Pauri 21
Jay ko sikh guroo saytee sanmukh hovai.
Hovai ta sanmukh sikh ko-ee jee-ahu rahai gur naalay.
Gur kay charan hirdai dhi-aa-ay antar aatmai samaalay.
Aap chhad sadaa rahai parnai gur bin avar na jaanai ko-ay.
Kahai naanak sunhu santahu so sikh sanmukh ho-ay. ||21||
(Sri Guru Granth Sahib Ji 919-920)
In this pure and sacred, supremely powerful, spiritual and divine GurBani (the words of Gur or God) of Anand Sahib, the blessed SatGuru incarnate Amar Das Ji, with immense benevolence, bestows the secrets of Puran Bandagi (complete surrender before God) upon the entire mankind. In these Pauris (verses), the SatGuru Sahib (the Truth Guru; the teacher and mentor; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti) reveals the Param Sat Tat (core-essence of the supreme Truth) that only that Sikh (disciple of the Guru) is blessed with the supremely powerful GurKirpa (the eternal grace) of the SatGuru, who is ‘Sanmukh’ (present before; in the presence of; face-to-face with) of the SatGuru. Thus, for the human beings seeking to tread the path of Bandagi (submission before God), it is extremely essential to know, understand and accept the real divine meaning of the word ‘Sikh’ as manifested by the SatGuru Sahib Ji in GurBani (Sri Guru Granth Sahib Ji). In today’s world, the meaning of the word ‘Sikh’ – as the mankind understands it and as the common religious preachers (who are ignorant of this Param Sat Tat) describe it – has become limited to representing a particular sect of the society living upon the earth. For the people belonging to this particular sect of the society, being termed ‘Sikh’ is based only upon their practising certain religious Karam Kaand (rites and rituals) and their outwardly attire. The world believes that only those human beings are the Sikhs, who appear to be ‘Sikh’ by their attire and who hold the ten Patshahs (the ten SatGuru Sahiban) and Sri Guru Granth Sahib Ji their Guru. The definition of the Sikh isn’t just limited to this. By attaching the word ‘Dharam’ (religion) with the word ‘Sikh’, these religious preachers have coined the term ‘Sikh Dharam’ (the Sikh religion). Here it is extremely necessary to learn, comprehend and accept the Param Sat Tat that there is a very big difference between calling the blessed ten SatGuru Sahiban the Gurus, and accepting them as such. There is a huge difference between proclaiming, and accepting, the blessed Sri Guru Granth Sahib as the Guru. Merely addressing the SatGuru Sahiban as Gurus doesn’t make them our SatGurus. Merely proclaiming Sri Guru Granth Sahib our Guru doesn’t make GurBani our SatGuru. Only those human beings earn the right to hold the SatGuru Sahiban their Gurus who walk the path shown by the SatGuru Sahiban with complete trust, faith and devotion. Only those human beings truly hold the SatGuru Sahiban their Gurus who observe the Sat Bachans (the divine words) of the SatGuru Sahiban with total trust, faith and devotion. Only those human beings rightfully hold Sri Guru Granth Sahib their Guru, who adhere to the teachings of GurBani enshrined in Sri Guru Granth Sahib with utter faith, devotion and trust and practise those teachings in their life. Only those human beings earn the right to address the SatGuru as their Guru who hold the SatGuru above everything, and follow his Sat Bachans with complete faith, devotion and trust. Therefore, only a human being who practises GurBani in life holds Sri Guru Granth Sahib as his Guru, and has the right to call Sri Guru Granth Sahib his Guru.
Where the blessed SatGuru incarnate Sahiban refuted these false Karam Kaands and the religious sects based upon them by incorporating in the blessed Sri Guru Granth Sahiban the GurBani practised and proclaimed by the Sants (saints), Bhagats (devotees) and Braham Gyanis (the divinely wise) born into every Karam Kaand-defined sect of the society; there these blindly ignorant religious preachers of today have created the ‘Sikh Dharam’, founding it upon the Karam Kaand and thus negating this Param Sat Tat and completely contradicting the supremely powerful teachings of the blessed SatGuru Sahibs. Please think for a moment why the blessed SatGuru Sahib Ji included in Sri Guru Granth Sahib the Bani of the blessed Baba Farid Ji, born in a Muslim family? Why is the GurBani composed by the blessed Baba Namdev Ji, born in a low-caste family of the cloth-printers, recorded in the blessed Sri Guru Granth Sahib? Why is the GurBani scored by the blessed Bhagat Ravidas Ji, born in a clan considered as the untouchables, included in the blessed Sri Guru Granth Sahib? Why is the GurBani authored by the blessed Sant Kabir Sahib Ji, a weaver by caste, made part of the blessed Sri Guru Granth Sahib? By incorporating in the blessed Sri Guru Granth Sahib the GurBani composed by the 15 Bhagats (Bhagat Beni Ji, Bhagat Bhikhan Ji, Bhagat Dhanna Ji, Baba Farid Ji, Bhagat Jaidev Ji, Sant Kabir Ji, Bhagat Namdev Ji, Bhagat Parmanand Ji, Bhagat Pipaji, Bhagat Ramanand Ji, Bhagat Ravidas Ji, Bhagat Sain Ji, Bhagat Surdas Ji and Bhagat Trilochan Ji) born in various sects (defined by their Karam Kaand) of the society on the earth, the SatGuru Sahiban repudiated the religious sects based upon all these Karam Kaands, and imparted the Puran Sat (the perfect-Truth) upon the whole humanity that these man-made, false and Karam Kaand-based religious sects have no standing in Dargah (the divine court) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). These man-made, false and Karam Kaand-defined sects have no recognition in Dargah of Sat PaarBraham Parmeshar. In Dargah of Sat PaarBraham Parmeshar, recognition is granted only to a human being who practises Sat in life and becomes a Sat Roop (Sat in a human form). All the Avataars (divine incarnates), Sants, Bhagats, Braham Gyanis, SatGurus, Gurmukhs (a Gurmukh is a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand), Khalsas (the pure souls who have obtained the Braham Gyan) and Pirs (seers) born in this world thus far – who observed Sat in their life and transformed themselves into Sat Roop – are gathered in Dargah of SatGuru. This is the reason that every Sat-Sangi being (person joining the Sat Sangat – the gathering of Sat, or in presence of those who have become Sat Roop) – receiving the GurParsaad (the eternal blessing and eternal grace) of SatNaam (Truth as a manifestation of the Name of God) in the Sat Sangat and immersing deep in SatNaam Simran (meditation upon SatNaam) – obtains Darshan (vision with inner, spiritual eye) of the blessed Jesus Christ Sahib, the blessed Mohammed Sahib, the blessed Kabir Sahib and many other blessed Sants and Bhagats, besides the blessed SatGuru Avataars.
Nowhere in the entire GurBani is the word ‘Sikh Dharam’ expressed by the SatGuru Sahiban. In its divine meaning the word ‘Dharam’ doesn’t seek to segregate the humankind by their attire, lifestyle or the religious Karam Kaand. The real, divine meaning of the word ‘Dharam’ is to become indistinct from Sat PaarBraham Parmeshar. The real, divine meaning of the word ‘Dharam’ is to attain Jeevat Maran (liberation while still in one’s physical body). The real, divine meaning of the word ‘Dharam’ is to put to end one’s ego, vanquish Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), transcend beyond the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride) and, arriving at Chautha Pad (fourth state; beyond the three aspects of Maya), become indistinct from Akaal Purakh (the Timeless Being; God). The real divine meaning of the word ‘Dharam’ is to attain Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). The real, divine meaning of the word ‘Dharam’ is to attain Sehaj Awastha (the sublime state of mind absorbed in God’s devotion) and Param Padvi (the highest spiritual status). The real, divine meaning of the word ‘Dharam’ is to achieve Puran Braham Gyan (perfect-divine wisdom), Tat Gyan (the divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). The real, divine meaning of the word ‘Dharam’ surfaces in the human being’s life, once the human being – having accomplished Bandagi – attains Puran Awastha (state of spiritual perfection) and becomes a Puran Sant (a perfect-saint) and a Puran Braham Gyani (possessing Puran Braham Gyan).
Neither does the word ‘Sikh Dharam’ reflect the meaning prevalent in today’s world. It is but foolishness to regard or to address as person as ‘Sikh’ merely on the basis of his Karam Kaand, lifestyle or attire. It is immensely necessary to dwell upon, to learn, to understand and to accept the supremely powerful magnificence of the word ‘Sikh’ as revealed by the SatGuru Sahib in GurBani. GurBani is the scales of Puran Sat. Thus, this Param Sat Tat can only be learnt, understood and acknowledged by weighing the word ‘Sikh’ upon the scales of Puran Sat. The blessed SatGuru Sahib has explained this Param Sat Tat, explicitly manifesting the supremely powerful magnificence of the Sikh in GurBani:
Gur satgur kaa jo sikh akhaa-ay so bhalkay uth har naam dhi-aavai.
Udam karay bhalkay parbhaatee isnaan karay amrit sar naavai.
Updays guroo har har jap jaapai sabh kilvikh paap dokh leh jaavai.
Fir charhai divas gurbaanee gaavai bahdi-aa uth-di-aa har naam dhi-aavai.
Jo saas giraas dhi-aa-ay mayraa har har so gursikh guroo man bhaavai.
(Sri Guru Granth Sahib Ji 305)
As per the above divine edict of the blessed SatGuru, only that human being is a ‘Sikh’ who abides in the powerful state of ‘dhi-aan’ (‘Dhyan’, i.e. Naam Simran with deep concentration and detachment from all-else; characterized by the state of Samadhi and Sunn Samadhi in early stages of one’s Bandagi, and Sehaj Samadhi in the higher stages). That human being is a ‘Sikh’ who, following the words of his SatGuru, every day abides in prolonged Simran and practises Samadhi (deep trance-like state, where there is no thought except pure consciousness) and in Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). This is so, because the powerful state of ‘dhi-aan’ is nothing but the state of Samadhi and Ajapa Jaap (state where Simran carries on without effort on the part of the being) and the state of perfect calm of the mind. Only a human being, who abides in this supremely powerful state of ‘dhi-aan’, earns the right to be called a ‘Sikh’ of the SatGuru. That human being is a ‘Sikh’ who every day minds his Amrit Vela (early hours reserved for Simran). That human being alone has the right to be called a ‘Sikh’ who renounces sleep, wakes up every day at Amrit Vela, immerses himself in prolonged discipline of SatNaam, and takes Ishnaan (inner bath with Amrit of SatNaam) in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself).
For those Jigyasoos (seekers of the divine Truth) abiding in SatNaam Simran who do not know when the Amrit Vela begins, it is essential to get the knowledge that the Amrit Vela begins from the midnight. All the forces of satanic bent are tired and spent by the midnight, and their destructive and evil influence upon the environment is quietened down. Simultaneously from the midnight, all the divine forces manifest themselves in their full splendour and a constant rain of Amrit (our essence or the life-element; the divine energy; pure soul) starts. Thus begins from the midnight the immensely Amrit-filled time for SatNaam Simran. Those human beings – who wake up at midnight, take bath in the life-giving water and abide in SatNaam Dhyan – do themselves a great favour and earn Punn (virtuosity). Practising Simran from night 1 am till 2 am is so high a Punn Karam (virtuous deed) that it earns more Punn than donating even a maund (40 kgs) of diamonds. Practising Simran between 2 am and 3 am in the morning is a bigger Punn Karam than donating a maund (40 kgs) of gold. Practising Simran from 3 am to 4 am in the morning is a greater Punn Karam than donating a maund (40 kgs) of silver. Practising Simran from 4 am till 5 am in the morning is an even bigger Punn Karam than giving away a maund (40 kgs) of copper in charity. Practising Simran between 5 am and 6 am in the morning is a Punn Karam of the order of donating a maund (40 kgs) of iron. Hence, you can imagine the great amount of loss one incurs by being asleep and not abiding in SatNaam Simran post-midnight. Besides, the human beings who do not waste away their Amrit Vela turn themselves into the blessed ‘Sikhs’. The SatGuru Sahiban have repeatedly stressed the importance of SatNaam Simran in GurBani.
Those not practising SatNaam Simran are called ‘aatam ghaatee’ (self-destructive) in GurBani:
Dulabh dayh paa-ee vadbhaagee.
Naam na jaapeh tay aatam ghaatee.
(Sri Guru Granth Sahib Ji 188)
Bin simran hai aatam ghaatee.
Saakat neech tis kul nahee jaatee.
(Sri Guru Granth Sahib Ji 239)
Bin simran bha-ay kookar kaam.
Saakat baysu-aa poot ninaam.
(Sri Guru Granth Sahib Ji 239)
Bin simran kookar harkaa-i-aa.
Saakat lobhee bandh na paa-i-aa.
(Sri Guru Granth Sahib Ji 239)
Bin simran gardhabh kee ni-aa-ee.
Saakat thaan bharisat firaa-ee.
(Sri Guru Granth Sahib Ji 239)
Bin simran jaisay sarap aarjaaree.
Ti-o jeeveh saakat naam bisaaree.
(Sri Guru Granth Sahib Ji 239)
The human birth is ‘Dulabh’ (‘scarce’). That is, the human life carries a very high significance. Only those human beings who have performed Bandagi of Sat PaarBraham Parmeshar in their past births are rewarded with the human body. This Param Sat Tat is revealed in GurBani:
Gur sayvaa tay bhagat kamaa-ee.
Tab ih maanas dayhee paa-ee.
Is dayhee ka-o simrahi dayv.
So dayhee bhaj har kee sayv.
(Sri Guru Granth Sahib Ji 1159)
Only in a human birth one finds the blessing of the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi and Seva (humble and selfless service to others). Only in a human birth one can accomplish Bandagi and attain Jeevan Mukti. Therefore, even the gods and goddesses perform Simran to obtain the human birth; because the gods and goddesses haven’t attained Jeevan Mukti. The gods and goddesses are granted reign of the heavens, but not Jeevan Mukti. Therefore, we are going to obtain the human body in our future births too only if we engage ourselves in SatNaam Simran. Or else, we will be made to wander in the 8.4 million Juni’s (species) for an incalculable time. This is why the SatGuru Sahib has called the human being abstaining from SatNaam Simran ‘aatam ghaatee’ in these supremely powerful Saloks (verses). It is nothing but suicidal to abstain from SatNaam Simran and be made to take birth in the 8.4 million Juni’s. Therefore, please dedicate yourself in SatNaam Simran if in your next birth you do not wish to enter the 8.4 million Juni’s or hell. The human being abstaining from SatNaam Simran is called a ‘Saakat’ (unbeliever; believer in Maya and the materialism) being. A Saakat is that human being who is completely disconnected from Sat PaarBraham Parmeshar. A Saakat is a human being completely bogged down in the swamp of Maya. The birth and life of a Saakat human being is akin to that of a person born to a prostitute. That is, just as the child of a prostitute spends her life fatherless, shameless and meaningless; in the same way the life of a Saakat human being – lacking SatNaam Simran and lacking purpose – leads him into hell or the 8.4 million Juni’s. The Saakat human being, through abstaining from SatNaam Simran, not only destructs himself, but also causes harm to his entire family. The life of a Saakat human being is akin to that of a snake – who though is endowed with a long life – but all whose deeds are akin to the snake-bites. That is, a Saakat human being not only devastates himself, but also devastates all other human beings in his company. The life of a Saakat human being is akin to that of a stray dog, living on streets and surviving on filth. The deeds of a Saakat human being are like those of a rabid dog. That is, the deeds of a Saakat human being are so destructive in nature that they turn even the other human beings in his company into Saakat beings. The life of a Saakat human being is akin to that of a donkey. That is, just as a donkey spends away all its life carrying the burden of mud and bricks; in the same way a Saakat human being wastes away his entire life carrying the burden of his disastrous deeds. In this way, he fritters away the priceless gem of his human birth and becomes deserving of birth in the 8.4 million Juni’s.
It is extremely essential to know, understand and realize this Param Sat Tat that a Saakat human being cannot be a ‘Sikh’. A ‘Sikh’ is a human being who follows the words of his SatGuru. A ‘Sikh’ is a human being who makes Puran Samarpan (complete dedication with body, mind and worldly wealth) at the Sat Charans (feet where Sat abides) of his SatGuru. A ‘Sikh’ is a human being who dedicates his body, mind and wealth at the Sat Charans of his SatGuru with complete faith, trust and devotion. A ‘Sikh’ is a human being who abides in the Charan Sharan (shelter at the feet) of his SatGuru. A ‘Sikh’ is a human being who abides in the shelter of his SatGuru and performs SatNaam Simran. A ‘Sikh’ is a human being who embraces the Gurmat (Godly wisdom) of GurBani and adheres to the words of GurBani. A ‘Sikh’ is a human being whose entire life is SatNaam, who abides all the time in SatNaam Simran and who irradiates every cell of his body with SatNaam. A ‘Sikh’ is a human being who – abiding in SatNaam Simran – eradicates all his vices, manifests all the SatGun’s (virtues) in his Hirda (Hirda or Hirda Kamal denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being), puts an end to all his distresses and sufferings and attains perfect calm in his mind. A ‘Sikh’ is a human being who finds the favour of his SatGuru through his Seva, Simran and Samarpan. A ‘Sikh’ is a human being who accomplishes his Bandagi through his being ‘Sanmukh’ of the SatGuru and – vanquishing Maya and earning acclaim in Dargah – becomes a Gurmukh.
Bandagi is only to be Sharnagat (seeking Sharan or refuge). By being Sharnagat is meant, that, a human being can achieve Bandagi only by seeking the Charan Sharan of a SatGuru. In the Charan Sharan of the SatGuru lies the fount of Bandagi. In the Charan Sharan of the SatGuru lies the spring of Amrit. In the Charan Sharan of the SatGuru lies the fount of the supremely powerful GurParsaad. A thousand Suns cast their radiance in the Charan Sharan of the SatGuru. The supremely mighty Mansarovar lies in the Charan Sharan of the SatGuru. Dargah manifests itself in the Charan Sharan of the SatGuru. Maya loses its influence in the Charan Sharan of the SatGuru. Therefore, abiding in the Charan Sharan of the SatGuru, a human being can easily accomplish his Bandagi. Maya cannot lurk anywhere near the sanctuary of the SatGuru. Therefore, a human being abiding in the shelter of the SatGuru finds his Bandagi readily approved in Dargah. It is only by making Puran Samarpan in the Charan Sharan of the SatGuru that a human being finds the fortune of abiding in the supremely powerful shelter of the SatGuru. All the supreme powers abide in the Charan Sharan of the SatGuru. All the supreme powers come into effect in the Charan Sharan of the SatGuru. Thus, the Charan Sharan of the SatGuru bears an immense magnificence. That human being alone finds the good fortune to abide in the Charan Sharan of the SatGuru who makes Puran Samarpan at the Sat Charans of the SatGuru. That human being alone has the good fortune to abide in the Charan Sharan of the SatGuru who dedicates his body, mind and wealth at the Sat Charans of the SatGuru with total faith, devotion and trust. That human being alone acquires the good fortune to abide in the sanctuary of the SatGuru who makes Puran Samarpan at the Sat Charans of the SatGuru with complete faith, devotion and trust. That human being alone receives the good fortune to have a place in the Charan Sharan of the SatGuru who offers his head at the Sat Charans of the SatGuru with complete faith, devotion and trust. That human being alone attains the supremely mighty state of a ‘Gurmukh’ being who seeks the Charan Sharan of the SatGuru and makes Puran Samarpan with utter faith, devotion and trust.
That human being alone finds the Charan Sharan of the SatGuru who is Sanmukh of the SatGuru. That human being alone finds the Sangat of the SatGuru who makes himself worthy of being Sanmukh of the SatGuru. That human being alone is admitted into the Sangat of the SatGuru who performs the deeds of Sat and abides in Sato Birti (consciousness abiding in the Sato aspect of Maya, characterized by the compassion, righteousness, contentedness and forbearance). That human being alone becomes worthy of being Sanmukh of the SatGuru who achieves Sato Birti. That human being alone obtains GurParsaad who makes himself worthy of being Sanmukh of the SatGuru. That human being alone awakens his destiny who is Sanmukh of the SatGuru. The supreme force of ‘Sat GurParsaad’ comes to bear upon that person alone who is Sanmukh of the SatGuru. That human being alone finds the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva, who is Sanmukh of the SatGuru. That human being alone abides in SatNaam Simran, who is Sanmukh of the SatGuru. That human being alone achieves the unification of his Surat (consciousness) with Shabad (the divine words; GurBani) who is Sanmukh of the SatGuru. That human being alone receives the enlightenment of SatNaam in his Surat who is Sanmukh of the SatGuru. That human being alone is showered upon by Sat PaarBraham Parmeshar with His Mehramat (confidence; trust) who is Sanmukh of the SatGuru. The supreme power of the Karam (the eternal benevolence) and GurKirpa (the eternal grace) of Sat PaarBraham Parmeshar comes to bear upon that human being alone who is Sanmukh before the SatGuru. That human being alone is accepted as a Suhaagan (God’s bride; one who is accepted as a devotee in Dargah) in Dargah who is Sanmukh of the SatGuru. That human being alone attains Samadhi and is initiated into Ajapaa Jaap who is Sanmukh of the SatGuru. That human being alone carries his Bandagi into the stage of Karam Khand (In accordance with GurBani, there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth) who is Sanmukh of the SatGuru. (We have already dwelt upon the magnificence of the human being who arrives into the Karam Khand, and are now reiterating it here in order to reaffirm this Param Sat Tat. For those abiding in Bandagi, it is immensely important that they learn about and understand the supremely powerful magnificence of the Karam Khand). The blessed SatGuru incarnate Nanak Patshah Ji unveils the supremely powerful magnificence of the Karam Khand in Jap Ji Bani (compositions of the blessed SatGuru incarnate Nanak Patshah Ji, appearing at the very beginning of Sri Guru Granth Sahib Ji):
Karam khand kee banee jor.
Tithai hor na ko-ee hor.
Tithai jodh mahaabal soor.
Tin meh raam rahi-aa bharpoor.
(Sri Guru Granth Sahib Ji 8)
The supremely powerful magnificence of Karam Khand:
While making Puran Samarpan, when you dedicate your body, mind and wealth at the Sat Charans of the SatGuru and receive GurParsaad, then – by virtue of the divine blessing and His Mehramat – all your Bajjar Kapaats (the divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) are opened up upon receiving the GurParsaad. The supreme power of GurKirpa takes effect. The supremely powerful Mehramat of Sat PaarBraham Parmeshar comes to bear upon you. The supreme power of GurParsaad comes to prevail. The 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 corrections and purification throughout the body) is awakened. The Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) receive the radiance of SatNaam; by which these seven Sat Sarovars are illuminated. The Surat abides constantly in SatNaam Simran. The Ajapaa Jaap begins. The human being attains a constant state of Simran within oneself. The vessel of the human body begins to fill up with Amrit (our essence or the life-element; the divine energy; pure soul). You attain the state of Samadhi. As soon as the human being sits down for SatNaam Simran, the SatNaam Simran begins to resound in his Surat. As and when the sound of Kirtan (recitation and chanting of the holy texts), Katha (holy discourse) and GurBani falls into the human being’s ears, he attains the state of Samadhi. The Surat of the human being gets immediately drawn into the Kirtan, Katha and GurBani. The Surat is unified with Shabad. The Surat abides constantly in Shabad. The human being attains the state of continuous Simran. The Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column – Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) are activated. The Gyan Netter (the wisdom eye; also called Dib Drisht – the divine vision or Trikuti – the third eye) is opened up. By the GurParsaad of SatNaam Simran, the nerves of Ida, Pingla and Sushmana are readily energized. With the activation of these nerves, the Gyan Netter opens up and the human being attains Samadhi.
Sukhmanaa irhaa pingulaa boojhai jaa aapay alakh lakhaa-ay.
Naanak tihu tay oopar saachaa satgur sabad samaa-ay. ||60||
(Sri Guru Granth Sahib Ji 944)
Irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee.
Baynee sangam tah piraag man majan karay tithaa-ee. ||1||
Santahu tahaa niranjan raam hai.
Gur gam cheenai birlaa ko-ay.
Tahaan niranjan rama-ee-aa ho-ay.
(Sri Guru Granth Sahib Ji 974)
The nerves of Ida, Pingla and Sushmana are an integral part of the Suksham Dehi (astral body; part of the human soul 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), connecting all the Sat Sarovars of the human being. These begin at the base of the spine and merge together at the Trikuti. These three nerves house the life-force of the human being. That is to say, the life-force and all the other capacities of the human being are activated from within these nerves and the Sat Sarovars. The human being derives all his functions from these nerves and the Sat Sarovars. These three nerves and the Sat Sarovars form the very basis of the human body and life. These three nerves and the Sat Sarovars are illuminated by the supreme power of the GurParsaad of SatNaam. These three nerves and the Sat Sarovars also form the basis of the human being’s Surat. As these three nerves and the Sat Sarovars get more and more illuminated, the Surat of the human being elevates into the higher states.
When these three nerves are energized, the Trikuti opens up and the Gyan Netter is lit up. These three nerves are energized when the supreme power of the GurParsaad of SatNaam streams through them. When the GurParsaad of SatNaam, streaming into these nerves, emerges into the Sat Sarovars, these Sat Sarovars too get illuminated. This leads to opening up of the human being’s Bajjar Kapaats, and the human being attains Samadhi. SatNaam casts its radiance in every cell of the human being’s body. With the supreme power of GurParsaad, a human being readily makes all these spiritual accomplishments.
The Jogi beings (the practitioners of Yoga and asceticism) practice awakening the Ida, Pingla and Sushmana through the discipline of Pranayam (respiratory discipline; a form of the breathing exercises). They practice drawing the life-force up through Ida and down through Pingla, and stationing it in Sushmana. The Jogis perform this exercise of Pranayam as part of their practice of Yoga, in order to stimulate the nerves of Ida, Pingla and Sushmana. Along with this, the Jogis also practice awakening the Sat Sarovars through their practice of Yoga. The Jogis practice to awaken a single Sat Sarovar at a time. All these exercises are extremely hard and need to be carried out over a long period of time, and only then it becomes possible to awaken these Sat Sarovars and the Ida, Pingla and Sushmana. It is believed that the Jogis concentrate their efforts upon a single Sat Sarovar for years on end. Similarly, they spend years practicing to awaken the Ida, Pingla and Sushmana. Therefore, the practice of Yoga is very difficult, and needs to be performed over a long period of time. But with Prema Bhagati (spiritual devotion), and with GurParsaadi GurKirpa (the eternal grace through His blessings) and SatNaam Di Kamai, one can easily accomplish these gains.
At this stage, you attain Suhaag. You are accepted as a Suhaagan in Dargah of Akaal Purakh. Your account of SatNaam is opened in Dargah of Akaal Purakh. The real Bandagi of the human being takes a start. The uninterrupted Simran of Ajapaa Jaap begins to accumulate directly in your account of Naam in Dargah. The wealth of SatNaam begins to accumulate. When a human being abides for a long time in practising SatNaam, he attains Sunn Samadhi. He begins to arrive at the state of Sunn. The mind and Hirda attain perfect tranquillity. The whims and fancies of the mind come to an end. The mind is emptied of all the whims and fancies. The mind comes to an end. The mind is transformed into Param Jyot (the divine light; soul; God Himself). The Hirda is illuminated by the Parkash of Puran Jyot (illumination of the divine light). The human body becomes Kanchan (golden; disease-free). That is, the body is rid of all maladies. The Panj Chandaals (the five villains or lowlifes): the lust, anger, greed, the attachments and pride are subjugated by the human being. The Trishna (the desires) is quenched. The Hirda attains Sat Santokh (divine contentedness; state where there is humility and an absence of desires). All vices, including the lust for power, youth, wealth, riches, speech, touch, malice, slander, spite etc. come to an end. The vessel of the human body is cleansed and turns Kanchan. All the holes of the vices in the vessel of the human body are plugged. The vessel is filled to the brim with Amrit. Amrit begins to splash in the vessel. Amrit begins to overflow from the vessel. That is, Amrit begins to ooze out of the human body. This supremely powerful state of the body-turned-Kanchan is revealed in many Saloks of GurBani:
Kanchan kaa-i-aa kasee-ai vannee charhai charhaa-o.
(Sri Guru Granth Sahib Ji 146)
Jih parsaad aarog kanchan dayhee.
Liv laavhu tis raam sanayhee.
(Sri Guru Granth Sahib Ji 270)
Kanchan kaa-i-aa jot anoop.
(Sri Guru Granth Sahib Ji 413)
Kanchan kaa-i-aa kot garh vich har har sidhaa.
(Sri Guru Granth Sahib Ji 449)
Kaa-i-aa kanchan taan thee-ai jaan satgur la-ay milaa-ay.
Bharam maa-i-aa vichahu katee-ai sachrhai naam samaa-ay.
(Sri Guru Granth Sahib Ji 585)
Dayh kanchan vay vannee-aa in ha-umai maar vigutee-aa.
(Sri Guru Granth Sahib Ji 776)
Kanchan kaa-i-aa jotee jot samaa-ee. ||6||
(Sri Guru Granth Sahib Ji 832)
Kanchan kaa-i-aa gurmukh boojhai jis antar naam nivaasee hay. ||4||
(Sri Guru Granth Sahib Ji 1048)
Kaa-i-aa kanchan kot apaaraa.
Jis vich ravi-aa sabad apaaraa.
(Sri Guru Granth Sahib Ji 1059)
Kaho kabeer kanchan bha-i-aa bharam ga-i-aa samudrai paar.
(Sri Guru Granth Sahib Ji 1103)
When the human being’s body becomes Kanchan, his Dubidha (double-mindedness; distortions and distractions of mind; disbeliefs) comes to an end. All his Bharams (misconceptions; incorrect religious notions and superstitions) are destroyed. Sat PaarBraham Parmeshar manifests Himself only in a body-turned-Kanchan. The Nirgun Saroop (the immense divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar is manifested only in a body-turned-Kanchan. The human being’s Suksham Dehi constantly bathes in Amrit. There is the radiance of Parkash (the divine light) in all directions. Only a body-turned-Kanchan is blessed with the Puran Parkash of Param Jyot (the perfect radiance of divine light; His aura; God Himself). Only a body-turned-Kanchan attains the state of uninterrupted Sehaj Samadhi (continual state of Samadhi – awake or asleep) of a Jigyasoo. It is only when the body turns Kanchan that it is rid of all the mental maladies. The Surat, the wisdom and the intellect of the human being attain their highest states, and the human being attains a state similar to that of the gods and the Sidhs (the accomplished practisers of asceticism, who have mastered the mundane as well as the spiritual). The Human being’s Surat, wisdom and intellect arrive under complete Gurmat.
This is a highly elevated spiritual state. This is the state where the human being’s Bandagi attains a very high level. The gravely devastating forces of the Panj Chandaals – lust, anger, greed, attachments and pride – begin to fall under your control. The real battle with Maya gains intensity and, by virtue of GurParsaad, you attain victory over Maya and victory over mind. SatNaam imbues every cell of your body. Every cell of the human being’s body begins to throb with SatNaam. Every cell of the human body begins to radiate the divine light. Even the eyes of the human being start emitting the divine light. The Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes link between the human being and Akaal Purakh) opens up, and you establish a direct contact with Akaal Purakh. With the opening up of the Dassam Duaar, you glimpse your own Kanchan-turned-Suksham Dehi with your inner eye. With the opening up of the Dassam Duaar, the human being receives the blessing of Anhad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). The Anhad Shabad begins to constantly resound at the Dassam Duaar of the human being. The Anhad Shabad, resounding at the Dassam Duaar of the human being, is the Dhunatmak Naam Amrit (the divine energy in a phonetic, musical form) of Sat PaarBraham Parmeshar. GurBani reveals the Param Sat Tat about the Anhad Shabad playing at the Dassam Duaar:
Dasvai du-aar rahat karay taribhavan sojhee paa-ay. ||3||
Naanak gur tay gur ho-i-aa vaykhhu tis kee rajaa-ay.
Ih kaaran kartaa karay jotee jot samaa-ay. ||4||3||5||
(Sri Guru Granth Sahib Ji 490)
Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||
(Sri Guru Granth Sahib Ji 1002)
Dasam du-aaraa agam apaaraa param purakh kee ghaatee.
(Sri Guru Granth Sahib Ji 974)
This Anhad Shabad-Dhunatmak Naam Amrit constantly playing at the Dassam Duaar is the divine Akhand Kirtan (the unstuck music and chanting of the divine words). Anhad implies that which has no bounds; which has no end; which is endless and continuously plays on. The Anhad Shabad isn’t heard in the human being’s ears. The Anhad Shabad is immensely powerful, and it plays and resounds only at the Dassam Duaar. Within this supremely powerful Anhad Shabad-Dhunatmak Naam Amrit resound the divine music of the entire nature and the divine words of Sat PaarBraham Pita Parmeshar. When the Anhad Shabad makes its appearance, it makes the melodies of all other music pale before it. When a human being concentrates upon the music of the Anhad Naad, his Hirda and mind attain perfect calm, and the human being settles down in Sunn Samadhi.
The human beings attaining a so-beautiful and supremely powerful state of Karam Khand are showered by Sat PaarBraham Pita Parmeshar with His immense, eternal grace. Their Surat, wisdom, mind and intellect attains very high states of spirituality. The state of the Jigyasoos attaining such supremely powerful state cannot be described. This GurParsaadi Katha (narration graced by God and Guru) is merely a glimpse of the supremely mighty state of such great-beings. The human beings, who claim being able to describe this supremely powerful state, do so only in their arrogance; for which they later have to repent. The human beings attaining such a state experience the immense supreme powers of Sat PaarBraham Pita Parmeshar, and therefore they begin to describe themselves as utter paupers. They admit having little knowledge or wisdom; and claim everything as being a manifestation of the magnificence of Sat PaarBraham Pita Parmeshar. They efface themselves in the divine romance. They erase their own existence and become one with Sat PaarBraham Pita Parmeshar.