Karam khand kee banee jor.
Tithai hor na ko-ee hor.
Tithai jodh mahaabal soor.
Tin meh raam rahi-aa bharpoor.
Tithai seeto seetaa mahimaa maahe.
Taa kay roop na kathnay jaahe.
Naa ohe mareh na thaagay jaahe.
Jin kai raam vasai man maahe.
Tithai bhagat vaseh kay lo-a.
Kareh anand sachaa man so-ay.
Sach khand vasai nirankaar.
Kar kar vaykhai nadar nihaal.
Tithai khand mandal varbhand.
Jay ko kathai ta ant na ant.
Tithai lo-a lo-a aakaar.
Jiv jiv hukam tivai tiv kaar.
Vaykhai vigsai kar veechaar.
Naanak kathnaa karrhaa saar. ||37||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with infinite kindness imparts the knowledge about the magnificence of “Karam Khand” (the stage of receiving divine benignity or grace) upon the entire humanity. In Karam Khand, the Jigyasoo’s (seekers of divine truth) are blessed with immense, illimitable grace of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) and with the supreme power of Gurprasad (Eternal Bliss and Eternal Grace). Once the Bandagi (submission before God) of a human being reaches Karam Khand, it begins to be considered in Dargah (Divine Court). The nerves of Ida, Pingla and Sukhmana (the three energy-channels passing through the spinal column; the divine energy of Kundalini Shakti spreads through these nerves making the corrections and purification throughout the body) are illuminated and the Trikuti (the third eye; also called as Gyan Netar, the wisdom eye; or Dib Drisht, the divine vision) receives Ek boond Amrit making the human being attain Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness). Gurbani reveals the magnificence of the Ek boond Amrit:
“Ek Boond Gur Amrit Deeno Taa Atal Amar Na Muaa.
Bhagat Bhandaar Gur Naanak Ko Saupae Fir Lekhaa Mool Na Laeiaa. ||4||3||14||”
(Sri Guru Granth Sahib 612)
Obtaining the Ek boond Amrit is the sign that the human being is blessed with Gurprasad. By obtaining the Ek boond Amrit, the Ajapa Jaap (state where Simran carries on without effort on the part of the being) is initiated. By obtaining the Ek boond Amrit, the human being moves into the state of Samadhi. By obtaining the Ek boond Amrit, the human being acquires the Gurprasad of Naam (the Name – representing God and all His Creation), Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi (complete surrender before God). By obtaining the Ek boond Amrit, the human being achieves Suhag (acceptance in the Divine Court as a devotee) of Sat Par Brahm Pita Parmeshwar. By obtaining the Ek boond Amrit , the human being begins to abide for long durations in practice of Sat Naam Simran (meditation upon ‘Sat Naam’ – ‘Truth as a manifestation of the Name of God’); and the Jugyasoo begins finding immense bliss in practising Simran. By practising Simran over a length of time, the mind of the human being achieves calm; and the human being attains the state of Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space).
By practising Naam while in Sunn Samadhi, the mind of the human being gets cleansed. By practising Naam during Sunn Samadhi, the mind of the human being is transformed into Jyot Saroop (embodiment of the divine light). By practising Naam during Sunn Samadhi, the Suksham Dehi (Astral body; Suksham is part of the human souls that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars) of the human being turns Kanchan (pure-as-gold). By practising Naam during Sunn Samadhi, the human being brings the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) under one’s control. By practising Naam during Sunn Samadhi, the Trishna (desires) of the human being is quenched. By practising Naam during Sunn Samadhi, the human being vanquishes Trigun Maya (Maya of the three aspects: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the Panj Dhoots). By practising Naam during Sunn Samadhi, one’s slavery of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) comes to an end; and Maya dedicates itself in the service of the human being. By practising Naam during Sunn Samadhi, the Hirdha of the human being attains Puran Sachyari Rehat (complete compliance with Absolute Truth). By practising Naam during Sunn Samadhi, the human being transcends beyond the Trigun Maya and becomes one with Sat Par Brahm Pita Parmeshwar; since Sat Par Brahm Pita Parmeshwar has His abode in Sunn Mandal (the domain of Sunn Kalaa – the art and the state of complete, absolute silence and peacefulness). Sunn Kalaa is the highest and the supremely powerful amongst all Kalaa’s (crafts and competencies; divine powers) of Sat Par Brahm Pita Parmeshwar. (The Gurprasadi Katha – the discourse with the grace of God and Guru – of Sunn Kalaa is presented in Pauri 5. Those Jigyasoo’s who wish to understand the magnificence of Sunn Kalaa in more depth may once again go through the Gurprasadi Katha at Pauri 5). It is the Sunn Kalaa by which Sat Par Brahm Pita Parmeshwar created the entire Creation. The human beings who become one with Sat Par Brahm Pita Parmeshwar; such great beings too establish their abode in Sunn Mandal. The magnificence of Sunn Samadhi is immense; Gurbani reveals the magnificence of Sunn Mandal, Sunn Kalaa and Sunn Samadhi in many Saloks (verses):
“Oth Poth Jan Har Ras Raate. Sunn Samaadhh Naam Ras Maate.”
(Sri Guru Granth Sahib 264)
“Sunn Samaadh Anhat Teh Naad.”
(Sri Guru Granth Sahib 293)
Salok.
“Sargun Nirgun Nirankaar Sunn Samaadhee Aap.
Aapan Keeaa Naankaa Aape Hee Fir Jaap. ||1||”
(Sri Guru Granth Sahib 290)
“Andin Raataa Man Bairaagee Sunn Mandal Ghar Paaeiaa.”
(Sri Guru Granth Sahib 436)
“Sunn Mandal Ik Jogee Baisae.”
(Sri Guru Granth Sahib 685)
“Sunn Samaadh Mahaa Parmaarath Teen Bhavan Pat Naamang.”
(Sri Guru Granth Sahib 634)
“Naamaa Kahai Chit Har Seo Raataa Sunn Samaadh Samaaougo. ||4||2||”
(Sri Guru Granth Sahib 973)
“Kahu Kabeer Jo Naam Samaane Sunn Raheaa Liv Soee. ||4||4||”
(Sri Guru Granth Sahib 1103)
By practising Naam while in Sunn Samadhi, all the Sat Sarovars (the seven sources of Amrit, or of the spiritual energy, inside the human body) of the human being are illuminated. By practising Naam during Sunn Samadhi, all the Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) of the human being are opened. By practising Naam during Sunn Samadhi, Sat Naam casts its illumination upon the entire body, in every cell of the body. By practising Naam during Sunn Samadhi, the Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) of the human being is opened. By practising Naam during Sunn Samadhi, the human being acquires Anhad Shabad Amrit (incessant fall of Amrit at the Dasam Duaar along with Anhad Naad, the divine un-struck music of five primal sounds and the chanting of the divine words). By practising Naam during Sunn Samadhi, the Nirgun-Sargun become one (Nirgun represents God beyond the Trigun Maya, observed only through one’s spiritual eye, and Sargun is the divine power present in every creation and sustaining it. Nirgun Sargun becoming one describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Puran Tat Gyan) and the human being is able to get Darshan (vision with the inner, spiritual eye) of Nirgun within Sargun. Just as the human body is Sargun; and the Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) is the embodiment of Nirgun. Those human beings for whom Nirgun-Sargun become one are able to get Darshan of Nirgun Saroop (embodiment of Nirgun) within their own body. It means that they are able to get a Darshan of the Prakash Roop (manifestation of the divine light) of their body. A human being acquires all spiritual experiences during Sunn Samadhi alone. The Bandagi of the human being finds approval in Dargah, and reaches its accomplishment, only during Sunn Samadhi. A human being is blessed with the Darshan of Akal Purakh (Immortal Being; God) too only when one is in Sunn Samadhi. A human being also acquires Puran Braham Gyan (entire divine wisdom) and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) during Sunn Samadhi itself. A human being attains Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) too only during the state of Sunn Samadhi. Only while in Sunn Samadhi a human being also becomes one with Sat Par Brahm Pita Parmeshwar. Only during Sunn Samadhi a human being also attains Atal Awastha (the stage of unshakable faith) and Param Padvi (the highest spiritual status). It is only during Sunn Samadhi that a human being attains Jeevan Mukti (deliverance from the cycle of life & death; salvation). Also it is only when one is in Sunn Samadhi that one’s all five sensory organs and all five action organs are subjugated under Puran Hukam (Absolute Divine Will). It is when the human being is in Sunn Samadhi that the Ridhi-Sidhis (supernatural powers; these 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) place themselves at the feet of the human being and engage themselves in one’s service. It is only in Sunn Samadhi that the human being is blessed with the Gurprasad of being ordained to bestow Amrit upon others, and ordained to serve the humanity by Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). It is from within Sunn Samadhi that a Puran Braham Gyani (one in possession of Puran Braham Gyan), a Puran Sant (perfect saint), and a Satguru is born. This is why Gurbani calls Sunn Samadhi as Maha Parmarath (the great and divine purpose). Even Sat Par Brahm Pita Parmeshwar bows before the mind and the Hirdha absorbed in Sunn; and He is compelled to manifest Himself in such a Hirdha.
Abiding in Bandagi in Karam Khand, when a Jigyasoo attains such a supremely powerful state, there is a complete transformation in one’s speech. The words spoken by the Jigyasoo carry a divine supreme force. All one’s words turn into Puran Sat (Absolute Eternal Truth). All one’s words are brought to come true by the supreme powers of Sat Par Brahm Pita Parmeshwar. The words spoken by such great human beings come into effect. Such great beings are called as Soorbeer (the gallant), Bali (the mighty) and Mahabali (greatly mighty):
“Soorbeer Bachan Ke Balee. Kaolaa Bapuree Santee Chhalee. ||3||”
(Sri Guru Granth Sahib 392)
“Jin Mil Maare Panch Soorbeer Aiso Kaun Balee Re.
Jin Panch Maar Bidaar Gudaarae So Pooraa Eh Kalee Re. ||1||”
(Sri Guru Granth Sahib 404)
“Panje Badhhe Mahaabalee Kar Sachaa Dhoaa.”
(Sri Guru Granth Sahib 1193)
Bandagi is a battle with Maya. Bandagi is a Gurprasadi Khel (an endeavour that carries the blessings of the Guru and God; the entire process of bestowal of Naam is described as a Gurprasadi Khel) to vanquish the lust, anger, greed, attachments and pride. Bandagi is a Gurprasadi Khel to overcome Trishna. Vanquishing the lust, anger, greed, attachments and pride and overcoming one’s Trishna is a tall order. Battling the Panj Dhoots, overcoming them and bringing them forever under one’s control is quite a tough task. Achieving victory over one’s mind takes a lot of effort. Achieving calm in one’s mind, ridding one’s mind of dilemmas, bringing the flights of fancies of one’s mind to an end – these are no easy tasks. Ridding one’s mind and Hirdha of all vices and practising Puran Sachyari Rehat in one’s life is an extremely hard work. Bringing Trigun Maya into one’s service is an extremely difficult task. This is why the human beings who win the battle with Maya are called as Bali, Mahabali and Soorbeer in Gurbani. The Panj Dhoots are completely under hold of such Sants (saints), such great beings. Such Sants, such great beings have quenched their Trishna and attained Sat Santokh (divine contentedness; state where there is humility and an absence of desires) in their Hirdhas. Maya keeps itself at the service of such great beings; and they assimilate themselves in Sat and are transformed into Sat Roop (Sat in a human form). The words of such Sat-Roop-turned-great-beings carry within them the grace of Sat Par Brahm Pita Parmeshwar. The words of such great beings are the divine Hukam (command; will). This supremely essential truth is manifested in Gurbani:
“Jaa Kaa Kaheaa Dargeh Chalai.
So Kis Kao Nadar Lai Aavai Talai. ||3||”
(Sri Guru Granth Sahib 186)
“Meree Baandhee Bhagat Chadaavai Bandhhai Bhagat Na Chootai Mohe.
Ek Samai Mo Kao Geh Baandhai Tao Fun Mo Pai Jabaab Na Hoe. ||1||”
(Sri Guru Granth Sahib 1252)
Such Mahabali and Soorbeer, such great beings who are turned into Puran Sants, carry divine Hukam in their words. Those human beings who are blessed with the grace of Sat Par Brahm Pita Parmeshwar and with Gurprasad no longer need to look up to any force or to any person for fulfilment of any need. Sat Par Brahm Pita Parmeshwar manifests Himself in their Param-Jyot-Puran-Prakash-turned-Hirdha. This is the reason that Gurbani calls a Braham Gyani as Parmeshwar (the Supreme Lord; God), Gur Parmeshwar (God, the Supreme Lord), Nirankar (the Formless; God) and Vidhata (the ultimate authority; God). Even Sat Par Brahm Pita Parmeshwar has to accede to the words of such Mahabali and Soorbeer great beings. Sat Par Brahm Pita Parmeshwar abides in the hold of His Bhagats (devotees). A Bhagat has the capability to undo the knots of the human deeds. But even Sat Par Brahm Pita Parmeshwar does not possess the capability to repudiate the words of such Mahabali and Soorbeer great beings. Consequently the words of these Mahabali and Soorbeer great beings carry a revolution within them. Their words are Puran Sat, and the divine Hukam. The words of such beings prove true and come true.
Such Mahabali and Soorbeer great beings have Sat Naam abide in every cell of their bodies; and Akal Purakh Himself pervades and dwells in every cell of their bodies. Sat Par Brahm Pita Parmeshwar manifests Himself in their Hirdhas. Such great beings are also addressed as a Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself), a Braham Gyani. They have God absorbed in every cell of their bodies.
Such Soorbeers, such Mahabalis, such true-of-their-words great beings are ordained by Dargah of Sat Par Brahm Pita Parmeshwar to serve the humanity with Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar. When they dedicate themselves into this service, their service carries within it the supreme force of Sat Par Brahm Pita Parmeshwar. From then on, the Bandagi of these great beings takes the role of providing deliverance to the mankind; leading the mankind into Jaap (recitation) of Naam; bestowing Jee-a Daan (bestowal of Puran Bandagi and Seva) and guiding the mankind on the path of Bhagati (devotion); bestowing Gurprasad upon the mankind, bestowing Puran Sat upon the mankind; and placing themselves in the service of Puran Sat. In such a state of service, they experience within themselves the supreme powers of Sat Par Brahm Pita Parmeshwar. Those great beings who achieve success in their service earn great acclaim in Dargah. The great beings who are blessed with such a supremely powerful service are indeed very fortunate. By performing Seva (humble and selfless service to others) the ego of the Suksham is eradicated. Those great beings who dedicate all praise and all glory earned by their Seva at the feet of Sat Par Brahm Pita Parmeshwar and at the feet of Guru (teacher and mentor; a Guru is one who has accomplished Bandagi and attained Jeevan Mukti and is divinely ordained to lead others on the path of Bandagi and Mukti) advance their Bandagi to the next stages. Those human beings who are overwhelmed with the supreme powers of Sat Par Brahm Pita Parmeshwar and start priding upon themselves fritter away their Bandagi. Their pride holds their Bandagi from proceeding further ahead. If these human beings come to realize this supremely essential truth; come to realize their mistake and seek forgiveness from their Guru, they once again attain Chad Di Kalaa (Eternal Bliss); but those human beings who get wrapped up in their pride and start thinking great of themselves have their Bandagi come to a sudden halt. Rather they even lose this supremely powerful state. Those human beings, who having realized the supreme power of Sat Par Brahm Pita Parmeshwar through Seva regard it as their victory and pride themselves for it, lose their winning bid. Those human beings, who acquire humility through their Seva and suffuse their Hirdhas with humbleness, are victorious. Such great beings dedicate all the praise and glory at the feet of Sat Par Brahm Pita Parmeshwar and at the feet of Guru, and are blessed and gratified. Such great beings lay all credit from the Seva at the feet of Sat Par Brahm Pita Parmeshwar and at the feet of Guru and, with a feeling of humbleness, acquire even more humility and even more sweetness in their behaviour. Therefore the victory in this Gurprasadi Khel of Bandagi lies in losing after winning. Those human beings who lose when they are winning, meaning thereby that those who perform Seva; abide in respect, greatness and glory of the supreme powers of Sat Par Brahm Pita Parmeshwar; acquire still more humility and dedicate all praise and glory at the feet of Gur (God) and at the feet of Guru and call themselves as utterly poor; the Seva of such great beings is successful and such human beings are blessed and gratified. But those human beings, who experience and realize the supreme powers of Sat Par Brahm Pita Parmeshwar and become egoistical, lose every gain that they had made. This is why Gurbani expresses this supremely essential truth:
“Jeet Haar Kee Sojhee Karee. Tao Iss Ghar Kee Keemat Paree. ||7||”
(Sri Guru Granth Sahib 235)
“Kehat Kabeer Jeet Kai Haar. Baho Bidh Kaheo Pukaar Pukaar. ||5||1||9||”
(Sri Guru Granth Sahib 1159)
Therefore those human beings in Bandagi, who are blessed to perform Seva and who by performing Seva realize the supreme powers, the respect, greatness and glory of Sat Par Brahm Pita Parmeshwar; they should attain still more humility and they should practise even more humbleness and humility of Hirdha. Those in Bandagi should practise upon these words of Puran Braham Gyan; and by so doing they will be blessed and gratified. The human beings who reach this state and do not lift their heads from the feet of Satguru; their Seva is readily accepted and approved in Dargah and they easily make losing-to-win to work for them. They receive the immense, illimitable grace of Satguru and by this their Bandagi is accepted in Sach Khand (the realm of ultimate, absolute truth).
The great beings who reach this state feast upon knowledge and wisdom. They are forever absorbed in the magnificence of Sat Par Brahm Pita Parmeshwar. Carrying out acts of Parupkar and Maha Parupkar they keep themselves engrossed in serving Puran Sat and acting Puran Sat. They themselves become part of the magnificence of Akal Purakh. Such great beings themselves become the magnificence of Sat Par Brahm Pita Parmeshwar. The greatest and the best magnificence of Sat Par Brahm Pita Parmeshwar is a Puran Braham Gyani, a Satguru, a Puran Sant, a Puran Khalsa (a pure soul that possesses Puran Braham Gyan), an Avatar (divine incarnate; the ten Satguru Patshah Ji’s) of Sat Par Brahm Pita Parmeshwar, and a Kalki Avatar. Such great beings possess immense magnificence. These great beings manifest the magnificence of Sat Par Brahm Pita Parmeshwar upon this earth. Gurbani establishes this supremely essential truth:
“Saadh Kee Mahimaa Baranai Koun Praanee.
Naanak Saadh Kee Sobhaa Prabh Maahe Samaanee. ||1||”
(Sri Guru Granth Sahib 271)
“Saadh Kee Upmaa Teho Gun Te Dhoor. Saadh Kee Upamaa Rahee Bharpoor.
Saadh Kee Sobhaa Kaa Naahee Ant. Saadh Kee Sobhaa Sada Beant.”
(Sri Guru Granth Sahib 272)
“Braham Giaanee Kaa Ant Na Paar.”
(Sri Guru Granth Sahib 273)
The human being who has disciplined one’s Hirdha and mind, meaning thereby one who has rid one’s Hirdha and mind of all vices; triumphed over Maya and attained Puran Sachyari Rehat; such great beings come to possess immense magnificence. Such great beings transcend beyond Trigun Maya, become one with Sat Par Brahm Pita Parmeshwar, and attain immensity and eternity. The magnificence of such great beings is indescribable. Such great beings have their look and form painted in the colours of Naam; and their Hirdha sheds all vices and turns into an immensely magnificent Hirdha. Such great beings rid their Hirdhas of all vices and suffuse them with all true divine virtues. Such great beings have all the supreme powers of Sat Par Brahm Pita Parmeshwar manifest themselves in their Hirdhas. All divine virtues, once these are absorbed in the Hirdha, are transformed into the supreme powers.
Those human beings who triumph over Maya, shed all vices and by obliterating their egos attain Jeevan Mukti; no force in the Creation can kill them or even harm them; because, they themselves are transformed into the source of all supreme powers. No destructive force can trick them. They are freed of the clutches of Maya, and therefore even Maya cannot deceive them. Maya turns into their slave, places itself at their feet and keeps itself in their service. All Ridhi-Sidhi’s place themselves at their feet and keep themselves ready in their service. Those great beings who attain Param Jyot Puran Prakash in their Hirdhas and the illumination of Sat Naam in every cell of their bodies; no destructive force can bring any harm to them. Such great beings achieve ever-existence. They never perish. They become one with the indestructible Sat Par Brahm Pita Parmeshwar, and become themselves indestructible:
“Braham Giaanee Sukh Sehaj Nivaas.
Naanak Braham Giaanee Kaa Nahee Binaas. ||5||”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Sadh Jeevai Nahee Martaa.”
(Sri Guru Granth Sahib 273)
The Braham Gyanis, the great beings, abide in Sehaj Samadhi (continual state of Samadhi – awake or asleep). They are forever instated in the state of Sehaj Samadhi. As they become one with Sat Par Brahm Pita Parmeshwar, they turn indestructible. They turn forever, in all coming ages, immortal. Such great beings whose mind is transformed into Jyot (the divine light within; pure soul) and whose Hirdha attains Puran Sachyari Rehat are portrayed as Braham Gyanis by the blessed Satguru incarnate Arjun Dev Patshah Ji in Gurbani:
Salok.
“Man Saachaa Mukh Saachaa Soe.
Avar Na Paekhai Ekas Bin Koe.
Naanak Eh Lachhan Braham Giaanee Hoe. ||1||”
(Sri Guru Granth Sahib 272)
Here, some of the divine virtues of a Puran Braham Gyani are described. A Puran Braham Gyani is such a magnificent and great personality: whose soul, Hirdha and mind are absorbed in Puran Sat; who serves nothing but Puran Sat; who sees Sat, hears Sat, speaks Sat, acts Sat and serves Sat; all whose actions and reactions are truthful; who has attained Puran Sachyari Rehat, and has attained Andherli Rehat (inner compliance with Truth) of triumph over Maya; who is beyond Maya, Maya being Asat (not Sat); who is a completely pure soul, and has Puran Prakash (the supreme light; His aura; aura around the enlightened ones) in one’s Hirdha. Only by obtaining Darshan of the Nirgun Saroop of Akal Purakh a human being can attain Puran Prakash in one’s Hirdha; which purifies the Hirdha and gives birth to a Sada Suhagan (eternal bride of God; one who has attained Sada Suhag, i.e., Puran Braham Gyan, Puran Tat Gyan and Param Padvi). Only such a Hirdha that is eternally blessed with Param Jyot Puran Prakash can becomes a Khalsa (a pure soul that has obtained Braham Gyan). Only such a soul can acquire the Gurprasad of Puran Tat Gyan and Puran Braham Gyan, and become a Puran Braham Gyani: which places itself in the service of Akal Purakh Par Brahm Parmeshwar on a continuous basis; which engrosses itself in the glory of the almighty Par Brahm Pita Parmeshwar; which places itself entirely in the service of the almighty Par Brahm Pita Parmeshwar; which bestows the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva; which finds Parmatma (the supreme soul; God) everywhere and in everything; which is Nirvair (hate-less; without enmity); which is Ik Drisht (seeing all as equal; non-discriminatory); which is Nirbhao (fearless); which has fully experienced and realized Braham Gyan and divinity; which has attained Param Padvi; which has attained Atal Awastha; which is a Sada Suhagan; which forever abides in Mansarovar (the eternal source of divine powers; the source of all life; Akal Purakh Himself). A Puran Braham Gyani alone is Puran Sat; rest everything is perishable.
Such great beings attain Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). The glory of such great beings is described in the 8th Astpadi (a poem of 8 verses) of Sukhmani Bani (the composition by Satguru the Fifth Patshah Arjun Dev Ji, comprising of 24 Astpadis). Those human beings who achieve Puran Sachyari Rehat in their Hirdha are the ones who attain Puran Braham Gyan; attain Puran Tat Gyan and attain Atam Ras Amrit. Such great beings attain Sada Suhag. Such great beings make their abode in Sach Khand.
Sach Khand:
The state of Sach Khand is the state of supremely powerful spirituality. The grandeur of the state of Sach Khand is immense. When you triumph over Maya, you are forever instated in the state of Sach Khand; you attain Puran Sachyari Rehat in your Hirdha and you come to the stage of Jeevan Mukti; you acquire the blessing of Atal Awastha; you attain Param Padvi; triumphing over Trigun Maya, you attain Param Jyot Puran Prakash, Puran Braham Gyan and Puran Tat Gyan. You become Nirbhao and Nirvair; you become Ik Drisht. When you acquire the capability to see, hear, speak and act Puran Sat and acquire the Gurprasad to be in the service of Puran Sat; then your Bandagi is considered accomplished and approved in Dargah of Akal Purakh and you are blessed with the Gurprasad of Sada Suhag; by this Gurprasad you are endowed with the status of a Sada Suhagan. You are granted Darshan of Sat Par Brahm Pita Parmeshwar. You get Darshan of Nirgun in Sargun. Sargun and Nirgun become one. Abiding in Seva, your ego is eradicated. Abiding in Parupkar and Maha Parupkar the Hirdha is suffused with humbleness and ego is annihilated. You become one with Akal Purakh. You attain Jeevan Mukti. You clearly notice the supreme power of Sat Par Brahm Pita Parmeshwar in action in every direction. At this stage Akal Purakh blesses you with all eternal, divine and spiritual treasures and endows you with the right to bestow the Gurprasad of all these eternal, divine and spiritual treasures upon the Sangat (congregation; following). You become a bestower of Amrit, a bestower of Bandagi and Seva. You become a bestower of Gurprasad and then, helping Sangat in their Bandagi in their attainment of Jeevan Mukti, you immerse yourself in the services of Maha Parupkar with the help of these eternal, divine and spiritual treasures. Such Braham Gyanis, such great beings are exhibited as the supremely powerful embodiment of Parmeshwar by the blessed Satguru incarnate Arjun dev Patshah Ji in Sukhmani Bani:
“Braham Giaanee Ko Khojeh Mahesar. Naanak Braham Giaanee Aap Parmesar. ||6||”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Sarab Ka Thaakur.”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Mukat Jugat Jee Kaa Daataa. Braham Giaanee Pooran Purakh Bidhaataa.”
(Sri Guru Granth Sahib 273)
“Braham Giaanee Aap Nirankaar.”
(Sri Guru Granth Sahib 273)
The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of “Sarab Ka Thakur” (Lord and Master of All). The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of the Dataa (the Donor; God) and the Karta (the Creator; God). The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of the bestower of Mukti (liberation of soul from the slavery of Maya). The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of the bestower of Bandagi and of the bestower of the means of Bandagi. The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of “Puran Purakh Vidhata” (the perfect being, the ultimate authority; God). The Braham Gyanis, the great beings, are portrayed in the supremely powerful form of “Nirankar” (the Formless; God). The glory of a Puran Braham Gyani, the glory of a Sadh (a Sadhu; a saint with great spiritual attainments; one blessed by God to impart the wisdom of Gur Shabad upon others) and the supremely powerful glory of Apras Aparas (one who is untouched by Maya, and one who can lead others away from Maya) is expressed by Satguru incarnate Arjun Dev Patshah Ji in Astpadis 7, 8 & 9 of Sukhmani Bani; and the supremely powerful glory of Satguru is expressed in Astpadi 18. It is a humble prayer at the feet of the Jigyasoo’s to concentrate upon these Astpadis, and it will turn their Bandagi into quite an easy task. Under the aegis of such great beings alone a human being acquires the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Under the aegis of such great beings alone a human being can effortlessly put Naam into practice in one’s life. Under the aegis of such great beings alone a human being can easily triumph over Maya. Under the aegis of such great beings alone a human being can easily practise Puran Sachyari Rehat in one’s Hirdha. Under the aegis of such great beings alone a human being can abide in Bandagi and effortlessly make all spiritual attainments.
This state of becoming one with Akal Purakh itself is the state of Sach Khand. Sat Par Brahm Pita Parmeshwar manifests Himself in the Hirdhas of such great beings. Wherever these great beings are present, Dargah manifests itself at that place upon earth. The Sangat of such great beings alone is the supremely powerful Sat Sangat (congregation with the presence of Sat; or among those who have attained Jeevan Mukti and thus are part of Sat). The Sangat of such great beings alone is the supremely powerful Sangat of Sach Khand. In the Sangat of such great beings alone abides the supremely powerful glory of Sach Khand. Maya cannot gain entry in the Sangat of such great beings. Those human beings, who abide in Simran in the Sangat of such great beings, easily make the Param Jyot (the divine light; God Himself) manifest itself in their Hirdhas. Those who dedicate their entire selves at the feet of such great beings; Sat Naam readily casts its illumination upon the Surat (consciousness) and the Hirdha of such human beings. Those human beings who surrender themselves completely at the feet of such great beings easily have all their Bajjar Kapats opened, and all their Sat Sarovars illuminated. The human beings dedicating themselves completely at the feet of such great beings easily attain the Ek boond Amrit. The human beings dedicating themselves completely at the feet of such great beings easily attain Samadhi and Sunn Samadhi. The human beings dedicating themselves completely at the feet of such great beings easily attain the supremely powerful state of Karam Khand.
Such souls as arrive at Sach Khand are forever immersed in Prema Bhagati (loving devotion) for their Parmatma (the supreme soul; God) and by virtue of the gift of their eternal, divine and spiritual treasures turn exceedingly mighty. Such souls are forever assimilated in the almighty Par Brahm Pita Parmeshwar and, abiding in Sunn Samadhi, realize the supreme-most state of becoming one with Akal Purakh. Such souls can never conceal themselves. Such souls are manifested by the almighty Sat Par Brahm Pita Parmeshwar Himself amongst the mankind as an embodiment of the highest state of the eternal, spiritual Maha Parupkar. These souls abide in eternal Maha Parupkar and bestow the message of the eternal Sat upon the mankind. Such souls do not belong to a particular section of the society. They are beyond the worldly bonds of religions and caste-systems and engage themselves in service of the entire humanity, in aid of everyone. Whosoever is admitted in their Sat Sangat, is transformed. Such souls bestow the blessing of Gurprasad upon their Sat Sangat and, with this Gurprasad, a number of persons achieve the blessings of Naam, Bandagi and Seva and attain Jeevan Mukti. Such souls arrive in this world in order to provide deliverance to a large number of people, to carry them across the Bhavsagar (sea of Maya’s deceptions; sea of ignorance), and to lead them to their true abode.
Such souls transform themselves into Sat Roop; manifest themselves upon this earth as Pargateyo Jyot; and engage themselves in Parupkar of the humanity by bestowing Puran Braham Gyan and Puran Tat Gyan upon them. Sat Par Brahm Pita Parmeshwar manifests Himself upon this earth in the form of such souls and enjoys the bliss of His own Creation. Sat Par Brahm Pita Parmeshwar is Rasik Bairagee (enjoying Ik Ras – divine bliss, while being detached from worldly matters). This alone is His most powerful Gurprasadi Khel. He bestows; He induces the human beings into Jaap; induces into Bandagi, into Seva; and then manifests Himself in the human being, engages in Maha Parupkar and thus enjoys the bliss of this entire game of His own making. First He induces the human being into His Bandagi and gratifies the being with His Nadar (kind gaze; divine grace and blessings); and then manifests Himself in that human being and relishes the bliss of His own Bandagi and Seva. In this way He manifests His supreme powers within the human being and savours this supremely powerful game of His own creativity. Once a human being reaches this supremely powerful state, the Param Jyot manifested within oneself begins to experience the sureme power of Sat Par Brahm Pita Parmeshwar all around oneself, throughout all Creation. This supremely powerful state is described by Bhagat Nam Dev Ji in Gurbani:
“Sabh Gobind Hai Sabh Gobind Hai Gobind Bin Nahee Koee.”
(Sri Guru Granth Sahib 485)
Those great beings who realize this supremely powerful state of Sach Khand and become one with Sat Par Brahm Pita Parmeshwar; they are able to experience the immensity of the Creation. Such great beings, when they realize Darshan of Akal Purakah, or when they realize Darshan of Sargun in Nirgun, they are able to sight all Khand’s (regions, heavenly bodies), Mandal’s (planetary system or constellations) and Brahamand’s (universes). Such human beings, when they become one with Sat Par Brahm Pita Parmeshwar, are able to observe these Khand’s, Mandal’s and Brahamand’s within themselves. A collection of Khand’s makes a Mandal; just as the earth, the sun, the moon and the other planets combined make a solar system; and many such solar systems combined make a universe. Such great human beings are able to perceive many such universes; by which they are able to explicitly grasp the immensity of the Creation. Many such great being acquire the capability to roam these Khand’s, Mandal’s and Brahamand’s in their Suksham form. By using this capability they are able to leave their physical body in order to fulfil their tasks of Parupkar in accordance with the Hukam of Sat Par Brahm Pita Parmeshwar; and once having finished these tasks of Parupkar, they return back into their physical body.
Such great beings turn Ik Drisht. They turn Nirvair. They find Sat Par Brahm Pita Parmeshwar in all humanity. Such great beings have all five of their sensory organs and all five of their action organs subjugated under Puran Hukam. All their deeds are performed keeping within Puran Hukam. All their deeds turn into Sat Karams, and take place under Puran Bhana (Absolute Will of God). They serve nothing but Puran Sat, and act nothing but Puran Sat. Their entire life is dedicated in Parupkar and Maha Parupkar. They bestow the wisdom of Puran Sat upon the humanity and deliver them by carrying them across the Bhavsagar of this world. In such a state they perceive the Hukam of Sat Par Brahm Pita Parmeshwar in action everywhere. They perceive Karta Purakh (the Creator; God) in action in the entire Creation. Such great beings, by abiding in service of Puran Sat, make constant progress. Seva takes the role of their Bandagi; and such Seva too is limitless. Being absorbed in Seva, their spiritual state is under constant advancement; because, spiritual progress too knows no limits. As these great beings bestow Gurprasad and unite the humanity with Bandagi of Sat Par Brahm Pita Parmeshwar, their spiritual state soars higher. The magnificence of such great beings is immense. This is why the state of such great beings is indescribable. Such immense, eternal and supremely powerful state of Puran Bandagi can be experienced, but cannot be described. This supreme-most state of abiding in Mansarovar is attained only through Bandagi; and can be experienced, but can’t be described. The blessed Sant Kabir Patshah Ji has revealed this supremely essential truth in his words:
“Kabeer Charan Kamal Kee Mauj Ko Keh Kaise Onmaan.
Kehibe Ko Sobhaa Nahee Dekhaa Hee Parvaan. ||121||”
(Sri Guru Granth Sahib 1370)
This Gurprasadi Katha too of Jap Ji Bani (Jap Ji Sahib; composition by the blessed Satguru incarnate Nanak Patshah Ji appearing at the very beginning of Sri Guru Granth Sahib) is merely a glimpse of the state of such great beings, who abide in Mansarovar.