Tirath tap da-i-aa dat daan.
Jay ko paavai til kaa maan.
Sune-aa mane-aa man keetaa bhaa-o.
Antargat tirath mal naa-o.
Sabh gun tayray mai naahee ko-ay.
Vin gun keetay bhagat na ho-ay.
Su-asat aath banee barmaa-o.
Sat suhaan sadaa man chaa-o.
Kavan so vaylaa vakhat kavan kavan thit kavan vaar.
Kavan se rutee maaho kavan jit ho-aa aakaar.
Vayl na paa-ee-aa pandtee je hovai laykh puraan.
Vakhat na paa-i-o kaadee-aa je likhan laykh kuraan.
Thit vaar naa jogee jaanai rut maaho naa ko-ee.
Jaa kartaa sirthee ka-o saajay aapay jaanai so-ee.
Kiv kar aakhaa kiv saalaahee ki-o varnee kiv jaanaa.
Naanak aakhan sabh ko aakhai ik doo ik si-aanaa.
Vadaa saahib vadee naa-ee keetaa jaa kaa hovai.
Naanak jay ko aapou jaanai agai ga-i-aa na sohai. ||21||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) bestows upon the entire humanity Puran Braham Gyan (entire divine wisdom) about outward observances and inner compliances. He imparts Puran Braham Gyan upon the mankind about the outcomes of external achievements and internal achievements, and about the outwardly, superficial religious rites and rituals and the Andherla Teerath (pilgrimage of the inner self). He re-emphasizes the Puran Sat (Absolute Eternal Truth)upon the entire mankind about the supremely powerful states of “Suni-ai” (“Listening”) and “Mannay” (“Believing”). He again stresses upon the entire humanity the Braham Gyan of the supreme power of immense love for Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). He reinforces upon all mankind the Puran Braham Gyan about the divine and supremely powerful virtues, about the destructives vices, about Bhao Bhagati (reverence and devotion), about ways to cleanse the grime off one’s mind, about the greatness and the supreme power of Gurbani, and about Puran Bandagi (complete surrender before God). The entire Gurbani is nothing but a collection of the secrets of Puran Bandagi. The entire Gurbani has only one purpose – to convince a human being of the hidden mysteries of Puran Bandagi, and to guide one on this sacred path of Puran Bandagi. The blessed Satguru Avatars (divine incarnates, the ten Guru Sahiban), Sants (saints) and Bhagats (devotees) through these divine words of Gurbani have only bestowed Puran Braham Gyan of the hidden secrets of Puran Bandagi, and repeatedly reinforced it.
The blessed Satguru incarnate Nanak Patshah Ji reaffirms with the entire humanity that the visits to places of Teerath (pilgrimage), Darshan (viewing the icons of deities) and Ishnan (dips in holy waters) at the places of Teerath are certainly Sat Karams (the deeds of Sat, truthful deeds) and Punn Karams (virtuous deeds), but these Sat Karams are considered as only outward Teerath. In the eyes of Dargah (Divine Court) these Sat Karams viz. the visits to places of Teerath, Darshans and Ishnans at places of Teerath etc. are merely acts of ritualism. Just have a look upon your own life and see if you stress upon such Sat Karams or perform them yourself, whether these have brought any major changes to your life? Similarly have a look upon the lives of your close relations and friends who stress upon and perform these Sat Karams and try to see if these have made any major changes in their lives. When you weigh your own life and the lives of your relatives and friends on the scales of this truth, you will find the answers to these questions and you will be convinced that the blessed Satguru incarnate Nanak Patshah Ji has revealed Puran Sat. It means that you will not be able to find a single human being who has attained Jeevan Mukti (deliverance from the cycle of life & death, salvation) by visiting places of Teerath and taking Ishnan’s (baths) at these places. You will not be able to find a single person who has been absolved of one’s sins by performing Darshans and Ishnan’s at places of Teerath. You will not be able to find a single person who has found the lasting steadfastness of mind by performing Darshans and Ishnan’s at places of Teerath.You will not find a single person who has found the lasting peace of mind by performing Darshans and Ishnan’s at places of Teerath.You will not find a single person whose Hirdha (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being)has been illuminated by Naam (the Name – representing God and all His Creation)by the Darshans and Ishnan’s at places of Teerath. If the mere Darshans and Ishnan’s at places of Teerath could wash the grime off one’s mind, this world wouldn’t be found so wanting in Jeevan Mukt’s (those who have attained deliverance – i.e., liberation while still in one’s physical body). But it is not so; because out of tens of millions in this world only one person earns Jeevan Mukti. Rare is person in this world who ponders over and grasps Bani (words of Gurbani) and becomes Bani (i.e. adopts words of Gurbani in one’s life). Rare is a person in this world who puts Naam to rigorous practice in one’s life and attains Puran Awastha (state of spiritual perfection), attains Param Padvi (the highest spiritual status) and attains Puran Braham Gyan. Therefore the Darshans and Ishnan’s at places of Teerath have been termed as a mere ritualism, and a superficial Teerath. Darshans and Ishnan’s at places of Teerath surely are Sat Karams and earn virtuous credits for one, but these acts alone do not obtain Jeevan Mukti for one. By these acts one gains a grain’s-worth of admiration, but not acceptance in Dargah. This does not imply that we shouldn’t do Darshans and Ishnan’s at places of Teerath or that we shouldn’t earn these virtues. But, along with these acts, it is very necessary for us to perform Andherla Teerath for our spiritual advancement.
Similarly many who do various physical Tap’s (meditation coupled with austerity), practise the discipline of Yoga, and perform devotional worships of demi-gods and goddesses, these acts of theirs have also been termed as a mere ritualism. These are Sat Karams and Punn Karams. But while these acts will surely earn one just a miniscule amount of honour, these will not earn one Jeevan Mukti. If these religious deeds could earn one Jeevan Mukti, the blessed Satguru incarnate Nanak Patshah Ji wouldn’t have had to go to Sumer Parbat (mount Sumer) to guide the Sidhs (a Sidh is an accomplished practiser of asceticism, who has achieved all the supernatural powers of Ridhi-Sidhis; these supernatural powers come at a very early stage of Bandgi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh) on to the path of Jeevan Mukti. By these Tap’s and disciplines one can certainly please the demi-gods and goddesses and gain their boons, their powers or the powers of Ridhi-Sidhis, but one cannot expect to gain Jeevan Mukti. By the force of their disciplines in Tap’s and Yoga, the Sidhs had definitely achieved longevity, and gained Ridhis, but they lacked the Braham Gyan about Jeevan Mukti. The force of their disciplined Tap’s and Yoga had failed to gain them victory over their minds, or victory over Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Neither did their disciplined Tap’s and Yoga earn them the knowledge about how to triumph over Maya or how to become one with Akal Purakh (the Timeless Being, the Immortal Being, God). The Sidhs had merely got entangled with the powers of Ridhi-Sidhis and prolonged their lives by practising Pranayam (respiratory discipline, a form of breathing exercises). The blessed Satguru incarnate Nanak Patshah Ji bestowed the Puran Braham Gyan about Jeevan Mukti upon them through these words of Jap Ji Sahib (Gurbani); and thus granted them Jeevan Mukti. Therefore those who indulge in various physical Tap’s, practise the discipline of Yoga and worship and praise demi-gods and goddesses, they might be able to earn a ‘grain’s-worth’ (miniscule amount) of respect in this world and they might be able to get the fruit of these Pun Karams but they cannot acquire Gurprasad (Eternal Bliss and the Eternal Grace)for achieving Jeevan Mukti; because the demi-gods and goddesses are not empowered to bestow Gurprasad upon others; because the gods and goddesses have themselves not attained Jeevan Mukti and are seeking human births for themselves so that they may accomplish their Bandagi and attain Puran Awastha; because the demi-gods and goddesses are themselves stuck in the fourth Khand (as per 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) and have not entered Sach Khand; because the gods and goddesses are not Puran (perfect), and thus are not empowered to bestow Gurprasad upon others. All mankind must hold this entirely essential truth firmly in mind that the Gurprasad for Jeevan Mukti can only be received from a Puran Sant (a complete saint), a Puran Braham Gyani (one in possession of Puran Braham Gyan) and a Satguru. The blessed Satguru Avatars have repeatedly stressed upon this Puran Sat in Gurbani:
“Bin Satgur Kinai Na Paeiou Bin Satgur Kinai Na Paeia.
Satgur Vich Ap Rakhioun Kar Pargat Aakh Sunaeia.”
(Sri Guru Granth Sahib 466)
“Satgur Daataa Har Naam Kaa Prabh Aap Milaavai Soe.”
(Sri Guru Granth Sahib 39)
“Naam Amolak Rathan Hai Poorae Satgur Paas.”
(Sri Guru Granth Sahib 40)
“Bin Satgur Har Naam Na Labhaee Lakh Kotee Karam Kamaao. ||2||”
(Sri Guru Granth Sahib 40)
These are some of the instances from Gurbani that reveal and evidence this supremely essential truth that the Gurprasad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi and Seva (humble and selfless service to others) can only be received from a Satguru. Here there is no distinction between a Satguru, a Puran Sant or a Puran Braham Gyani:
“Gur Parmaesar Eaeko Jaan.”
(Sri Guru Granth Sahib 864)
One in whose Hirdha Naam casts its illumination is called as a Satguru by Gurbani:
“So Satgur Jis Ridhai Har Naao.”
(Sri Guru Granth Sahib 287)
Therefore we should pray for the Sangat (congregation) of a Satguru, a Puran Sant or a Puran Braham Gyani because, as per Gurbani, the Gurprasad of Naam is bestowed only in the Sangat of a Satguru. Those who join the Sangat of these great beings with complete faith, belief and love easily acquire Gurprasad. Those who dedicate their entire selves including body, mind and possessions at the feet of these great beings easily achieve Naam Simran, Naam Di Kamai and Puran Bandagi; and thus easily attain Jeevan Mukti.
Just as the Teeraths and the Tap’s, the acts of compassion and Daan (charity) too are Sat Karams. To act compassionate towards other beings is a Punn Karam. Dharam (righteousness, commonly interpreted as religion or seeking union with the divine) is born out of compassion. Therefore those who act compassionate towards other beings earn the credit of Punn Karams. While being compassionate towards other beings, those who also do Daan earn Punn Karams. Daan could be of money. Daan could be of clothes or of articles of daily use. Daan could be of eatables. Daan could be of properties and estates. Daan could be in the form of physical labour. Daan could be imparting of knowledge and education. Daan could be imparting of wisdom or of Puran Braham Gyan. Daan could be of Naam. Daan could be of Naam Simran or of Naam Di Kamai. Daan could be of Puran Bandagi. Daan could be of Jee-a (bestowal of Puran Bandagi and Seva) or of Jeevan Mukti. Daan could be of Seva, Parupkar (selfless acts for benefaction of humanity) or of Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). Daan could be of Sarbans (one’s whole self, sacrifice for others). Meaning thereby that, Daan has no boundaries. Similarly there are no bounds to compassion. Compassion may be limited to feeding a hungry person. Compassion could extend to pardoning someone of a murder. Compassion could extend to pardoning someone of several murders. Compassion could extend to pardoning someone of multiple crimes. Compassion could extend to forgiving someone of countless sins. Therefore even compassion has no boundaries. It is an eternal divine virtue. The essential fact to understand is that the acts of compassion or Daan performed with a sense of pride will only derive a grain’s-worth of honour in the world, but not respect at Dargah. It means that the worldly acts of compassion and Daan done under the feeling of pride will get one worldly honour, but not honour in Dargah. One will surely reap the fruits of these Punn Karams in the form of worldly pleasures but these deeds will fetch one honour in Dargah only if one considers these deeds to be the grace of Sat Par Brahm, considers them the praise of Sat Par Brahm Pita Parmeshwar and dedicates them at the feet of Sat Par Brahm Pita Parmeshwar. Therefore those who perform these Punn Karams in self- interest will sure attain worldly gains as a result of these Punn Karams, but will not gain recognition at Dargah. Those who perform acts of compassion and Daan as a Seva without any desire for rewards and dedicate all praise that they earn at the feet of Guru (teacher and mentor – one who has accomplished Bandagi and attained Jeevan Mukti and is divinely ordained to lead others on the path of Bandagi and Mukti), their Seva is acclaimed at Dargah and as a result they gain esteem of Dargah and besides they do not lack any worldly pleasures as well.
The blessed Satguru incarnate Nanak Patshah Ji has by virtue of his infinite kindness emphasized upon the supremely powerful states of “Suni-ai” and “Mannay” in Pauris (verses) 8-11 and 12-16 for the entire humanity. (To read the description of the supremely powerful states of “Suni-ai” and “Mannay” in detail kindly once again go through the discourse of Pauris 8-16). In this Pauri too, the blessed Satguru incarnate Nanak Patshah Ji once again reiterates portrayal of the supremely powerful states of “Suni-ai” and “Mannay”. Those who attain the supremely powerful states of “Suni-ai” and “Mannay” have the seed of limitless love towards Sat Par Brahm Pita Parmeshwar sprout in their Hirdhas. Bandagi is nothing but belief and faith in Sat Par Brahm Pita Parmeshwar and love towards Sat Par Brahm Pita Parmeshwar. Those who have their Hirdhas suffused with belief, faith and love receive the benevolence of Sat Par Brahm Pita Parmeshwar and they thus accomplish their Andherla Teerath. They achieve the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva and they immerse themselves in Gyan (wisdom) – Dhyan(Simran of Naam – with deep concentration, and detachment from all-else)– Ishnan (inner bath with Amrit of Naam), cleanse their minds of all the grime and accomplish their Andherla Teerath. Andherla Teerath (Internal pilgrimage) is the real Teerath and by accomplishing it one accomplishes Bandagi and receives the Gurprasad of Param Pad (Param Padvi – the highest spiritual status). Andherla Teerath means Hirdha attaining Puran Sachyari Rehat (complete compliance with Absolute Truth). Puran Sachyari Rehat implies practising compliance against Maya in life. Practising Puran Sachyari Rehat in life is nothing but bringing lust, anger, greed, attachments and pride under one’s control, and vanquishing Trishna (desires). Practising Puran Sachyari Rehat in life is nothing but Hirdha attaining Sat Santokh (divine contentedness, state where there is humility and an absence of desires). Practising Puran Sachyari Rehat in life is nothing but conquering one’s mind, triumphing over Maya and transcending beyond Trigun Maya (Maya of three aspects: Rajo – the desires viz. hopes, expectations and yearnings, Tamo – the vices viz. the lust, anger, greed, attachments and pride and Sato – the goodness viz. charity, compassion, contentment). The Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) being illuminated, opening of Dasam Duaar (the tenth door – the Crown Chakra – once opened establishes a connection between the human being and the Akal Purakh) and attaining Anhad Shabad Amrit Naad (incessant fall of Amrit at the Dasam Duaar, along with Anhad Naad, the divine music of five primal sounds) are the indications of attaining Puran Sachyari Rehat. Hirdha blending with Naam and Param Jyot Puran Prakash (the perfect radiance of divine light, His aura, God Himself) is attaining Puran Sachyari Rehat. Naam permeating every pore of the body is Puran Sachyari Rehat. Glimpsing the Nirgun in Sargun is attaining Puran Sachyari Rehat. Becoming one with Nirgun Saroop of Sat Par Brahm Pita Parmeshwar is attaining Puran Sachyari Rehat. Hirdha being filled with all divine virtues is attaining Puran Sachyari Rehat. Hirdha being filled with all supreme and divine powers is attaining Puran Sachyari Rehat. Attaining Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways) is attaining Puran Sachyari Rehat. Only by attaining Puran Sachyari Rehat one accomplishes one’s Andherla Teerath and accomplishes one’s Bandagi. One who accomplishes one’s Bandagi is ordained by Sat Par Brahm Pita Parmeshwar to perform the service of Parupkar and Maha Parupkar; and is ordained with the service to bestow Gurprasad upon the Sangat.
Puran Bandagi is nothing but Hirdha being filled with divine virtues. Puran Bandagi is nothing but renunciation of vices and adopting all divine virtues in one’s Hirdha. All the vices are gravely destructive forces and all the divine virtues are immensely supreme powers for great benefactions of the humanity. All of the vices open the doors of hell to us, and all true virtues open the doors of Dargah for us. One who adopts vices becomes a demon, and one who adopts divine virtues becomes a Sant. The bad company of a vile person ensures one’s ruin. The company of a virtuous person ensures one’s amelioration. The divine virtues advance one’s spirituality and the vices downgrade one’s spirituality. Vices become the cause of sufferings, distresses and hardships in life. The true virtues make one’s life pleasant and prosperous. Therefore it is a humble prayer to all humanity to embrace the true virtues and adopt them in their daily acts, and to renounce all vices and to discard all vices from their daily lives. Thus renouncing all gravely disastrous forces and illuminating one’s Hirdha with all divine powers is the Puran Bandagi. This is why the blessed Satguru incarnate Nanak Patshah Ji stresses upon the whole humanity to pray with these words of Puran Braham Gyan:
“Sabh Gun Thaerae Mai Naahee Koe.
Vin Gun Keethae Bhagath Na Hoe.”
(Sri Guru Granth Sahib 4)
So that we may have illumination of all true virtues within us and we are able to renounce all vices. Please keep this supremely essential truth in mind that Sat Par Brahm Pita Parmeshwar is the infinite treasure of all divine virtues, and we are all filled with endless vices. With this prayer we will achieve humbleness in our Hirdha and our Hirdha will be filled with humility. Similarly, as described before, once we accept our sins and our vices, our Chitter-gupt (the divine records of one’s good and bad deeds) becomes clear and our Hirdha will be illuminated with divine virtues. Therefore it is a humble prayer at the feet of the entire mankind not to reinforce their pride by the praise of their Sat Karams and virtues; but to consider their Sat Karams and virtues as Gurkirpa (Divine Grace) and Gurprasad, and to put all divine virtues to practice in their lives. End of pride erases one’s ego, and erasing one’s ego is the greatest divine virtue and the supreme force that is attaining Jeevan Mukti. All human vices are born of, and find nourishment in lust, anger, greed, attachments, pride and Trishna. All human deeds committed under the sway of lust, anger, greed, attachments, pride and Trishna are Asat Karams (untruthful deeds, deeds against Sat). These Asat Karams take the form of one’s disastrous Sanskars (moral attributes, socio-cultural and religious practices), and these disastrous Sanskars provide basis to all vices and afflict one’s Hirdha, body and mind with diseases. One can get rid of these mental diseases only by adopting all divine virtues in one’s daily activities. All physical ailments are born of, and nurtured by these mental diseases. When one uses the human body to commit Asat Karams one gives birth to these vices, and because of these vices first the human being is consumed with mental diseases, and then falls prey to all physical ailments. Thus these vices cause the human body to decay. Sat Par Brahm Pita Parmeshwar, by according us with birth as a human has already endowed us with all these divine virtues (compassion, righteousness, contentedness, patience, renunciation of attachments, faith, love, belief in Gur and Guru, humility, humbleness of Hirdha, Parupkar etc.). All that is needed of us is to adopt these divine virtues in our day-to-day actions. When we do so all our deeds turn into Sat Karams and then we are blessed by Sat Par Brahm Pita Parmeshwar with His kindness and we receive the Gurprasad of Bandagi. Along with receiving Gurprasad when we do Naam Di Kamai these divine virtues immensely blossom in our Hirdhas. These divine virtues aren’t just virtues but these divine virtues are also immensely supreme powers that fill our Hirdhas and turn them into immense Hirdhas. But those who neglect Sat Karams and forget Sat Par Brahm Pita Parmeshwar ensure their own ruin. Gurbani has established this supremely essential truth:
“Har Bisarath Thaerae Gun Galeaa. ||1||”
(Sri Guru Granth Sahib 12, 357, 990)
Therefore without Bandagi these divine virtues and the supreme powers of these divine virtues do not thrive in one’s Hirdha; neither does one’s Hirdha attain Puran Sachyari Rehat without these divine virtues, nor can one accomplish one’s Bandagi.
In the next part of this Pauri, the blessed Satgurru incarnate Nanak Patshah Ji imparts the Puran Braham Gyan upon the entre humanity about the genesis of the Creation. Before the origin of Creation, the blessed Sat Par Brahm Pita Parmeshwar was instated in Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space) for 36 Yugas (epochs). In this state Sat Par Brahm Pita Parmeshwar had the insight of the creation of the universe. This insight by Sat Par Brahm Pita Parmeshwar was the genesis of the creation of Maya. Form this insight came the words “Be Many from One”, the expression of which gave births to all the other supreme powers, i.e. the supreme powers of Brahma (divine power of creation), Vishnu (divine power of caretaking) and Shiva (divine power of destruction) emerged from within Sat Par Brahm Pita Parmeshwar. Consequently the entire universe was created and is being created from these supreme powers; and is being looked after, and will eventually be destroyed by these supreme powers. In Similar way all creatures came into existence and got busy in their affairs under the three attributes of Maya (Rajo, Tamo andSato).
“Chhatheeh Jug Gubaar Saa Aapae Ganath Keenee.
Aapae Srisat Sabh Saajeean Aap Math Dheenee.”
(Sri Guru Granth Sahib 949)
“Jug Chhatheeh Gubaar Kar Varatheaa Sunnaahar.”
(Sri Guru Granth Sahib 555)
As long as this Creation lasts – the affairs of this Creation will be run in accordance with the divine Vidhans (constitutions, sets of laws) made by Sat Par Brahm Pita Parmeshwar. From hereafter once the Creation comes to an end, then again the episode of origin of the Creation will repeat itself and after pitch darkness of several Yugas the “Suasat Aathi Bani” of Sat Par Brahm Pita Parmeshwar will take place and the Creation will be reborn. One doesn’t know how many times Sat Par Brahm Pita Parmeshwar has created the miracles of the birth of Creation, and how many more times He will continue to do so. This entirely essential truth has been established in Gurbani:
“Kaee Baar Pasariou Paasaar.
Sadhaa Sadhaa Ik Eaekankaar.”
(Sri Guru Granth Sahib 276)
The blessed Sat Par Brahm Pita Parmeshwar is “Sat” (“Eternal Truth”). Sat is the source of all infinite and eternal supremely divine powers. Sat is the source of all supreme and divine virtues. Sat is the architect of all divine Vidhans. Sat is the womb where all Creation takes birth. Sat possesses all-accomplishments. Sat is ever-established. Sat is ever-immutable. Sat is the source of faith, love, belief, Naam, Naam Di Kamai, Puran Bandagi and Seva. Therefore Sat alone is extremely magnificent Apaar (one who has no dimension or boundary) Anoop (without parallel). Sat is the conscious. Sat is omnipresent. Sat is the everlasting divine bliss. Sat is Chit Anand (bliss of the consciousness). Therefore the Hirdha in which Sat manifests itself becomes ever-blossomed and filled with joy. This state is called as Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness) and Param Anand (divine bliss). This is why Sat Akal Purakh is called as “Sat Naam” (“Truth as the Name of God”) and this alone is the divine power that is known as Gurprasad.
We dwelt upon a glimpse of the whole discourse upon the genesis of Creation, brought about by the immense Apaar Gurkirpa of the blessed Sat Par Brahm Pita Parmeshwar, in Pauri 5. The complete essential truth about Akal Purakh being established in Sunn Samadhi for 36 Yugas and then the Creation originating from Sunn Kalaa has already been briefly contemplated in Pauri 5. Therefore those Jigyasoo’s (the curious, the seekers of divine truth) who wish to firmly grasp this description may please go through Pauri 5 once again and inscribe this great and divine truth in their Hirdhas.
The blessed Satguru incarnate Nanak Patshah Ji has revealed in Gurbani the Puran Braham Gyan about the origin of the Creation. But he also revealed this Puran Baham Gyan about the origin of the Creation that no religious tome, no Avatar (divine incarnate), no Pir (holy and spiritual peson) or Paigambar (prophet, seer), and no Satguru has ever been able to fathom the origin of the Creation. It means that in the entire Creation no power has ever been able to know the fact as to when the Creation came into existence. The blessed Satguru incarnate Nanak Patshah Ji imparts this Puran Braham Gyan upon all mankind in the last part of this Pauri. What time was it; what ‘thit’ (date) it was (‘thit’ (date) is the unit related to the waxing and waning of the moon, e.g. first, second, third etc.); what day was it (day is the unit related to the rising and setting of the sun, e.g. Monday, Tuesday etc.); what season was it, i.e. what climate prevailed at the time (summer, winter, spring, fall, rains etc.); and what month it was when the origin of Creation took place? The answers to these questions are unavailable with any Avatar, Braham Gyani, Satguru, Pir, Paigambar, Sant or Bhagat, and neither are these answers recorded in any religious tome. Neither any Pandit (learned scholars of religion) has the knowledge about it nor the Purana’s (a genre of important Hindu, Jain and Buddhist religious texts) mentions them. It implies that all Pandit’s (learned scholars of religion), Rishi’s and Muni’s (saints and sages) who composed these Purana’s had no knowledge about the origin of Creation. Had these Pandit’s, Rishi’s and Muni’s known the answers to these questions they would surely have composed a Purana about them. Neither did the Qazi’s (Islamic scholars), who composed the great text of the Quran Sharif by compiling the Aayat’s (verses and sentences) spoken by the blessed Prophet Mohammed Sahib Ji into this great religious tome could secure any knowledge about the origin of Creation. If it were the case these Qazi’s would surely have revealed this knowledge in Quran Sharif. Neither did any Jogi (practitioner of Yoga, an ascetic) was ever enlightened of the knowledge about the origin of Creation. No Jogi has mentioned anywhere about the date and day when the origin of Creation took place. The answers to all these questions are known only to the Creator of the universe, Karta Purakh (Doer, Creator), Kartar (Creator), and Kadar (the almighty). Only Sat Par Brahm Pita Parmeshwar is aware of when He created this Creation. This is to imply that there is no point in debating it, neither any use in trying to find the answers to these questions. All one should strive for is the Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi. One should centre attention upon turning all one’s deeds into sat Karams. One should centre attention on Sat Naam Simran alone. Only by doing so will one gain Sat.
Sat Par Brahm Pita Parmeshwar is infinite, eternal. Therefore His virtues are also infinite, eternal. Sat Par Brahm Pita Parmeshwar is accomplished in all Kalaa’s (crafts, competencies). Sat Par Brahm Pita Parmeshwar Himself is the creator and the source of all His divine powers. The eternal, infinite virtues and Kalaa’s are the divine powers of Sat Par Brahm Pita Parmeshwar. Therefore how can one completely comprehend the divine power that is eternal, infinite? It tells us that it is not within our capabilities to do Sifat Salah (paying tributes to God by praising) of all the virtues and supreme powers of Sat Par Brahm Pita Parmeshwar. The Avatars, Satgurus, Braham Gyanis, Sants and Bhagats have also done Sifat Salah of whatever they could experience of the supreme virtues and supreme powers of Sat Par Brahm Pita Parmeshwar during their Bandagi. But no Avatar, Satguru, Braham Gyani, Sant, Pir, Paigambar or Bhagat has completely unravelled all the mysteries of Sat Par Brahm Pita Parmeshwar; neither will anyone ever do so. The blessed Satguru incarnate Nanak Patshah Ji tells us that every person (propagator of one’s religion) considers one as smarter than others and tries to praise Akal Purakh. It is entirely true that in these times many a religious propagators have become active, but the real propagator of one’s religion can only be that great being who attains Puran Awastha and who is divinely ordained to perform Seva of Sangat. One who himself is not Puran (perfect) is not decreed to propagate religion. Satguru Patshah Ji has addressed such propagators as “Ikdu Ik Sianaa” (“each one smarter than the other”). This is why those great beings that attain Puran Awastha start describing themselves as utterly poor. Because they realize that it is the supreme powers of Sat Par Brahm Pita Parmeshwar that make everything happen. In the Sangat of these great beings the discourse is entirely in the Puran Hukam (Absolute Divine Will) and on those topics that those in Sangat are in need of learning; because all the deeds of such great beings are in Puran Hukam. Their words are divine words. Their words are the divine will. Their words are the Puran Sat. Therefore those Jigyasoo’s who treat and observe their Sat Bachans (words of Truth, divine words) as the divine will are divinely blessed. Naam easily makes home in their Hirdhas.
None can match the supreme powers of the blessed Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar is the highest and the greatest of all. The magnificence of Sat Par Brahm Pita Parmeshwar too is above everything, and eternal and infinite. The whole Creation runs according to the Vidhans made by Sat Par Brahm Pita Parmeshwar. Everything that happens to us or around us happens according to these divine Vidhans. Therefore those propagators who preach according to their Manmat (own wisdom as opposed to Gurmat or God’s wisdom) fail to receive respect at Dargah. It is completely true that those who become preachers, without attaining Puran Awastha and without having been divinely ordained, do not get respect in Dargah. Because only such persons acquire Gurmat who have attained Puran Awastha, triumphed over Maya, and transcending beyond Trigun Maya have become one with Sat Par Brahm Pita Parmeshwar and go under Puran Hukam. Only such great beings are endowed with the capacity to bestow Puran Sat upon others. How can those propagators who are themselves under influence of Maya preach Gurmat? How can those propagators who have not attained Puran Awastha bestow Puran Sat in Sangat? How can those propagators who do not put Gurmat to practice in their own lives preach Gurmat to Sangat? Therefore only those – who accomplish their Andherla Teerath, attain and practise Puran Sachyari Rehat in their Hirdhas, adorn their Hirdhas with all divine virtues, triumphing over Trigun Maya, attain Puran Awastha and submit themselves under Puran Hukam – are the ones who receive the blessing of being ordained to bestow Gurprasad upon others; and only such great beings bestow Puran Sat upon others.