Sajjan_Thug

She is the author of "Violence of the Green Revolution" Shows how western agriculture industry was behind the green revolution to destroy traditional farming by western chemical industry.

Waheguru Ji If you can please add a link to Bhai Simranjeet Singh Tohana Jis YouTube channel. His channel is one of a kind he answers the most difficult questions on the spiritual journey. He has over 200 q and a with Gurmukhs who are doing Simran. His kathas are amazing and deep like no other. We need to promote his work. Have a listen to his answers and tell me what you think. Brahm de swaal-jwaab | bhai simranjit singh tohana | 2020:

The climbing atop of five Nihang Sikhs on the demolished Mangu Mutt structure at Puri on January 2nd, 2020 caused ripples in the administration. The 2nd January is the birth anniversary of the tenth Sikh Guru, Gobind Singh Ji, which is celebrated with fervor by Sikhs. The Nihangs climbed atop the demolished rooms of the Mutt and retrieved the emblem of Sikhism, the Khanda, from the debris. The Khanda, a double edged sword, is the military emblem of the Sikhs. It is also part of the design of the Nishan Sahib, and is installed on the top as an ornament or finial. The finding of the Khanda in the ruins was proof enough that the Mangu Mutt was once a Sikh Gurudwara. After much cajoling and coaxing , the Nihangs were made to come down and were packed off to Bhubaneswar. The Mutt, an abiding symbol of the connection between Sikhism and the 12th century Jagannath Temple, is built on the spot where Guru Nanak, during a visit in 1506, had composed the Sikh Aarti. The Aarti is essentially Guru Nanak’s tribute to the grandeur of the Creator, whose glory, he said in the spontaneous composition, could not be expressed through any human offerings or oblations. The Mutt was located in front of the Singha Dwar, the main entrance and was within the 75-meter perimeter of the temple’s boundary wall which was slated for clearance. It was a sad day in the lives of conservationist-historian Anil Dhir and lawyer-activist Sukhvinder Kaur of the High Court of Orissa as they watched the demolition of the Mangu Mutt. The five-month-long determined battle for the preservation of the Mutt by Dhir and Kaur literally came to a grinding halt in the second week of December as the government’s demolition machinery swung into action. On their part, the duo left no stone unturned in averting the disaster. They knocked on every door possible: they appealed to the Prime Minister, the Chief Minister of Odisha, the State Governor, the Collector of Puri, the Shiromani Gurudwara Prabandhak Committee (SGPC), the chief minister of Punjab and the Odisha Sikh leadership. In September, after the intervention of the Punjab Chief Minister, the demolition order was temporarily withdrawn. The Odisha cabinet on 16th August 2019 approved a proposal to clear structures within 75-metre radius of Jagannath Temple, Puri to facilitate free movement of pilgrims, visitors and ensure safety of the 12th century shrine. The district administration demolished the Languli Mutt, a 14th century Hindu monastery of Dasanami Naga sampradaya, citing safety reasons, demolished the 12th century Emar Math and now demolished Sikh Gurudwara Mangu Mutt. The Mutt has tremendous historical and spiritual value, and nobody knows it better than Dhir. Having written a two-volume book based on a 18-day Bullock Cart journey from Kolkata to Puri, Dhir discovered precious pieces of heritage in every place touched by Nanak and the other icons of the Bhakti movement, including Chaitanya Mahaprabhu, Kabir and Namdev. In the middle of October, Dhir had entranced a 150-strong audience at New Delhi’s India International Centre (IIC) with a slide-supported presentation on his book, ‘Jagannath Sadak’, which was sponsored by the Indian National Trust for Art and Cultural Heritage (INTACH), and was seven years in the writing. Ignoring the unbroken campaign for its conservation, in one heartless order, the Odisha government destroyed 12000 sq ft of the Mutt; now, only a 10×9 sq ft area of the original place remains, besides two half broken rooms. . In terms of size, an area worth a two bedroom flat, is not even a dot on the government property map but it is priceless in terms of heritage; any government worth its name is expected to safeguard it, if not on its own, at least, in response to the appeals of those who have no personal stakes in the issue. It is the disregard for such selfless appeals for conservation that makes the Odisha government’s action tragic. Mangu Mutt was built more than a century after Nanak’s visit to Puri. Guru Teg Bahadur, the ninth Sikh guru, popularly known as “Hind ki Chadar”, also visited the Mutt in 1670. Besides, the shrine served as a Dharamshala for pilgrims from all over and, from the middle of the 19th century, when India began its fight for independence from the British colonial rule, it sheltered many a freedom fighter. Every inch of the Mutt, therefore, pulsated with history and spiritual energy, which, by itself, could have been turned into a pilgrimage goldmine by a visionary government. Ironically, the Mutt was demolished at a time when the Odisha government was proposing to celebrate the 550th Birth Anniversary of Guru Nanak Dev Ji at Puri. The celebrations were cancelled, and a small seminar was instead held at the Odisha State Archives in Bhubaneswar. Appeals against the demolition were also made in the social media, and Sikh activists had come all the way from Canada to appeal to the authorities to stop the demolition. In September this year, Punjab chief minister Amarinder Singh wrote to his Odisha counterpart against demolishing the shrine, but all of it fell on deaf ears. The contradictory statements made by the spokespersons of the Shiromani Gurudwara Prabandhak Committee and the Sikh Pratinidhi Board of Odisha did not help matters. While the entire Sikh leadership of Punjab, cutting across party lines, opposed the demolition, the Odisha Sikh leaders toed the government’s line. They, like the state government, maintain that only the unauthorised structures around the Mutt have been erased. However, Dhir says, the shifting of the religious relics from the demolished parts proves that the original structure had been demolished, not just the commercial encroachments. Post-demolition, a delegation of Sikh MLAs from Punjab met the Odisha chief minister and demanded that at least the demolished area be handed back to the community. They also held a protest march in Bhubaneswar in December end. However, no written assurance has been given about the transfer of land to the Sikhs and, according to Dhir, it may be a case of too little, too late. The activists are now pinning their hopes on an intervention petition in the Supreme Court where a case against the demolition of two other Mutts associated with Nanak’s Puri visit, Punjabi Mutt and Bauli Sahib is due for hearing on January 8th. Dhir, however, is of the view that unless the Sikh political and religious leadership comes forward forcefully, the other two shrines could also face the Odisha government’s axe, and that conservationists may be fighting a losing battle even in court. – By Jagpreet Luthra The author is a senior journalist based in Delhi. https://www.hindujagruti.org/news/122836.html

Very interesting video of a Hindu who converted to Christianity then after studying in a Christianity seminary for years left Christianity because of all the atrocities in the bible and reading church history. Please listen to the whole videos she also reveals all the tactics used to convert people.

WaheguruJi Came across this step by step progressive stages in Bhai Sewa Singh Ji Tarmala book (1) Swaas Graas simran by chanting Gurmantra to stop the thoughts. (2) Enter the Sunn (going to sleep to rest) (3) Stay awake by dhyaan when free of thoughts. (4) The divine words appear in Sunn. (5) Anhad Bani (the divine music) appears. (6) The mind enters the Sunn (third Sunn). (7) Naad (word of God) appears which will help us cross the Bhavsagar (the dangerous ocean). (8) The mind unites with God in Sehaj Ghar. From: Forgetting the Way of Love by Bhai Sewa Singh Ji Tarmala page 182

Prab Milne Ka Chao Loving Longing To Be One With The Creator By Bhai Sewa Singh Tarmala Question 1: What was the state of the Sach-khand (Realm of Truth) before the Universe came into existence & how was the Universe created? Answer 1: Guru Nanak Dev Ji gives a detailed account of the creation of the Universe in Japuji Sahib: SACH KHAND WASAI NIRANKAAR KAR KAR WEKHAI NADAR NIHAL TITHAI KHAND MANDALWARBHAND JE KO KATHAI TA ANT NA ANT (JAP Page - 8) Before the universe came into manifestation, there was nothing except the all-pervading Truth. There was no form of any kind-subtle or gross. The formless God absorbed in profound primal silence existed all alone. How long such a state existed, He alone knows. At one point in time, God conceived the idea of bringing His creation or universe into play. How this play manifested, is explained in Gurbani by Guru Nanak Dev Ji: SAACHE TE PAVNNA BHA-I-YA PAWANAI TE JAL HOE || JAL TE TRIBHWAN SAAJIAA GHAT GHAT JOT SAMOYE|| (Siree Raag Mahalaa –Page 19) To start the creative process Nirankaar (formless God) created Air, then Water & Fire. Mixture of these three elements leads to a nebulous state (Dhundoo-kaaraa). Guru Nanak Dev Ji says in Gurbani: ARBAD NARBAD DHUNDOO-KAARAA DHARAN NA GAGNAA HUKAM APAARAA NAA DIN RAIN NA CHAND NA SOORAJ SUNN SAMAADH LAGAA-IDAA || 1 || KHAANEE NA BAANEE PAON NA PAANEE OPAT KHAPAT NA AAWAN JAANEE KHAND PATAAL SAPAT NAHEE SAAGAR NADEE NA NEER WAHAA-IDDA || 2 || NA TAD SURAG MACHH PA-I-AALAA DOJAK BHIST NAHEE KHAI KAALA NARAK SURAG NAHEE JAMMAN MARNAA NAA KO AAE NA JAA-IDDA || 3 || BRAHMMA BISAN MAHES NAA KOEE AWAR NA DEESAI EKO SOEE NAAR PURAKH NAHEE JAAT NA JANAMMA NA KO DUKH SUKH PAA-IDAA || 4 || NA TAD JATEE SATEE BANVAASSEE NA TAD SIDH SAADHIK SUKH WAASEE JOGEE JANGAM BHEKH NA KOEE NAA KO NATH KAHAA-IDAA || 5 || JAP TAP SANJAM NA BRAT PUJA NA KO AAKH WAKHAANAI DOOJA AAPE AAP UPAAE WIGSAI AAPE KEEMAT PAA-IDAA || 6 || NA SUCH SANJAM TULSEE MAALAA GOPEE KAAN NA GAOO GOAALAA TANT MANT PAAKHAND NA KOEE NA KO WANS WAJAA-IDAA|| 7 || KARAM DHARAM NAHEE MAA-I-AA MAAKHEE JAAT JANAM NAHEE DEESEAI AAKHEE MAMTAA JAAL KAAL NAHEE MAATHAI NA KO KISAI DHIAA-IDAA|| 8 || NIND BIND NAHEE JEEO NA JINDO NA TAD GORAKH NA MAACHHINDO NA TAD GIAAN DHIAAN KUL OPATE NA KO GANAT GANAA-IDAA|| 9 || WARAN BHEKH NAHEE BRAHMAN KHATREE DEO NA DEHURAA GAOO GAA-ITREE HOM JAG NAHEE TEERATH NAAVAN NA KO POOJA LAA-IDAA || 10 || NA KO MULAA NA KO KAAJEE NA KO SEKH MASAA-IK HAAJEE RAEEAT RAAO NA HAOMAI DUNEEAA NAA KO KAHAN KAHAA-IDAA || 11 || BHAO NA BHAGTI NA SHIV SHAKTI SAAJAN MEET BIND NAHEE RAKTEE AAPEY SAAH AAPEY WANJAARA SAACHE EHO BHAA-IDAA || 12 || BED KATEB NA SIMMIRAT SAASAT PAATH PURAAN UDEY NAHEE AASAT KAHTAA BAKTAA AAP AGOCHAR AAPE ALAKH LAKHAA-IDAA|| 13 || JA TIS BHAANA TAA JAGAT UPAYA BAAJH KALAA AADAAN RAHAA-I-AA BRAHMAA BISAN MAHES UPAAE MAA-I-AA MOH WADHAA-IDAA || 14 || WIRLE KAO GUR SABAD SUNAA-I-AA KAR KAR DEKHAI HUKAM SABAA-I-AA KHAND BRAHAMAND PAATAAL ARAMBHE GUPATAH PARGATEE AA-IDAA|| 15 || TAA KA ANTH NA JAANAI KOEE POORE GUR TE SOJHEE HOEE NAANAK SAACH RATE BISMAADEE BISAM BHAE GUN GAA-IDAA|| 16 || (Maaroo Mahalaa–1 Page 1035) The above Gurbani Sabad describes the nebulous darkness that pervaded before the creation of the Universe. Everything was in a nebulous state. Nothing visible existed. No fauna or flora had been created. There was neither earth nor sun nor the moon. There was no direction, no heaven or hell. Even Brahma, Bisan and Mahes did not exist. There were no empty rituals, or any places of pilgrimage. It was all- pervading Sunn (Primal Silence) and Sach-khand. As and when God willed, He created Maya and put three powers under its authority and also determined the extent of the Universe. In the region demarcated, the physical universe was manifested and creatures created. Ensnaring web of Maya was spread all around. He Himself manifested in His creation as the invisible subtle Atma. GHAT GHAT RAV RAHEIA BANVAAREE JAL THAL MAHEEAL GUPTO WARTAI GUR SHABDEE DEKH NIHAAREE JEEO || (Sorath Mahalaa –1 Page 597) Question 2: How did the Universe manifest in its visible form? Answer 2: In the 30th stanza of Japuji Sahib Guru Nanak explains: EKA MAA-EE JUGAT VIAAEE TIN CHELE PARVAAN EK SANSAAREE IK BHANDAAREE IK LAAE DEEBAAN JIV TIS BHAAVAI TIVAI CHALAAVAI JIV HOVEAI PHURMAAN OH VEKHAI ONHAA NADAR NA AAWAI BAHUTAA EH VIDAAN AADES TISAI AADES AAD ANEEL ANAAD ANAAHAT JUG JUG EKO VES (JAP Page-7) Maya (the material phenomena of three gunas, also called Kaal) was directed by the Creator to demarcate an area within the Sach-khand (Realm of Truth) where the visible Universe would become manifested The upper region of this demarcated area was named the Akaash (sky) and the lower one as Pataal (the nether region) From the nebula that existed between these two points material elements of air, water and fire were created as needed The Creator ordained these three elements to be stored at different places. Thus these three material elements became three divine powers. Maya presented these three to the Creator for approval. The Creator approved these as His sargun Roop (manifested form) and ordained that God himself will direct the manifested universe as per His Will. Maya and the elements reverently accepted the Creator’s command. The divine Light pervaded these elements and these were stringed and inter-connected through the vital air (paon). After this, for the various life forms that were to be created on this earth, Maya created four Regions –Dharm khand, Giaan khand, Saram khand and Karam khand (the realm of Righteousness, the realm of knowledge, the realm of Endeavor and the realm of Grace). The three divine powers stemming out of the elements of air, water, and fire mentioned above were named Brahma, Bisan and Mahes. They were assigned the functions of creation, preservation and destruction respectively. As per the divine Ordinance, an assigned quantity of air, water and fire from the nebula was commissioned into the formation of the Earth in combination with the material elements of akaash (sky, ether) and pataal (the nether region) This combination assumed a huge shape that was named the Earth (dharmsaal-a temporary abode for all life forms). As travelers come to an inn & leave, so will the various life forms come and depart from this Earth. The divine plan used for creation of the material elements and the Earth was also used for the creation of the four categories of life forms and thus started the life cycle. About this Guru Nanak in Japuji Sahib says: RAATEE RUTEE THITTEE VAAR PAVAN PAANI AGNEE PAATAAL TIS VICH DHARTEE THAAP RAKHEE DHARAMSAAL TIS VICH JEEA JUGAT KE RANG TIN KE NAAM ANEK ANANT (JAP Page-7) Thus having created 8.4 million life forms the Creator himself manifested in it as the invisible Transcendental Essence. Question 3: How did Nirankaar (the formless God) create His Sargun Roop (the manifested universe of life forms) and how does He provide sustenance to them? Answer 3: Nirankaar himself abides in all life forms as the subtle divine Light (jote) and brings creation into existence through four categories of life forms. ANDAJ JERAJ SETAJ KEENI UTBHUJ KHAN BAHUR RACH DEENI || (Chaupaiee Patsahee 10) To support and sustain His own manifested creation, God has created air, water, and fire in the universe and maintains their right proportion for the upkeep of all four types of life forms and none is ever in want. The excess elements in the nebula are stored as water in the ocean, fire in the shape of oil and gases under the earth and air in the sky. Thereafter, these material elements are used as needed. For survival, one life form has been made food for the other. Vegetation, He produces, also serves as food for the creatures and Lord protects His creation through His divine power (Jote). DEENAN KI PRITPAAL KARAI NIT SANT UBAAR GANEEMAN GARAAI || PACHCHH PASU NAG NAAG NARADHIP SARAB SAMEY SABH KO PRITPAARAI || POKHAT HAI JAL MAI THAL MAI PAL MAI KAL KE NAHIN KARAM BICHAARAI || DEEN DAEAAL DAEEA NIDH DOKHAN DEKHAT HAI PAR DET NAN HARAAI || (Tva Prasaad Swayas Patsahee 10) To fulfill the needs of the various life forms on the Earth planet, a necessary contact has been established with the other cosmic bodies like the moon and the sun. The whole Universe runs under His command. When He wishes to end the cosmic play and be all by Himself again, all the life-forming elements disappear into their original essence and this leads back to a nebulous state (dhundoo-kaaraa). Question 4: What transpired between God and Atma (God’s individualized essence) before it came to abide into mother’s womb? Answer 4: God informed Atma that He is going to enact a cosmic play in which Atma would play a role. Atma would play its part and return Home (Nij Ghar) within the pre -ordained period of time, irrespective of victory or defeat. Further, the Atma was told that it would go into the field of Maya and play the game of life with a fixed amount of precious life- breath (swasaa da dhan) as its prime Capital. As soon as the precious Capital is used up, irrespective of winning or losing the game of life, the individual soul will have to return Home. Thus the soul would visit the Earth as a guest and return Home like a guest does after a brief sojourn away from home. This cosmic play shall be enacted through Sabda (Naam). The Play will begin with separation from the Sabad and end with reunion with the Sabad. While playing the game the Atma sometimes will merge with or separate itself from the Sabad .The formless God will always keep in contact with the Atma through His divine Light. Assuming of visible physical form and separation from the Word (sabad) will be called birth and discarding of the physical vesture and remerging with theSabad will be called death: MARAN LIKHAAE MANDAL MAH AYE JEEVAN SAAJAH MAAEE || (Raamkalee Mahalaa 1 Page 876) Then on Atma’s inquiry about its food for survival during sojourn on the Earth, the formless God said, “ if you keep my remembrance while manifesting in physical form, you will be provided with Amrit (Nectar-also called Hari Rass, Braham Rass and Naam Rass) and that would be your food.”Atma then said, “if being busy in worldly affairs your remembrance is lost, how will I regain this memory?.” Then The God said, “ My Hukam would be inscribed on the forehead of your physical body, on reading which you will remember me.” MASTAK HOVAI LIKHIAA HAR SIMAR PARAANEE TOSSA DICHAI SACH NAAM NAANAK MIHMAANEE || (Gaoree ke Vaar Mahalaa 5- page 319) On coming face to face with each other, human beings will be able to remember God. If because of ignorance, they fail to decipher the decree on the forehead, they will have to join the holy congregation to re-discover the secret. MANSAA DHAAR JO GHAR TE AAVAI SAADHSANG JANAM MARAN MITAAVAI || AAS MANORATH POORAN HOVAI BHETAT GUR DARSAA-I-AA JIO || (Maajh Mahalaa 5 page 103) Doing sewa (selfless service) in holy congregation, you will come across saintly beings who doing their duty will constantly remind the members of the holy congregation the purpose of life and also keep reminding that they must lead a life of pious remembrance and simran (meditation) In doing so, they will regain memory of their divine Home and secret of Sach-khand and Brahm (the subtle divine knowledge) will be revealed to them. When summoned back Home through Naam, they (gumukhs) shall return Home. Question 5: How does the union of the Elements and Atma come across in mother’s womb? How does God establish subtle internal contact with Atma? Answer 5: Guru’s word (Gurbani) has revealed: SANJOG WIJOG DHURAH HEE HOOAA PANCH DHAAT KAR PUTLAA KEEAA SAAHAI KAI FURMAA-I-ARAI JEE DEHEE WICH JEEO AAE - PA-I-AA JITHAI AGAN BHAKHEAI BHARHAARE OORADH MUKH MAHAA GUBAARE || (Maaroo Anjulee Mahalaa 5- Page 1007) . Atma abides in the mother’s womb. God has given the Atma four yugas (ages) to play and win this game of life; whence, Atma must return home. But charmed by splendor of material phenomena (Maya) Atma forgets the Lord; hence, suffers through many life forms. God orders the obedient Elements (air, water and fire) to instill fear and awe in Atma; so that, it can regain the lost memory of its Supreme Father that it has lost in being casual and careless. About the Gurmukhs (the elements) the Gurbani says: GURMUKH DHARTEE GURMUKH PAANI GURMUKH PAVAN BAISANTAR KHELAI VIDAANEE SO NIGURA JO MAR MAR JAMAI NIGURE AAVAN JAAVANIAA || (Maajh Mahalaa 3 Page 117) On God’s command the Elements start their game of awe and fear. Seeing the terrible Elements rushing towards it from all four directions, the Atma, already suffering in the fire of the mother’s womb, is terrified. Finding void in the sky, rushes towards it and prays to the Supreme Father for mercy. This brings back the memory of its divine origin and nature, its separation and other related memories of its journey away from Home: POORAB JANAM HAM TUMRE SEWAK AB TAU MITIAA NAN JAAEE TERE DUAARAI DHUN SAHAJ KEE MAATHAI MERE DAGAAEE || (Raamkalee Baanee Kabeer Jeo kee - page 970) Finding Atma praying and begging for mercy, God commands the Elements to stop their game of awe and fear and establish a contact with the Atma. This is how the union of our body and Atma takes place in the mother’s womb. As soon as this union takes place the formless Father establishes His divine connection with us through our umbilicus (nabh ghaat). This takes place through the medium of the vital air that is ever active and connects and strings everything in this universe in one harmonious whole. Question 6: How is our body formed in the mother’s womb and what role does the Paon (the vital life- breath) play in it? Answer 6: In the mother’s womb, the human body is formed in four systematic stages or khands (regions)- Dharm khand, Giaan khand, Sarm khand and Karam khand. In Jappuji sahib, Guru Nanak Dev describes four khands in detail: DHARM KHAND KAA EHO DHARAM || GIAAN KHAND KA AAKHAH KARAM || KETE PAWAN PAANEE VAISANTAR KETE KAAN MAHES || KETE BARME GHAARAT GHAREEAH ROOP RANG KE VES || KEETEEAA KARAM BHOOMEE MER KETE KETE DHOO UPDES || KETE IND CHAND SOOR KETE KETE MANDAL DES || KETE SIDH BUDDH NAATH KETE KETE DEVEE VES || KETE DEV DANAV MUN KETE KETE RATAN SAMUND || KEETIA KHAANEE KEETIA BAANEE KETE PAAT NARIND || KEETIA SURTEE SEWAK KETE NAANAK ANT NA ANT || 35 || GIAAN KHAND MAH GIAAN PARCHAND || TITHAI NAAD BINOD KOD ANAND || SARAM KHAND KEE BAANI ROOP || TITHAI GHAARAT GHAREEAI BAHUT ANOOP || TA KEEA GALLA KATHEEA NA JAHEE || JE KO KAHAI PICHHAI PACHHTAAE || TITHAI GHAREEAI SURAT MATT MAN BUDH || TITHAI GHAREEAI SURAA SIDHAA KEE SUDH || 36 || (Jap page – 7/8) Gurbani explains and illustrates this with examples from the gross physical world. The river waters of the Ganges, Jamuna and Saraswati have their confluence at Allahabad. Like the current of their flowing waters, a connecting current of vital air has been established within our body at the navel axis. This vital air flows through two subtle channels located on either side of human spine and one within the spine. These channels are called Ida, Pingula and Sukhmana. At many places in Gurbani these have been called The Ganges, Jamuna and Saraswati.When the vital air (paon) enters these, it is cold and is called Chand (the moon). The vital air is hot when leaving these channels and is called Suraj (the sun). The Ida, Pingula and Sukhmana have their confluence at a point on our lower forehead between the two eyes. This point is called Trikuti (the confluence of the three). Here the Sukhmana gets closed. The flow of the vital air becomes uneven. Sometimes the flow is more through Ida and sometimes it is more through the Pingula. Because of this uneven flow it is called Bikham Nadee (the terrible, turbulent stream) Because of the disturbed equilibrium all previous memories are lost. The confluence of Ida and Pingula is called Praag (the holy place of pilgrimage); hence, it is also called Teerath (the pilgrimage place). The Sabda (the holy Word) becomes manifested here. It is called the divine Light or the holy Naam. Because of the manifesting Sabda, this place of pilgrimage is called Amritsar (the pool of nectar) in Gurbani. Next to it is the Hari Mandir also called Gurudwara (Guru’s Abode). Day and night the unstruck melody (the Anhat Naad) reverberates here. At the time of birth our connection with Dharan (the umbilicus) gets severed. At that time the Nine Doors open and the Sukhmana gets closed. The distance between where the Sukhmana gets closed between the two eyes and the Dharan (the umbilicus) is called Bhavsagar (the terrible world ocean). This world ocean has to be crossed through Sabad Surat practice (attuning of consciousness with the sound current of gurmantra). The vital air helps in connecting the two shores of the Bhavsagar. Question 7: In what condition does the family live when in the mother’s womb? What instructions are imparted to the Mind while still in mother’s womb about the subtle, invisible, inner play that is to be played by it during its sojourn on the planet Earth? Answer 7: Dharm Rai, Chitargupat and Mind live together in the mother’s womb. They all remain attuned to and absorbed in the melodies of the divine music that reverberates within our subtle body. Absorbed in the divine Naam they are always in bliss and do Naam Simran with each and every breath (constantly meditate on the holy name). JAISE JANAN JATHAR MAH PRAANEE OH RAHATAA NAAM ADHAAR || ANAD KARAI SAAS SAAS SAMAARAI NA POHAI AGNAAR || (Aasaa Mahalaa 5 Page 379) God tells Mind that because of its attunement with Naam, the fire within the mother’s womb does not harm it. Fire within the womb could cause injury to or harm the spiritual family if it loses its state of attunement to the Sabad (Naam). When the formless God severs his connection, the spiritual family experiences pain and suffering from the heat of the fire within the womb. At that time the excruciating pain makes it feel as if it has been separated from the Father for a long period of fifty years. Gurbani says: IK PAL KHIN VISREH TU SUAMI JANHAU BARAS PACHAASAA || (Sorath Mahalaa 3 Page 601) Humble and reverent prayer by the spiritual family helps to re-establish the divine connection. The family is given this training of separation from and union with the formless God time and again; so that, the divine family may not forget their Father when at birth they embark on a worldly journey. Through the Guru’s word we are reminded: JAISEE AGAN UDAR MAH TAISIEE BAAHAR MAA-I-AAYA | MAA-I-AA AGAN SABH EKO JEHI KARTAI KHEL RACHAA-I-AA || (Ramkalee Mahalaa 3 Page 921) Within the mother’s womb the family remains attuned to God through constant simran (meditation). When still in state of perfect attunement before birth, God tells the Mind through His divine Word: GAURIE || KHAT NEM KAR KOTHAREE BAANDHEE BAST ANOOP BEECH PAAEE || KUNJEE KULF PRAAN KAR RAAKHE KARTE BAAR NA LAAIEE || AB MAN JAAGAT RAHU RE BHAAEE || GAAFIL HOE KAI JANAM GAVAA-IO CHOR MUSAI GHAR JAAEE || <="" p=""> PANCH PAHROOAA DAR MAH RAHTE TIN KAA NAHEE PATEEAARAA || CHET SUCHET CHIT HOE RAUH TAO LAI PARGAAS UJAARAA || NAU GHAR DEKH JO KAAMAN BHOOLEE BAST ANOOP NA PAEE || KAHT KABEER NAVAI GHAR MOOSE DASVAI TAT SAMAAEE || (Raag Gaoree Poorabee Kabeer Jee Page 339 || God tells the Mind that on the foundation of a round pillar with six charkas (plexus or energy centers) his bodily house has been built. A predetermined quantity of precious capital (anoop vast which is to traded for Naam) has been placed within. When in the material universe, the Mind must not become casual and careless. Remaining perfectly awake, the precious Capital must be spent with utmost care and caution. When stepping out of the home, there would be five thieves pretending to be safe guarding the home (body). They must not be believed or relied upon; otherwise, they will rob jeeva’s precious Capital. He should venture out under the protection of the Sabad. At birth, the Nine Doors will open and the thieves (lust, anger, greed, attachment and ego) would be able to enter and leave this house at will. For this very reason jeeva must close the nine doors (nine openings in the body) and enter the Tenth to find Naam (the precious capital and source of bliss). Having imparted this spiritual knowledge, the Mind is made to embark upon a journey into the material world. Question 8: What are the names of Akal Purkh’s (God’s) holy family residing within the human body? What duties are assigned to them? Answer 8: The human body, made of five material elements has been called house, village, fort, city and a country. Gurbani describes the divine family that lives in it. The are: Atma (individual soul), Sacha Sabad (the divine word), Naam (the sabad) Jote (the divine light) Dharm Rai (the righteous king), Man (the mind), Chitargupat (the recorder of deeds), Surat (consciousness) Budh (intellect) Dushat Atma (the minions of death), Sato, Rajo, and Tamo gun (the three qualities of Maya) and Kaal (the king of the manifested universe). Dharm Rai is entrusted with the duty to seek record of all of Mind’s deeds and misdeeds from Chitargupat. In addition, he acts as the head of Yamas(the minions of death). Gurbani explains it: DHARAMRAI NO HUKAM HAI BAH SACHAA DHARM BEECHAAR || DOOJAI BHAAE DUSAT AATMAA OH TEREE SARKAAR || (Siree Raag Mahalaa3 Page 38) Duty of Chitarguat is always to follow the Mind, record its deeds and misdeeds and forward the record to Dharam Rai. GAAVAN TUHNO PAON PAANI BAISANTAR GAAVAI RAAJA DHARM DUAARE | GAAVAH CHIT GUPAT LIKH JAANAH LIKH LIKH DHARAM VEECHARE || (Jap Page – 6) The Dushat Atma (yama) an agent of Dharam Rai, always secretly trails the Mind and brings it to Dharam Rai’s presence after the predetermined precious Capital of life breath has been all used up resulting in death. PANCH KIRSAANVAA BHAAG GAE LAI BAADHIO JEEO DARBAAREE || (Raag Maaroo Baanee Kabeer jeo kee page1104) Kaal is the head of Traigun (sato, rajo and tamo gunas and the created universe). It is stated thus in the ‘Gurbani’. TRAI GUN KAALAI KEE SIR KAARA || (Gaurie Mahalaa –3 Page 231) Atma will be the head of this family and keep a watchful eye on each and every member’s role in the game. God is the head of this village and must ever be revered and remembered. Gurbani illustrates this. JIS DA PINDH PRAN HAI TIS KEE SIRKAR | OH KIO MANAH VISAAREEAI HAR RAKHEEAI HIRDAI DHAAR || (Raag Gauri Bairaagan Mahalaa–3 Page 233) Question 9: How do ‘Panch Sahabd’, Anhad Bani, and Sahaj Dhun (various names given to primal sound current) manifest in our body ? How do we recognize their melodies? Answer 9: God in His grace and mercy reveals His secret Sabad-the insignia of His existence- (Anhad Bani or Sahaj Dhun) to some blessed soul. The Guru gives his gurmantra and through gurmantra the secret Anhad Sabad is revealed to the seeker. The Sukhmana Naadi located in the center of the spine travels upward making six circles (charkas). These six charkas are called khat charkas or shae ghar (six plexus or centers). Sound current of the vital air reverberating through them produces different sounds. Gurbani says: KAR KAR TAAL PAKHAAVAJ NAINAH MAATHAI WAJHA RABAABAA KARNAH MADHU BAASUREE BAAJAI JIHVAA DHUN AAGAAJAA || NIRAT KARE KAR MANOOAA NAACHAI AANE GHOOGHAR SAAJAA || RAAM KO NIRITKAAREE || PEKHAI PEKHANHAAR DA-I-AALAA JETAA SAAJ SEEGAAREE || (RAHAO) (Raamkalee Mahalaa- 5 Page 884) These sounds resemble the tones and tunes of a flute, gong, conch shell, horn, tinkling bells, trumpet, rebeck, singing cicadas in the silence of the night, and a falling bronze vessel. Other than these five, many more melodies manifest. On the opening of the sixth chakra, the Sabad enters the Gagan (the Tenth Sky) This continuously reverberating melody at the Tenth Sky is called Sahaj Dhun or Anhad sabad The combined symphony of these sounds is called Anhad Bani. When these melodies are very loud and fast they are called Taar Ghor Bajaantar (The grand orchestra of divine music). All these melodies reverberate at the Tenth Door above the Sukhmana.and are called the divine music in the house of Sukhmana “Sukhman De Ghar Raag” SALOK MAHALAA –1 GHAR MAH GHAR DEKHAA-E DE-E SO SATGURU PURKH SUJAAN PANCH SABAD DHUNIKAAR DHUN TAH BAAJAI SABAD NEESAAN || DEEP LO-A PAATAAL TAH KHAND MANDAL HAIRAAN TAAR GHOR BAAJINTAR TAH SAACH TAKHAT SULTAAN || SUKHMAN KAI GHAR RAAG SUN, SUN-N MANDAL LIV LAA-E AKATH KATHAA BEECHAAREEAI MANSAA MANAH SAMAA-E || ULTE KAMAL AMRIT BHARIAA IH MAN KATAH NA JAA-E AJPAPAA JAAP NA WEESARAI AAD JUGAAD SAMAA-E || SABH SAKHEEAA PANCHE MILE GURMUKHE NIJGHAR WAAS SABAD KHOJ IH GHAR LAHAI NAANAK TAA KAA DAAS || (Salok Mahalaa-1 Page 1291) Question 10: With what capital does Nirankaar (the formless God) send Jeevatma (individualized soul) to the material universe? Where and how does the Jeevatma use and spend this capital? Answer 10: God sends Jeevatma (individualized soul) to this earth with one and the only one Capital (the vital breath). Jeevatma is fully instructed as to how this Capital is to be used and spent. This Capital is priceless and must not be wasted. It must be used with utmost foresight and discretion. After birth Jeeva is slowly lured into and ensnared in the web of evil passions (Kaam, krodh, lobh, moh and ahankar) by Maya (the ephemeral material phenomena). Maya thus makes Jeeva waste and squander away its most precious Capital. The Nirankaar has created four trading centers (hut) within the body. Jeeva spends his vital life breath at these trading centers. They are as follows: (1) Mokh da Hut (the trading center of liberation): Its center is the Tenth Door also called ThirGhar, NijGhar, NijSunn, the Tenth Sky, Sahaj Gufa and Shivpuri. NAABH PAVAN GHAR AASAN BAISAI GURMUKHE KHOJAT TAT LAHAI || SU SABAD NIRANTAR NIJ GHAR AACHHAI TRIBHAVAN JOT SU SABAD LAHAI || (Raamkalee Mahalaa1 Page 945). Here Jeeva gets knowledge of Braham (the divine), Jote (the divine light), Anhad Bani (the unstruck melody) and amrit (ambrosia) Satoguni Hut (the trading center of saintly virtues): Within the body, heart is its center and it owes its origin to element of water. Here jeeva buys compassion, contentment, humility, tolerance, moral and ethical control and dharma (daya, santokh, nimrata, sahansheeltaa, jat sat, dharm). Rajogun Hut (the trading center of material needs) Its center within the body is Dharan (the umbilicus). The element of air (pran vayu) is its source. Here jeeva buys commodities called hopes, desires and cravings and worries (asa, abhilasha, trisna). Tamogun Hut (the trading center of temptations):Its center is the organ of procreation. Fire is the originating source. Here jeeva buys kaam, krodh, lobh, moh, ahankar, dwait, nindia and chugli etc. (lust, anger, greed, attachment, perverted ego, duality, slander) Completing his earthly sojourn and having used up his precious Capital, the jeeva reaches the court of Dharam Rai for the final audit of his deeds. It is all up to the jeeva whether to use his Capital for union with the Nirankaar or waste it in useless pursuits. The gurmukhs (saintly souls) always stay attuned to God and use the given precious capital in Naam Simran. Thus they are received with honor in the divine Court. Question 11: How is the inner family separated from God? How does Maya delude the Mind with its illusion? Answer 11: Having received all instructions and knowledge, Jeeva comes out of mother’s womb, and enters this gross material world. In the womb, all nine doors (two eyes, two ears, two nostrils, mouth, two organs of procreation and waste elimination) remain closed. Only through one channel does Jeeva remain in touch and keep union with the supreme Father. As soon as the Jeeva is born, the contact and connection that was maintained through the umbilicus, gets severed. The nine doors open. As soon as the cycle of breath starts, the Sabad through the mouth, Ida, Pingula, and lungs connects with Naam. This starts a stream of divine music (Anhad Naad). The point where the Sabad and the paon (vital air) come in contact with each other is called Mohledhaar (the root) naad or dharan. When the paon (vital air) flows with force into the Sukhmana, Jeeva’s connection with Sukhmana breaks. Balance of the flow of the vital air between Ida and Pingula gets distorted. Atma becomes hidden in the Sukhmana. This hidden Atma of the same divine essence as Naam or Sacha Shabad (which can be heard) and Jote (which can be seen). Mind’s state of attunement with hidden Atma is lost. Anhad Sabad’s tone becomes very weak; consequently, Mind becomes separated from the Anhad Bani. Having been separated from the spiritual family, Mind tries to find the supreme Father in the gross material world of five elements. Kaal informs Maya that Mind has lost contact with its spiritual family and is bewildered. Kaal instructs Maya to delude the Mind and bring it under complete control. Maya with its charm and illusion brings the Mind under Kaal’s control. Dharm Rai and Chitargupat start doing there ordained duty of tracking and recording Mind’s activities. Like a baby sitter tries to divert a baby’s attention with colorful games and toys; so does Maya keep Mind preoccupied with colorful and charming objects of material, making mind oblivious of its divine origin. With its charm and illusion Maya makes jeeva hanker after worldly objects, and makes him run from one place to another. Gradually Jeeva is weaned away from Satogun because with Satogun mentality, longing for and union with the Supreme Father could come back. Mind’s intuitive balance becomes more and more distorted as Maya with its charm, makes Jeeva move farther and farther away from the Satogun. Jealously and mental conflicts start afflicting it. Mental conflicts start affecting the gross body too. This leads to conflicts in the family and the society. This is what triggers duality, jealousy, and conflicts on the global level. Finding that jeeva has forgotten its origin and is under complete control, Kaal is immensely pleased because if Jeeva is free, it can still use its sensory apparatus to recognize and find the Creator, hear his voice and partake Amrit. Kaal using its ensnaring network deludes Jeeva’s sensory organs and keeps them turned outward towards material objects. How Kaal ensnares the sensory organs, Gurbani explains: KAAL JAAL JIVHA AR NAINEE KAANEE KAAL SUNAI BIKH BAINEE (Gauri Mahalaa 1 page 227) Kaal’s ensnaring mechanism does not allow our inner eye to turn inward; consequently, instead of Supreme Father’s divine vision, jeeva lusts and longs for beauty, wealth, and possessions of others. Ears, instead of longing to hear the Fathers voice, remain enraptured in hearing worldly voices of slander. Tongue, remains intoxicated with enjoyment of material objects and, the Mind in the ecstasy of Maya.. This makes Jeeva forget its real self and for mere physical comforts works hard day and night. Jeeva does not follow the spiritual path that alone can bring everlasting comfort and bliss. Question 12: How does Maya make jeeva dance to its tune on Rajo and Tamo gun Huts (the trading centers)? Answer 12: Rajogun Hut: In Rajogun material mode Jeeva thinks about physical comforts and is always busy in realizing those comforts. Trapped in copycat mentality, jeeva becomes a slave of material desires. Jeeva always seeks the best of this world in food, drink, and household comforts. For realizing his material dreams Jeeva undertakes material pursuits with help from sensory and motor organs. Maya tells the five wicked emissaries (kam, krodh, lobh, moh, ahankar) that Jeeva is coming to undertake farming for profit. They should pretend to be hardworking farm workers who could help jeeva undertake profitable farming and thus win his confidence. Actually, they hoodwink him. When jeeva undertakes the farming enterprise, the five wicked emissaries of Kaal assuring him profit with their help, establish their full control. Gradually, Mind and all its associates fall prey to the five wicked ones making jeeva causal and careless. When jeeva joins the holy congregation in the company of saints, he recollects his glorious origin. Dawning of this knowledge makes jeeva realize that he has been robbed of his precious treasure of vital life breath and thus grows repentant. Jeeva tries to make his associates understand this cheating game. Finding them unwilling to listen, jeeva plans to leave the village because it has now become clear to him that all his actions and undertakings are being accounted for by Chitargupat. In Dharam Rai’s court accounts of his worldly deeds will be found in deficit. Jeeva realizes this only when he either receives the death summons or yamas come to take him with them. At that time jeeva seeks help from his farming tenants but they are already on their way out of the village. Jeeva sadly realizes the loss of his precious Capital. While being driven by Yamas (minions of death) jeeva renders advice to others never to rely upon the treacherous emissaries of the Kaal and settle every score with them while still in the field. He prays and begs God’s mercy just for once with a promise never to get caught in the terrible world ocean again. Bhagat Kabeer describes jeeva’s terrible plight in Gurbani: DEHEE GAAVAA JEEO DHAR MAHTAO BASAH PANCH KIRSAANAA || NAINOO NAKATOO SRAVANOO RASPAT INDAREE KAIHAA NA MAANAA ||1|| BAABAA AB NA BASAO IH GAAO || GHAREE GHAREE KAA LEKHAA MAAGAI KAA-ITH CAHTOO NAAO ||2|| (RAHAAO) DHARAM RAAE JAB LEKHAA MAAGAI BAAKEE NIKSEE BHAAREE || PANCH KAISAANVAA BHAAG GAE LAI BAADHIO JEEO DARBAAREE ||3|| KAHAI KABEER SUNAH RE SANTAH KHET HEE KARAH NIBERAA || AB KI BAAR BAKHAS BANDE KAO BAHUR NA BHAOJAL PHERAA ||4|| Raag Maru Baani Bhagat Kabeer Jio (Page 1104) Tamogun Hut (the trading center of temptations and mental corruption). When jeeva trades his Capital at Tamogun’s storehouse, the emissaries of Kaal make him the owner of that place. Jeeva behaving like a king never thinks of returning home; instead becomes haughty and rebellious. Jeeva remains oblivious of the fact that he is actually in the fort of Kaal’s trap. Respect he receives is just to hoodwink him and rob him of his precious capital. Actually, Chitargupat is reporting all of jeeva’s actions to Dharam Rai. Going into the august presence of God, Dharam Rai narrates that jeeva feeling secure in Kaal’s fort, is behaving like a rebel king. Dharam Rai is then ordered to go to the fort and have the jeeva released from there. Dharam Rai tells that the fort is very strong and fortified. It has the double wall of duality and triple moat of Traiguna (Rajo, Tamo and Sato), Maya’s fiat runs all around. It would be impossible for Dharam Rai to seek jeeva’s release. Expressing his helplessness Dharam Rai states that the fort where jeeva has been made captive, has lust as the door keeper, sorrow and pleasure are the guardsmen and sin and charity are the two parts of the gate. Quarrelsome anger is the chieftain. Jeeva grown rebellious has heavy protective armor on him. The worldly tastes are his protective vest, attachment is the hard hat, and evil and wicked thinking is the bow in hand with insatiable desires as the arrows. Dharam Rai says it would be impossible for him to seek jeeva’s release from such impregnable defenses of the enslaving fort. Dharam Rai is ordered to fight. In obedience Dharam Rai prepares to launch an attack. The weaponry used by Dharam Rai consists of the charge of loving devotion (prem pleeta), focused consciousness as the rocket (surat hawaee) and discriminating knowledge as the bomb (golaa giaan). Together, these weapons set off an explosion that results in fire of Divine knowledge (Braham Agan) that demolishes the ramparts of the Kaal’s fort. As an aftermath to this explosion, the Divine Melodies manifest. These five Divine Melodies help in capturing the five wicked emissaries of the Kaal and in defeating the Kaal himself. Now with the help of truth and contentment fort’s door is demolished and advancing into the inner chamber, rebellious jeeva is captured. But all this becomes possible only with Guru’s grace and the help of holy congregation (Sadh-Sangat). Through power of Simran (meditation) and help from the saintly souls, jeeva is released from the ensnaring trap of Kaal and reunited with the Supreme Father. This helps in gaining the eternal kingdom (Abinasi Raaj). Through Gurbani Shabad Kabeer Ji brings us the following understanding. KIO LEEJAI GARH BANKAA BHAAEE || DOVAR KOT AR TEVAR KHAAEE || RAHAAO || PAANCH PACHEES MOH MAD MATSAR AADEE PARBAL MAA-I-AA || JAN GAREEB KO JOR NA PAHUCHAI KAHAA KARAO RAGHURA-I-AA || KAAM KIVAAREE DUKH SUKH DARVAANEE PAAP PUN DARVAAJAA || KRODH PRADHAAN MAHAA BAD DUNDAR TAH MAN MAAVAASEE RAJA || SAVAAD SANAAH TOP MAMTAA KO KUBUDH KAMAAN CHADHAAEE || TISNA TEER RAHE GHAT BHEETAR IO GADH LEEO NA JAAEE || PREM PALEETA SURAT HAVAAEE GOLAA GIAAN CHALL-I-AA || BRAHM AGAN SAHJE PARJAALE EKAH CHOT SIJHAA I-AA|\ SAT SANTOKH LAI LARNE LAAGA TORE DU- E DARVAAJAA || SADH SANGAT AR GUR KEE KRIPAA TE PAKRIO GADH KO RAJA || BHAGVAT BHEER SAKAT SIMRAN KEE KATI KAAL BHEY PHASEE || DAS KAMEERR CHARIO GARH OOPAR RAAJ LEEO ABNAASEE || (Bhairon Baani Kabeer Jee|| Kabeer Jeo (Page 1161) Question 13: How can Braham, the matrix of all creation, be realized? Answer 13: The nightingale does not look after its chicks; but; to increase its progeny, she uses crow to undertake that duty without the crow’s knowing that he is being duped into that undertaking. Duping the crow, she leaves her eggs in the crow’s nest The crow knows nothing about Nightingale’s duping act and considering her eggs as his own, he hatches them and looks after the chicks day and night even at a risk to his own safety. The chicks consider crow to be their real father and mother. When nightingale thinks that chicks can understand her language and fly, she approaches them and communicates with them in her language. Finding nightingale in this act the crow curses her out and cries danger to the chicks. The crow does not realize that those chicks are that of the nightingale. That he has only been used to take care of them and. that they were only entrusted to his care; does not dawn upon him. When chicks hear nightingale’s voice time and again, they too start using that language. At that point the crow realizes the hard reality that those chicks are not his progeny, but the chicks still love the crow. In anger and repentance he forsakes those chicks. They part company with the crow and they build a separate home for them. This way the chicks come to understand that their real nature is not that of a crow; in reality, they are the off- springs of the nightingale. As long as the Nightingale did not make the call in her own language, the chicks had no knowledge of their origin.Like Nightingale in the story, Vaheguru, too, while sending soul (jeeva) into mother’s womb, gives no clue to the parents. He makes the parents look after His own little Self (the soul). On maturing in the company of Saints, Sadhus, Bhagats and Gurmuks, Jeeva is revealed the secret understanding that in reality, Vaheguru Himself is its Formless Father. Coming to Guru’s loving care, the parents realize that the child they call their own is no more than Vaheguru’s blessing entrusted to their care. Similarly, we do not understand that the soul, the smaller part of Supreme Father in us, is our real mother. In Jaap sahib it been said: EK ONKAR SAT GUR PARSAD CHHAPAI CHHAND || TAV-PARSAAD || CHAKAR CHEHAN AR BARAN JAAT AR PAAT NAHIN JEH || ROOP RANG AR REKH BHEKH KOU KAHAI NA SAKAT KEH || ACHAAL MOORAT ANUBHAV PARKAASH AMITOJ KHAAJEEAI || TRIBHAVAN MAHEEP SUR NAR ASSUR NET BAN TRIN KAIHAT || TAB SARAB NAAM KATHAI KAWAN KARAM NAAM BARNAT SUMMAT || (Jaap Patsahee –10) It is Guru alone who imparts us the secrets knowledge of the Shabad and Braham, our real Self. We are to unite ourselves with the Formless God attuning ourselves to His Shabad that is ever present in our inner-self in the form of Naam and Jote. If like nightingale’s chicks we listen to the Guru’s spiritual teachings He will reveal to us the knowledge of Anhad Bani, Jote, Braham and Amrit. If we place our trust in him he will help us in uniting with Nirankaar (the Formless Father). To understand and become one with Braham, it is imperative to imbibe and follow Guru’s teachings. Gurbani says: BAANEE GUROO GUROO HAI BAANEE WICH BAANEE AMRIT SAARE GURU BAANEE KAHAI SEVAK JAN MAANAI PARTAKH GUROO NISTAARE || (Nat Mahalaa 4 (Page 982) Question 14: Where does Nirankaar (the Formless God) manifest in our body? Answer: Revealing this secret knowledge through Akath Katha (discourse on subtle spiritual union with Nirankaar) Guru Ram Das Ji tells the devotees: SUNOH SUNOH SUNOH JAN BHAI || GUR KADHI BANH KUKEEJAI || JE ATAM KAU SUKH SUKH NITT LORHO || TAN SATGUR SARAN PAVEEJAI || (Kaliyan Mahalaa - 4 (Page 1326) The fifth master Sri Guru Arjan Dev Ji received Akath Katha Giaan (discourse on subtle spiritual union with Nirankaar) from Guru Ram Das Ji. Having been united with Nirankaar, Guru ji reveals this to us through Gurbani: SUNN SAMAADH GUPHAA TAH AASAN || KEVAL BRAHAM POORAN TAH BAASAN || BHAGAT SANG PRABH GOSAT KARAT || TAH HARKH NA SOG NA JANAM NA MARAT || (Raamkalee Mahalaa 5 (Page 894) PANCHCH SHABAD TAH POORAN NAAD || ANHAD BAAJE ACHRAJ BISMAAD || KEL KARAH SANT HAR LOG || PAARBRHAM POORAN NIRJOG || (Raamkalee Mahalaa 5 (Page 888) About the abode of Nirankaar Bhagat Benee Ji says in Gurbani: EKO ONKAR SATGUR –PARSAD IRA PINGLA AUR SUKHMANA TEEN BASAH IK THAAEE || BENEE SANGAM TAH PIRAAG MAN MAJAN KARE TITHAAEE || SANTAH TAHAA NIRANJAN RAAM HAI || GUR GAM CHEENAI BIRLAA KOE || TAHAAN NIRANJAN RAMAEEAA HOE || RAHAO || MASTAK PADAM DUAALAI MANEE || MAAHE NIRANJAN TRIBHAVAN DHANEE || PANCH SABAD NIRMAA-IL BAJE || DHULKE CHAVAR SANKH GHAN GAAJE || (Raamkalee Baani Benee Jeo Kee 974) This leaves no doubt in our minds as to where Nirankaar manifests in our body. He manifests in our body above the spot called Trikuti (the confluence of Ida, Pingula, and Sukhmana). The passage to the abode of the Formless God leads through the shrunk off Sukhmana. Those who recite His Name with loving devotion and detachment are blessed with a berth in the celestial home. Question 15: How to transcend the Five Elements and reach Mohledhaar (the root)? Answer15: Our body is made of five elements (water, air, fire, earth, and ether/akaash). Guru Arjan Dev Ji in Sukhmani Sahib very elaborately describes the technique to transcend the Five Elements. Air element: Guru Ji tells us how to concentrate the mind and transcend this element. The atmospheric air sometimes flows gentle and is at other times fast and stormy. The Paon Tat (the air element) within the body behaves the same way. Its flow rises and ebbs. The unsteady behavior of air disturbs our mental equilibrium. We need Gur Sabad to steady and focus our mind in the vortex of wind within. Gurbani elaborates: JIO MANDIR KO THAAMAI THAMAN || TIO GUR KAA SABAD MANAH ASTHAMAN || (Gaoree Sukhmani Mahalaa - 5 (Page 282) Water element: As a boat is needed to cross a river; so, is the Gurshabad needed to ferry mind across the water element within this body. Gurbani says: JIO PAAKHAAN NAAV CHARH TARAI PRAANEE GUR CHARAN LAGAT NISTARAI (Gaoree Sukhmani Mahalaa-5 (Page 282) Fire element: To protect ourselves from the atmospheric heat, we seek shelter in the shade. We do have the element of fire within the body. Gurshabad provides shady shelter to our mind and protects it from the heat of the fire within. Gurbani says: JAH MAHAA BHA-I-AAN TAPTE BAHU GHAAM || TAH HAR KE NAAM KEE TUM OOPAR CHHAAM || Gaoree Sukhmani Mahalaa – 5 (Page 264) Where there is awesome and terrible heat and blazing sunshine, there, the Name of the Lord will give you shade. Dharti Tat (earth element): As we need light to go through darkness; so we need light of Gur Sabad to see our way through the darkness of this earth element within. Gurbani says: JIH PAINDAI MAHAA ANDH GUBAARA || HAR KA NAAM SANG UJEEAARAA || Gaoree Sukhmani Mahalaa –5 (Page 264) Sky element: Space is infinite and distances very long. Embarking upon a long journey we need food and water for survival. To complete this long journey within the inner space, we need Guru given food of Gurshabad. Gurbani says: JIH MAARAG KE GANE JAAHE NA KOSAA || HAR KA NAAM OOHAA SANG TOSAA || Gaoree Sukhmani Mahalaa –5 (Page 264) Bhai Gurdaas has also written on the subject of overcoming the influence of the five Elements. PAUN PANI BAISANTRO DHARAT AAKASH ULANGH PAIYANA || To cross these elements, Gurmantar “Vaheguru” should be chanted as detailed below: Chant the ‘Va’ sound of Gurmantra with complete focus on tongue while attentively listening to the sound (Va.). Chant ‘hey’ part of Gurshabad with focused awareness at the heart center and listen attentively to the sound ‘hey’. Chant ‘gu’ part of Gurshabad with focused mind at the navel center listening with complete attention to the sound ‘gu’. Chant ‘ru’ part of Gurshabad with mind focused at dharan ‘root center’ while attentively listening to the sound ‘ru’. Start the chant ‘Va’ after breathing in and finish chanting ‘ru’ in the same breath, then exhale and start the new cycle. Loudly chant and listen to the sound of the Gurmantra for ten to fifteen minutes. Gradually, tone down the chant and go silent and just mentally repeat the Gurmantra. Listen to the sound of Gurshabad excluding all external sounds and voices. When we become adept in this method, only, then should we move on to the next method. Note: This technique helps stop all mental flux (disturbing flow of thoughts, feelings and emotions) and makes the mind focused and steady. Question 16: Where is Bhavsagar (terrible world ocean)? How is it to be crossed with Gurshabad (Gurmantar)? Answer 16: When jeeva at time of birth comes out of the mother’s womb, the connection between jeeva and the creator at umbillicus center gets severed. This end is called mool (the root). This forms one shore of the Bhavsagar. Gurbani says: MOOL DUAARI BANDHIAA BANDH || (Bharao Kabeer Lee Page 1159) From Mool to the end of Sukhmana, which is located between the eyes, the flow of vital air (paon) keeps changing. On opening of the nine doors and vital air entering in through mouth, the upper end of the Sukhmana breaks and shrinks, blocking further passage. This spot forms the other shore of the Bhavsagar. SAHAJ GUFFA MAH AASAN BAADHIAA || (Asaa Mahalaa 5 Page 370) The space between Dharan and Sukhmana is called Bhavsagar. DUHAA SIRIAA KAA AAP SUAAMEE || KHELAI BIGSAI ANTARJAAMEE || (Gaoree Sukhmani Mahalaa –5 (Page 277) The Supreme Father maintains His subtle spiritual connection and union with the jeeva through the vital breath. So we have to engage in Vaheguru (Gurshabad) Simran completely attuning and absorbing our consciousness in the vital air. Inhaling we have to chant ‘Vahe’ and listen attentively to the sound produced (dhun). When exhaling, chant ‘Guru’and listen to the sound with focused awareness. Thus chanting Gurmantra when inhaling and exhaling, wall of falsehood will be demolished and Jeeva will cross over to the fourth dimension. (Chauthe paad) Thus crossing the ocean of worldly desires (Bhavsagar) we have to enter Trikuti. (The confluence of Ida, Pingula and Sukhmana) Question 17: How is rom rom Simran (meditation in which every cell vibrates and resonates with the sound Vaheguru, Vaheguru ) done? Answer 17: Consciousness manifests in every cell of the human body. It is this consciousness that yamas (the minions of death) snatch out at the time of death. This results in agonizing pain. To escape this agony all manmukhs pray for mercy. But to escape Yamas noose, we have to do rom rom Simran; so that, we can master the technique of withdrawing our consciousness from our cells and bring it back at will. In this way we can freely go to and come back from our Nij-ghar (The Tenth Door). This Simran (rom, rom Simran) is done only after one has become an adept in swaas, giraas technique (inhale, exhale method). In this method when surat (consciousness) has become attuned to the Sabad, breathing is briefly held and the sound of Gurmantra (Vaheguru) is synchronized with the heartbeat. This will cause every cell to vibrate and resonate with the beat of the sound current of Gurmantra synchronized with the heartbeat. Gradually, every thing that one will come in contact with will seem to be chanting ‘Vaheguru, Vaheguru’in spontaneous and continuous stream of divine sound. This method of Simran is called ‘rom, rom simran.’about this Gurbani says: GURMUKH ROM ROM HAR DHIAAVAI || (Raamkalee Mahalaa-1 (Page 941) ROM ROM RAVIAA HARI NAAM || (Bharao Mahalaa –5 (Page 1144) Question 18: What is Trikuti (the confluence of Ida, Pingula and Sukhmana). How is this to be crossed with the help of the Sabad? Answer 18: To cross and go beyond Trikuti, the following method of Simran is used: Suspend breathing and focus consciousness at the confluence of Ida, Pingula and Sukhmana between the eyes. With complete dhiaan (attention) mentally vibrate ‘Vahe’ part of Gurmantar and pull it up between the eyes and mentally vibrating ‘guru’ part of Gurmantar bring dhiaan (attention) down about half an inch. Resume breathing and repeat this for about 15 minutes. This will equalize the flow of paon (breath) in chand (ida) and sooraj (pingula) and closed passage through Trikuti will open up. About this Gurbani says; IRRA PINGLAA AOR SUKHMANA PAONAI BANDH RAHAAO GO CHAND SOORAJ DUE SAM KAR RAAKHAO BRAHAM JOT MIL JAAO GO || (Baanee Naamdeo jee kee Raamkalee (Page 973) Bhai Gurdass has also made a mention of this technique. JOG JUGAT GHAT SADH HAR, PAWNA THAIHRAYE || TAB KHAT CHAKRA SAIHJE KHIRHE GAGNA GHAR CHHAYE || NIJ SUN SAMADH LAGAIE KAI ANAND LIV LAYE || TAB DARGEH MUKH UJJALE PAT SION GHAR JAYE || (Var 41 Bhai Gurdass Ji) Question 19: Where is the Teerath (place of pilgrimage) and Amritsar (pool of ambrosia) in our body? Answer 19: The confluence of Ida, Pinglaa, Sukhmana is called Piraag (holy place of pilgrimage). This confluence is also called Sunn or Teerath etc. in Gurbani. When Naam (Anhad Sabad) manifests at this confluence, it is called Amritsar (pool of ambrosia). GUR SATGUR KAA JO SIKH AKHAAE SU BHALKE UTH HARNAAM DHIAAVAI || UDAM KARE BHALKE PARBHAATEE ISNAAN KARE AMRITSAR NAAVAI || (Gaoree Kee Vaar Mahalaa 4 (page 305) The mind is to bathe in this holy place and wash off the corruption and pollution of Traigun (the material phenomenal world). This cleansing will restore mental purity. MAIL GAEE MAN NIRMAL HOAA | AMRITSAR TEERATH NAAE || (Mahalaa 3 (Page 587) TEERATH NAAVAN JAAO TEERATH NAAM HAI || (Dhanaasaree Mahalaa 1 Chhant (Page 687) The Sabad that manifests in the perfectly purified mind here is called Atma, Jote, Naam, Sahajdhun, and Sacha Sabad. This Naam is the true form or manifestation of the Formless God. Bhagat Benee ji bears witness to this truth in Gurbani: IRRA PINGALLA AOR SUKHMANA TEEN BASSAI IK THAAIA BENEE SANGAM TAH PIRAAG MAN MAJAN KARE TITHAAEE (Ramkalee Baanee Benee Jeeo kee (Page 974) Question 20: What kind of difficulties does Maya create in the path of spiritual realization? Answer 20: The spiritual seeker trying to transcend Trikuti also called Bikham Nadee (Turbulent River), will face a delusion in the form of Parkaash (luminous light). In this delusion a seeker can see subtle make- believe forms of gurus, seers and other holy figures. In fact, these manifesting delusions are an effort by Kaal to hinder seekers entry into Nij-ghar (The Tenth Door). The Parkaash of the Five Elements creates this delusion. This is nothing but Maya’s deluding network. In Gurbani this illusory phenomena is called mirage (Gandarbh Nagri or Harchandauri). Mind caught in this web of illusion cannot realize its true self. Gurbani forbids entry into this web of delusion. MRIG TISNAA PEKH BHULNAE WUTHE NAGAR GANDHARB || (Salok Mahalaa 5 Page 425) Crossing Trikuti, when seekers consciousness gains entry into the Nij-Ghar also called Thir-Ghar (Tthe Tenth Door), many miraculous powers (Ridhis and Sidhis) manifest and become available to the seeker. One has to be very cautious not to use these powers because these are nothing but hindrances in the way of spiritual realization. One who has gained access into Nij-Ghar must never indulge in or meddle with these miraculous powers. After transcending this state of Ridhis and Sidhis, seeker will be blessed with the power to change his physical form at will. The seeker can at will become visible or invisible, huge or small in size. Altogether, there are eight such miraculous powers. One must absolutely shun these; otherwise, the seeker will not be able to achieve union with the formless God Question 21: How can one perfectly attune with and merge into Nirankaar? Answer 21: Through proper-guided Naam Simran, consciousness gains access to Nij-Sunn (The Primal Void). This Nij-sunn is called Thirghar, Sahajgufaa, Daswan Akaash, Daswam Duaar or Sivpuri (all of these symbolize the Tenth Door). At this door one’s consciousness is alone in Nij-Sunn. This state is called Sahajsmaadh or Sunnsmaadh. Here Five Primal Melodies along with many other melodies manifest. These are called Anhad Naad or Anhat Naad, or Akaash Bani. This Akaash Bani is figuratively coming from the mouth of the formless God. This is where the seeker has to focus his consciousness. About this Guru Arjan Dev Ji says: TERAA MUKH SUHAVAA JEEO SAHJ DHUN BAANEE || (Maajh Mahalaa -5 Chaopade Ghar 1 Page 96) This Anhad Naad streaming in continuous musical notes is called “Naam”. This is the real original self of our Mind. Gurbani says: HAR JAN HAR HAR NAAM SAMAANE DUKH JANAM MARAN BHAV KHANDAA HE || (Raag Gaoree Poorbee Mahalaa 4 (Page 171) Attuning ones consciousness to this Naam (the continuously streaming sound current of Anhad Naad), one has to enter the Sunn Mandal (the primal void) where the Jote (the Divine Light) will manifest. One has to merge into this manifestation of the formless God. Gurbani says: NIRANKAR MAH AAKAAR SAMAAVAI AKAL KALAA SACH SAACH TIKAAVAI SO NAR GARBH JON NAHEE AAVAI || (Asaa Mahalaa 1(Page – 414) This is the last step in god-realization (Vaheguru Darshan). Following this spiritual pathway, one merges in Nirankaar and enjoys a state of bliss. The enlightened souls in this spiritual state, no matter where they are, always enjoy the blessed protection of Vaheguru’s grace. Gurbani says: RAAM RASAA-IN GURMUKH CHAAKHAI DAR GHAR MAHALEE HAR PAT RAAKHAI || (Asaa Mahalaa 1(Page 415). KABIR TUN TUN KARTA TUN HUA MUJH MAIH RAHA NAN HUN JAB AAPA PAR KA MIT GAEYA JAT DEKHAU TAT TUN || Kabir (1375) In this blessed state of spiritual realization the seeker virtually becomes the real image of the Formless. *SUBMISSION: These are subtle and intricate techniques. For proper guidance, kindly seek company of those who practically know and are the real masters in this spiritual journey. Question 22: Who are the liberated ones? Who are granted heavenly abode (Swarag) and who are condemned to hell (Narak)? Answer 22: Some blessed souls that take human birth with complete understanding that human life is a rare opportunity to work for and become living liberated. They always keep company of the holy and through proper Simran techniques realize their true self. They inculcate and imbibe Naam in them. They learn the art of going to the House (nij-mahal) themselves while still living in human vesture. They are honored in the divine Court. They perform their worldly duties as living liberated and have access to the Nij-Mahal (the divine Court). They can visit and stay in their NijGhar or Nij-Mahal as long as they wish. They always remember Vaheguru through Simran even while performing their worldly duties in the field of Traigun Maya. All respect and praise them. Everyone desires and seeks their holy company. About these living liberated souls Gurbani says: GURMAT HAR LIV UBRE ALIPAT RAHE SARNAAE || ONEE CHALAN SADAA NIHAALIAA HAR KHARCH LEEAA PAT PAAE || GURMUKH DARGAH MANEEAH HAR AAP LAE GAL LAAE || GURMUKHAA NO PANTH PRGATAA DAR THAAK NA KOEE PAAE || HAR NAAM SALAAHAN NAAM MAN NAAM RAHAN LIV LAAE || ANHAD DHUEE DAR WAJDE DAR SACHAI SOBHAA PAAE || JINEE GURMUKH NAAM SALAAHIAA TINNA SAB KO KAHAI SAABAAS || TIN KEE SANGAT DEH PRABH MAI JAACHAK KEE ARDAAS || NANAK BHAAG WADE TINA GURMUKHAA JIN ANTAR NAAM PARGAAS || (Siree Raag Mahalaa 4 (Page 41/42) The above-mentioned gurmukhs always remain attuned to Naam and with deep devotion and love sing praises of the Naam. Chitargupat (the secret recorder of deeds) seeks no account from them when they shed their mortal frame at the time of their departure from this journey of life. Even Yamas (minions of death) pay their respects to them with devotion and they are led to their heavenly abode amid music of trumpets. DHUR MARAN LIKHAA-I-AA GURMUKH SOHAA-I-AA JAN UBARE HAR HAR DHIAAN JEEO || HAR SOBHAA PAAEE HARNAAM WADIAAEE HAR DARGAH PAIDHE JAAN JEEO || (Asaa Mahalaa-4 (Page 447) JAH AAVATE BAHUT GHAN SAATH || PAARBRHAM KE SANGEE SAADH || CHITTARGUPAT SABH LIKHTE LEKHAA || BHAGAT JANAA KAO DRISAT NA PEKHAA || KAH NAANAK JIS SATGURU POORA || WAAJE TAA KAI ANHAD TOORA || (Asaa Mahalaa 5 (Page 393) The souls that come into this world with death inscribed on their forehead and meditate on the holy Naam but at death are summoned back to the divine Court before they have realized their true self and become one with Naam, are given a berth in heaven. Gurbani says: MARAN LIKHAAEE MANDAL MAH AAE JEEVAN SAAJAH MAAEE EK CHALE HAM DEKHAH SUAAMEE BHAAHE BALANTEE, AAEE || (Raamkalee Mahalla - 1(Page 876) Guru Gobind singh says: JO NIJ PRABH MO SO KAHA, SO KAIH HON JAG MAHEN || JO TIH PRABH KO DHIAAEE HAIN ANT SURAG KO JAHEY || Those who come to this mortal world, but do not seek and keep the company of the holy and do not surrender their ego to the Guru or God, they forget their true self. They are condemned to the agonizing cycle of transmigration (repeated birth and death) Gurbani says: EH TISNAA WADAA ROG LAGAA MARAN MANAH WISAARIAA || (Raamkalee Mahalaa -3 (Page 919) They do not take full advantage of their rare and precious human life. Duality and enmity become their innate nature and they waste their rare and extremely valuable human life in the pursuit of Traigun Maya (material possessions and fleeting pleasures). Gurbani says: MARAN LIKHAEE MANDAL MAH AAE || JANAM PADAARATH DUBIDHAA KHOVAI || AAP NA CHEENAS BHRAM BHARM ROVAI || (Dhanasaaree Mahalaa 1 Ghar-2 (Page 686) Dharm Rai determines a berth in heaven or hell solely on the basis of precious life breath (swassa da dhan) spent in good or bad deeds. Gurbani elaborates as follows: NANAK JEAA UPAAE KAI LIKH NAAVAI DHARAM BAHAALIAA || OTHAI SACHE HEE SACH NIBRAI CHUN WAKH KADHE JAJMAALIAA || THAAO NA PA-IN KOORIAAR MUH KAALAI DOJAK CHAALIAA || TERAI NAAE RATE SE JIN GAE, HAAR GAE SE THAGAN WAALIAA || LIKH NAAVAI DHARAM BAHALIAA || (Asaa de Vaar- paurie (Page463) From the holy hymn quoted above it is evident that Dharm Rai is duty bound to send one either to hell or heaven on the basis of good or bad deeds done during ones existence in human vesture. At the time of death they either go to hell or heaven leaving their mortal frame behind. Those who attain liberation while still alive, merge directly with God after death. Nark Swarg Sukam Sareer Kila Glossary GLOSSARY Abinaasi Raaj - Eternal kingdom Akaash - Sky Akath Kathaa - Subtle spiritual knowledge of union with God Akaal Purkh - God, Eternal Reality Ahankaar - Ego Amritsar - Pool of Ambrosia Amrit Raas, Naam Raas, Har Raas - Elixir, Ambrosia Anhat Naad - Unstruck Divine melody Anhad Sabad - Unstruck Divine Melody Ashaa, Abilashaa, Trishnaa - Hopes, Desires, Cravings Bhavsagar - Terrible World Ocean of Trai Gun Maya Bikham Nadee - Uneven flow of vital air in Ida, Pingula Brahma - The Power that creates Bisan - The Power that sustains Budh - Intellect Chitargupt - Secret recorder of all deeds (mental and physical) Dharan - Umbilicus Dasam Duaar - The Tenth Door Dushat Atma - Minions of Death Dharm Rai - The Righteous Judge Duja Bhao - Attachment to the created forgetting the Creator Dhundoo-Kaara - Misty Darkness before Creation Gagan - Sky Ghandarbh Nagri - Mirage, Illusion Harchandauree - Mirage, Illusion Hut - Trading Center Ida - The Left Channel also called the Ganges and the Moon (Chand) Jeev - Atma - Individualized soul Jote - Divine Light Khat chakra - Six Plexus or Energy Centers Lobh - Greed, One of the wicked emissaries of Kaal Mahes - The Power that destroys Maya - The Manifested Universe, the Ephemeral Material Phenomena Maya Jaal - Ensnaring Web of Maya Moh - Attachment, one of five wicked emissaries of Kaal Mohledhar - The Root Mukti - Liberation from the cycle of birth and death Nabh Ghaat - The Umbilicus Nau Ghar - Nine Openings in the Body Naam-Sabad - the Creative and Sustaining Spiritual energy Nirankaar - Transcendental God Nij Ghar - The Mansion of the Self, the Tenth Door Paon/pawna - Vital Air Pataal - The Nether World Panch Sabad - The Five Primal Melodies Pigula - The Right Channel also called the Jamuna and the Sun (Sooraj) Ridhis,Sidhis - Miraculous powers Rajo gun - Quality of Action and Enterprise that helps in realizing hopes, desires and cravings Sach Khand - The Subtle Spiritual Realm Sangam - The Junction Sabad - Naam. Sargun Roop - The Manifested Universe Sato gun - The saintly Qualities Sahaj Dhun - Continuously Reverberating Divine Melody at the Tenth Door Sahaj Gufaa - The Tenth Door Sivpuri - Abode of the Formless God Sunn Samaadh - Primal Silence Swassa Da Dhan - Vital Life Breath Tamo gun - Quality of Darkness and Ignorance that leads to mental impurity and corruption Trai gun - Sato Gun, Rajo gun, Tamo gun Teerath - Holy Place of Pilgrimage Trikuti - The Confluence of Ida, Pingula and Sukhmana (Three subtle channels through which the vitar air flows within the spine and beyond) Yama - The Minions of death Yamaraj - The King of the Minions of Death

Waheguru Ji, if you need to ask a question on Simran or you need help on the journey contact Bhai Simranjeet Singh Tohana. Here is his YouTube channel his contact information is in the videos. Here is the playlist where he is answering questions

Playlist of questions and answers Bhai Simranjeet Singh Ji Tohana is doing with Naam Abhiyaasis. Very encouraging to listen to. It might be a good idea to download these videos in case they disappear in the future. Also, to translate them into english.

Waheguru Also, right next to Sikhism it says "BAPTISM" that also needs to change. Do you think Taksal or other Sampradi should have already written and done research on this topic, on how to best translate Gurmat Terminology into English. They should have compiled a list of the most common words in Gurmat and there equivalent in English, so there will be no distortion. Why, do you think they have not done this already?

Many of my writings explore this huge resistance in the public square to uncovering and embracing religious differences. I use the term “difference anxiety” to describe the psychological distress that stems from viewing differences as problematic rather than natural. There are deep-rooted reasons for this anxiety, a topic I explore in detail in my forthcoming book, The Audacity of Difference. Suffice it is to say here that any productive interfaith dialogue must first acknowledge and accept the distinctiveness of the spiritual, cultural and historical matrix of each civilization,and challenge the Western penchant for claiming universalism for itself. China and the Islamic world offer counter-examples to the claim that globalization must mean Westernization. Weming Tu of Harvard makes the point that Chinese civilization has its own paradigm for modernity based on Confucianism, and that this is not contingent on China’s Westernization. Islam, too, has its own alternative worldview including a distinct theology, sociology and political framework. A resistance to articulating and understanding differences, religious and otherwise, also comes from many Indians who are remarkably Eurocentric in their views. One hears many modern Indians ask: Aren’t we all really “the same”? What’s wrong with a “universal” point of view? Isn’t it wonderful that millions of Westerners practice yoga, and Indian cuisine has gone global? Additionally, fashionable academic constructs such as “post-modern,” “post-racial,” “post-religious” and “post-national” seem to announce the arrival of a flat, secularized world that is not differentiated by peoples’ histories, identities and religious points of view. My own enthusiasm to this confluence of cultures is balanced by the fact that this fusion does not always preserve diversity and is often inequitable. What remain intact are many structures that support power and that privilege the mythological, historical and religious beliefs of the West. I use the term “digestion” to describe the widespread dismantling, rearrangement and assimilation of a less powerful civilization into a dominant one. Like the food consumed by a host: what is useful gets assimilated into the host while what does not fit the host’s structure gets eliminated as waste. The West superimposes its concepts, aesthetics, language, paradigms, historical template and philosophy, positioning these as universal. The corresponding elements of the digested civilization get domesticated into the West, ceasing to exist in their own right. The result is that the consumed tradition, similar to the food, ceases to exist whereas the host gets strengthened. In harvesting the fruits of other civilizations, the West has often destroyed their roots, thereby killing their ability to produce more bountiful harvests. Native Americans and European pagans are among numerous examples of such previous digestions into the modern West. This process is often rationalized as the inevitable “march of civilization,” with the West positioned as the center of the world and the engine driving it forward. The non-Western civilizations are considered relevant only as sources “discovered” by the West (as in “our past”) or as theaters in which the West operates (“our civilizing mission”) or as threats to Western interests (“our frontiers”). Every civilization deserves a seat at the table as an equal and as the subject rather than only as the object of inquiry. Every religion and its assumptions, must like all other areas of human knowledge be subject to critique on a level playing field. None, however powerful and well-funded, ought to be exempt from scrutiny or be privileged to set the terms. In the realm of interfaith gatherings, we need forums where non-Christians may challenge the “universal” concepts being applied to all world religions, in the same manner as women, African-Americans and homosexuals have already achieved in their respective domains. I predict that in five years there will be such mainstream inter-religious discourse in which it will no longer be considered too controversial to challenge one another audaciously in the quest for honest understanding. The Audacity of Difference uncovers several profound metaphysical distinctions between dharmic and Western assumptions. This is not about superiority or inferiority but about positioning religious differences as humanity’s multifaceted experience and a shared resource.

In the fashionable search for sameness in all religions, Holy Spirit in Christianity is often equated with Shakti or kundalini in Hinduism. However, these terms represent different, even incompatible cosmologies. Early Vedic literature describes a supreme being whose creative power (Shakti) manifests the universe. Shakti is subsequently systematized as the Universal Goddess with sophisticated theology and worship. She is the matrix and primordial material substance of the universe, its consciousness and power, and the agency differentiating all forms. In Christianity, though the Holy Spirit is also “within” the human, there is a strong emphasis on the descent from above or outside. Furthermore, unlike Shakti, the Holy Spirit is not seen as the essence of human selfhood (“soul”) or the essence of the cosmos. Christianity assumes an inherent dualism between God and creation. This necessitates historical revelations along with prophets, priests and institutions to bring us the truth. But Shakti, being all-pervading, obviates dependence on these; its experience can be discovered by going within through yoga. Since the universe is nothing but Shakti’s immanence, nearly every Hindu village worships its own form of the Goddess as the deity. Eco-feminism is built into the cosmology. Shakti is always available to be experienced in our physical body as a series of currents, with seven focal points called chakras. A powerful concentration of Shakti known as kundalini lies dormant at the base of everyone’s spine. Numerous spiritual techniques can arouse kundalini and channel it upward through the chakras, awakening one into unity consciousness. The human body is conceived differently in Christianity: on the one hand created in the image of God, yet it is also the means of transmitting original sin and lays a person open to “evil spirits.” In Hinduism, the guru helps awaken the disciple’s kundalini and integrate the experience into ordinary life. The experience is not interpreted through a specific history as in Christianity. Kundalini-like manifestations have occurred sporadically among Christians, but mainstream churches treat them as aberrations and even as the work of the devil. Those who have such experiences are conditioned to doubt their own sanity and are often regarded as mentally ill and even institutionalized. In Hinduism, there is no evil spirit or demonic Shakti. Rather, Shakti encompasses all polarities, being simultaneously one and many, light and dark, supportive and violently transformative; both sides of such pairs must be integrated in spirituality. Hinduism easily embraces the fierce, dark Kali alongside the nurturing Parvati. Christianity’s emphasis on good/evil dualism results in fear of possession by evil spirits. This is often projected onto heathen or pagan religions, and particularly onto Kali, whose aesthetics shock Westerners. The name of Jesus is sometimes invoked, or a Bible kept on hand, to get rid of such evil spirits. Hinduism sees that any negative effects of kundalini awakening stem from the individual’s preconditioning and nature, and not from evil spirits. Electricity is a helpful analogy. Neither inherently good nor evil, each electrical mechanism responds according to its own qualities. Yogis have fearlessly experimented with kundalini just as scientists do with electricity. Shakti is explicitly feminine and has myriad representations. The Holy Spirit has also at times been conceived as female, yet, Christianity’s most prominent female figure, the Virgin Mary, is not identical with the Holy Spirit. The Holy Spirit mysteriously incarnates Jesus in Mary’s womb, but this experience is exceptional and is impossible in other humans (whereas Shakti can be experienced by everyone). There are no spiritual practices designed to elicit Mary’s experience in all Christians, except metaphorically. Many cross-cultural experts draw a parallel between kundalini awakenings and the phenomena associated with Pentecostal worship. Like shaktipat, or guru-awakened kundalini, Pentecostal experiences can involve extreme bodily responses triggered by a charismatic leader. However, to contain the risk of heresies, these experiences are carefully coded within the context of the historical struggle for salvation from sin that is available only by the grace of Jesus. Unlike Shakti, the Holy Spirit is not experienced as one’s inner essence manifesting through personal yoga but as an external and transcendent force invoked by communal prayer. Pentecostals are especially alert to the danger of evil spirits, and warn against any spiritual experience coming from a non-Christian, making a Hindu guru especially suspect. Many Westerners have appropriated aspects of the Hindu Goddess to address issues within Christianity, in particular its patriarchy, institutions, weak ecological base and absence of yoga. While this is laudable, great care must be taken that core Hindu notions such as Shakti are not imported as mere “add-ons.” Dissecting the tradition into separate parts and digesting them selectively distorts the source. Shakti cannot be domesticated. The authentic acceptance of Shakti and kundalini by Christians is much more daunting and would entail rejecting centuries of Church inquisition against pluralistic manifestations of the divine. It would involve reinventing Christianity with the Goddess accessible directly as the Supreme Being. This would rekindle memories of paganism, polytheism and chaos.

When the child at the time of birth comes out of the mother’s womb, the connection between the mind and the Creator at the umbilicus center gets severed. This end is called mool (the root). This forms one shore of the Bhavsagar. Gurbani says: mUl duAwrY bMiDAw bMDu ] At the root, the shore of Bhavsagar is controlled (like a dam). (SGGS 1159) The other shore of bhavsagar is located between the eyes (where there is an edge of sehaj sunn); the flow of vital air (pawan) keeps changing. On opening of the nine doors and vital air entering in through mouth. The mind then merges with the air. This spot forms the other shore of the Bhavsagar. shj guPw mih Awsxu bwiDAw ] After crossing the Bhavsagar, the mind sits in the cave of celestial bliss. (SGGS 370) The space between Dharan (belly button) and upper end of the Sukhmana channel is called Bhavsagar. duhw isirAw kw Awip suAwmI ] KylY ibgsY AMqrjwmI ] He Himself is the Master of both ends (Bhavsagar). He plays and He enjoys; He is the Inner-knower, of hearts. (SGGS 277) The Supreme Father maintains His subtle spiritual connection and union with the mind through the vital breath. So we have to engage in Waheguru (Guru’s shabad) Simran completely attuning and absorbing our consciousness in the vital air. Inhaling we have to chant ‘Wahe’ and listen attentively to the sound produced (dhun). When exhaling, chant ‘Guru’and listen to the sound with focused awareness. Thus chanting Gurmantra when inhaling and exhaling, wall of falsehood (between the mind and the supreme soul) will be demolished and the mind will cross over to the fourth dimension. (Chautha paad) Thus crossing the ocean of worldly desires, ambitions and craving (Bhavsagar). Rom Rom Simran: Consciousness manifests in every cell of the human body. It is this consciousness that yums (the minions of death) snatch out at the time of death. This results in agonizing pain. To escape this agony all manmukhs pray for mercy. But to escape Yums noose, we have to do rom rom Simran; so that, we can master the technique of withdrawing our consciousness from our cells and bring it back at will. In this way we can freely go to and come back from our Nij ghar (The Tenth Door, home of mind). This Simran (rom, rom Simran) is done only after one has become an adept in swaas, giraas technique (inhale, exhale method). In this method when surat (consciousness) has become attuned to the Shabad, breathing is briefly held and the sound of Gurmantra (Waheguru) is synchronized with the heartbeat. This will cause every cell to vibrate and resonate with the beat of the sound current of Gurmantra synchronized with the heartbeat. Gradually, every thing that one will come in contact with will seem to be chanting ‘Waheguru, Waheguru’in spontaneous and continuous stream of divine sound. This method of Simran is called ‘rom, rom simran.’ about this Gurbani says: gurmuiK roim roim hir iDAwvY The Gurmukh meditates on the Lord with every cell of his body. (SGGS 941) roim roim rivAw hir nwmu The Lord's Naam permeates each and every cell. (SGGS 1144)

Anand Sahib Pauri – 2 Ay man mayri-aa too sadaa rahu har naalay. Har naal rahu too man mayray dookh sabh visaarnaa. Angeekaar oh karay tayraa kaaraj sabh savaarnaa. Sabhnaa galaa samrath su-aamee so ki-o manhu visaaray. Kahai naanak man mayray sadaa rahu har naalay. ||2|| (Sri Guru Granth Sahib Ji 917) Bandagi (submission before God) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) is nothing but an act of emending one’s mind. By emending one’s mind is meant achieving victory over mind. By emending one’s mind is meant calming the mind. By emending one’s mind is meant to decimate the mind, to eradicate the mind, to transform the mind into Param Jyot (the divine light; soul; God Himself), to manifest Param Jyot in the mind. By emending one’s mind is meant the end of Manmat (state of being dictated by one’s mind; temptations), and the enlightenment of Gurmat (Gur’s wisdom, or God’s wisdom). By emending one’s mind is meant every deed of the human being taking place in accordance with Gurmat. By emending one’s mind is meant achieving victory over Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). By emending one’s mind is meant vanquishing lust, anger, greed, worldly attachments and pride, and extinguishing one’s Trishna (worldly desires). By emending one’s mind is meant obtaining Darshan (vision through our inner, spiritual eye) of Sat PaarBraham Parmeshar. By emending one’s mind is meant acquiring Puran Braham Gyan (perfect divine wisdom), Tat Gyan (divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). By emending one’s mind is meant: attainment of Sehaj Samadhi (continual state of Samadhi – deep trance-like state, where there is no thought, nothing except pure consciousness – awake or asleep), attainment of Atal Awastha (the state of unshakable faith), attainment of Param Pad (the highest spiritual status), attainment of Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness), finding of “Sat” Guru (Sat is Eternal Truth – God Himself, and Guru means teacher and mentor; by “Sat” Guru is implied one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead us on the path of Bandagi and Jeevan Mukti). It is this supremely powerful Katha (discourse) of cleansing one’s mind that SatGuru incarnate the blessed Amardas Ji (SatGuru the third Patshah Ji) has revealed in this Pauri (verse). A human mind is never quiet. A human mind chatters incessantly. That is, ideas and thoughts never cease to appear in the human mind. There is a constant stream of ideas in the human mind. It is these constantly appearing ideas in the human mind that take the shape of human deeds. The ideas and thoughts appearing in the human mind are of both good and bad nature. The good thoughts and ideas in one’s mind inspire the human being to engage in good deeds. The bad ideas appearing in one’s mind motivate the human being to indulge in evil acts. Everything taking place in everyday life of a human being occurs based upon these good and bad ideas. Often there is a mighty tempest brewing in this ocean of ideas. If it is the tempest of evil ideas, it leads the mind into distress. The sole reason behind distresses in the daily life of a human being is the tempest of evil ideas. The mind of a common person is slave to Maya. The chariot of the mind of a common person is driven by the five horses: lust, anger, greed, attachments and pride, and the reins of these five horses are held by Trishna. The destructive forces of Maya – the ever-blazing Trishna and the lust, anger, greed, attachments and pride – reside within body of the human being. The highly destructive force of Trishna abiding within the human being is the root cause of one’s sufferings, distresses, pains and troubles. In order to satisfy one’s Trishna a human being is compelled to act under the influence of lust, anger, greed, attachments and pride. Maya, in the garb of Trishna, keeps the human mind ever-occupied in plotting ways to satisfy one’s Trishna. In this state, the ideas that gain strength are the ones which become the cause of human deeds, and this is how a human being shapes one’s ideas into deeds. The entire world is ablaze in this destructive inferno of Trishna. As a human being fulfils one desire, ten more materialize. But all that a human being receives is what is written in one’s destiny. When a human being satisfies a desire, he or she is happy for a while. But when the human being is unable to fulfil one’s desires, he or she is mentally stressed and this mental tension turns into mental ailments. Gradually these mental ailments develop into physical maladies and cause the human body to decay. GurBani reveals this supremely essential truth: Tarisnaa agan jalai sansaaraa. (Sri Guru Granth Sahib Ji 1044) When a human being acts under the influence of lust, anger, greed, attachments and pride (Panj Dhoots; the five thieves) in order to satisfy one’s Trishna, all such deeds performed by him or her are Asat Karam (untruthful deeds; deeds against Sat). Panj Dhoots are the highly destructive forces of Maya that make their home within the human body itself. This is why GurBani refers to lust, anger, greed, attachments and pride as Chandaals (lowlifes; villains): Panch chandaal naalay lai aa-i-aa. ||4|| (Sri Guru Granth Sahib Ji 1348) Kaam krodh tan vaseh chandaal. (Sri Guru Granth Sahib Ji 24) Kaam krodh kaa-i-aa ka-o gaalai. Ji-o kanchan sohaagaa dhaalai. (Sri Guru Granth Sahib Ji 932) Chandaal denotes a form of these highly destructive forces making their home in the human body. Lust implies that, when a human being (man or woman) seeks gratification outside marital bonds, he or she falls prey to Chandaal of lust. (Dass – the narrator – speaks from his own experience with Sangat – i.e. congregation; gathering of the followers – that this deadly Chandaal of lust afflicts everybody tremendously, from the children of small ages to the married and unmarried young girls and young boys, the middle-aged men and women and even older men and women. The unmarried young and the children of today are under mighty influence of this Chandaal of lust. The problem of lust among unwed children is a serious issue. Therefore it is very essential to disseminate this Puran Braham Gyan about Chandaal of lust. Chandaal of lust resides in the genitalia parts of the human body. Chandaal of anger resides in the stomach of the human being. Chandaals of greed and attachments reside in the chest of the human being. Chandaal of pride is the most destructive of all – it makes its home in the head of the human being. All these five Chandaals keep the human body in their complete hold, and thus busy themselves in the destruction of the entire human body. The assaults by all these Chandaals leave a very deep and disastrous impact upon the human mind and brain. The surprising part is that the human being remains unaware of the disastrous attacks of these five Chandaals. When Chandaal of lust overpowers the human being, part of the human body that belongs to the sexual organs sears in the flame of lust. If a human being repeatedly falls prey to Chandaal of lust, this deadly flame of lust leaves a disastrous impact upon the human mind, upon the sexual organs and upon all other related parts of the body. As one gets more and more trapped in the clutches of Chandaal of lust, the human being descends deeper in mental stress. Gradually this mental stress takes the form of a dangerous mental ailment. This mental ailment has a disastrous effect upon the sexual organs in the human body, because of which these and the other parts of the body begin to fall prey to diseases. Gradually these diseases at times take a dangerous turn, and result even in death of the human being. (Fatal diseases like Cancer and Syphilis are the gifts by Chandaal of lust). This is how the intoxication by (Chandaal of) lust afflicts a human being with diseases, and these diseases cause the human body to decay. Therefore when a human being acts under the directions of Chandaal of lust, such deeds turn out to be Asat Karams because, at such times, Chandaal of lust takes the role of Guru (teacher and mentor) of the human being. Therefore do not allow Chandaal of lust to be your Guru; always keep “Sat” as your Guru. With the finding of “Sat” Guru, a human being receives GurParsaad (eternal bliss and eternal grace) of SatNaam Simran (meditation upon SatNaam – Truth as a manifestation of the Name of God). One effective means of protecting oneself from this destructive disease of lust is that – outside one’s marital bonds – a man must regard all women as a daughter, sister or mother, and a woman must regard all men as a son, brother or father. With SatNaam Simran and such similar conduct, a human being will cease to get evil ideas in one’s mind under the influence of Chandaal of lust, and gradually the mind will overcome this destructive Dhoot of lust and be transformed into Jati (one with control over lust; one who restrains his power of procreation; one who has taken a vow of celibacy). With SatNaam Simran, a human being comes to possess that GurParsaadi (graced by God and Guru) supreme power which makes a human being conscious of Chandaal of lust. The human being gets the understanding of the conduct of Chandaal of lust. With Gur Parsaad of SatNaam Simran, a human being acquires the supreme power with which to battle with Chandaal of lust, and to defeat this highly destructive Dhoot. Thus when a human being engages in Asat Karams, “Asat” (not Sat) assumes the role of one’s Guru. That is, when a human being acts under the influence of lust in order to satisfy one’s Trishna of lust, at such time lust is acting as one’s Guru. Kaam krodh tan vaseh chandaal. (Sri Guru Granth Sahib Ji 24) Antar krodh chandaal so ha-umai. (Sri Guru Granth Sahib Ji 1042-1043) Man meh krodh mahaa ahankaaraa. (Sri Guru Granth Sahib Ji 1348) When a human being, influenced by anger, becomes angry at oneself or at others, at such times anger is acting as one’s Guru. A human being gets angry when one’s pride is hurt. A human being is slave to one’s ego, and one gets angry in order to assuage Trishna of pride. But the foolish human being does not realize that anger is Chandaal, and this Chandaal in the form of anger does nothing but singe one’s own body and mind. Anger is a great enemy of the human being. The enmity of anger sometimes besieges a human being for a long duration of time. Anger leaves a prolonged and destructive impact on the human body and mind. At times the destructive impact of anger turns into a lifelong hostility, and the human being sears in the fire of Chandaal of anger all one’s life. The cause of all the tragedies that have taken place in the world is nothing but pride and anger. Hostilities between the human beings, antagonism between brothers, all domestic strife are caused by nothing but pride and anger. This is why pride is called as a serious malady, and anger is termed as Chandaal in Gurbani. Thus the steeds of pride and anger propel the human mind towards destructive tendencies, and make a human being commit Asat Karams under the influence of pride and anger. When a human being leans upon Chandaal of anger in order to satisfy the disastrous passion of ego, at such times both these deadly Dhoots of Maya are acting as one’s Gurus. Chandaal of anger resides in the stomach of the human being, and Chandaal of pride resides in one’s head. Thus when a human being, in order to quench the passion of Chandaal of pride, is compelled to depend upon Chandaal of anger, these Chandaals leave a highly destructive impact upon the human body. The human mind and all parts of the body sear in the fire of Chandaal of anger, and thus both mind and body of the human being fall prey to ailments. These disastrous ailments cause the human body to decay. The human body falls prey to fatal diseases. This is the sole reason that the humankind today is besieged by such dangerous and deadly diseases. All the deeds committed under the influence of Chandaals of pride and anger are Asat Karams. When a human being commits Asat Karams under the influence of Chandaals of pride and anger, at such time the human being follows Chandaals of pride and anger as one’s Gurus. Therefore do not let Chandaals of pride and anger to assume the role of your Gurus and adopt “Sat” as your Guru, with whose immense divine and sacred supreme power a human being can vanquish Chandaals of pride and anger and attain Jeevan Mukti (deliverance from the cycle of births-and-deaths; salvation). Practise modesty in your life. Practice humbleness of Hirda (literally meaning heart, Hirda actually denotes one of the seven Sat Sarovars, and is more a part of our spiritual being than of our physical body) in your life. Humbleness of Hirda and extreme modesty destroys the greatly disastrous Chandaal of pride and rids a human being of the grave disease of ego. The exercise of modesty, humbleness of Hirda and humility in one’s life are the weapons that annihilate Chandaal of pride nesting in one’s head. Since pride and anger of a human being are complementary to each other, destruction of Chandaal of pride also results in the destruction of Chandaal of anger lodged in one’s stomach. Practice Simran of SatNaam in your life. By Simran of SatNaam a human being acquires the wisdom of exercising modesty, humility and humbleness of Hirda in one’s life, as well as achieves the power to wield this divine and sacred weapon in one’s everyday life. With SatNaam Simran the supreme power of GurParsaad materializes in the life of a human being, by which he or she exercises modesty, humility and humbleness of Hirda in one’s life, crushes the head of Chandaal of pride and vanquishes this disastrous Chandaal. Exercise of modesty, humility and humbleness of Hirda in one’s life alone bears the supreme power that brings a human being to the doorsteps of Dargah (Divine Court). Chandaal of greed and Chandaal of attachments reside in the chest of the human being. Greed denotes accumulation of wealth and riches through Asat Karams in order to satisfy one’s Trishna. Greed denotes lack of Sat Santokh (divine contentedness; state of humility and absence of desires) in one’s Dassan Nahuwan Di Kamai (earnings from the ten nails of the hand, i.e., hard-earned money), and amassing of wealth by committing Asat Karams. Indulging in bribe-taking, cheating, stealing, extortion, abuse of one’s position, exploitation, profiteering and wrongful religious preaching etc. in order to gather wealth are all Asat Karams and make a human being prey to Chandaal of greed. There is nothing wrong in accumulation of wealth. But when the human being accumulates wealth as a slave to Chandaal of greed, it results into Asat Karam; which in due course become the cause of one’s suffering, distress and troubles. As a human being gathers wealth by committing Asat Karams, one begins to crave more and more after accumulation of riches. Accumulation of wealth by easy means, without any hard-work, never satisfies one’s Trishna, but only makes it stronger. The wealth and assets accumulated through Asat Karams work as a poison in the life of the human being. The riches earned from Asat Karams never bring a human being prosperity, rather such wealth and riches cause suffering, distress and troubles and make one’s life hell. The riches and assets accumulated by Asat Karams leave a deeply disastrous impact upon the human mind and body. Repeatedly indulging in Asat Karams under the influence of Chandaal of greed in order to accumulate wealth and riches, a human being loses one’s peace of mind and causes one’s body to fall prey to diseases. Thus continuing with collection of wealth through Asat Karams, the greed takes the form of a deadly mental ailment. A human being in the clutches of Chandaal of greed doesn’t realize when one’s Asat Karams committed under greed make one’s mind dangerously ill, and make one’s body fall prey to fatal diseases. When a human being commits Asat Karams under the influence of Chandaal of greed in order to gain wealth and riches, at such times “Chandaal of greed” is acting as one’s Guru. The question necessarily arises in the mind of a human being as to how one can get rid of Chandaal of greed. Chandaal of greed is vanquished with the divine weapon of Sat Santokh. Only by practising Sat Santokh in one’s life a human being destroys the seed of Trishna in one’s mind. Only Sat Santokh carries the supreme power that crushes the head of Chandaal of greed, and calms the mind of a human being. A human being acquires Sat Santokh in one’s life by the grace of SatGuru. Only by finding “Sat” Guru a human being comes to acquire GurPrasad of SatNaam Simran and Simran. Only by SatNaam Simran a human being realizes the means to get rid of Chandaal of greed, and he or she absorbs one’s Birti (consciousness; tendencies) into Sat Karams. Only by SatNaam Simran a human being comes to have faith in one’s Dassan Nahuwan Di Kamai, and realizes Santokh (satisfaction) in one’s mind. Only by SatNaam Simran and by dedicating Dassvandh (one-tenth) of one’s earnings at the feet of Satguru a human being’s mind attains Sat Santokh. The earnings from where Dassvandh is drawn and dedicated at Satguru’d feet bring enormous prosperity, and the human being never is in any want. Therefore do not let greed be your Guru and adopt “Sat” as your Guru so that your mind acquires lasting peace. The highly destructive power of Chandaal of attachments dwells in the chest of the human being. Only by realizing and accepting this supremely essential truth – as to how the deadly power of Chandaal of attachments operates in one’s daily life and how it turns one’s domestic life into hell – will a human being will lead a happy domestic life. Every common person living upon earth spends every moment of one’s life in the fear and worry of losing one thing or another. Every human being is worried about one’s family bonds and fears about them breaking or going sour. A human being doesn’t even trust one’s own kin. A husband and wife are tormented by the fear of losing each-other, or of souring of their relationship. Lack of trust in each-other in even as sacred a bond as the husband-wife’s is what turns life into hell. The husband regards wife with suspicion and the wife is always in the fear of losing the husband. The parents are always worried about relationships with their sons and daughters. The parents don’t have trust in their own sons and daughters, and fear of their relationships with their children turning sour. The fear of whether they will be cared after by their sons and daughters in their old age makes a human being unhappy in life. After marrying their son, the parents are troubled by the fear of their daughter-in-law keeping their son away from them. After marrying one’s daughter, the worry about her husband and the fear of the daughter’s relationship with her husband going sour keeps one forever worried about the future of one’s daughter. Once the sons and daughters are married, the person is besieged by worries of one’s grandsons and granddaughters. The education and the future of one’s grandsons and granddaughters keeps a human being forever worried. Sons and daughters do not trust their parents. Sons and daughters keep worrying about the relationships with their parents turning sour. Similar are the cases of stress among brothers and sisters for lack of trust amongst each-other, and the fear of their relationships turning sour. Moreover, a human being constantly worries about one’s livelihood. The fear of loss in business, worries of jobs and promotions, fear of loss of wealth, fear of loss of worldly objects and possessions, fear and worry about lack of money in one’s old age etc. keep the life of a human being filled with worries and fear. Thus the sole cause of constant worry and fear of a human being is nothing but Chandaal of attachments. It is the nature of Chandaal of attachments to constantly besiege a human being with worries and fear. The attachment with worldly relations and objects is the sole vocation of Chandaal of attachments. The worry and fear of loss (because of Chandaal of attachments) of all that is perishable and all that is transitory makes the life of the human being hell. A human being destroys one’s life in such worries and fear, and till the last moments one doesn’t realize that one’s life has been wasted away because of Chandaal of attachments. Chandaal of attachments chases a human being not only during one’s lifetime, but also after one is dead. In one’s last moments the state of the human being’s mind under the influence of Chandaal of attachments makes a profound and disastrous impact upon one’s rebirth. The human being who worries about wealth in one’s last moments gets reborn in the species of serpents. A man who lusts after women in his last moments is reborn as a prostitute. A human being worrying about one’s sons and daughters in last moments is born as a pig in one’s next birth. The human being who is worried about one’s worldly possessions in one’s last moments receives the deadliest and most-terrifying of all sentences – he or she is made to live as a ghost. The life as a ghost is the most painful of all lifetimes, and lasts a very long time (thousands of years). In one’s lifetime as a ghost one is made to pass through immensely terrifying punishments. As a ghost the human being suffers unimaginable punishments. The story of the life of ghost makes a painful and dreadful reading. For food one has to eat the bones of dead animals, excreta of humans and animals, ashes of the dead bodies etc. For abode one hangs from trees, or stays at graveyards, or dwells in such places as old and deserted ruins, old funeral sites and wild desolate forests. The souls sentenced to pass through the species of ghost are forbidden to enter a Sat Sangat (congregation in the company of Sat, or those who have attained salvation and transformed themselves into Sat). They are cursed to be set afire if, even unwittingly, they go near the Sangat of a Sant (saint). The ghosts are unable to withstand the radiance of Sants the great-beings. Such ghosts and spirits number in tens of millions and they are engaged in spreading Kur (falsehood) in the whole world. The areas haunted by the ghosts, or the places where they used to live as human beings, fall prey to their destructive deeds. Making the human beings who live at such places victims of their destructive powers, they make the lives of these human beings hell. They even prey upon the people belonging to the families where they were born in their previous lives. They go to the extent of taking the lives of their own brothers and sisters, sons and daughters and grandsons and granddaughters. They sow seeds of discord among their previous families and turn the lives of those families into hell. Such is the terrible end that awaits those who die while ensnared in the clutches of this Chandaal of attachments. The blessed Bhagat Trilochan Ji (a saint; author of 4 Shabads in GurBani) has revealed this supreme truth in this supremely powerful Salok (verse) of his Bani (in GurBani): Ant kaal jo lachhmee simrai aisee chintaa meh jay marai. Sarap jon val val a-utarai. ||1|| Aree baa-ee gobid naam mat beesrai. Rahaa-o. Ant kaal jo istaree simrai aisee chintaa meh jay marai. Baysvaa jon val val a-utarai. ||2|| Ant kaal jo larhikay simrai aisee chintaa meh jay marai. Sookar jon val val a-utarai. ||3|| Ant kaal jo mandar simrai aisee chintaa meh jay marai. Parayt jon val val a-utarai. ||4|| Ant kaal naaraa-in simrai aisee chintaa meh jay marai. Badat tilochan tay nar muktaa peetambar vaa kay ridai basai. ||5||2|| (Sri Guru Granth Sahib Ji 526) The human being who, in one’s last moments, engrosses oneself in Naam Simran of Sat PaarBraham Parmeshar attains Param Gat (supreme state; deliverance). But the problem arises that a common person who is steeped in the slavery of lust, anger, greed, attachments and pride and whose Trishna remains unsatisfied, how and why such a person will remember Sat PaarBraham Parmeshar in one’s last moments, when one’s Surat (consciousness; mind) remains embedded in the worldly object. Therefore only such a human being remembers Sat PaarBraham Parmeshar whose Hirda is enlightened by SatNaam. Only such a human being who is immersed in Bhagati of Sat PaarBraham Parmeshar doesn’t forget SatNaam in one’s last moments by the grace of Sat PaarBraham Parmeshar, and only such a human being attains Param Gat. Such is the sorrowful tale of the destructive powers of mind, which make a human being defenceless and helpless. The human being, who comes to grasp this story of mind and Maya, is able to turn one’s Birti towards Sat Karams. When the human mind is submerged in Trishna and in the slavery of the five Chandaals, then the mind itself is transformed into Maya and, merging itself with these destructive forms of Maya, destroys the life of the human being. When the human mind practises Sat by immersing in Bandagi of Sat PaarBraham Parmeshar, then by GurParsaadi GurKirpa (divine benevolence with His grace) the human being accomplishes Bandagi, is forever assimilated in Sat PaarBraham Parmeshar, is transformed into Jyot (the divine light) and forever takes the form of Sat Chit Anand. Thus when a human being adopts Trishna and the five Chandaals (lust, anger, greed, attachments and pride) as one’s Guru, he or she wastes away one’s life in the entanglements of these destructive forms of Maya; and when a human being adopts “Sat” as Guru, then he or she engages oneself in Sat Karams, finds “Sat” Guru, transforms oneself into Sat Roop (Sat in human form), transforms oneself into Anand Roop (form of Sat Chit Anand; divine bliss in human form) and is forever absorbed in Sat. When the human mind thinks of one’s body, made out of the five-elements, as being everything, and is engrossed in one’s body alone, then such a human being wastes away one’s life in serving and in caring after this form of Maya. Such a human being becomes prey to the five Chandaals (lust, anger, greed, attachments and pride) in order to satisfy one’s Trishna, and squanders one’s life. But a human being who achieves victory over mind, i.e. achieves victory over the five Chandaals (lust, anger, greed, attachments and pride) and quenches one’s Trishna, his or her mind assumes the form of Param Jyot and attains lasting happiness. Such a human being acquires Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit. This supremely essential truth is revealed by the blessed Sant Kabir Patshah Ji (Sant Kabir Das Ji) in his following supreme Sat Bachans (words of truth; divine words): Ih man saktee ih man see-o. Ih man panch tat ko jee-o. Ih man lay ja-o unman rahai. Ta-o teen lok kee baatai kahai. ||33|| (Sri Guru Granth Sahib Ji 342) By accumulating Sat Karams, a human being finds “Sat” Guru. By surrendering one’s body, mind and worldly possessions at the feet of “Sat” Guru, the human being receives GurParsaad and begins one’s Bandagi. By Bandagi is meant that SatNaam is firmly established in one’s Surat, and the human being acquires Suhaag (acceptance in Dargah as a devotee). The human being attains Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness). During Samadhi, when the human being abides in prolonged SatNaam Simran, all his or her Bajjar Kapaats (divine doors that – once opened –channel Amrit into the body and establish connection between human being and Akaal Purakh) are opened up. He or she attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, free even from the effects of time and space). By practising SatNaam while in Sunn Samadhi, the mind of the human being is thoroughly cleansed. SatNaam permeates every cell of the body. The entire body is suffused in Amrit (our essence or the life-element; the divine energy). Hirda attains Puran Sachyari Rehat (total compliance with Sat). Trishna is extinguished. By vanquishing Chandaals of lust, anger, greed, attachments and pride, the mind is transformed into Param Jyot, and thus the human mind achieves victory over Maya, arrives at Chautha Pad (fourth state; a state beyond the three aspects of Maya) and obtains Darshan of Akaal Purakh (Immortal Being; God). The human being obtains Darshan of Nirgun in Sargun (the two parts of Akaal Purakh; 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. Seeing Nirgun in Sargun 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). The human being attains Puran Braham Gyan. The human being attains Atam Ras Amrit. Thus when Bandagi of a human being is accomplished and is approved in Dargah and the human being attains Jeevan Mukti, then that human being achieves victory over mind and achieves victory over the entire world, which is nothing but Maya. In this state, the mind of the human being is transformed into Param Jyot, and one’s own existence is effaced. Not even for a moment is Sat PaarBraham Parmeshar out of one’s mind. Sat PaarBraham Parmeshar manifests Himself in the form of Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself) in Hirda of the human being. After this, the human being sees nothing but Sat PaarBraham Parmeshar in all nature and in all creatures. The blessed SatGuru incarnate Amardas Ji bestows upon the entire humanity the wisdom to make Ardas (humble prayer) for attaining such a supremely powerful state. Do make Ardas that we find “Sat” Guru, so that we are able to transform our mind into Param Jyot and forever absorb it in the feet of Sat PaarBraham Parmeshar. When this Ardas of ours is granted and we have found “Sat” Guru, we shall be freed of the bonds of births-and-deaths, which is the biggest agony for all creatures in all species. With Jeevan Mukti, a human being puts an end to all one’s sufferings, distresses and problems. Only when one conquers Maya, Maya turns into one’s servant. As long as the human being is slave to Maya, and is ruled by the bonds of Karma (destiny determined by one’s good and bad deeds), one will receive and accomplish only that which is written in one’s destiny in accordance with one’s past deeds. When one conquers Maya, the bonds of Karma are broken and this marks the real birth of the human being. When the human being attains Jeevan Mukti, it is at this point that the life of the human being really begins. There is no end to one’s sufferings and distresses while one is in the slavery of Trishna and the five Chandaals, but when Trishna is extinguished and the five Chandaals are vanquished, there is no end to bliss in the life of the human being. When Maya lands at the feet of the human being, all one’s endeavours are successfully accomplished. When the human being conquers Maya, transcends beyond Trigun Maya (Maya of the three attributes: Sato – the goodness viz. charity, compassion and contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride), arrives at Chautha Pad and becomes one with Nirgun Saroop of Akaal Purakh, then Sat PaarBraham Parmeshar Himself facilitates every endeavour of the human being. The biggest endeavour of the human being is achieving triumph over Maya and attaining Jeevan Mukti, and when this endeavour is successful, the rest of the endeavours are automatically accomplished. When the human being is turned indistinguishable from Sarab Kalaa Samarth (proficient with all crafts and competencies) Sat PaarBraham Parmeshar, then nothing more is left to be achieved and everything has been successfully accomplished. In this state, Sat PaarBraham Parmeshar is never, not even for a moment, out of the human being’s mind. Every cell of the human being’s body is absorbed in Simran, and one’s entire body is suffused and radiant with Amrit.

Uniting Nirgun and Sargun in Sunn Samadhi is a very high spiritual stage. When an ordinary person is blessed with it, they are transformed into a Sat Hirda. This is what happens when our Ardas is heard in the Dargah and we are blessed with this GurParsaad. This is a GurParsaad of a very high order. When the Nirgun and Sargun become one in an ordinary person then a Puran Sant Hirda is born. When an ordinary Hirda is transformed into a Sat Hirda in all physical and divine senses, then a Puran Braham Gyani comes into existence in the world. When the Nirgun and Sargun becomes one inside a person moving on the Bandgi path, He completes His Bandgi and is blessed with Puran Braham Gyan and achieves the Param Padvi. Nirgun is the One who is beyond the three aspects of Maya and cannot be seen with the physical eyes. He can only be seen and experienced with the divine eye, Dib Drisht – Gyan Netter. Nirgun is the divine super infinite power that we call “Ik Oankaar Sat Naam Karta Purakh Nirbhao Nirvair Akal Murat Ajuni Saibhun(g).” Sargun is the One who is present in every creation and operates the creation. This is the divine power that runs every creation. In human beings it is the life element, it is the soul that runs the physical body. It is the divine power present in the form of Sat Sarovars as a part of the Suksham Dehi which is the soul. This divine power is responsible for making us breath and pumping our heart. It keeps all of the organs of the body functioning and the body alive. In the same way this divine infinite power is present in every creation and keeps the creation running and operating. This divine power keeps the fire contained in the wood. The same divine power keeps hydrogen and oxygen together and makes it water. However, these are two completely incompatible elements and cannot be stored together. One is highly combustible and the other one is a catalyst for fire, but they are held together in the form of water which sustains life. Nirgun and Sargun become one when we are blessed with this divine wisdom that our physical body, which is part of Sargun, has been created by the Nirgun and is being run by the Nirgun which is the Infinite Divine Power – Dhan Dhan Paar Braham Parmeshwar Ji. This divine wisdom is called the Puran Tat Gyan, Puran Braham Gyan. Just as our physical body, which is Sargun, is the creation of the Creator and is run by Akal Purakh’s Nirgun Infinite Divine Power, so in the same way, every creation is created by the Creator and also run by His Infinite Divine Power. The Infinite Divine Power that runs the individual creations, being present in individual creations, is called His Sargun Saroop. The Infinite Divine Power that is beyond the three aspects of Maya is called His Nirgun Saroop. When the barrier of Maya is removed, then there remains no difference between the two. Sargun and Nirgun become one within us and such a soul merges with the Nirgun Saroop and becomes one with God. It is the Divine Truth that when we go beyond the three aspects of Maya and defeat Maya and kill our Haumai, then we being Sargun become one with Nirgun. Then there remains no difference between Nirgun and Sargun. This means merger in God. Also, since every creation is run by this Sargun Infinite Divine Power, this is how Akal Purakh is omnipresent and runs the entire creation. When Nirgun and Sargun become one in a person moving on this divine path of Bandgi, then the mind, Hirda, soul and body is taken over by the Infinite Divine Power and that person goes into a state of complete silence. This is a state completely free of thoughts and is called Sunn Samadhi. This is the highest level of Simran because when this happens then the entire mind, Hirda, soul and body goes into Naam Simran and is absorbed in Amrit. When we go into Sunn Samadhi then we are unable to tell how much time has passed. There remains no effect of time and space. In fact, we go beyond time and space during that period when our mind, Hirda, soul and body goes into complete silence. This stage of Bandgi has been called Maha Parmarath in GurBani. “Sunn samaadh maha parmarath,” this means that Sunn Samadhi is the most rewarding state of mind, Hirda, soul and body. When we go into Sunn Samadhi then whatever may be happening physically around us does not register. We do not hear anything; we have no thoughts at all in our mind and our Hirda, soul and body are filled with Amrit – we are in a state of complete eternal bliss. In Sunn Samadhi, our mind, Hirda, soul and body enters into complete peace and wherever there is complete peace there is complete silence and God appears right there and then. Our Rom Rom vibrates with Naam. Every cell of our body enters into Naam Simran. Our body is filled with Amrit. All of our Sat Sarovars become enlightened and overflow with Amrit. All of our Bajjar Kapaats open, including the Dassam Duaar and we are blessed with Panch Shabad Anhad Naad music in our Dassam Duaar on a continuous basis. This stage of spirituality and divine bliss is basically, beyond description, it can only be experienced and cannot be explained. When Nirgun and Sargun become one then there is a complete takeover of our mind, Hirda, soul and body by the Infinite Divine Power and all of our senses and body come under the Puran Hukam of Akal Purakh Ji. Those who are blessed with the GurParsaad of Naam, Naam Simran, Naam Ki Kamai, Puran Bandgi and Seva, when focused on Naam Simran for long sessions go into Sunn Samadhi in a short period of time. The ones who dedicate and surrender themselves completely to the Guru with Tunn, Munn and Dhann are blessed with this stage of Bandgi very soon. Please keep in mind that your dedication and surrender at the Sat Charans of your Guru is not complete unless these actions are filled with trust, devotion and love for your Guru and also that there is no difference between the Guru and God. The ones who think that there is no difference between God and Guru are blessed with the GurParsaad of Sunn Samadhi very soon. The various stages of Naam Simran are explained with GurParsaad next. Please take some time to read this divine writing and to benefit from it. There are people whose life hae been totally transformed by Guru Daata Karta just by reading this divinely blessed writing. The Stages Of Naam Simran Ajapa Jaap is the spiritual condition of a person when Naam Simran goes on automatically in their Surat and then in their Hirda and so on as explained below. It means that Simran doesn’t stop at any moment day or night even whilst sleeping, talking, walking or eating. It carries on internally automatically and such a condition only comes with the GurKirpa and after a lot of Bhagti Kamai or can also be more easliy attained with the Kirpa of a Puran Braham Gyani. The normal sequence is as follows:- 1. Jaap (reciting) with the tongue (Rasna). This happens in Dharam Khand. 2. Jaap with the breath (Swaas). This happens in Gyan Khand and Saram Khand 3. Naam goes into your mind (Surat), into your thinking. It now becomes internal Simran and is no longer oral Jaap. This is a very good stage. This happens in Saram Khand and Karam Khand. Some people go into Samadhi at this stage. 4. Simran goes into the Hirda. This a much higher stage. This is where it goes on automatically and where the real Bhagti starts. One goes into Samadhi and Sunn Samadhi. This happens in Karam Khand. When you go into Samadhi the real Bhagti starts because your Bhagti account is opened in Dargah. 5. Simran travels to the Nabhi Chakra (navel area) and the Nabhi Kamal (lotus) blossoms. This is also in Karam Khand 6. Simran goes into the base of the spine area called the Mooladhaar Chakra and activates the Kundalini Shakti to rise up the spine. This is also in Karam Khand 7. Simran travels up through the spine to the brain area and back into the Surat where it completes the cycle. This is what the real Mala of Naam is. When this happens then the Gyan Netter and Dassam Duaar open and you form a permanent connection with Akal Purakh. You start to get the Braham Gyan directly from God. This happens in Sach Khand. The Anand (enjoyment) in Samadhi and Sunn Samadhi is beyond description. That is why the Maha Purakhs go into very deep meditation some time for days on end. You experience a lot of things during your Samadhi and Sunn Samadhi; see a lot of things; meet a lot of Sants and Gurus; see Param Jyot; have conversations with the Sants and Akal Purakh and even more that is beyond description. This is the stage when all of the divine doors, the Bajjar Kapaats are opened and there is a continuous flow of Amrit filling the body. 8. The Simran in Samadhi and Sunn Samadhi continues until Nirgun and Sargun become one. At this point Simran goes into Rom Rom, meaning that every bit of your body does Naam Simran. Your Suksham Dehi becomes as pure as gold. Your entire body is drenched with Naam Amrit all of the time. You become Braham Leen (absorbed in God) and reach the Atal Awastha. These stages are beyond description and GurBani explains it best, “Sat chit anand ghar hamare,” “Gurmukh rom rom har dhyae,” and “Sargun nirgun nirankaar sunn samadhi aap, apan kia nanka apan hi fir jaap.” One lives in Puran Parkash all of the time and listens to Ilahi Kirtan (divine inner Kirtan) all of the time. It is just an incredible experience. This is when one becomes Sat Ram Dass and is directed by the Almighty to serve the Sangat. This is what your target should be when you have been prompted to move on the Bhagti Marg. Just to illustrate how much more powerful one stage is than another, we can put it like this:- 1000 x Naam Jaap with the Rasna = 1 Naam Jaap with the Swaas. 1000 x Naam Jaap with the Swaas = 1 Naam Simran in the Surat. 1000 x Naam Simran in the Surat = 1 Naam Simran in the Hirda and beyond. Doing Simran in the Hirda and beyond is the most rewarding. Just doing Naam Simran once in the Hirda is 1000,000,0000 times more powerful than doing 1 Jaap with the Rasna.. Some people may think that we are getting into counting the benefit and it is correct to say that we should not indulge in counting how much Simran we have done as God is beyond calculations and it will just lead us into ego. However, this example is just a way to make the Sangat understand the differences between Jaap and Simran of Naam. The numbers above are not exact calculations, but just a way of saying that the rewards of doing Naam Simran in the Hirda are phenomenally higher than doing Jaap with the Rasna or Swaas. However, for beginners if you do Jaap with you Rasna, your Rasna will become Pavitter – holy. By doing Jaap along with your Swaas, your Swaas will become Pavitter. By doing Naam Simran in your Surat, your mind will become Pavitter. This is exactly what you need to do to make your mind Pavitter. This is how you will gain control over your mind, “Munn jeete jag jeet,” “Munn tu jyot saroop hai.” This is how you will be able to rise above the mental sicknesses of Panj Doots, Trishna, Nindya, Chugli, Bakhili, Raj, Joban, Dhann, Maal, Roop, Ras and Gandh. When Naam Simran goes into the Hirda it does so by itself under GurKirpa and makes the Hirda Pavitter. A Pavitter Hirda then becomes Maha Parupkari and Dana Dina, Nirbhao, Nirvair and so on. It begins absorbing all of Akal Purakh’s vital qualities and becomes a Puran Sant Hirda. It achieves Jivan Mukti which is the Param Padvi and receives the Braham Gyan direct from Braham. One does not become a Sant by wearing a Chola (white religious dress, symbols, long hair, turban, mala and so on) and following religious rituals and conducting religious ceremonies. The true definition of a Sant is the Hirda that becomes Puran Sachyara (completely full of Truth). The Hirda becomes a Sant when the Naam Rattan (jewel of Naam) goes into the Hirda and becomes the foundation stone. Please try to understand what a Sant truly is and pray to get the Naam Rattan planted into your Hirda too. After being planted in the Hirda the Naam goes into the Nabhi and spine and so on. All of this happens by itself under GurKirpa and not by our own efforts. It will only happen under Hukam. The higher state of Amrit is Naam Amrit and “Prabh ka simran sabh te uncha,” “Har simran me aap nirankaara,” “Kinka ek jis jee basave taki mahima gani naa aawe,” “Har ke naam samsr kichu naahin,” “Tudh baajh kudo kood,” “Eh dhan sancho howo bhagwant.” So please try to make your life cleaner by rising above the Panj Doots, killing your desires and not indulging in Nindya. Rise above all the doubts, Dubidha and Dharam Ke Bharams. Follow the Braham Gyan of GurBani in your daily lives. Become a Puran Sachyara, serve the Truth and achieve your goal of Jivan Mukti. You will make more progress on this path by following and living according to GurBani. Simran is the most important ingredient in GurBani. By living according to GurBani and doing more and more Simran, you become more and more Sachyara – full of Truth. Your Atmik Awastha (spiritual state) will keep on moving upwards through the five Khands and in Sach Khand you will reach Chad Di Klaa. This is a very high stage of spirituality. It is the completeness stage. It comes only after reaching the Atal Awastha. This is when the soul is always in the Nirlep Awastha meaning that it cannot be distracted or deviated no matter what is happening around you. Regardless of what is going on around you no doubts and Bharams come inside you regarding the Gur, Guru and GurBani. This is the highest stage of Bandgi. It is the Puran Braham Gyan stage; the Param Padvi stage; the Sach Khand stage when nothing can break you from the Gur, Guru and GurBani. This is when you have completely won over Maya. At this stage you:- · become single vision, · are unaffected by worldly Sukh or Dukh, · have no animosity with anybody, · feel no effect from your Ustat or Nindya, · are always absorbed in the Almighty, · are always doing good for others, · are not harming nor hurting anyone, · have won over the Panj Doots, desires and Maya. This state of Chad Di Klaa comes through Naam. The SatGuru’s prayed to God that if it is in God’s will, then Naam Chad Di Klaa be given to everyone in the whole world for their upliftment, “Nanak naam chad di klaa. Teray bhanay sarbatt da bhalla.” When you are in this state of Chad Di Klaa you also help others to reach it too. That is a Sant’s reason for being in this world. Returning to the meaning of this Astpadi, for the Guru all are same, each one of the Sangat is equal and has equal opportunity to be blessed with this GurParsaad, but our spiritual progress depends upon how much we give up at the Charan Sharan of the Guru. Our gains are according to our dedication, surrender, trust, devotion and love for the Guru. Many people complain that they are not able to focus on Naam Simran and that they cannot sit very long for Naam Simran. The basic reason for their inability to focus on Naam Simran is their lack of dedication, lack of complete surrender, lack of trust, lack of devotion and love for the Guru. Bandgi is very simple and easy – just give up everything at the Charan Sharan of the Guru and Guru will take care of the rest. We humbly request at the Charans of those who complain about very little or no spiritual progress despite them living a very religious life for a long time, to dedicate themselves at the Charan Sharan of the Guru in a practical way,. Giving Tunn means dedicating yourself to Seva with your physical body such as long sessions of Naam Simran. Giving Munn means literally following the words of the Guru and giving Dhann means giving one tenth of your earnings at the Charans of the Guru. All of this should be backed with trust, devotion and love for the Guru and if you do so then there is no negative power that is powerful enough to stop you from being blessed with the GurParsaad. Astpadi. jab akaar ih kachh na daristaytaa. paap Punn tab kah tay hotaa. jab Dhari aapan sunn samaaDh. tab bair biroDh kis sang kamaat. jab is ka baran chihan na jaapat. tab harakh sog kaho kiseh bi-aapat. jab aapan aap aap Paar Braham. tab Moh kahaa kis hovat bharam. aapan khayl aap varteejaa. nanak karnaihaar na doojaa. 1. Sunn Klaa is the highest divine power of Dhan Dhan Paar Braham Pita Parmeshwar Ji. It has been described in GurBani that the entire creation is created by the Creator using His Sunn Klaa. Sunn means complete silence, complete peace and Klaa means the divine power. The following GurParsaadi article describes this Salok by Dhan Dhan SatGuru Nanak Patshah Ji, “Sunn Klaa Aprampar Dhari.” This Divine Truth explained in the following article is that Dhan Dhan Paar Braham Pita Parmeshwar Ji was sitting Himself in Sunn Samadhi for a very long period of time before He created Himself and His Naam and then He created the creation. Complete silence and complete peace has therefore, been His Infinite Divine Power. The ones who go into this state of mind, Hirda, soul and body are blessed with the Infinite Divine Power which transforms them completely. Then for them, the Nirgun and Sargun becomes one when everything is taken over by the Infinite Divine Power. The person in this stage sees, feels and experiences the presence of this Infinite Divine Power in every creation and when this happens then there remains nothing else to know or do. The Omnipresent One is seen everywhere, everything is seen happening with this Infinite Divine Power, the logic ends, and Infinite Divine Power takes over. Sunn Klaa – God’s Highest Divine Power Of Complete Silence This article aims to give a glimpse of the Total Truth. Dhan Dhan Shri Paar Braham’s highest and most powerful divine status which is described by the following Shabads:– · Sunn Klaa: God’s highest divine power is that of complete silence. · Sarabh Klaa Bharpoor: God is full of all the super divine powers. · Aprampar: God is the self-created Creator who is Infinite, has no boundaries and has no dimensions. · Sarav Viapak:. God is omnipresent. · Agam Agochar: God cannot be seen or observed through the five senses. The Divine Eye, Dib Drisht, is required to see, hear and feel Him within. The entire creation has originated from the Sunn Klaa, this is God’s highest divine power of complete silence and complete stability. As well as being the highest divine power, Sunn Klaa is also the highest level of spiritual attainment. This is where the soul experiences perfect silence as there are absolutely no thoughts and no distractions in this state of complete stability. Sunn Klaa is the state that Dhan Dhan Shri Paar Braham Parmeshwar has remained in for countless Ages. This is the state in which He lives and this is where He can be realized. Any soul which reaches this level of complete silence achieves and realizes Him, that is also why GurBani says, “Sunn smaadh maha parmarath.” This is where the soul merges with the Almighty. This part of Infinity is Braham Himself. A merged soul is not distracted at all by Maya and completely stable. After complete realization the soul remains in this state permanently. This is where all of the spiritual and eternal powers come into a soul and then there remains no difference between such a soul and Paar Braham Himself. Such a soul becomes a:- · Puran Sant SatGuru, · Puran Braham Gyani, · The GurParsaadi Naam Amrit Ka Daata, · The GurParsaadi Naam Ka Beopari, · a living God on Earth, · “Nanak braham gyani aap parmeshwar,” · “Braham gyani mukt jugat jeea kaa data,” · “Braham gyani puran purakh vidhataa,” · “Banak sadh prabh bhed naa bhaaee,” · “Ram sant dohen ek hain.” Maaroo Mehulaa 1 Sunn klaa apranpaar dhhaaree. SGGS 1037-1038 In the Salok we are now discussing, God has been very kind upon us by giving us the Braham Gyan about this highest level of Eternity, spirituality and divinity known as Sunn Klaa. “Maaroo Mehulaa 1” means that Dhan Dhan Shri Paar Braham Parmeshwar has given us this Braham Gyan through Dhan Dhan Shri Guru Nanak Patshah Ji who Himself had achieved that level of Eternity. Let us try to understand it and bring these priceless jewels and diamonds inside us and by doing so learn the purpose of our human life and achieve salvation – Jivan Mukti. This power of complete silence, Sunn Klaa, is the highest eternal power of Eternity – Dhan Dhan Shri Paar Braham Parmeshwar. There is nothing above this Divine power where there is a complete silence and no distractions, complete stability. This is where Almighty resides and lives. This is where he remotely controls and executes His Hukam. Such a state of spirituality and eternal power is known as Sunn Klaa. This is where there is nothing less than complete silence. Such a state is also defined as Param Jyot Puran Parkash. This is also sometimes referenced as Braham Khand – the inner most part of Sach Khand where the Creator and only Doer resides. When a soul reaches the level of Bhagti where there is complete silence, complete freedom from thoughts and no distractions, then that soul has won over everything. That soul has won over the mind and Maya – Panj Doots and all desires. Such a soul becomes one with the Almighty. Then there remains no difference between Akal Purakh and such a soul. It becomes a Puran Sant SatGuru, a Puran Braham Gyani by virtue of this highest level of Eternal Power. Sunn klaa apranpaar dhhaaree. Aap niraalum apur apaaree. Aapae kudhurath kar kar dhaekhai sunnuhu sunn oupaaeidhaa 1. The self-created Creator who is Infinite, has no boundaries, has no dimensions, has been in existence even from the beginning of this universe, because He is the only Creator and the only Doer. All of His eternal and Divine powers are His own creations. The Creator creates the entire nature from Sunn Klaa – from the Eternal Power of complete silence, and then watches it with eternal happiness. This means that the entire nature – the entire universe, has originated and been created by the Creator from this eternal power of Sunn Klaa. Poun paanee sunnai thae saajae. Srisatt oupaae kaaeiaa gurr raajae. Agan paanee jeeo joth thumaaree sunnae kulaa rehaaeidhaa 2. Look at the wonders of the Sunn Klaa – the most wonderful life giving eternal entities air and water have also been born from the Sunn Klaa, “Pawan guru pani pita mata dharat mahatt.” Look at the importance of these two natural elements air and water, how divinely they have been gifted to us by the Almighty. These two elements are free and equally available to each and every soul, each and every creation of the nature. There would be no life without these two elements. With every breath the Pawan Guru goes inside us, and water is the father – Pani Pita. It is as pious and pure as the Almighty Himself. Look at the Earth, it is another life giving entity, without which we could not survive. This is the Dhan Dhan Divine wisdom of GurBani. Let us bring these Gyan Ke Moti (pearls of wisdom) inside us and make a Mala of these priceless diamonds and jewels in side us. This is the real Mala of Naam, of Braham, of the divine qualities of Braham. That is the real Mala and we should all earn this Mala. After the creation of these life giving divine gifts, the Creator created all the living beings like us and other species . The body of each creation is the fort for a soul. So He created a fort, a place for the soul to live. The creation of the human body is a place for our soul to live now and was created from five elements – air, water, fire, earth and sky (space/ether). The soul which is the Jyot of Braham, the infinite part of the Braham, the Nirlep undistracted part of the Braham, which is not effected by Maya, was instituted in this fort of the body. Sunnuhu brehumaa bisun mehaes oupaaeae. Sunnae vuruthae jug subaaeae. Eis pudh veechaarae so jun pooraa this mileeai bhurum chukaaeidhaa 3. Brahma, Mahesh (Shiva) and Vishnu are the Devtas which are worshipped instead of the Creator by some communities. But, even they were created by the Creator from the Sunn Klaa. Such is the Eternal Power of the Sunn Klaa that Dhan Dhan Shri Par Braham Parmeshwar has remained there for a countless number of Ages. Each Age is called a Yug, such as Sat Yug, Treta Yug, Dwapper Yug and now Kal Yug. Each Yug lasts countless years. The soul which earns this most powerful eternal blessing of Sunn Klaa, becomes complete in Himself. This means that soul gets Himself absorbed in the Almighty, becomes a Roop of Braham, the infinite part of the Braham. Anybody who comes in contact with such a highly eternally and spiritually blessed soul will become like Him too. Such a soul is also described as an Apras Aparas in GurBani. When we come into contact with such a soul we are eternally blessed by them and eventually become like them. In the company of such an Apras Aparas all the doubts in our mind vanish. Sunnuhu suputh surovur thhaapae. Jin saajae veechaarae aapae. Thith suth sar munooaa gurumukh naavai fir baahurr jon n paaeidhaa 4. The construction of the Sat Sarovars – the seven seas meaning the seven energy centres (chakras) in the Suksham Dehi (soul body) were also created by the Creator from the Sunn Klaa. The activation of these Amrit Sarovars can only be achieved through Sunn Samadhi. Let us talk a little bit more about these Sat Sarovars – seven seas of Amrit, which are created by the Creator inside our human body. These are the centers of divine powers and the source of Amrit inside our human body, they are present in:- 1. Trikuti – center of the forehead, which is also called the Gyan Netter, 2. the throat centre, 3. the Hirda Kamal, heart centre 4. the Nabhi Kamal, navel centre, 5. the sex organ centre, 6. the lower portion of spine which contains the Kundalini Shakti, and 7. the top of the head – Dassam Duaar. These are all activated by the divine and eternal blessings when the GurParsaadi Naam – Sat Naam goes into them. And when the cycle is completed starting from focusing the Surat in the Trikuti area, then the Naam travels down to the throat centre, the Hirda Kamal, then Nabhi Kamal, then to the sex organ centre and Kundalini and up through the spinal cord channels called Ida, Pingla and Sushmana and hits the Dassam Duaar and back into the Trikuti. When these Amrit Sarovars are enlightened, a continuous flow of Amrit starts in the entire body. This creates the real Naam Ki Mala and Ajapa Jaap all through this cycle. The activation of this Naam Ki Mala is a GurParsaadi game and happens only when we do GurParsaadi Naam Simran sitting in Sunn Samadhi. It happens by itself, not by our own efforts, but by the eternal blessings of Dhan Dhan Paar Braham Parmeshwar and the GurKirpa of such a soul who has realized this Sunn Klaa, a Puran Sant SatGuru, a Puran Braham Gyani. The soul who is able to activate these seven seas of Amrit becomes Jivan Mukt and such a soul is a Gurmukh soul. A Gurmukh soul means the soul who has completely surrendered Himself to the Guru and has taken His wisdom – GurMat, and left the DurMat and Sansarik Mat behind. Sunnuhu chundh sooruj gainaarae. This kee joth thribhuvun saarae. Sunnae alukh apaar niraalum sunnae thaarree laaeidhaa 5. The creation of the sun, moon and sky was also done by the Creator from the Sunn Klaa. There is His Jyot in all these entities too. The invincible and Infinite Braham remains self supported and doesn’t need any assistance in any form or in any way, is totally independent and unique and remains absorbed in Himself only. Sunnuhu dhhurath akaas oupaaeae. Bin thhunmaa raakhae such kul paaeae. Thribhuvun saaj maekhulee maaeiaa aap oupaae khupaaeidhaa 6. The Earth and sky are also created from His Infinite super powers of Sunn Klaa. All of these entities sun, moon, earth and sky remain in their respective positions without any support from any source, except Himself. The entire creation has been tied into the rope of Maya. This means that all of these material creations are run by Maya. The Sargun Saroop of Dhan Dhan Shri Paar Braham Parmeshwar remains under the jurisdiction of Maya. He is also the Creator of His Sargun Saroop and He is the destroyer of His Sargun Saroop. This means everything living in the Creation is perishable, only His Infinite portion is indestructible. That part is the Truth, the complete Truth and that is His own Nirgun Saroop. Sunnuhu khaanee sunnuhu baanee. Sunnuhu oupujee sunn sumaanee. Outhubhuj chuluth keeaa sir kuruthai bisumaadh subadh dhaekhaaeidhaa 7. All four sources of life Andaj, Jeyraj, Seytaj, Utpujh and their communication channels – e.g. their languages are also created by the Creator sitting in Sunn Klaa. The entire universe takes birth from Himself, the Origin and after destruction or perishing, or dying goes back to Him. The wonderful creation of the entire vegetation is also one of His wonderful actions. All these creations are born from the Sunn and when they are destroyed they go back to Sunn. All His creations are under His Hukam. Sunnuhu raath dhinus dhue keeeae. Oupath khupath sukhaa dhukh dheeeae. Sukh dhukh hee thae amur atheethaa gurumukh nij ghur paaeidhaa 8. The wonderful creation of day and night is also done by Him. He is the one who gives birth and death to the life. He is the one who gives the worldly happiness and sorrows in life – meaning that birth and death is also under His Hukam and our sorrows and happiness are also part of His creation. The cycle of life and death is also His creation. Basically, this is a part of His Sargun Saroop, which operates under Maya. Only a Gurmukh can overpower Maya and find His original home – which is the infinite part, Param Jyot Puran Parkash of the Almighty. Saam ved rig jajur athhurubun. Brahma mukh maya hai thre gun. Thaa kee keemath kehi n sukai ko thio bolae jio bolaaeidhaa.9. The four Vedas that were written by Brahma are the Rig Ved, Jajur Ved, Saam Ved and Arth Ved. These were written by Brahma under Hukam from Akal Purakh. This means that all this divine knowledge presented in the Vedas by Brahma came from the Almighty only. The three aspects of Maya were also produced by Akal Purakh. This means that Maya is also the creation of Dhan Dhan Akal Purakh Ji. Maya completely runs a normal person’s life. Only the Puran Sants are not under Maya, they always remain one with Akal Purakh and Maya serves them instead of directing them. Maya remains under the feet of such Puran Sants, Puran Braham Gyanis. There are three Gun (aspects) of Maya:- 1. Tamo Gun: Kaam, Krodh, Lobh, Moh, Ahankaar; duality; hatred. 2. Rajo Gun: Asa, Trishna and Mansha – desires. 3. Sato Gun: Daya – kindness; Santokh – contentment; Dharam – religion; Jat – control over lust; Sat – the Truth. The soul which concentrates and operates under the Sato Gun of Maya is eventually eternally blessed and gets involved in the GurParsaadi game, then does Puran Bhagti and breaks through all of the barriers of Maya, wins over Maya and goes back to the infinite part of Braham, becomes one with Braham. There is no price for Infinity. It cannot be bought, it can only be attained through pure, pious and unconditional love, sacrifice and service to Him. Then such a soul understands His Puran Hukam and speaks the complete Truth, sees the Truth, hears the Truth and serves the Truth. Sunnuhu suputh paathaal oupaaeae. Sunnuhu bhuvun rukhae liv laaeae. Aapae kaarun keeaa apurunpar subh thaero keeaa kumaaeidhaa.10. He is the Creator of all the Khand Brahmands (realms and worlds) are all His creation. All these things are then looked after by Him. He is the Origin and there is nothing beyond Him. He is Supreme and takes care of everything by Himself. Ruj thum suth kul thaeree shhaaeiaa. Junum murun houmai dhukh paaeiaa. Jis no kirupaa kurae har gurumukh gun chouthhai mukath kuraaeidhaa.11. The souls which are absorbed in Him remain in the infinite part of Him and the other creations remain under His control through Maya and its three aspects. Every thing is under His Hukam. The most serious mental sickness is the Haumai, which also is a part of the Maya’s Tamo Gun and is also created by Him. The entire cycle of life and death is due to Haumai, which is the deepest sickness. The person who is blessed eternally by Akal Purakh gets involved in the GurParsaadi game. He has completely surrendered Himself to a Puran Sant SatGuru, a Puran Braham Gyani who has broken all the barriers Himself. The Puran Sant SatGuru has won over the three properties of Maya completely. Such a Sant SatGuru takes your soul into the fourth stage – Karam Khand and eventually gets your soul relieved of Maya and gives you salvation – Jivan Mukti. Sunnuhu oupujae dhus avuthaaraa. Srisatt oupaae keeaa paasaaraa. Dhaev dhaanuv gun gundhhurub saajae sabh likhiaa kurum kumaaeidhaa.12. The ten Avtaars have also been born from the Almighty. There are ten such Bhagats, who are the Avatars of Dhan Dhan Paar Braham Parmeshwar in various Ages. He is also the Creator of Shiva, Devi-Devtas, but these entities were born to work and bring the rest of the souls closer to the Almighty. However all of these entities called themselves gods and started to get themselves worshipped and ignored the worship of Akal. All of these Devi-Devtas were and still are under Maya. None of them could break the barriers of Maya. These so called gods are responsible for their own condition due to their own deeds. There is only one way to win over the Maya and break out of the infinite loop of Maya and go back to the infinite part of Braham and that is the complete surrender to the Gur and Guru, to become a Gurmukh, to earn the Guru’s words and serve the Guru and to remain forever at the Charans of the Guru. Gurumukh sumujhai rog n hoee. Eih gur kee pourree jaanai jun koee. Jugeh jugunthar mukath puraaein so mukath bhaeiaa path paaeidhaa.13. The person who recognizes this infinite power of Infinity – the Sunn Klaa, cannot be effected by any of these mental sicknesses of Maya. However, rare are the souls who can understand this unlimited power of the Sunn Klaa. Throughout all Ages this path of following the Guru has been the way to achieve salvation. This path is the ladder of the GurParsaadi Naam Simran in Sunn Samadhi. Only this can bring the soul closer to Almighty. The soul first goes into Samadhi in Karam Khand and then into Sunn Samadhi. This is where the Almighty can be realized. The door to Sach Khand can be opened in Sunn Samadhi and the soul can enter Sach Khand. This is the highest level of Eternal Blessings – GurParsaad. This can only happen in the Gur Sangat of a Puran Sant SatGuru, a Puran Braham Gyani. Very rare are those souls who can understand this divine wisdom and follow it, but such souls who do are relieved of all the sicknesses of Maya and obtain respect in the Dargah of Dhan Dhan Paar Braham Parmeshwar. Punch thuth sunnuhu purugaasaa. Dhaeh sunjogee kurum abhiaasaa. Buraa bhulaa dhue musuthak leekhae paap punn beejaaeidhaa.14. The human body is made of the five elements as discussed earlier and this is all the creation of the Creator only. Our deeds, actions and reactions are recorded. If we sow bad, we reap bad. If we sow good, we reap good. This means that all of our sorrows are due to our bad deeds and all our happiness is due to our good deeds, so we should sow only good deeds. Why do you sow bad deeds when you know that you will have to reap your bad deeds yourself? This is why everyone’s fate is different, because everyone’s deeds are different. The souls who sow more good deeds and accumulate their good deeds to such a level where they are recognized by Braham Himself, are eternally blessed by Him. Oothum sathigur purukh niraalae. Subadh ruthae har ras muthuvaalae. Ridhh budhh sidhh giaan guroo thae paaeeai poorai bhaag milaaeidhaa.15. A Sant SatGuru is Puran which means that He has completely merged into the Almighty. He has won over Maya and has penetrated and absorbed Himself into the infinite part of the Almighty. Such souls remain absorbed in the GurParsaadi Naam Amrit of Dhan Dhan Paar Braham Parmeshwar. Only those souls who have the pre-ordained destiny – Bhaag, meet the Sangat and gain the eternal blessings of a Puran Sant SatGuru. They win over Maya and go back and merge into His Nirgun Saroop. The spiritual powers and divine wisdom comes only to such souls which remain absorbed in the Almighty. Eis mun maaeiaa ko naehu ghunaeraa. Koee boojhuhu giaanee kuruhu nibaeraa. Aasaa munusaa houmai sehusaa nur lobhee koorr kumaaeidhaa.16. Akal Purakh is addressing us all and urging us to understand this game of Maya, its three properties and its adverse affects on our daily life, the most sickening being the cycle of life and death, “Janam maran da rog.” However, this game of Maya can only be understood if we replace our own wisdom with the Guru’s wisdom. There is no other way because the Guru has achieved Infinity so only He can tell us how we can do it. If you don’t follow the GurMat then you will remain under the control of Maya and remain in suffering. The person who understands and obtains all of the divine qualities of the Almighty, gets absorbed in Him. This means you will have to bring inside you all of the divine qualities of Braham to be like Him. Only then will He absorb you into Himself. Sathigur thae paaeae veechaaraa. Sunn sumaadhh suchae ghur baaraa. Naanuk nirumul naadh subudh dhhun such raamai naam sumaaeidhaa.175.17. In summary, we cannot achieve salvation without Samadhi and Sunn Samadhi, which is a GurParsaadi game and comes to us only in Karam Khand and Sach Khand. We should all therefore try to understand its importance as discussed in the above divine wisdom and pray for getting the eternal blessings of the GurParsaadi Naam. Samadhi and Sunn Samadhi come to us only when we are involved in a GurParsaadi Gur Sangat of a Puran Sant SatGuru. This is because He is Amrit Kaa Daata, Naam Amrit Kaa Daata. Having His Sangat will bring us close to the Almighty and enable us to break the barriers of Maya, to win over Maya and to achieve Jivan Mukti. There is no other way to do it. You should all therefore watch your daily deeds, do Naam Simran, completely surrender yourself to the Charans of the Guru, then you will one day be blessed with the GurParsaad. Coming back to this Astpadi, there are many people who try to find logic behind everything, but fortunately or unfortunately there is no logic behind Divinity. As long as there is logic that is visible to the mankind it is called science, but as soon as the logic ends then the Infinite Divine Power takes over. Science is only very a small part of the entire game of Akal Purakh Ji. Therefore, those who go for logic remain trapped in logic, but the ones who become firm believers in this Infinite Divine Power are blessed with advancement in their spirituality. When this Infinite Divine Power takes over us, we are blessed with this divine sense that every creation exists and operates due to this Infinite Divine Power. We realise that the entire creation is all in One. Our individuality is eliminated, duality vanishes and everywhere and in everything God’s Infinite Divine Power is seen to be prevailing. Therefore, when there is no duality there remains no difference between Paap (sins) and Punn (virtues). This means that after reaching this level of spirituality all our Karams become Punn Karams. Paap is eliminated and Punn takes over completely. When there are both Paap and Punn, then that is living in duality. But, when Paap is eliminated then there is only Punn and that makes us Ik Drisht. This means that whatever the person at the level of spirituality does is for the benefit of the Sangat. Absolutely everything He does is for the benefit for others, even though under logical thinking we may not think so. The end of duality within us comes under the blessing of the Puran Braham Gyan and for a Puran Braham Gyani there is no difference between one person or another. He is Ik Drisht. For Him, the entire Sangat is the same. He is Nirvair as He has no animosity with anyone. His love for every creation is the same as His love for God because He sees the Infinite Divine Power in every creation. For Him God is prevailing in every creation, so what is good and what is bad? God is in every creation so it cannot be good or bad, it is the same everywhere and in every creation. For such a blessed soul, the Infinite Divine Power takes over everything else. The shape, size, color or creed, nationality, religion, caste and so on of a person has no meaning. God is God whether it is in a dog or in a person. God’s Infinite Divine Power is same whether it is in a tree or in an animal or in a person. When we search and go to the origin of everything then there comes a point where logic ends and Divinity takes over. Let us take an example of electricity. On the face of it electricity looks like an invention of the human brain. Look at all of theories behind it and texts about how it is generated and how it works. Science goes as far as saying that electricity is due to the electrons and protons. But, then we ask, “what is the force or power that creates the electrons and protons in the first place?” Then logic ends right there. Then we realize that the electrons and protons were already there. The power or energy was already there. The human brain has just discovered it. The human brain has just realized what was already there. This is why one of the famous laws of physics says that energy can neither be created nor destroyed. All of the energies and powers that we use in our daily life, whether it is gasoline that runs the car or the gas that cooks our food, were already here, created by the Creator. The human brain has just discovered them and brought them to use. An ordinary human brain is not capable of creating any completely new building block, but it has been blessed with the power to discover the creation and that is what it does. At the same time, when it tries to reach the origin of anything then its logic ultimately fails and that is where Divinity takes over. INFINITE DIVINE POWER TAKES OVER WHERE LOGIC ENDS. Looking for logic is Haumai, going beyond logic is Divinity. The entire creation is a play created by God, but at the same time the basis of this play is the Truth – Sat. The entire play is based on His Infinite Divine Power of silence and peace, Sunn Klaa. The one who goes into complete peace and silence becomes Sat and is the winner in His game. The one who is lost in the falsehood of Maya is the loser and continues to lose as long He stays under the influence of Maya. The winner is beyond Maya so is beyond the pains and sorrows inflicted by attachment. As long as there is attachment, Moh, there are sorrows and pains. The basic reason behind family relationships is Moh. Moh is nothing but the fear of losing worldly possessions, properties and relationships. This fear is due to attachment which is the root cause of all of the worldly pains and sorrows. When there is no attachment, there is no fear of losing and we become fearless. Only then there is no pain and sorrow left. Attachment is due to the illusion of false belongingness. The Truth is that everything we have been collecting or trying to save is all perishable and is all false. When the GurParsaad of the Infinite Divine Power takes over then all of these illusions are washed away and the divine wisdom – Puran Braham Gyan appears, which is again Infinite Divine Power. When all illusions and Dubidha end then the Infinite Divine Power takes over and this is the only thing that prevails, and what prevails is called Sat. Therefore, the entire creation is a play of Akal Purakh, only His Infinite Divine Powers prevail and there is no other power than His power. Jab hovat prabh kayval dhanee. Tab bandh mukat kaho kis ka-o ganee. Jab aykeh har agam apaar. Tab narak surag kaho ka-un a-utaar. Jab nirgun prabh sehaj subhaa-ay. Tab siv sakat kahhu kit thaa-ay. Jab aapeh aap apnee jot dharai. Tab kavan nidar kavan kat darai. Aapan chalit aap karnaihaar. Nanak thaakur agam apaar. 2. Dhan Dhan SatGur Sachey Patshah Ji is continuing to give us the Puran Braham Gyan about the spiritual status of a person who gets blessed with Sunn Samadhi and whose Nirgun and Sargun becomes one. Nirgun means beyond the three aspects of Maya. God is Nirgun and Formless. However as Sargun, He is Infinite Divine Power that is the Creator and Operator of the entire and every creation. The Infinite Being is Formless, but at the same time is also the Creator and Operator of all forms. Almost the entire human population operates under the three aspects of Maya. Only the ones who go beyond the three aspects of Maya are blessed with the GurParsaad of Nirgun and Sargun becoming one within them resulting in the Infinite Divine Power taking over them completely. At this stage there remain no shackles of Maya around them. There are no Bandhans (ties) with anything of Maya. There remains no attachment of any kind with anything. This means there is freedom. This freedom is called salvation. This freedom is available to every soul in this universe, but most people still choose to live the life of a slave of Maya. There is no treasure bigger or better than the Infinite Divine Power that is available to us in the form of this freedom, but most people chose to collect the scum of Maya. Does it make sense to stay drenched in the scum of Maya and ignore the infinite divine treasures? This Infinite Divine Power cannot be seen with the normal five senses of a human being. How can we see something which is infinite with limited means? Therefore, for seeing, experiencing and feeling this Infinite Divine Power we have to be blessed with the divine power and this divine power is available to those who go into Sunn Samadhi and whose Nirgun and Sargun becomes one. Then there is a complete merger with Akal Purakh and we become an inseparable part of the Mansarovar – Gur Sagar, Omnipresent, then heaven or hell doesn’t mean anything. This is a Divine Truth that the Dargah (Realm of Truth, God’s Court) is above heaven (realm of the Devi-Devtas, gods and goddesses). So, when we earn a place in Dargah then what else is lacking? Dargah is above everything else. All of the Devi-Devtas are all below Dargah. Even Lord Shiva is below the Dargah of Akal Purakh. This is a Divine Truth that this divine power of reaching the Dargah is available only and only to the human beings. This divine power is not available to any Devi-Devtas. That is why all of them long for birth in human life. Only then can they reach Dargah. Therefore, those who are blessed with Sunn Samadhi and for whom Sargun and Nirgun becomes one are above the Devi-Devtas. We have been born in this human life with the divine Jyot inside us and this divine Jyot is the Infinite Divine Power. Our body is being run by this Jyot and this Jyot has been placed by God Himself inside our Hirda. When we are born we are free, then, why would we chose to live as a slave of Maya? It is a Divine Truth that when a child is born, all his Bajjar Kapaats are open. All of his Sat Sarovars are enlightened and Dassam Duaar is open. The body of a new born is filled with Amrit. But, as the child grows, he tastes Maya and starts to like Maya due to the influence of Maya on the family and slowly becomes a slave of Maya himself. If this new born child can be kept away from the influence of Maya then as he grows he will become a Puran Braham Gyani for sure. However, it is practically very difficult to keep a child away from the influence of Maya, but at least parents can themselves focus on Sat Ki Karni so that the child will also engage in Sat Ki Karni and Maya will have minimal effect. As he grows it will be easier for Him to focus on Naam, Naam Simran and Naam Ki Kamai. By playing Kirtan close to a new born and as they grow up focusing them on Naam Simran, Naam Ki Kamai and Bandgi will help them to stay close to God. Those who are blessed with the GurParsaad of Sunn Samadhi, whose Nirgun and Sargun becomes one, are blessed with Sehaj Subhaa. This means that they are also blessed with Sehaj Samadhi. Sehaj Samadhi is a continuous Samadhi, never ending, forever. However, this is all His game, it is a GurParsaadi play. This GurParsaad is available to us as a new born child. If saved and focused on we can make our spiritual dreams come true. This GurParsaad is available to us on a continuous basis, all we have to do is to go to the source of this GurParsaad and give up everything to Him with complete surrender and with trust, devotion and love. With this eternal blessing our Nirgun and Sargun will become one and we will go into Sunn Samadhi and then the Infinite Divine Power will take over everything and we will forever become one with this Infinite Divine Power. When that happens then everything else will be meaningless for us as there is nothing bigger and better than this Infinite Divine Power. There is no place better than the Dargah. Abhinaasee sukh aapan aasan. Tah janam maran kaho kahaa binaasan. Jab puran kartaa prabh so-ay. Tab jam kee taraas kahhu kis ho-ay. Jab abigat agochar prabh aykaa. Tab chitar gupat kis poochhat laykhaa. Jab naath niranjan agochar agaadhay. Tab ka-un chhutay ka-un bandhan baadhay. Aapan aap aap hee acharjaa. Nanak aapan roop aap hee uparjaa. 3. Dhan Dhan SatGur Sachey Pancham Patshah Ji is very kindly continuing to give us the divine wisdom about the Mahima of the GurParsaad of Nirgun, Sargun and Sunn Samadhi in these divine words. This divine GurParsaad’s Mahima is beyond description, but here is a glimpse of some of the divine treasures that this GurParsaad brings us:- · immortality, · Sehaj Samadhi, · Sada Sukh – never ending eternal happiness, · merger in the Abhinaasee meaning nothing will be able to destroy us, · freedom from the cycle of death and birth, · the state of Puran Purakh, · out of drinking the poison of Maya and instead filling with Amrit, · the Puran Braham Gyan, the blessing of divine wisdom allowing us to understand the divine qualities of the Almighty, · realization that it is His Infinite Divine Power that makes everything happen around us and everywhere, · the divine sense by opening our divine eye. God is beyond the normal five senses of human being, but with the divine eye we are able to see, feel and experience Him, · clearance from the effect of all of our Karni not only from this life, but from all previous lives, · salvation. When the Infinite Divine Power takes over everything for us then we realize that there is only one Naath. This means that God is the owner of everything. He is the Master of everything. He is Niranjan meaning that He is beyond the darkness of Maya. He is beyond the three aspects of Maya. He is Agochar meaning that He is incomprehensible with the normal five senses and only the divine sense can recognize and realize Him. He is Agaadh meaning He is the Infinite Divine Power that is Omnipresent and only He could create Himself. Only He could create the entire creation. Only He could run this entire creation. Being Infinite He has no form. How can the Infinite be defined in measurable terms? So that makes Him Formless. Nirankaar means formless. Being Infinite means He is Formless. Oankaar means formless and only He Himself could make Himself formless or infinite. The Infinite One has no ties, no boundaries, and no attachment. Therefore, when this Infinite Divine Power is realized and when this Infinite Divine Power takes completely over us then what else remains to be achieved? Nothing. All that remains is this Infinite Divine Power and this Infinite Divine Power is the One which prevails forever for all times. Jah nirmal purakh purakh pat hotaa. Tah bin mail kahhu ki-aa dhotaa. Jah niranjan nirankaar nirbaan. Tah ka-un ka-o maan ka-un abhimaan. Jah saroop kayval jagdees. Tah chhal chhidar lagat kaho kees. Jah jot saroopee jot sang samaavai. Tah kiseh bhookh kavan tariptaavai. Karan karaavan karnaihaar. Nanak kartay ka naahi sumaar. 4. When our Nirgun and Sargun becomes one and our mind, Hirda, soul and body goes into complete silence, then there is only one Infinite Divine Power that remains and prevails. That Infinite Divine Power has been called Nirmal Purakh, the Master of all beings; the Immaculate Being; the One which was, which is and which will remain so and which is the Eternal Truth. Everything else is perishable. When this Infinite Divine Power is realized then:- · our mind, Hirda, soul and body is completely cleansed. · All of our sins from this life and all previous lives are washed away instantaneously. · The effect of all of our good or bad deeds from this life and all previous lives is washed away. · We are completely cleansed from inside out. The inside and outside become the same. · Our Hirda is filled with divine Param Jyot Puran Parkash. · Our Hirda is filled with all of the infinite divine qualities. · Our mind is replaced by Param Jyot. · Our soul becomes completely weightless. It was carrying the weight of all of our deeds from this life and all previous lives we have been through. · Our Suksham Dehi becomes Kanchan Dehi. · Merger happens with Niranjan – the One who is beyond three aspects of Maya. · Merger happens with Nirankaar – the One who is formless being infinite and Omnipresent. · Merger happens with Nirbaan – the One who is beyond death and birth, is always Mukt, the one who rules over Maya, the one who rules over everything, the king of kings; · We eliminate from inside us the Maan (honour) Abhimaan (dishonour) – the ego, Ahankaar, Haumai and our individuality will be killed and the Infinite Divine Power will prevail over everything. There is only one Jagdees, meaning the One who is the · Creator, · Doer, · Giver of life, · Prevailer in the form of divine power in every creation, · infinite Divine Light that keeps the entire universe running. When this Infinite Divine Power is inside us and is keeping us operating, when this Infinite Divine Power is present everywhere, then who are you deceiving or cheating or being fraudulent with? When you cheat, deceive or do any kind of fraud you are doing it to this Infinite Divine Power. You are not doing it to anybody else, but to God Himself. So please think for a second, are you so crazy that you will try to cheat, deceive or do fraud with God? By cheating, deceiving or doing fraud you are only hurting yourself. But, when our Nirgun and Sargun becomes one and the Infinite Divine Power takes over, then we are saved from cheating, deceiving, or being fraudulent to anybody anywhere. This Infinite Divine Power is the Jyot inside us which gives life to our body, which runs our heart, which runs our breathing process, which is running the blood inside our body. When Nirgun and Sargun becomes one for us then this Jyot inside us becomes one with the Param Jyot and loses its false identity and becomes Param Jyot. When this happens then there remains nothing else to be achieved. The thirst for the Eternal Truth is quenched. Even the hunger for the Darshans of Akal Purakh disappear. Contentment takes over. All desires are fulfilled. Everything becomes complete by merging in the Infinite Divine Power. Everything happens and every creation operates in accordance with the divine laws framed by this Infinite Divine Power of Dhan Dhan Paar Braham Pita Parmeshwar Ji. He is this Infinite Divine Power and this Infinite Divine Power prevails everywhere and in every creation. The entire creation runs under His command – Hukam and nobody can judge or measure His Infinite Divine Power. This is called complete realization and is available only to those who are blessed with the GurParsaad of this Infinite Divine Power. Jab apnee sobhaa aapan sang banaa-ee. Tab kavan maa-ay baap mitar sut bhaa-ee. Jah sarabh klaa aapeh parbeen. Tah bayd katayb kahaa ko-oo cheen. Jab aapan aap aap ur dhaarai. Ta-o sagan apasgan kahaa beechaarai. Jah aapan ooch aapan aap nayraa. Tah ka-un thaakur ka-un kahee-ai chayraa. Bisman bisam rahay bismaad. Nanak apnee Gat jaanhu aap. 5. This Infinite Divine Power is the divine grace and divine glory that comes with the GurParsaad of Nirgun and Sargun becoming one forever. The GurParsaad of divine glory is blessed when the Infinite Divine Power takes over everything else and there remain no other relationships except this divine relationship with God. When this divine relationship with Divine Truth comes into existence, then all of the worldly and family relationships become false. Then we are blessed with this divine wisdom which makes us realize that all of the family relationships are false. The real and truthful relationship is this divine relationship with the Divine Truth. This divine relationship is the relationship of Naam – Sat Naam. All of the glory and grace that we are blessed with is due to this Infinite Divine Power of God due to our merger in Him. All of the divine powers are hidden in this Divine Truth, the Infinite Divine Power. All of the Ridhis and Sidhis live at the Charans of this Infinite Divine Power, because this Infinite Divine Power is the Creator of the Ridhis and Sidhis as well. This infinite divine relationship is not achieved by reading any books or Vedas. Neither can this divine relationship be achieved just by reading or hearing GurBani. The only way that this divine relationship can be achieved is by doing what GurBani is telling us to do. Doing GurBani is the key to success and not merely reading or hearing GurBani. Therefore, please focus efforts in doing GurBani and not merely reading on a daily basis. When we start doing GurBani then we practically realize what GurBani says and our spiritual progress goes on to the fast track. When this Infinite Divine Power is everything and our Hirda gets filled with this divine Amrit, then there remain no good or bad omens. Every moment belongs to this Infinite Divine Power then there remain no illusions or delusions of any good or bad omens. Good or bad omens are just illusions and delusions, Bharams, that put us into Dubidha and nothing else. End of Bharams – illusions and delusions is Bandgi and brings merger with the Gur and Guru. Living a life full of illusions is the one of the main reasons for no spiritual progress. The illusions are raised in our mind while living under self wisdom and worldly wisdom, but when the Infinite Divine Power takes over us, we are blessed with divine wisdom and this divine wisdom washes away all of the illusions. Merger in this Infinite Divine Power makes us one with God, so there remains no Guru and no disciple, since Guru and the disciple are the same Infinite Divine Power then the Guru and disciple become one. This is why GurBani has called a Puran Braham Gyani, “Braham gyani aap nirankaraa,” “Braham gyani aap parmeshwar,” “Braham gyani mukt jugat jea ka daata,” and “Braham gyani puran purakh vidhataa.” GurBani also calls SatGuru a Bohithaa which means SatGur is a Ship which ferries us across this Bhavsagar to the Dargah. When we are ferried across and are given a place in the Dargah then there remains no difference between the Guru and us. There remains no difference between the Thakur – God and us. Looking at this GurParsaadi divine quality of God which renders all His divine powers upon us when we become one with Him, it leaves us feeling wonder struck. This wonderful divine quality of Paar Braham Param Pita Parmeshwar Ji leaves us feeling wonderstruck. This is the height of His kindness that He makes us like Him and gives us all of His divine powers. Therefore, only God knows what He does and how He does it. With His Infinite Divine Powers His capabilities cannot be and should not be challenged as He can do anything beyond the imagination of an ordinary person. Only He knows His own divine powers and nobody else can know all of His capabilities and divine powers. That is why His Mahima is beyond description, nobody has been able to know Him completely and describe Him completely and nobody will ever be able to do so. That is why He is called Agam, Agochar, Agaadh, Aprampar, Anant, Beant and by many such names. We can only make our life worthwhile by focusing on achieving this GurParsaad. Jah achhal achhayd abhayd samaa-i-aa. Ohaa kiseh bi-aapat maa-i-aa. Aapas ka-o aapeh aadays. Tihu gun ka naahee parvays. Jah aykeh ayk ayk bhagvantaa. Tah ka-un achint kis laagai chintaa. Jah aapan aap aap patee-aaraa. Tah ka-un kathai ka-un sunnaihaaraa. Baho bay-ant ooch tay oochaa. Nanak aapas ka-o aapeh pahoochaa. 6. SatGur Sachey Pancham Patshah Ji is very kindly continuing to tell us what happens to those souls who are blessed with the GurParsaad of this Infinite Divine Power when their Nirgun and Sargun becomes one and they are blessed with Sunn Samadhi and all of the infinite divine treasures as a part of this GurParsaad. Everything is changing on a continuous basis. Every creation is changing at every moment. If we look at our self we will notice that we are constantly changing. With every moment that passes our life is changing, our body is changing, even our skin is changing on a continuous basis. This is called the aging process. Everything else around us is changing and moving towards its physical end. Anything that is born or created in time and space has to meet its end one day. There is only one thing that is beyond this process of change. There is only one thing that has no effect of time and space. This Infinite Divine Power is beyond Maya and this One thing is Divinity – the Infinite Divine Power – Dhan Dhan Paar Braham Pita Parmeshwar Ji. That is why this Infinite Divine Power is called, “Achal, Achhayd, Abhayd.” This Infinite Divine Power has created Himself. This Infinite Divine Power has created the entire creation. This Infinite Divine Power has created all of the divine laws. This Infinite Divine Power is unique and is the One that kept Himself beyond the process of change. That is why it is called Sat. That is why His Name is Sat Naam. This never changing status of this Infinite Divine Power has been explained as “Achal, Achhayd, Abhayd,” by SatGur Pancham Patshah Ji. Those souls which are absorbed in this Infinite Divine Power also become “Achal, Achhayd, Abhayd,” like Him and go beyond Maya. This is also called Atal Awastha in Puran Bandgi process when we go beyond Maya by defeating Maya as a part of our Puran Bandgi process. We cannot be disturbed by Maya any more. We are unshaken by anything or any circumstances. We cannot be deceived by Maya any more. Winning over Maya is winning over the Panj Doots and desires. Maya then becomes our servant. Panj Doots then leave our body and live under our Charans. No more drinking this poison and this poison is replaced by the GurParsaad of Amrit. Our Hirda goes into full and complete contentment and all of our desires are fulfilled. This means no more desires, no more burning in the fire of desires. Going beyond Maya means going beyond three aspects of Maya and merging with this Infinite Divine Power – Dhan Dhan Paar Braham Pita Parmeshwar Ji. When Bandgi reaches this merger stage this Infinite Divine Power takes over. Our Bandgi is recognized and blessed as Puran Bandgi by Dhan Dhan Paar Braham Pita Parmeshwar Ji then we perform Namaskaar to our self. When we get a Hukam from within to perform Namaskaar to our self, it means our Bandgi is complete. Our Rom Rom has been blessed with Amrit, we have physically gone into Rom Rom Naam Simran. Our entire body is filled with Amrit, all of our Sat Sarovars have filled up with Amrit. There are various spiritual things that happen when our Bandgi is blessed and accepted as complete. People get different kinds of visions and spiritual experiences. Performing a Namaskaar to yourself means you have completely realized God within yourself and you are performing Namaskaar to the Infinite Divine Power that is running your body. Some Bhagat’s when sitting in Samadhi find their forehead goes and touches their own feet by itself. This is the stage that is called, “Aapas ka-o aapeh aadays.” When we are blessed with this divine GurParsaad then basically, we have gone beyond the three aspects of Maya into Atal Awastha. This means we have defeated Maya, this means that we have defeated Panj Doots and all of our spiritual desires have been fulfilled. This means we have become desire free and our Hirda has gone into complete contentment. This is the stage when the Infinite Divine Power takes over completely and all of our worries and anxiety disappears. Until this happens there is a feeling of uncertainty that keeps bothering us. Thinking about past and future is the reason for this feeling of insecurity and uncertainty. Worries and anxiety are due to this feeling of uncertainty that keeps us gripped. But, when the Infinite Divine Power takes over then everything appears exactly the way it is and all of our illusions, worries and anxiety disappear and we are blessed with a divine feeling of satisfaction, contentment, bliss, happiness, joy, and we feel filled up with a feeling that the entire creation is our family. This divine experience is unique and when we go into completely thought free stage, when our mind, Hirda, soul and body goes into complete silence, then there is nothing that remains to be asked or told, then the complete silence tells the story. The complete silence means no disturbance to mind, Hirda, soul and body. This is the height of eternal bliss and divine happiness so what else remains to be told or listened. This GurParsaad of Infinite Divine Power is the highest of the highest divine power and there is nothing beyond this Infinite Divine Power and only this Infinite Divine Power has the capability to take us to this Infinite Divine Power. There is no other way that will take us to this Infinite Divine Power. We can only reach this Infinite Divine Power by losing our own individuality. When individuality is lost then the Infinite Divine Power is completely realized and merges us into Himself. Just as a drop of rain goes back to the ocean and loses its identity and individuality and becomes the sea, in the same way losing our identity and individuality we are blessed with this GurParsaad of merging into this Infinite Divine Power. Jah aap rachi-o parpanch akaar. Tihu gun meh keeno bisthaar. Paap punn tah bha-ee kahaavat. Ko-oo narak ko-oo surag banchhaavat. Aal jaal maa-i-aa janjaal. Ha-umai moh bharam bhai bhaar. Dookh sookh maan apmaan. Anik parkaar kee-o bakh-yaan. Aapan khayl aap kar daykhai. Khayl sankochai ta-o nanak aykai. 7. That part of the creation which is visible to the naked eye is nothing but Maya. Any creation that has shape, dimensions, and color is nothing but Maya. This way the entire world that is visible to an ordinary person is all just Maya and is operated under the three aspects of Maya. The three aspects of Maya are the rulers of the entire creation that is visible to us. This is the divine Khel. The game that has been created by the Infinite Divine Power, which we call God, Akal Purakh or Paar Braham Parmeshwar. Maya is His creation too and Maya operates under the divine laws of His court which is called the Dargah. Just focus on yourself for a few minutes and the world around you. The entire world is so attractive that people get lost in the world. Some are lost in family relationships. Some are lost in the collection of properties and money. Some are lost in earning name and fame in society. Some are lost in their profession and in acquiring professional expertise that will bring them prootions and power. The bottom line is that everyone has their own priorities and to fulfill them they are working day and night. But, in this pursuit they have been completely taken over by Maya and have not noticed the effect of this upon them in the real divine sense. If you analyze your activities you will find that they all fall under one of the three aspects of Maya. That is why this world has been called the Bhavsagar. It is like a large pool of water that has diamonds and jewels sitting at the bottom which people are busy collecting. Many times people have to face many obstacles in reaching these treasures. Many times they choose to adopt unfair means to reach these treasures. Many times people have to face severe pain and sorrow to reach these treasures. However, God is sitting outside the pool and watching them playing this game that He has left them to play. This pool is full of worldly treasures and attractions and is being operated by Maya. Maya is in control of people and all of their activities whilst they are busy in collecting and saving these worldly treasures. In this process some are able to gather some treasures, whilst others are not so successful. This is like building a sandcastle on the beach which will be washed away by the next wave. In this way people have just become puppets in the hands of Maya. They have become a slave of Maya. They are being forced to drink this poison of the Rajo and Tamo aspects of Maya due to their Karni. Look at your forefathers, they were doing the same thing that you are doing now, but what did they take with them? And what are you going to take with you when death comes to your body? When you leave this world then all of your properties, bank balances, relationships, name and fame, positions and authorities will not go with you. Instead, you will carry the weight of all of your deeds to be born in some place in some form of life to keep on going through the same process again and again. At the same time there are some who are focused on the Sat aspects of Maya and are not so much into collecting and saving these worldly treasures, and are engaged in Daya, Dharam, Santokh and Sanjam, which is Sat Ki Karni. Such people are bound to achieve the GurParsaad one day. If nothing else happens, at least they will be blessed with another human life to keep working towards the GurParsaad. But, the ones who are absorbed in Rajo and Tamo aspects have little or no chance of finding their way out from this Bhavsagar. In order to help all of us, God with His utmost kindness sends the Sants, Bhagats, Braham Gyanis and SatGurus to help us find a way out of this Bhavsagar. When we go into the Seva of such souls and give up everything at their Sat Charans then we are blessed with the GurParsaad. Going to the Sat Charans of these Maha Purakhs is based on our Sat Ki Karni which forms our destiny to meet such a soul. Through these Maha Purakhs God explains to us how we can get out of this web of Maya. As a part of this divine play of God, He sent the SatGuru Sahibs in this world to help us all find a way out of the Bhavsagar. Dhan Dhan SatGuru Sahibs with their utmost kindness have given us GurBani which tells us in every Shabad how we can get out of this web of Maya. In the same way, there have been and there still are such souls in the world who can help you to find your way out of this web of Maya. Some do take advantage of these Maha Purakhs and give up everything at their Sat Charans with Tunn, Munn and Dhann and are blessed with the GurParsaad which frees them and blesses them with merger into the Infinite Divine Power. When this happens then there remains only One Infinite Divine Power, everything becomes false and a part of this divine play of God. The web of Maya contains illusions, delusions, Bharams, Dubidha, sorrows, pains, Maan, Apmaan, hell and all such negative forces that keep people drenched in its scum. The GurParsaad takes you out of it. At the end there remains only one Infinite Divine Power. Everything else is perishable and perishes one day for sure. Jah abigat bhagat tah aap. Jah pasrai paasaar sant partaap. Duhoo paakh ka aapeh dhanee. Un kee sobhaa unhoo banee. Aapeh ka-utak karai anad choj. Aapeh ras bhogan nirjog. Jis bhaavai tis aapan naa-ay laavai. Jis bhaavai tis khayl khilaavai. Baysumaar athaah agnat atolai. Ji-o bulaavhu ti-o nanak daas bolai. 8.21. Dhan Dhan Paar Braham Parmeshwar Ji’s divine play has been called the GurParsaadi Khel (the Game of Eternal Blessings) in this GurParsaadi writing. This Khel is GurParsaadi and this book is a part of the GurParsaadi Khel. That is why under the Puran Hukam of Akal Purakh Ji this book has been written trying to give you a glimpse of His infinite Mahima, the Mahima of His Naam, the Mahima of His Sants and Bhagats. The Sant and Bhagat is the Mahima of Akal Purakh, that is why He appears in His Sants and Bhagats. Wherever there is a Sant or a Bhagat sitting, God is right there. When the Infinite Divine Power takes over then a Sant is born. When the Infinite Divine Power takes over then a Bhagat is born from within us. When the Infinite Divine Power takes over our person then a Braham Gyani comes into power. Basically, there is no difference between a Sant, Bhagat, Braham Gyani, SatGur and a Khalsa. Therefore, Khalsa, Sant, Bhagat, Braham Gyani or a SatGur is the Mahima – glory of Akal Purakh Ji. God is represented by these Maha Purakhs on this Earth and these Maha Purakhs are always present on this Earth. In the Dargah, God is represented by Himself and among this world of Maya, God is represented by these Maha Purakhs. For a spiritually illiterate person the Dargah and the Earth are two ends, and these Maha Purakhs make both these ends meet through them. The Infinite Divine Power of Dargah is present on the Earth in the form of these Maha Purakhs. In both places this Infinite Divine Power is prevailing. Both the Dargah and world is being run by this Infinite Divine Power. As a part of His divine play He creates Sants, Bhagats, Braham Gyanis, SatGurus, Khalsas and Gurmukhs and blesses them with His divine powers. The ones who while sitting on Earth reach the Dargah and make a place for them in there, are blessed with His divine powers. The ones who follow His divine laws with His own command and achieve the GurParsaad, are blessed with this Infinite Divine Powers while physically sitting on this Earth, but at the same time sitting in the Dargah as well. That is why GurBani says wherever there is a Sant sitting the Dargah is right there. Wherever there is a Braham Gyani sitting, the Dargah is right there. Wherever there is a SatGur, sitting the Dargah is right there. And where there is Dargah there is no rule of Maya. So sitting at the Charans of a Sant is sitting in Dargah and beyond three aspects of Maya. This is why a Sant is the Mahima of Akal Purakh, because God makes the Dargah appear where there is a Sant present on this Earth and that is where both ends meet – Earth and Dargah. Earth becomes Dargah. Earth becomes Dhan Dhan where there is a Sant sitting. Our Simran and our Sat Karams are all carried out only by the grace of God. That is why it is called GurParsaad – the GurParsaad of Naam, Naam Simran, Naam Ki Kamai, Puran Bandgi and Seva. This GurParsaad is blessed to us only with the divine commandment. In fact, we do nothing. We are capable of doing nothing. Everything is carried out by the Infinite Divine Power. That is why the highest level of divine blessing is when this Infinite Divine Power takes over and our individuality and our identity is lost. Living in this world of Maya our focus on the Sat Karams and our prayers, our Ardas, and our complete surrender at the Sat Charans of the Guru bring us this GurParsaad. Our real life begins when we are blessed with the GurParsaad and this Infinite Divine Power takes over everything for us. This is called Jivan Mukti, then living in this world, we become internally detached. We will live in Sehaj Samadhi at every moment. At the same time enjoying all of the facilities of life and ruling over Maya. When the Infinite Divine Power takes over then whatever we say is the word of this Infinite Divine Power. Everything we do is under the Hukam. That is why GurBani is the word of the Infinite Divine Power. That is why the Shabad is the Guru as the Shabad is the Hukam and the Hukam is the Guru – it is the Infinite Divine Power. This Infinite Divine Power is Sat and this Sat is Dhan Dhan Paar Braham Pita Parmeshwar Ji. Blessed with Puran Braham Gyan when we look at any creation and every creation and try to go to its origin we find that every creation is proof of His amazing and infinite divine powers. The end of logic gives birth to the divine wisdom. Then we start to realize how surprising is His every creation. How it has originated and how it is run by this Infinite Divine Power. With this happening to our mind, Hirda, soul and body we are freed from the rule of Maya and find our self lost in nature all of the time. In this way we are able to enjoy everything in our life without being affected by Maya and at the same time being absorbed in nature – God.

Many videos are available online of this incident. January 3, 2020 (RNS) – Hundreds of Muslims have mobbed a prominent Sikh gurdwara in Pakistan after months of tension over a Sikh woman's alleged forced conversion to Islam. According to media reports emerging from the region Friday (Jan. 3), several Sikh devotees were stranded for hours inside the Nankana Sahib, the pilgrimage site in Pakistan’s Punjab Province where Sikhism’s founder, Guru Nanak, was born in the 15th century. Muslim mobs pelted the gurdwara with stones and shouted that they would destroy the gurdwara and change its name to Ghulam-e-Mustafa, an Arabic term meaning the servant of the Prophet Muhammad, according to video posted on social media. The mob has since dispersed, and the gurdwara has been re-opened after police arrived on the scene and began arresting protesters, journalist Ravinder Singh told Religion News Service. The violence followed the celebration of Guru Gobind Singh Jayanti, a festival commemorating the birthday of the tenth Sikh guru, on Thursday. Indian leaders have condemned the attacks and urged Pakistani officials to protect the country’s Sikh minorities as well as the sanctity of the historic gurdwara. “India strongly condemns these wanton acts of destruction and desecration of the holy place,” the country’s Ministry of External Affairs said in a press statement. “We call upon the Government of Pakistan to take immediate steps to ensure the safety, security, and welfare of the members of the Sikh community. Strong action must be taken against the miscreants who indulged in desecration of the holy Gurudwara and attacked members of the minority Sikh community.” The mob was incited by the alleged “forcible abduction and conversion” of a local Sikh woman, Jagjit Kaur, in late August, the statement said. Kaur is the daughter of a pathi, or priest, at another local gurdwara. Local media reports say the mob was led by the family of Mohammad Hassan, a Muslim man who married Kaur. According to his family, the marriage and conversion were lawful and consensual, but authorities and local Sikhs have allegedly pressured Hassan to return Kaur to her family. On Thursday, Hassan's home was raided, and members of his family were detained by police. Other family members began a protest march, demanding his family's release. What was initially a private family matter soon escalated into a raucous religious protest, said Harinder Singh, co-founder of the U.S.-based Sikh Research Institute. "He went and appealed to people within the city of Nankana Sahib, basically saying, 'Look at what's happening in this Islamic Republic, the Muslims are not being protected,'" Harinder Singh, who has spoken to Sikhs at the gurdwara several times and urged Kaur's family to speak out after her conversion, told Religion News Service. "But then extreme clerics and friends of the family started giving serious threats... essentially saying there should be no sign left of this gurdwara or the Sikhs of the city." Harinder Singh told the Religion News Service he knows of a handful of other local incidents of forced conversions of young Sikh women, most of which have gone unreported and some of which he argues involved long-term grooming rather than violence. Either way, he said, the incidences have left Sikhs around Pakistan anxious for their future. "The crux of the issue is these two things: One, why are these forceful marriages and conversions taking place?" he asked. "And secondly, what kind of protections need to be given to these historic shrines in Pakistan, so they're not destroyed by an emotional outburst like this?" Sikh rights advocates say Pakistan's Sikh population has dropped dramatically since 2002, from an estimated 40,000 to 8,000, as forced conversions and violence against Sikhs have ramped up with little to no legal protections in place.

Difference between Anhad Shabd and Paun Shabd explained

In video that has surfaced on social media, cleric was seen stressing that Pak had been formed to not allow any Sikh to enter the country. Khadim Rizvi is the founder of Tehreek-e-Labbaik Pakistan, a religious-political organisation founded in 2015 known for its protests against any change to Pakistan's blasphemy law. Some of their protests have been on a large scale. (Photo: ANI) Islamabad: Despite inaugurating the Kartarpur corridor on a noble note to allow Sikh pilgrims to visit Gurdwara Darbar Sahib, Prime Minister Imran Khan has not been able to curb the religious fanaticism and barbarism that exists on his land in the so-called name of Islam. In a video that has surfaced on social media an Islamic cleric was seen stressing that Pakistan had been formed to not allow any Sikh to enter the country. "Pakistan is formed from the word 'Pak' or pious in Islam. The dirty habits of Sikhs will not be allowed here," Islamist scholar Khadim Hussain Rizvi was heard in the video talking about facilities availed by Sikh pilgrims visiting the Kartarpur Gurdwara. Khadim Rizvi is the founder of Tehreek-e-Labbaik Pakistan, a religious-political organisation founded in 2015 known for its protests against any change to Pakistan's blasphemy law. Some of their protests have been on a large scale. "Only Mecca and the Prophet are considered to be holy in our land. The Sikhs can visit Amritsar for pilgrimage if they want, but they should not come here," the cleric added. Experts at a talk show on Canadian Tag TV emphasised that the video is another confirmation that PM Imran Khan had attempted to buy the Sikh sentiment to use it against the BJP-led government in India and also fuel the separatist movement of Khalistan. The much-awaited Kartarpur Sahib Corridor, a 4.7-kilometre-long passage that connects Dera Baba Nanak Sahib in India's Gurdaspur and Gurdwara Darbar Sahib in Pakistan's Kartarpur was formally opened for pilgrims on Saturday three days ahead of 550th anniversary of the founder of Sikhism Guru Nanak Dev on November 12. A state-of-the-art Passenger Terminal Building, a fully air-conditioned building akin to an airport has also been built to facilitate nearly 5000 pilgrims each day along with necessary public amenities like kiosks, washrooms, childcare, first aid medical facilities, prayer room and snacks counters inside the main building. Robust security infrastructure is put in place with CCTV surveillance and public address systems. https://www.asianage.com/amp/world/south-asia/031219/pakistani-cleric-threatens-sikh-pilgrims-from-visiting-kartarpur-gurdwara.html?__twitter_impression=true

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Waheguru 100 questions and answers with Bhai Sewa Singh Ji Tarmala