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Understanding The Sri Akal Ustat.

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The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.

Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence.
Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation.
Sources:
(1) The Bhagvad Gita.
(2) Jaap Sahib, pg. 14, Sri Dasam Granth.
(3) Sri Guru Granth Sahib Ji, pg. 1376.
(4) ibid, pg. 84.
(5) Bhai Gurdas Vaars, Vaar 18, Pauri 21.
(6) Sri Akal-Ustat, Sri Dasam Granth.
(7) ibid, pg. 96.
(8) Sri Guru Granth Sahib Ji, pg. 98.
(9) Sri Akal Ustat, Sri Dasam Granth, pg. 36.
(10) ibid, pg. 36.
(11) Sri Guru Granth Sahib Ji, pg. 11.
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Sri Akaal Ustat is amazing transcendental composition of non duality-advait-absolute reality. In sri dasam granth-  ਅਦ੍ਵੈ - Non dual reality or paratma mentioned total 31 times with 20 times in akaal ustat alone. This is ultimate gurmat sidhant which is aligned with advait gurmat mool mantra. This is quite important because this is tat essence of gurmat. Once we understand or abide in tat essence of gurmat - ਅਦ੍ਵੈ - Non dual reality then we can function in relative realities whether its shastar poja-shiv shakat, sargun bhagti , shabad surat, shakti without getting too caught up off course there are exceptions if bhagat is as innocent as bhagat parlad or bhagat dhanna without an conditioned mind then this wouldn't apply as mahraaj himself will pull the innocent devotee free from conditioned mind.

More about beautiful riddle questions of akaal ustat asked by sri guru gobind singh ji:

 

 

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paapiman

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On 7/22/2015 at 2:39 AM, jaikaara said:

What i would like to understand is how all of a sudden the ustat of Chandi is mentioned ..Jay Jay Mahisasurmardani...would there have been a missing link..i wonder.

There is a reason behind that. Once you hear the Uthanka of this Chhand, it will become more clear. A Pandit jee had come to meet Sri Satguru jee (Tenth Master). He had a thought in his mind. To satisfy his desire, Maharaaj uttered this Chhand. Please listen to Gyani Harbhajan Singh jee Dhudikey for more details. He starts narrating the sakhi of Bhai Mai das jee Bairagi (from the life of Third Master) in between, but keep listening to the audio past it.

Please start listening at 15:20 min:

http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Harbhajan_Singh_Dhudikey_(Vidyarthi_Sampardai_Bhindra)/Sri_Dasam_Guru_Granth_Sahib_Ji_Katha/03_Akal_Ustat_Katha/Giani.Harbhajan.Singh.(Dhudhikey)--064.-.Sri.Akal.Ustat.Katha.31.mp3

 

Bhul chuk maaf

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jaikaara

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8 hours ago, paapiman said:

There is a reason behind that. Once you hear the Uthanka of this Chhand, it will become more clear. A Pandit jee had come to meet Sri Satguru jee (Tenth Master). He had a thought in his mind. To satisfy his desire, Maharaaj uttered this Chhand. Please listen to Gyani Harbhajan Singh jee Dhudikey for more details. He starts narrating the sakhi of Bhai Mai das jee Bairagi (from the life of Third Master) in between, but keep listening to the audio past it.

Please start listening at 15:20 min:

http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Harbhajan_Singh_Dhudikey_(Vidyarthi_Sampardai_Bhindra)/Sri_Dasam_Guru_Granth_Sahib_Ji_Katha/03_Akal_Ustat_Katha/Giani.Harbhajan.Singh.(Dhudhikey)--064.-.Sri.Akal.Ustat.Katha.31.mp3

 

Bhul chuk maaf

Thanks a ton for sharing veera 

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Soulfinder

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On 11/12/2017 at 10:58 PM, Soulfinder said:

Akal Ustat is a very important bani. It has 1 of the 5 banis for amritvela.

 

Also if one wants blessings it can be read in a week or 1 day. It has 17 chands.

 

It has the blessing of 16000 waheguru jaaps as 16 times it is written Tuhi Tuhi

Listen here in katha at 9:00

 

Here is a mention of the Tuhi Tuhi jaap in Sri Akal Ustat Sahib Ji really worth listening

 

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Jashandeep Kaur

Jashandeep Kaur

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On 3/9/2014 at 7:19 PM, Amarjeet Singh_1737 said:

The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

 

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

 

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.

 

 

 
Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence.
 
Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation.
 
Sources:
 
(1) The Bhagvad Gita.
 
(2) Jaap Sahib, pg. 14, Sri Dasam Granth.
 
(3) Sri Guru Granth Sahib Ji, pg. 1376.
 
(4) ibid, pg. 84.
 
(5) Bhai Gurdas Vaars, Vaar 18, Pauri 21.
 
(6) Sri Akal-Ustat, Sri Dasam Granth.
 
(7) ibid, pg. 96.
 
(8) Sri Guru Granth Sahib Ji, pg. 98.
 
(9) Sri Akal Ustat, Sri Dasam Granth, pg. 36.
 
(10) ibid, pg. 36.
 
(11) Sri Guru Granth Sahib Ji, pg. 11.
 
 
 

Veer ji 

can you teel me the maryada of akal ustat bani

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Soulfinder

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14 hours ago, Jashandeep Kaur said:

Veer ji 

can you teel me the maryada of akal ustat bani

Waheguru ji ka khalsa waheguru ji ki fathe ji bhen ji. 

 

Dass reads this mahaan bani and there is no fixed marayda like timings,Ishan with Akal Ustat. But with Dasam Chandi Bani's there is marayda to be followed. 

 

So you can read this bani any time and it can be done either one day or a week depending on when you get time.

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Jashandeep Kaur

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4 hours ago, Soulfinder said:

Waheguru ji ka khalsa waheguru ji ki fathe ji bhen ji. 

 

Dass reads this mahaan bani and there is no fixed marayda like timings,Ishan with Akal Ustat. But with Dasam Chandi Bani's there is marayda to be followed. 

 

So you can read this bani any time and it can be done either one day or a week depending on when you get time.

Vahrguru ji ka khalsa vahrguru ji ki fateh veer ji And veer ji 

I am gursikh but one of my housemate eat eggs, can i still read akal ustat I am so afraid because nonveg is cooked in our kitchen. 
this is the reason I stopped doing braham kavach . I am worried if shaheed singhs got angry on me 

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Soulfinder

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5 minutes ago, Jashandeep Kaur said:

Vahrguru ji ka khalsa vahrguru ji ki fateh veer ji And veer ji 

I am gursikh but one of my housemate eat eggs, can i still read akal ustat I am so afraid because nonveg is cooked in our kitchen. 
this is the reason I stopped doing braham kavach . I am worried if shaheed singhs got angry on me 

Waheguru ji ka khalsa waheguru ji ki fateh bhen ji.

 

Well without saying too much dass is in the same boat as you as I got my sister who brings meat in the kitchen and cooks it. But dass doesn't eat anything like that. 

 

So yes you can still read Akal Ustat at home as they're no whams superstitious with it. Dass himself has reads Bramh Kavach and many other Dasam Chandi banis but as long as you have taken Ishan bath shower it's fine with Bramh Kavach.

 

As long you are not eating non veg it's ok as I try to ignore that it gets made at my home kitchen.

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Jashandeep Kaur

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12 minutes ago, Soulfinder said:

Waheguru ji ka khalsa waheguru ji ki fateh bhen ji.

 

Well without saying too much dass is in the same boat as you as I got my sister who brings meat in the kitchen and cooks it. But dass doesn't eat anything like that. 

 

So yes you can still read Akal Ustat at home as they're no whams superstitious with it. Dass himself has reads Bramh Kavach and many other Dasam Chandi banis but as long as you have taken Ishan bath shower it's fine with Bramh Kavach.

 

As long you are not eating non veg it's ok as I try to ignore that it gets made at my home kitchen.

Thanks for your help veerji 

I will start doing dasam banis again 

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Sajjan_Thug

Sajjan_Thug

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16 hours ago, Jashandeep Kaur said:

Thanks for your help veerji 

I will start doing dasam banis again 

Waheguru Ji

Here is a Steek of Akal ustat. That has easy punjabi translation of the bani that you might be interested in.

Das Granth by Gyani Narin Singh Ji

 

 

The Sangat on this forum is doing 1,000,000 Waheguru Jaaps.  Please participate in this sewa.

 

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