avtaaraa. sarisat upaa-ay kee-aa paasaaraa.

dayv daanav gan ganDharab saajay sabh likhi-aa karam kamaa-idaa. ||12||

gurmukh samjhai rog na ho-ee. ih gur kee pa-orhee jaanai jan ko-ee.

jugah jugantar mukat paraa-in so mukat bha-i-aa pat paa-idaa. ||13||

panch tat sunnahu pargaasaa. dayh sanjogee karam abhi-aasaa.

buraa bhalaa du-ay mastak leekhay paap punn beejaa-idaa. ||14||

ootam satgur purakh niraalay. sabad ratay har ras matvaalay.

ridh budh sidh gi-aan guroo tay paa-ee-ai poorai bhaag milaa-idaa. ||15||

is man maa-i-aa ka-o nayhu ghanayraa. ko-ee boojhhu gi-aanee karahu nibayraa.

aasaa mansaa ha-umai sahsaa nar lobhee koorh kamaa-idaa. ||16||

satgur tay paa-ay veechaaraa. sunn samaadh sachay ghar baaraa.

naanak nirmal naad sabad dhun sach raamai naam samaa-idaa. ||17||5||17||

(Shri Guru Granth Sahib Ji 1035-1038)

The divine power of Sunn Kalaa is the Blessed Sat Par Brahm Pita Parmeshwar’s eternal power of the highest order. Nothing is above this ever-existent power. A truly peaceful Hirda, one without any dilemma, is a steadfast Hirda. This is a quaint quality, and eternal, highest-order power of the all-mighty Sat Par Brahm Pita Parmeshwar. This state is the abode of the all powerful Sat Par Brahm Pita Parmeshwar, from where He conducts all His divine orders.

Sunn Kalaa is this state of the spiritual and ageless power. A state where there is no lack of peace and calmness. This state has been termed as Param Jyot (the divine light, life element, soul, God Himself) Puran Prakash (the perfect brightness of the supreme light, His aura around the enlightened beings). Often this is referenced as the Braham Khand (the divine Khand or stage), or the sixth Khand (there are five Khands or the spiritual realms as per Gurbani: the Dharam Khand or the stage of seeking divine union, the Gyan Khand or the stage of seeking divine knowledge, the Saram Khand or the stage of making efforts towards spirituality, the Karam Khand or the stage of receiving divine benignity or grace, and the Sach Khand, or the realm of ultimate, absolute truth) , where the Creator, the supreme giver and doer resides. When a spirit attains the stage of such devotion, where the whole Hirda, the mind and the soul achieve the complete calm and peacefulness – the stage without any thoughts, any distraction – such a soul is endowed with triumph over everytihing- mind, triumph over Maya, and triumph over the Five Dhoots (lust, anger, greed, attachments and ego) and triumph over all desires.

Such a soul becomes one with the almighty Sat Par Brahm Pita Parmeshwar, and then there is no distinction between such a soul and the Akal Purakh (the Timeless Being, the Immortal Being, God). It becomes a true saint, a Satguru, a true Braham Gyani. It is due to the virtue of the highest measure of this eternal power that the Karta Purakh, who is infinite, who is boundless, who is present since the beginning of the cosmos, that He is the only one Doer and Creator. All his eternally enduring and divine powers are His own creations.

Karta Purakh has arranged the whole Creation from Sunn Kalaa, from this eternal power of true tranquillity, and from nothing else, and having created it, He now observes it with ever infinite and boundless Sat Chit Anand (eternal happiness). It follows that the entire nature, the entire cosmos has been created through this ageless power of Sunn Kalaa by Him and sustained by Him. Look at the miracles of Sunn Kalaa: the timeless elements of air and water, essential to life, have originated from Sunn Kalaa – “Pawan Guru Paani Pita” (“Air is Guru, Water is Master”). Look at the importance of these natural elements (air and water): how these gifts have been divinely bestowed by the almighty Sat Par Brahm Pita Parmeshwar, and how these are freely and equally available to all the living beings and to all the creations of nature. Life cannot survive without these two elements. With every breath we inhale the air (or Guru as said earlier), and our life moves ahead. The same way the water (or Master) gives us life. Life is not possible in the Universe without these two elements. These two supreme powers of life are clean and pure like the almighty Sat Par Brahm Pita Parmeshwar Himself.

Look at the earth. It is another life saving entity, without which we can neither be borne nor survive. This is a true and sacred Braham Gyan from Gurbani. Let’s imbibe within ourselves these pearls of wisdom and garland our inner selves with these priceless diamond-like gems.  This is a truly divine garland from Sat Par Brahm Pita Parmeshwar, the garland of His divine qualities and virtues. This is a garland of true wisdom that we should earn.

After creating these life providing divine boons, the Creator made life-forms like we humans, and the other species. The human body is a fortress for our soul. He has created this body-fortress as an abode for our soul. So that our soul may comfortably dwell within, our bodies created from the five elements: Air, Water, Fire, Earth and Sky. Our soul, a divine Jyot, an integral part of the divine, an unattached and unsullied part of the divine, unaffected by Maya is installed in this fortress of five elements. Brahma,Vishnu and Mahesh (the three divine powers as per Gurbani charged with the creation, caretaking and destruction of the Universe – also worshipped as the three Gods by some communities) have also been formed by the Creator from Sunn Kalaa. Thereby it goes that the three supreme powers for creation, caretaking and destruction were built by the Creator from the divine power of Sunn Kalaa.

Sunn Kalaa is that divine power where the Blessed Sat Par Brahm Pita Parmeshwar is established since countless ages and since all four Yugas – Sat Yuga, Treta Yuga, Dwapar Yuga and Kal Yuga. Each Yuga comprises of a hundred thousand years. The soul that grasps the mightiest eternal blessing of Sunn Kalaa becomes complete in itself. Meaning it becomes one with the all-supreme Sat Par Brahm Pita Parmeshwar, takes a divine form and becomes an integral part of the divine. Those who come in touch with a soul with such eternal and spiritual blessings also become akin to it. Such a soul in Gurbani is called as Apras Aparas (one that is untouched by Maya, and one that can lead others away from Maya, To be able to help others unite with the Almighty) and when we come in touch with such a soul, we too become Apras (one that cannot be influenced by Maya). Thereby an Apras Aparas soul makes us similar to it, akin to it. We are eternally blessed when we are near such a soul, and eventually become one like it. The company of an Apras Aparas soul removes all our illusions.

The Sat Sarovars (sources of Amrit, or the spiritual energy – there are seven centres or sources of spiritual energy in the human body) were also formed by the Creator from Sunn Kalaa. The enlightenment or the awakening of these seven Sat Sarovars of Amrit can be achieved only through Sunn Samadhi. Let’s talk about these seven Sat Sarovars, seven sources of Amrit, which are part of our soul and placed inside our human bodies by the Creator. These are centres of supreme, divine powers, and are the fountainheads of Amrit inside our human bodies. Their locations are:  Trikuti – or centre of the Forehead – also called the eye of knowledge, inside the Throat, inside the spiritual Heart (hirdha), at the Navel, above Genitalia, base of the spine – also called the Kundalini, and the top of the head – also called Dasam Duaar (the tenth door – the Crown Chakra). These seven Sat Sarovars have within them the light of the eternal, divine consciousness. During Simran when the Gurprasad of Naam, Sat Naam (Truth – as the Name of God) reaches these seven Sat Sarovars, then these are lit up with divine consciousness, and the cycle of Naam is completed starting at Surat (the mind), the Trikut area, and thence Naam travels via the throat, to the hirdha lotus, then onwards to the navel, the Kundalini, and radiating into Ida, Pingla & Sushmana (the three energy-channels passing through the spinal column – Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) reaches the Dasam Duaar, and then back to the Trikuti. This accomplishes the cycle of Naam taking the human being to the stage of Samadhi (deep trance-like stage, where there is no thought, nothing except consciousness). One attains Suhag (acceptance in the Divine Court as a devotee). Simran attains the state of Ajapa Jap (where Simran carries on without effort on the part of the being). Simran of Naam becomes an incessant process. Through illumination of Ida and Pingla, the supreme powers of the Sun and the Moon reflect in the being. All the Creation (the creatures formed from the five elements) receives growth and bloom from these supreme powers. When Sushmana (the energy-channel carrying the neutral charge) is thus illuminated, the divine power of Sunn (complete, utter peace and calmness) reveals itself, and the being attains the stage of Sunn Samadhi. The human soul resides inside this supreme power of Sunn. All the seven Sat Sarovars merge with the Mansarovar (the eternal source of divine powers, the source of all life, the Akal Purakh Himself) of the divine power of Sunn. At the Dasam Duaar, there is an endless fall of Amrit of Anhad Naad (Divine unstruck music and divine word heard within the Dassam Duar, and not with the phyical ears or mind). At the Dasam Duaar one finds the eternal springs of Amrit from the Mansarovar. Once the Dasam Duaar is opened, the soul merges with the Sunn, and feels it incessantly. All the seven Sat Sarovars of Amrit are activated and once the Trikut and the Dasam Duaar are opened, the Amrit flows continually into all the Chakras (the Sat Sarovars inside the human body). Thus our body is garlanded with the supremely potent and extremely beautiful Naam, and every pore of our body goes into Simran.

The flowering and blossoming of this garland of Naam is a wonder of Gurprasaad, occurs only when the being attains Sunn Samadhi and in this state it performs the Simran of Naam of Gurprasaad. This takes place of its own accord. Not by one’s efforts, but by the eternal bestowals of the Blessed Sat Par Brahm Pita Parmeshwar, and by the Gurkirpa (divine blessings) of a soul that has grasped this Sunn Kalaa. This happens by the Gurkirpa of a complete Satguru, a complete Braham Gyani. The soul that becomes worthy of receiving the enlightenment of the seven Sat Sarovars, attains deliverance and is a Gurmukh soul (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). Meaning a soul that has completely surrendered before the Guru (God), adopted Gurmat (Guru’s guidance) and has renounced Durmat (ill-advice), Sansarik-mat (worldly counsels) and Manmat (will of the mind, temptations) thus becomes worthy and receives deliverance.

The Sun, the Moon and other heavenly bodies have been created by the Creator through the Sunn Kalaa. Sat Par Brahm Pita Parmeshwar is all-prevalent everywhere in Tribhuvan (the three Loks or worlds – the earth, the heavens, and netherworlds) . The eternal Sat Par Brahm Pita Parmeshwar is His own caretaker, and requires no assistance. Sat Par Brahm Pita Parmeshwar is completely self-reliant, uniquely amazing and ever-engrossed in Himself.

The earth and the sky are also formed from the infinite power of Sunn Kalaa, and all these entities (the Sun, the Moon, the earth, the sky, inner spiritual realms and outer physical worlds) all keep their positions on their own, without any external aid. That is to say, all the stars and constellations maintain their positions in line with the Vidhan of the Hukam created by Sat Par Brahm Pita Parmeshwar.

The entire Creation is fastened with the strings of Maya. It means that all material constructs run under the influence of Maya. This eternal cycle is the Sargun Saroop of Sat Par Brahm Pita Parmeshwar, and it operates under the domain of Maya. He is the creator, and He is the destroyer of His Sargun Saroop. This to say: everything in this eternal cycle is destructible, and transient. Only the eternal part of Him, is indestructible. This is the complete Sat (the Eternal Truth), and this is His Nirgun Saroop (the infinite divine power, that is beyond the three attributes of Maya).

There are four divine powers with the capability to give life (Andaj – the egg, Jeraj – the womb, Setaj – the sweat, and Ootatbhuj – the earth are the four life-giving divine powers) and their methods of propagation, means of interaction & communication were determined by the Creator while in the state of Sunn Kalaa.  The cosmos takes birth from the source (Sat) and after its death or destruction, goes back to the same divine power.

The amazing creation of the variety of flora is again another of His miraculous acts. All these compositions are borne of Sunn, and once destructed go back to Sunn. All His Creation is under His Hukam. He created the marvels of the day and the night. He is the one bestowing life, and granting death. He is the one giving us all worldly pleasure and pains. That is, life and death are under His Vidhan of Karma and His Vidhan of Hukam. Our hapiness’s and sadness’s are the parts of His Creation. To conclude, the lives and deaths of all creatures, including their pleasures and their sufferings during their lifetimes, are all determined by the Vidhan of Sat Par Brahm Pita Parmeshwar.

The cycle of life and death is His creation too. In fact this creation is part of His Sargun Saroop, one that functions under the reign of Maya. Only a Gurmukh can overpower the Maya and find his real genesis (Sat Ghar – or the true home), which is nothing but an endless part of Sat Par Brahm Pita Parmeshwar, which is a part of Sat Par Brahm Pita Parmeshwar and His state of Sunn, is a pert of the almighty Sat Par Brahm Pita Parmeshwar and His Param Jyot Puran Prakash.

The four Vedas (spiritual texts) were written by Brahma (the Rig Veda, the Yajur Veda, the Sam Veda and the Athar Veda) under direction of the Akal Purakh. It implies that all the Gyan (knowledge, wisdom) presented by Brahma has in fact been delivered by the supremely powerful Sat Par Brahm Pita Parmeshwar. The source of the complete Braham Gyan and the complete Tat Gyan is none other than Sat Par Brahm Pita Parmeshwar and this is realized only by those great souls who assimilate themselves in this supreme and divine power of Sunn.

The three attributes of Maya (Rajo, Tamo and Sato) are also created by the Akal Purakh. In fact Maya itself is the creation of the Blessed Akal Purakh and runs the daily lives of common people. Only complete saints are out of Maya’s influence. They are ever as one with the Akaal Purakh, and Maya instead of commanding them, is under their command. Maya is a humble servant to these complete saints and complete Braham Gyanis.

The three attributes of Maya are:

Tamo–lust, anger, greed, attachments and ego

Rajo– hopes, expectations and yearnings (the desires)

Sato– compassion, contentment, Dharam (seeking the divine) and patience

The soul concentrating upon the Sato aspect of Maya and staying within its boundaries  slowly begins receiving divine, eternal boons and becomes a part of the Gurprasaadi play. It then accomplishes complete devotion and breaks all restraints placed on it by Maya. It triumphs over Maya and goes back to being an integral part of the divine, and becomes one with the divine.

The eternal, infinite Sat Par Brahm Pita Parmeshwar’s worth cannot be assessed. He cannot be hired or employed. Only a soul with true, pure and unconditional (bereft of demands) love, sacrifice and service towards Him truly understands His Hukam, and thereby speaks Sat (complete truth), sees Sat, hears Sat, serves the complete truth and distributes the complete truth.

He is the Creator of the Khand Brahamand (the inner spiritual realms and the outer physical worlds), the seven skies and the seven netherworlds. He is the caretaker of all His Creation. He is the Mool (Origin, Sat). Nothing is beyond Him. He is the most eminent and looks after each of His creations.

The souls that assimilate themselves with Him become one with Him, and rest all of the Creation stays under the three aspects of Maya. It goes to say that the entire Creation follows the Vidhan of Hukam, be it under Maya or be it merged in Sunn.

The most harmful mental ailment is that of Ego. Ego is at the top amongst the Tamo attributes of Maya (the fiercest amongst the five Dhoots, also called pride). We are stuck in the cycle of life and death because of this gravest mental illness. The human being who acts upon Sat, and thereby is eternally blessed by the Akal Purakh becomes a part of the miracle of Gurprasad by total submission before a complete saint Satguru, a complete Braham Gyani. One who breaks the chains of the three attributes of Maya and achieves complete triumph over Maya is such a saint, such a Satguru who guides our souls away from the triple-aspect Maya, frees us from Maya and obtains deliverance for us.

The ten incarnations of the Akaal Purakh were also borne of the Sunn Kalaa of the almighty Sat Par Brahm Pita Parmeshwar. These are the ten most-devoted disciples of the Blessed Sat Par Brahm Pita Parmeshwar, who appeared on earth in His avatar at different epochs. Sat Par Brahm Pita Parmeshwar has created Shiva and the other gods and goddesses. Though all of these worthies were borne to bring the humanity closer to Sat Par Brahm Pita Parmeshwar, they instead titled themselves as God and had the humanity worship them, ignoring the devotion to the Akal Purakh. All of these gods and goddesses are under the sway of Maya. None was able to break the chains of Maya. The deeds of these so-called Gods are responsible for their state of affairs. There is only way to triumph over Maya, to break the cycle of birth and death and to be an integral part of divinity, and that way is then total submission before the Gur(God) and the Guru. To be a Gurmukh, one must commit oneself to the Guru’s words (counsel, advice), place oneself at the service of the Guru, and be humble before the Guru.

Those who grasp this eternity, this infinite power of Sunn Kalaa are unaffected by such mental diseases of maya. Rare is a soul that understands the eternal might of Sunn Kalaa. For all of the ages, following in Guru’s words has been the way to achieve deliverance – and Simran of Ik Onkar Satnaam (One God, which is Truth) in the state of Sunn Samadhi is the step under Gurprasad to take one’s soul closer to the all powerful Sat Par Brahm Pita Parmeshwar.

It is at the stage of Karam Khand – or the stage at which the soul begins to receive the divine benignity or grace – that it goes into Samadhi (deep trance), and begins its journey towards Sunn Samadhi. This is the stage at which the soul gets the glimpse of Sat Par Brahm Pita Parmeshwar, gets the comprehension of Sat Par Brahm Pita Parmeshwar, and then the door to Sach Khand opens and the soul enters Sach Khand. These eternal blessings are the highest stage of Gurprasad. This can occur only in the company of, and by the blessings of a complete saint, a complete Braham Gyani.

Rare is a soul that understands this complete Braham Gyan and follows it. But the soul that can do this rids itself of all the malaise of Maya, and receives recognition at the Divine Court of Sat Par Brahm Pita Parmeshwar.

The human body is made of the five elements (Air, Water, Fire, Earth and Sky), and all these are made by the Creator. Our deeds, our actions and reactions are recorded. If we sow evil, we shall reap evil. If we sow good, we shall reap good. Thereby all our pains and glooms are because of our bad deeds.  Why do we sow bad deeds, when we know already that we will have to reap them ourselves? The implication is that we need to consider our actions in our daily lives. Only do deeds of Sat, so that no sadness and pains are encountered in future.

In this way, each person is destined disparately as each person’s deeds are dissimilar. The souls that sow a greater number of good deeds, and accumulate their good deeds to such an extent where they are recognized by the divinity on account of their good deeds – receive eternal divine blessings. Such souls are blessed with the company of a perfect saint, a Satguru (here perfect implies the souls truly assimilated in the almighty Sat Par Brahm Pita Parmeshwar, triumphant over Maya, and eternally absorbed in the almighty Sat Par Brahm Pita Parmeshwar). Such souls remain rapturous in the Gurparsaadi Naam Amrit, and by virtue of the company and blessins of a perfect saint, a Satguru, triumph over Maya break the cycle of life & death, break out of Sargun Saroop and assimilate back in His Nirgun Saroop.

Only those souls that continue to be engrossed in the almighty Sat Par Brahm Pita Parmeshwar receive spiritual strengths and the complete Braham Gyan.

The Akal Purakh addresses us all and inspires us to understand this game of Maya. He exhorts us to understand the three attributes of Maya, their evil influence in our daily lives and how they cause us to remain trapped in the cycle of life and death. Of course we can grasp the tricks of Maya only if we quit our worldly-smartness and adopt the sage advice of the Guru . There are no other means to this, as the Guru has achieved this infinitude and only He can show us the way to it.

Till the time we adopt Gurmat, we are dominated by Maya, and being under its influence suffer from all kinds of mental sicknesses. The person who realizes and appreciates all of the significant virtues of the almighty Sat Par Brahm Pita Parmeshwar is assimilated in Him. Therefore in order to be akin to Sat Par Brahm Pita Parmeshwar, we must understand and adopt all of His divine and important virtues. Only then will He have us assimilated in Himself.

The last thing is that we cannot achieve deliverance without going into Samadhi and Sunn Samadhi, as our mind is pierced and our inner pilgrimage is accomplished only when we perform Simran in Samadhi and Sunn Samadhi. Achieving this inner state, which is a state of absolute truth, an achievement that is a miracle of Gurprasad is possible only in Karam Khand and Sach Khand. So we all must try and understand its importance. As we considered earlier about the true Braham Gyan, we need to supplicate for the eternal blessings of the Gurprasad of Ik Onkar Satnaam, as Samadhi and Sunn Samadhi can be achieved through communion with the perfect saint, the Satguru. He is the provider of Amrit. He is the provider of Naam Amrit. Being in his company, we shall get closer with the almighty Sat Par Brahm Pita Parmeshwar, we shall attain the calibre to break the bonds of Maya. We shall triumph over Maya and achieve deliverance.

Therefore we need to study our daily actions. We need to do Simran of Naam. We need to completely dedicate ourselves at the feet of the Guru. In this way one day we shall receive the boon of Gurprasad.

All the divine thoughts expressed above are merely to understand the divinely elemental truth of “Thaapi-aa na jaa-ay keetaa na ho-ay. Aapay aap niranjan so-ay”. Let’s now consider the rest of the Pauri.

Jin sayvi-aa tin paa-i-aa maan.
Naanak gaavee-ai gunee nidhaan.
Gaavee-ai sunee-ai man rakhee-ai bhaa-o.
Dukh parhar sukh ghar lai jaa-ay.
Gurmukh naadan gurmukh vaydan gurmukh rahi-aa samaa-ee.
Gur eesar gur gorakh barmaa gur paarbatee maa-ee.
Jay ha-o jaanaa aakhaa naahee kahnaa kathan na jaa-ee.
Guraa ik dahi bujhaa-ee.
Sabhnaa jee-aa kaa ik daataa so mai visar na jaa-ee.  ||5||


Those who follow Gurmat, and practise Gurshabad (God’s Word.  Gur Shabad is the Hukam, the will of God, that prevails.  The ones who follow the Hukam and don’t fight with the Hukam, prevail.  The ones who don’t follow the Hukam and fight with the Hukam, lose.  
receive honour and glory at Dargah (the Divine Court). To practise Gurshabad is to practise Gurbani. Gurbani is the complete Sat. Gurbani is the complete Braham Gyan. To practise Gurbani is to practise Sat. To practise Gurshabad is to practise Sat in its entirety. To practise Gurshabad is the service to the complete Sat. To practise Gurbani does not translate as practising the shabads(divine verses) written in Gurbani. To practise a single shabad (divine verse) of Gurbani is equivalent to practising the whole of Gurbani. Practising a single shabad (divine verse) of Gurbani accomplishes the practice of the entire Gurbani. Practice of a single shabad (divine verse) of Gurbani assimilates us in Mansarovar (the eternal source of divine powers, the source of all life, the Akal Purakh Himself). Each shabad (divine verse) of Gurbani is whole in itself, the whole Sat. Thus each shabad (divine verse) of Gurbani is capable of making us feel the depths of Mansarovar. Thus each shabad (divine verse) of Gurbani is supremely powerful. Each shabad (divine verse) of Gurbani is the spring of eternal powers. Those who serve this perfect Sat become one with the complete Sat and receive recognition in Dargah. The greatest and the mightiest Gurshabad is Sat Naam (Truth – the Name of God). Sat Naam has the capability to reveal all divine powers. When Sat Naam enters one’s Hirda, it enlightens all the seven Sat Sarovars, enlightens each pore of the body, and carries the hirdha to the state of truthful compliance (the Absolute Truth, a form of God), and then one assimilates with Sunn, and Sat Par Brahm Pita Parmeshwar manifests in one’s Hirda. Such a Hirda becomes a fountainhead of all the powers and all the virtues of Sat Par Brahm Pita Parmeshwar, achieves deliverance and receives prestige at Dargah. Such a Hirda becomes the divine glory of the Guni Nidhan (the treasure of virtues, God Himself) and is able to sing praises of His divine virtues.

One who receives the benevolence of Sat Par Brahm Pita Parmeshwar and realizes the divine powers of Gurprasad and practises Gurshabad out of a heart-felt love attains esteem at

Dargah. One who dedicates all at the feet of the Guru out of true love, true devotion and true faith, and practises Gurshabad receives recognition at Dargah. Naam Simran is the best way to practise Gurshabad. Naam Simran is the greatest way to practise Gurshabad. Those who listen to and follow Gurbani, i.e., follow Gurmat, immerse themselves in the love of Sat Par Brahm Pita Parmeshwar, practise Naam Simran with devotion and faith are greatly blessed and acquire glory in Dargah. Those who dedicate their bodies, minds and possessions with utter love, devotion and faith at the feet of the Guru, and earn for themselves Naam, Simran of Naam, practice of Naam, complete Bandagi and the opportunity to serve are able to practise Sat, assimilate themselves in Sat and attain honour in Dargah. Such human beings attain deliverance from the shackles of karma. Such human beings are freed of the chains of Karma. Such human beings square up the balance of their deeds. Such human beings put an end to their troubles and distresses and practise Sat and forever enter the state of Sat Chit Anand (bliss of the true consciousness, eternal happiness).

The blessed Satguru incarnate Nanak Patishah Ji benignly describes the truly mighty glory of Gurmukh to the entire humanity. It is a humble prayer to all mankind to set these divinely powerful pearls and gems in their Hirdha’s, and fill their Hirdha’s with these divine powers and these divine virtues. With this the hirdha will enter the state of complete truthfulness and will receive the manifestation of the Blessed Sat Par Brahm Pita Parmeshwar. Let’s take a glimpse of this supremely powerful glory of Gurmukh with Gurprasad and accomplish our lives.

These divine words go deep into the praise of a Gurmukh soul. These words exhibit an extremely high stage of a Gurmukh soul. “Gurmukh Naadan” implies a Gurmukh soul continually immersed in the music of Naam. Gurmukh soul remains attached with the eternal music of Naam. The sound of Panch Shabad Anhad Naad (at the Dasam Duaar, there is an endless fall of Amrit along with Anhad Naad, the divine music) forever becomes part of this soul’s life. It incessantly hears this divine music at the Dasam Duaar. When Naam enlightens the Dasam Duaar, the Dasam Duaar opens and one is blessed with Anhad Naad – “Anhad Shabad Dasam Duaar Waji-o, Teh Amrit Naam Chuaa-iaa Tha” (“When Anhad is sounded in Dasam Duaar, Amrit of Naam gushes”). The music of Anhad Naad is the incessantly flowing spring of Amrit. On the opening of the Dasam Duaar, a perceptible connection takes place with the Akal Purakh, and the ceaseless downpour of Amrit begins. The entire body overflows with Amrit. The entire body throbs along with the beat of Naam. Every pore of the body goes into Simran.

Dasam Duaar is the place where the Param Jyot (the divine light, soul, God Himself) is kept in a Gurmukh soul – “Dasam Duaara Agam Apaara Param Purakh Ki Ghaati” (“Dasam Duaar is the valley of unfathomable, immeasurable Divine Being”). Anhad Naad, the true divine music plays ceaselessly in the Dasam Duaar. Its sound is that of an orchestra of several musical instruments being played together. For some Gurmukhs, this is a form of Gurbani itself, and some saints and devotees have found Gurbani in this way. This is a direct musical connection between a Gurmukh and the Param Jyot, the Akal Purakh. This stage comes only after the opening of the Dassam Duaar. When the Dasam Duaar opens, one gets the vision of the Blessed Sat Par Brahm Pita Parmeshwar. One can witness the Nirgun in Sargun Saroop. Once one glimpses Sat Par Brahm Pita Parmeshwar, one acquires complete Braham Gyan. When one glimpses Sat Par Brahm Pita Parmeshwar, one acquires complete Tat Gyan. When one glimpses Sat Par Brahm Pita Parmeshwar one receives Atam Rus Amrit (the highest form or the essence of Amrit, eternal bliss), and one becomes “Gurmukh Vaydan”. Gurmukh Vaydan denotes a Gurmukh soul oozing with the true Braham Gyan. Whatever a Gurmukh says or tells is the complete Hukam and Braham Gyan. He becomes a living tome of the Braham Gyan. In this stage he becomes a complete Sachyara (one entirely within the domain of Sachyar, absolutely truthful) and begins serving Sat. He merges with Sat, and in this stage all that takes place is “Gurmukhi Rahi-aa Samayee” (“absorbed with Gurmukh”). This means that he is completely merged in Akaal Purakh. He becomes one with the Akal Purakh, and all of this occurs in Sach Khand. At these heights of spirituality, he becomes a true saint, a complete Braham Gyani and a Pargateyo Jyot (a manifested divine light, a soul that becomes the pure divine light of God Himself). But keep this firmly in mind: only a person who surrenders himself completely before the Guru becomes a Gurmukh. Only those who completely and humbly submit themselves before the Guru receive Gurprasad and, by serving and practising Gurprasad, attain the status of Gurmukh.

The blessed Satguru Nanak Patishah Ji very kindly describes to the entire humanity the Braham Gyan of the supremely great glory of the Guru. Guru is one. Guru is all pervading. Guru is all Sat. He (Guru Nanak Ji) advises those sections of the humanity who worship Shiva (worshippers of the divine power of destruction), Brahma (worshippers of the divine power of construction), Gorakh (disciples of Gorakh Nath, seekers of spiritual and miraculous powers) and Parbati Mata (worshippers of the goddess Parbati, wife of Shiva) that Satguru is everything. Satguru is the source of all divine powers. Satguru has within Him all the powers of Brahma (the divine power of creating), Vishnu (the divine power of caretaking), and Mahesh (another name of Shiva). Satguru is the authority, the master of all divine powers. Only Satguru has the authority to grant deliverance to the mankind. The glory of Satguru is eternal and boundless. Satguru is called as Nirankar (the Formless) in Gurbani. Satguru is called as Parmeshwar (the supreme God) in Gurbani. Satguru is called as Vidhata (the ultimate authority, the maker of the divine laws and the divine constitution) in Gurbani. Satguru is the provider of Jivan Mukti (deliverance). Satguru is the provider of Gurprasad. It’s a call to the Sangat (congregation): Let’s dwell deeper into this divinely true essential fact, try to get a glimpse of the Mansarovar, and consider these truly, supremely powerful words of Gurbani:


sat purakh jin jaani-aa satgur tis kaa naa-o.

tis kai sang sikh udhrai naanak har gun gaa-o. ||1||


The blessed Satguru incarnate, true Patishah Shri Guru Arjun Dev Ji is being extremely kind to us and blesses us with the priceless gems of the complete Braham Gyan with Gurkripa (eternal grace) and Gurprasad – understanding it we can grasp the meaning of the human life, which is deliverance.

A Jivan Mukat (one who has attained deliverance – i.e., liberation while still in one’s physical body) is a true saint, a true Braham Gyani, a Satguru, a Khalsa (a pure soul that has obtained the Braham Gyan). These are all different names given to the same soul, have no differentiation amongst them, and spiritually imply the same. In this Ashtapadi (a poem of 8 verses) the blessed Satguru the Fifth Patishah Ji offers us the divine wisdom about who is a Satguru, about his greatness, and about his authorities and his capabilities.

A lot of Sikhs are in a quandary that no Satguru exists today; that is, no Satguru has lived after the Tenth Patshah Shri Guru Gobind Singh Ji. The preachers have made the congregation believe that the blessed Satguru Tenth Patishah Ji designated Guru Granth Sahib as the Satguru after him, and has commanded the congregation to accept Guru Granth Sahib as the Guru.

There is no doubt as to the divine fact that Gurbani is the Guru. There is no questioning the divine fact that Gurbani is Sat. There is no doubt that Gurbani is the wisdom form of the blessed Sat Par Brahm Pita Parmeshwar. There is also no doubt that Gurbani has descended from the Akaal Purakh. Therefore there is no doubt that the blessed Shri Guru Granth Sahib Ji is Satguru, as it was presented to us with the blessings of the blessed Fifth Patshah Shri Guru Arjun Dev Ji.

The blessed Shri Guru Granth Sahib Ji is forever the wisdom form of the blessed Akal Purakh, is the Gurshabad, also called the Shabad Guru. It follows that the blessed Shri Guru Granth Sahib Ji is the complete Braham Gyan, and with eternal kindness has been divinely blessed to us as the wisdom form of Sat Par Brahm Pita Parmeshwar. The blessed Fifth Patishah Ji has immensely and kindly blessed us by composing Gurbaani.

Though, we don’t truly know Shri Guru Granth Sahib Ji or Gurbani (as we commonly call the complete Braham Gyan, Shabad Guru, or Shri Guru Granth Sahib Ji) as we refuse to accept a divine truth in the Gurbani. Gurbani is the complete Braham Gyan that tells us of the grandeur of the Akal Purakh, and shows us a glimpse of the glory of the Akal Purakh. Gurbaani is the complete Braham Gyan that tells us of the grandeur of the true saints, true devotees, true Braham Gyanis, true Khalsa, Satguru, Gurmukh, Jan (the pure souls who deliver others from bonds of Maya and bring them salvation), Gursikhs (disciples of Guru), Puran Purakhs (living gods on earth) and of such other great beings who are the recipients of the Param Padvi (the highest spiritual status) and who have become one with the almighty Sat Par Brahm Pita Parmeshwar. It tells us of those who are assimilated in the Akal Purakh, and have achieved deliverance.

Gurbani tell us:

  • -To serve a true saint
  • -To serve a true Braham Gyani
  • -To obey and serve a true Khalsa
  • -To serve a Satguru
  • -To surrender ourself completely at the feet of a true saint
  • -To surrender ourself  completely with one’s body, mind and possessions at the feet of a complete Brahm Gyaani
  • -That the key to success lies in total surrender at the feet of a Satguru, a complete Khalsa

Thus it has been made very clear in Gurbani that our spiritual success depends upon our dedication to a true saint, a true Khalsa, a Satguru, and also depends on the extent to which we dedicate ourselves to Sat – in the form of a true saint, a true Braham Gyani, a true Khalsa.

The source of the Gurprasad of Naam, Simran of Naam, practice of Naam and true Bandagi is none other than a true saint, a true Braham Gyani, a true Satguru, a true Khalsa, and without such a great being we cannot succeed in our Bandagi. Eventually we need to humbly approach them and dedicate ourselves to them in order to receive the Gurprasad of deliverance. Therefore it is a misconception that we need to bow before Shri Guru Granth Sahib Ji alone and no one else. The biggest widespread misunderstanding is that it is unnecessary to have faith in a true saint, a true Braham Gyani, a Satguru or a true Khalsa.

It is a quandary that there is no Satguru after the Tenth Patshah Ji. For sure it is supremely true that all the Patishah Ji’s were the Guru incarnates, and spiritual heights attained by them are unparalleled, no one can claim to reach these spiritual heights and no one is worthy enough to speak as these blessed Guru Sahibs (the ten Gurus or Patshahs). But they didn’t say that there would never be a true saint, a true Braham Gyani, a true Khalsa or a Satguru after these Satguru Sahibs (the ten Gurus or Patshahs).

Satguru Tenth Patishah Ji proclaimed a true Khalsa as a Satguru, and with unbound kindness recognized a Khalsa as his own true form. He very kindly designated five true Khalsa – five true Braham Gyanis, who were known as the Panj Pyaras (the Five Beloveds). These were the five true Khalsa, true Braham Gyanis. Many latter-day true Braham Gyanis have been at the service of these five true Khalsa, and the world has recurrently known numerous true Braham Gyanis. The blessed Satguru the Fifth Patishah Ji with infinite benignity has called a true Braham Gyani as the Formless, the Supreme Lord, Puran Purakh Vidhata (a living God on earth), Creator of the entire universe. The blessed Satguru the Fifth Patishah Ji while praising a Sadhu (a saint with great spiritual attainments, one blessed by God to offer Gurshabad to others) even said that no distinction can be made between a Sadhu and the God Himself.

The blessed Satguru Nanak Dev Ji has given great importance with a Gursikh, a Gurmukh, a Jan, a devotee, or a saint. The blessed Satgurus have repeatedly asked us to humbly approach a true saint, a true Braham Gyani, a Satguru. The blessed saint Kabir too said that no difference exists between a saint and God. The sixth, the seventh and the eighth Ashtapadis (of Sakhmani Bani, comprising 24 Ashtapadis) while describing the glory of a Sadh (a Sadhu), the glory of a true Braham Gyani and the glory of Apras Aparas (one that is untouched by Maya, and one that can lead others away from Maya) tells us that these have the capacity to make us as they are, once we dedicate our entire selves to them. An example of the complete dedication are the Panj Pyaras, who dedicated themselves totally and humbly at the feet of Satguru the Tenth Patshah Ji, and were in turn honoured and blessed by him.

In fact they gave their entire selves in the service of the Satguru. They offered their heads to Guru Ji. They offered their whole selves to the Satguru and it was then that they were blessed with the Gurprasad, their souls rose to the heights of a true Braham Gyani, and they became the true Khalsa.

Unfortunately at that time only five of them came forward to dedicate themselves before the true Patshah Ji. But it was a matter of great fortune to these five. Though the thousands others were unlucky as they then missed out on the divine chance to become the true Khalsa. If more had come forward at that point to dedicate themselves before the Satguru Ji, they would have become the true Khalsa too, and it was the benevolence of the Satguru that he offered this divine opportunity to thousands, but only five fortunate ones took it and became Khalsa. Had everybody in the congregation truly submitted and dedicated him or herself, all would have become the true Khalsa, the true Braham Gyanis. Therefore in the entire enlightenment, and the true Braham Gyan offered by Shri Guru Granth Sahib Ji, it is a misconception not to  observe the counsel of those pure souls who have been called a true saint, a true Braham Gyani, a Satguru or a true Khalsa in Gurbani.

By not obeying and putting ourselves in the service of such pure souls, we lessen the divine blessings of Shri Guru Granth Sahib Ji, and by so doing we are not being truly respectful of Shri Guru Granth Sahib Ji as our Guru (teacher, mentor, God). Therefore we accept Shri Guru Granth Sahib Ji as our Guru in a true, divine way only when we put in practice what Guru Ji asks us to; and cease doing the impure and the misguided deeds in our society which are wrongly advised by those preachers who do not even have the right to preach in the first place. Please hold this fast in your mind that just by bowing before Shri Guru Granth Sahib Ji we are not accepted as true Sikhs and are not accorded the right to call Shri Guru Granth Sahib Ji as our Guru. Shri Guru Granth Sahib Ji will be our Guru in a true divine way only when we follow Gurbani in our day-to-day lives, and lead our lives in accordance with Gurmat. Nothing lesser will make us a true Sikh in the eyes of the Guru. We become true Sikhs by following Gurbani in our daily lives, and not by reading or listening to Gurbani or by bowing our heads before Shri Guru Granth Sahib Ji. Putting Gurbani to practice is the key to success, and the only way to accept and respect Shri Guru Granth Sahib Ji as our Guru.

As per Gurbani only those who attain the true stature, the state of true Bandagi, and have been thus blessed and authorized by Sat Par Brahm Pita Parmeshwar to propagate His message to the congregations have the right to do so, and nobody else has this right. Those who become preachers without attaining the true stature are accountable at Dargah (the Divine Court); they do not do any good to anybody and instead lead the guileless congregation into misconceptions by their wrong messages.

In this divine Salok, Satguru the Fifth Patishah Ji with eternal benignity presents us with the Braham Gyan about one who is called a Satguru, and what is required for achieving deliverance in this human life. Sat Purakh is the divine name given to the blessed Sat Par Brahm Pita Parmeshwar, and a person who becomes one with Sat Purakh becomes a Satguru. The person who attains Param Padvi (the highest spiritual status), who attains the state of true Braham Gyan is a Satguru. The person who is blessed with Atam Ras Amrit(the highest state of Amrit) is a Satguru. The person who becomes a true Sant Hirda (saintly-heart) is a Satguru. Please hold this forever in your Hirda and grasp the concept of this divine truth that Guru is Sat – Guru is not the body, i.e., the material body is not Guru, it is Maya, the material body is mortal. The mortal body cannot be the Guru. Param Jyot (the divine light, soul, God Himself) Puran Prakash (the supreme light, His aura, aura around the enlightened ones) is Guru. So when we bow before, or place ourselves in the service of, these great beings, we do not do this to their material, mortal bodies but we do this to the Sat in their form, and this is the true Braham Gyan, the true Atam Ras, the true Tat Gyan, the Puran Prakash and the Param Jyot. God needs to reveal Himself entirely and with all His divine aspects in someone. God reveals Himself in the material bodies of a true saint, a true Braham Gyani, a Satguru, a true Khalsa. Therefore remove this misconception from your minds that the material body is the Guru. The material body is not the Guru, rather Sat is Guru.

Satguru the Fifth Patshah Ji with great kindness counsels us to put ourselves in the service of such pure souls, the company of such souls is called Sat Sangat (where Sat is present), and in a Sat Sangat we shall become a form of Sat, our Hirda’s will become Sant Hirda’s (saintly heart). To place ourselves in their service implies total and humble dedication of our body, mind and possessions out of belief, trust and faith in them, and out of love for them. By doing this we ourselves prepare our path to deliverance. Those who do this are certain to find deliverance. Therefore kindly open your minds, follow the Shabad Guru, and desist from following the propaganda by those who haven’t been divinely ordained to preach. Do as Gurbani tells you to do and you’ll have unimaginable gains. Just do this and see what happens. We firmly believe that when in our daily lives we do deeds as per Gurbani we become what Gurbani says we will – more specifically we become the praise and glory of the Akaal Purakh.

Ego is our worst enemy. The word ‘ha-o’ denotes ‘haomai’ (ego). This is also called as Pride. Gurbani calls it a grave ailment – “Ha-o-may Deeragh Rog Hay” (“Ego is a serious disease”). This grave ailment of Ego is responsible for our repetitive wandering in Juni’s (a Juni is lifetime spent as a creature in particular specie) and keeps us trapped in the cycle of life and death. Out of the Five Dhoots of Maya, this one is the most ruinous weapon. It destroys our humility, which is a divine power. Instead of using the divine power of modesty and humility to destroy our egos, we become victims to this destructive power of Ego, forget our modesty and humility, and lose ourselves. Humility and modesty, the two keys to Dargah, are lost to us because of this vicious weapon of Ego. This grave disease of Ego resides in our brains, at the top of our heads. Ego is what puts distance between Sat Par Brahm Pita Parmeshwar and us. Because of this serious ailment the mankind forgets the divine powers of the Creator and assumes that we are the doers in this world. The whole mankind is afflicted with this disease under the ruinous influence of I, Me, Myself. Gurbani says: “Ha-o-may Bujhay Ta Dar Sujhay, Gyan Vihuna Kath Kath Lujhay” (“When Ego ends, one finds His doorstep. Bereft of this wisdom, one keeps babbling and arguing”). Gurprasad tells us this entirely true elementary fact. This is why Gurbani says: “Gurprasadi Ha-o-may Bujhay” (“Gurprasad ends Ego”). The Gurprasad of Naam, Simran of Naam, practice of Naam, and true Bandagi finishes Ego. End of Ego is deliverance. As Ego dies, one is able to efface oneself and merge with the Akal Purakh and becomes one with Sat Par Brahm Pita Parmeshwar. Only when one reaches this state can one realize that Sat Par Brahm Pita Parmeshwar is eternal, is infinite and is without boundaries, neither His glory knows any bounds nor His Glory can be described in words. Sat Par Brahm Pita Parmeshwar is Agam (one who cannot be perceived by the five human sensory functions), Agochar (one that needs a divine sight to be perceived and experienced) and Agadh Bodh (illimitable, immeasurable). Therefore He is beyond the five human sensory perceptions. Only those who lead their Hirda’s into the state of Sachyar, triumph over Maya (lust, anger, greed, attachments, pride and desires) and become one with Sat Par Brahm Pita Parmeshwar are able to glimpse Him. Only in this state they perceive the endlessness and infiniteness of Sat Par Brahm Pita Parmeshwar. Mansarovar is infinite and endless, and therefore its glory cannot be fully described. Therefore once these great beings, these pure souls attain true Braham Gyan and true Tat Gyan, they come to the realization that they haven’t learned anything about Sat Par Brahm Pita Parmeshwar, don’t know  anything about Him and thus the grandeur of Sat Par Brahm Pita Parmeshwar is indescribable.

Therefore the blessed Satguru incarnate Nanak Patishah Ji emphatically exhorts the whole humanity to understand this truly divine and elemental reality that Sat Par Brahm Pita Parmeshwar is Agam, Agochar, Agadh Bodh, eternal, infinite, boundary-less, all pervasive, supremely powerful, all-skilled, creator, caretaker, destructor, doer and provider. Sat Par Brahm Pita Parmeshwar is the controller of all boons and provider of all boons. Sat Par Brahm Pita Parmeshwar takes care of and looks after the whole Creation. Therefore those faithfuls who, out of pure love and pure devotion, try and understand this wholly true essential fact and focus their minds upon doing the deeds of Sat receive Gurprasad and accomplish their lives. Only those great beings who become one with Sat Par Brahm Pita Parmeshwar and achive deliverance get to a state where Sat Par Brahm Pita Parmeshwar permeates each pore of their bodies, and is never out of their minds. Such great beings who are drenched in Mansarovar never forget the master father Lord. They are forever drenched in Amrit, and forever merge with Sat Par Brahm Pita Parmeshwar. Therefore it is a humble request to all humanity: Concentrate on doing the deeds of Sat, and pray to receive Gurprasad, so that we can make a success of our lives.