5-41 Bhai Daya Singh ji explains Karma

The Singhs sat with Guru ji everyday and learnt the Rehit from him.  They listened to the wisdoms of Bhagat Gyaan with eagerness and love.  The Sikhs asked with their hands folded: “the person is bound with Karma.  It is quite fierce.  Please explain it to us so that we may be saved.”  Sri Guru ji spoke to the Singhs: “Daya Singh is my form.  Whatever questions you have, ask him.  He will answer all of your questions.”  After saying this, Guru ji got up went inside to his room.  Everyone else was sitting in Guru ji’s home.  They all wanted to understand Karma. 

Bhai Daya Singh ji then spoke: “Guru ji is omnipotent and complete in every way.  We are lesser beings and limited in front of him.  I will speak how the Guru makes me speak.  It is like how the puppet dances by the puppeteer’s wishes.  It will be him that will be speaking through my mouth.  People will think that the puppet is speaking.  First listen to the Katha of Karma, which gives the results of Hell or Heaven.  Understand that there are 3 types of Karma: Sanchit, Paralabadh and Kiraymaan.  In the quiver of the Antiskaran, these 3 arrows exist.  The reflection of the Aatam Chetan (the supreme consciousness of the Aatma) is what gives existence to the Antiskaran.  (The sense of self is the reflection of the Aatma’s consciousness) The Antiskaran comes into existence by the Aatma’s consciousness.  It is with the Agyaan (not knowing the self).  The seeds of the Karma live in the Agyaan.  The Antiskaran is Jurr (lifeless- which does not know of its own existence) on its own.  Till the sense of reality is not given to the Antiskaran, it remains Jurr.  It is not capable of Karma (action) till then.  The reflection of Chetna makes the Antiskaran capable of Karma.  The first sense of existence in the Antiskaran is the Munn (mind) when the Agyaan is there.  Only then can the Karma happen.  Without the Agyaan, Karma cannot be taken on.  Antiskaran, Agyaan and Chetan Aatma, these 3 come together to do Karma.  Even if one is missing, Karma cannot happen. 

I will give you an example with this.  Listen to how it is, oh Khalsa.  The Satogun is like soil/clay.  Antiskaran is the clump of soil/clay.  The Aatam Chetan is the space.  Agyaan is water.  The soil clump meets with the water to make a pot.  The pot takes on space inside of it.  The grains of food are the Karma, which are stored in the clay pot.  Water, clay and space make the pot.  When it is capable, the grains (Karma) can be stored into it.  When the 3 things are separated, they cannot hold any grains.  The Aatma is the same way.  It cannot take on Karma on its own.  The Aatma is the same as Parmatma (Brahm).  Only Antiskaran or only Agyaan cannot take on Karma either.  When the 3 meet, then only they are capable of holding Karma.  (The purest form of Agyaan is the deep sleep when even the mind is unaware) In the quiver of the Antiskaran, the arrows of Karma are there.  The arrow that is taken out of the quiver, it is mounted on the bow and released; it cannot come back; as much strength of speed it has, it expends its energy and falls to the earth; this is the Paralabadh.  It is the arrow that cannot be stopped once it is released.  It gives its outcome and then goes calm.  The arrows that are in the quiver, they are known as Sanchit Karma.  The arrow that is mounted on the bow but not released, they are Kiraymaan Karma.  (Kiraymaan Karma are what we are doing now i.e. Job.  The money earned and saved are the Sanchit Karma.  The money that is being spent for consumption is the Paralabadh Karma) The Karma that gives us our current body, that is because of the Paralabadh Karmas, oh courageous ones.  The Karma we have stored from many lives, they are the Sanchit Karmas which are interesting and of many types.  The present Karma we do is with the ego, which means, we think we are doing the Karma.  That is Kiraymaan Karma.  The Kiraymaan that were talked about, it influences the 3 types.  The first is when we are doing the Karma.  When the Karmas are stored, it is Sanchit.  When the stored Karma is to be spent, it becomes the Paralabadh Karma.  Just as time is called the “future,” and then it becomes the “present;” the same time then becomes the past; oh Khalsa, see the 3 states of Karma in the same way.  

Pararabadh Karma has 3 types of fruits: Jaati, age and the experiences one feels.  Jaati: Devata, human, plant and animal.  Higher, medium and low are within all the Jaatis, which is the reward within the Jaatis.  This is because of the Karma you have.  There are some who live within the span of the blink of an eye (and some who live as long is Shiva); this is the age which is according to the Pararabadh Karma.  The pain and pleasure you experience; some are less and some are long and intense; some are bad and some are beautiful; the wise people call this experiencing the rewards.  Everyone in the 14 Loks must experience their Karma.  The two Karmas, Sanchit and Kiraymaan; the Aatam Gyaani destroys these two.  It’s like destroying the arrows in the quiver or mounted on the bow.  Pararabadh Karma is the one that has already been released from the bow.  It can’t be stopped.  Nobody can destroy them.  The Agyaani and Tatt Gyaani both have to experience them.  Pararabadh gives results to both. 

The Sanchit Karma can be destroyed by the radiance of their Gyaan.  Like grains in the home can be burnt by fire.  The home and grains can burn to ash.  No seed can sprout from them then.  The Sanchit Karma is like the grain and the Antiskaran is like the home.  The fire is the Gyaan which destroys the Karma.  One does not take birth again just as burnt grains can’t grow crops again.  The Antiskaran is destroyed in this way.  When the Chit becomes the Sat, it becomes calm.  I will tell you the meaning of Chit Sat now. 

Understand the form of Antiskaran: it does not show you the truth but creates other illusions, Asamyak Darshan.  Within the Aatam Bhuddi, it shows you the Anatam (the illusion).  The world, which is Asat (illusion), is seen as the Sat (infinite) by the Bhuddi.  The Sat Aatma is thought of (incorrectly) as an illusion.  This is known as the Munn.  When the Aatam Gyaan is achieved, this illusion is destroyed.  It then sees the reality, as it is.  When Chit Sat happens in this way, the Sanchit Karma burns along with the Munn like the grains burning with the home.  The seeds do not sprout again. 

The Kiraymaan Karma do not come to fruition for the Gyaani.  He only does the Karma of everyday because of the Pararabadh Karma that is left.  He doesn’t do Karma by the ego of the Anatma.  That Kiraymaan that happens by the ego of the body, they keep changing forms i.e. Sanchit and Pararabadh Karma.  The Gyaani’s actions (Karma) are without the ego (the sense of body being the truth).  His Karma just happens.  It does not give fruit. 

How the Kiraymaan form from the Pararabadh, I will tell you now.  Like one eats food, they eat by the Pararabadh they have.  The food becomes strength in the body.  That is the Kiraymaan form.  The body that is ill will not get stronger.  The healthy will become stronger quicker.  That is the way of the Karma.  The Karma happens by the ego of the body (seeing the body as you).  This type of Karma gives you results and another birth.  The Gyaani does not take on the ego of the body.  For this reason, the Brahmgyaani is not bounded by this.  The Mala of Karmas is around everyone’s neck.  If one renounces the ego of the Body, they have destroyed this Mala.  Without renouncing it, there are many problems and pains.  This gives the trouble of taking birth and dying.  The Satguru mentions this in the Guru Granth Sahib ji many types: “by the ego one comes, by the ego one goes.. One is born in the ego; one dies in the ego.” (Asa Vaar)

There are many such lines in Gurbani which can’t be counted regarding this topic.  Guru ji instructs us not to be egotistical about the body.  All of the problems come out of the ego of the body.  Pain is received over and over again.  One regrets this.  By this, many births are taken.  During the birth, more Karma is created, creating many more births.  Countless problems, one has to face.  Mamta (mine/possession) causes many vices.  The ego of the body is the cause of being unwise.  The one whom the Guru is compassionate with, their ego of the body is destroyed.  The Guru gives the wisdom of Aatam Gyaan and connects the person to the Naam.  The pain of being born and dying leaves then.” 

5-42 Aatam Vichaar

The Singhs then asked Bhai Daya Singh ji: “tell us the form of Agyaan (not knowing).  What is Maya and Avidya?  What is the Bandhan (bondage) and what is Moksha?  Jaagrat (awake), Supan (dream) and Sukhopat (deep sleep); what are these 3 states?  What is Moorcha (unconscious) and Samadhi (deep meditation)?  Tell us the form of Turiya?  Who is the Sakhi (witness)?  Who is the Jeev?  Tell us how these are.  Who is the Brahm?  What are the 5 Koshas?” 

Bhai Daya Singh ji heard the 15 questions and spoke: “whomever the Guru is compassionate upon, they will listen to these words, have faith on them and will understand the knowledge.  Listen to the answers.  I will tell you the forms of all these.  I will tell you what I’ve come to known by the compassion of the Guru.  The ones who have come to know these answers and have understand them; they have crossed the world ocean. 

Agyaan – Without form; not born; without a beginning; lives within one (very small area of) land of the Brahm; that is the Agyaan.  Agyaan made 6 divisions: Vyaapik Chetan (the consciousness within all life); Chetan (the consciousness as a whole); Ishwar (the one who is connected to and controlling Maya); Jeev (the life forms); the difference between Jeev and Ishwar (seeing them different because of Agyaan); Chidabaas (the reflection of the Aatma that gives rise to the sense of self).  These 6 are invisible and can’t be seen because of Agyaan.  Just as the Bodh seed is very small but the roots, stems, leaves, bark, branches and fruits are hidden in it; everything is in the Agyaan in the same way.  This is called “Abhyaakrit,” which is only the power.  It is also called Abhyaakat.  In the Samya state, the first state; they were all One, once.  The Vedas, Shastras and saints say that everything was mixed in One before. 

Maya – The Samya sate of the 3 Gunns (Satogun, Rajogun and Tamogun) there were all equal.  The reflection of the Chetan shined within the Samya 3 Gunns (that were mixed together) then they were separated.  The Gunns then changed and separated into the Sato, Rajo and Tamo Gunns (i.e. milk separating into curds and liquid.  Then changing from cream to butter.  The reflection of Brahm was the starter.  Vishnu, Brahma and Shiva).  Sato, Rajo, and Tamo further divided into pure and impure states.  Within the pure Satogun, Maya was formed.  Within the impure Satogun, Avidhya (absence of knowledge) was formed.  Maya is known as Pardhaan within the Shaank Shaster.  Oh Sikhs, this is what Maya is.  Understand it within your hearts. 

Avidhya – In the Samya state (One), the Chidabaas shined and the changes happened.  The pure Satogun gave rise to Maya.  The impure Satogun gave rise to Avidya.  Understand that Avidya (not knowing) is destroyed by the wisdom of the Guru.  When the consciousness of the Antiskaran came to be (the reason of knowledge) realized “Ahang Brahm Asmi” (I am the Brahm), the duality ceased to exist.  (Both Haranakash and Krishan ji said: “I am the Brahm.”  The difference was that Haranakash was talking about his body or his Antiskaran; Krishan ji was referring to his Aatma) When the consciousness becomes without end, that is the Vidhya state, only seeing the One (as was Bhai Ram Koer ji, Baba Bhudda ji, Bhai Mani Singh ji etc.).  There are two types of Agyaan: Kaaran Agyaan- when Agyaan was part of Akaal Purakh; Kaaraj Agyaan- within the processes of the world.  When both of these are destroyed, only Brahm remains.

Bandhan – the body, Indriyas, Munn, Pranas; these are the Anatam (not the Aatma).  The Budh Aatma exists within them and thinks that it is actually the body, Indriyas, Munn and Pranas.  This is the Bandhan (bondage) which is the reason for pain.  “I am the body, I am the Indriyas” etc. this is the Bandhan.

Moksha (Mukti) – by practicing the Guru’s Shabad, the ego of the body (I am the body) is destroyed.  The wise one receives Moksha by being One with the (Aatma); Sat (infinite), Chetan (consciousness) and Anand (bliss). 

Jaagrat (awake)  – The 14 Indriyas (5 Gyaan Indriyas; 5 Karam Indriyas; Munn, Bhuddi, Chit, Ahankaar) have their individual Vishaas (smell, sound, touch etc.) are known as Adhbhoot.  The 14 Indriyas have 14 Vishaas and 14 Devatas attached to them (the power behind the Indriya) = 42 parts and processes with powers.  Where the 42 parts (processes and powers) are working, awake and aware, that is the Jaagrat (awake) state.  You can understand everything, minor or major.  You can distinguish for certain that there is a difference from dream and deep sleep.  One can recognize individual and grouped items in this state.  The one who is feeling these senses is known as the “Vishav Abhimaani.”

Svapan (dream) – there is no solid body nor solid Vishaas; there is no deep sleep state; the invisible desires of the 14 Indriyas create the sense of reality; Avidya creating the minor interactions; the Saakshi without form can see and feel all this; this is the Svapan state.  The one who is feeling the senses in this state is known as the “Tejas Abhimaani.” 

Sukhopat (deep sleep) – where the desires are formless; the Avidya of all the transactions (give and take) immerse into the Kaaran body; the witness that knows this form is the Sat form.  The knower of this state is known as the “Pragya Abhimaani.”  This is the Sukhopat state, oh Sikhs.  Understand these 3 states in your heart.

Moorcha – if while awake, for some reason you are injured in the soft part of the head; or you faint due to some illness; or some other reason; till the Saakhi stays, it is the Vishav Abhimaani that lies unconscious; this is the Moorcha state as the Pranas remain.

Samadhi – Where the Triputi (Indriyas, Vishaas and Powers) become one; the Gyaata (knower), Gyaan (knowledge) and Gay (object of interest) immerse into the Brahm emotion; where they are seen differently is the Savikalap Samadhi.  Where the Triputi is without difference; that is the Nirvikalap Samadhi.  There is no duality there.  Within the witness Saakhi, the Vishav Abhimaani is in Samadhi.  This is the Samadhi. 

Turiya – Samadhi, Moorcha, and the 3 states can be distinguished; what illuminates all of these states; sees themselves in everything; experiences everything in everything; you are the only knower of all; connected to the senses in the Jaagrat state, Svapan state, the consciousness of Avidya in Sukhopat; the one who sees and senses all these, that is the Turiya state.

I am the form within all.  Everything is my form above the Nirvikalap state.  This is definitely the Turiya supreme state.  It is the supreme and beautiful form.

Jeev and Saakhi – From the Jaagrat state to the Samadhi state, the Abhimani (the knower) of these states is the “Maleen” (dirty – by Avidya of not knowing who they are) Jeev.  The Turiya, the Saakhi is the one that illuminates and knows all from Jaagrat to Samadhi.  This is the pure form of the Jeev, the Brahm.  It is in infinite and unending bliss.  The Turiya is the Saakhi and the Saakhi is the Turiya.  They are one in the same. 

Brahm – The form of Ishwar is Brahma, Vishnu and Shiv.  They (the 3) are the beautiful form of Ishwar.  The Turiya form of Jeev is Brahm.  The Turiya form of Ishwar is Brahm.  So understand that the Jeev and Ishwar are the same in the Turiya state, they are both the same form.  The Saakhi is the Nirvikalap form.  It is the blissful Brahm form.  (If Jeev is the drop and Ishwar is the ocean, then Brahm is the water).

The Brahm, who is it connected to and who is it not connected to?  It is not connected to anyone nor is it disconnected to anyone.  The Brahm is Nirvikalap (the pure form without doubt) as the Guru has made us to understand.  Anand (bliss) is Brahm and Brahm is Anand.  That is the Brahm form.  Whoever knows this, their bonds are broken.  The blinding well of attachment is broken. 

The 5 Koshas – To see a beloved item, that is called “Anand,” happiness.  This is like the head of the bird (of bliss).   When one achieves the beloved item, that is called “Mod.”  To experience the beloved item is called “Pramod.”  (i.e. if one likes mangoes, you see it and get happy, Anand.  Buying it is Mod.  To eat the Mango is Pramod) Mod is the right wing and Pramod is the left wing of the bird of Anand.  The Anandmay Kosha is the bird.  The tail of the bird is the Brahm.  The tail is the Dishtaan, the support.  Brahm is the Dishtaan, the support of Anand.  Don’t doubt this, that Brahm has body parts.  This is just an example.  Brahm is the support of Anand.  It is just to understand. 

The Kaaran body is the Byashti (individual) form of the Jeev.  The Samashti (aggregate combined) form is the Ishwar.  If Jeev is the tree then Ishwar is the forest.  This is the difference.  Above the Kaaran body are the 3 other Koshas which is the Ling body.  The Byashti is just the one Jeev.  Samashti is the Ishwar. 

The Annmay Kosha is the whole body.  It is made from Ann (food).  In terms of the bird example, the head is the head and the arms are the wings.  The rest of the body is the tail, the support. 

The 5 Koshas are made of 25 combinations and have 5 birds.  So say the Vedas.  The Saints have experienced this.  There are 5 Karam Indriyas (voice box, hands, feet, urethra and anus) and 5 Pranas.  These combine and make up the Praanmay Kosha, oh wise ones.  The one Prana has four variant forms.  The main Prana is the head of the bird.  Two are the wings and one is the tail.  The Pranas empower the Karam Indriyas.

The Karam Indriya combined with the Munn make up the Munnmay Kosha.  The Munn controls the Indriyas.  The Baikhri voice is the head (spoken voice).  Pashyanti (words in the chest) and Madma (words in the throat) these are the wings.  The Para (words in the navel) is the tail.  The bird lives in the body in this way.

The 5 Gyaan Indriyas (ears, skin, eyes, tongue and nose) along with the Bhuddi, this is the Bigyaanmay Kosh, which makes the judgements.  This is a bird as well.  The 3 Koshas mentioned above is the Ling of Sooksham (invisible) body.  The 5 Koshas and 3 bodies have been stated, oh wise ones.  Understand this in your hearts.  The Koshas are sheaths.  They are holders or storage boxes. 

The Sat, Chetan and Anand form, is smaller than small, the most invisible.  It is the Aatma.  It is formless.  It is what the Anandmay Kosh boxes over.  (This is the reason why the Anandmay Kosh is blissful.  Bliss or pleasure is experienced when the Bhuddi turns and touches the Anandmay Kosha.  The reflection of the Aatma onto the Anandmay Kosh is where the pleasure comes from.  It is where all pleasures come from.  Pleasure is never in the materialistic objects.  If that was the case, one would experience pleasure from eating an orange while unconscious.  When one is not focused or when one is depressed, the experience of pleasure is hindered) How can such an Aatma be understood by the solid Indriyas?  The Aatam Bhuddi given to the one by the Guru, only by this can the Aatma be seen.  The Aatam Bhuddi is the one that lives close to the Aatma.  Only it can understand through Vivek, wisdom. 

The flow of the Munn (mind) is external.  It does not turn internally.  (It is affected by the external environment.  The awareness of the mind spreads outwards as water spreads into the field and takes on the same shape) The 5 Gyaan Indriyas only give knowledge of the external.  They are external as well.  They only understand the 5 Vishaas (sound, touch, sight, taste and smell) of the environment.  The Indriyas can’t see the Munn.  The Munn knows them though.  The Munn becomes alert and motivates the Indriyas to sense by using their skills.  The Indriyas can’t see the motivator, the Munn.  The Munn is invisible and the Indriyas are solid.  Munn is not the result or sense of the Indriyas.  In the same way, the Aatma is not the sense of the Munn.  It is finer than the Munn.  The Munn is Anatam and can’t know the Aatma.  The Aatma is invisible as the Munn is bigger.  The Munn cannot go to something that is finer.  The 5 Indriyas and the Munn; these are extroverts.  They are lower (and corrupt) in this way.  They are never satisfied facing the external.  They wander everyday.  Without coming to the shelter of the Satguru, the awareness does not become introverted.  The shelter of the Satguru is still.  It is peaceful to all the Indriyas and Munn.  The real home and wealth are achieved.

The Munn is spoiled like an animal who loves to eat green grass and breaks free of the chain to get it.  It runs to where it wants to go.  It constantly gives pain to the Jeev.  It is like delusional deer, chasing mirages.  The musk of the deer is within the deer but the delusional deer thinks it’s outside and keeps chasing it.  The pleasure was always inside but the Munn keeps searching for it outside.  If the deer stands and smells its own navel, it will understand the truth.  In the same way, when the Jeev figures out who the Brahm is, the Jeev will become still and in supreme bliss.  Thinking of the Aatma, the Munn becomes peaceful.  The taste of the Naam, the one who feels it, they experience Anand, bliss, peace.”

5-43 Aatam Vichaar Continues

Bhai Daya Singh ji continues:

“Karta – from the toenails to the top of the head, this is the solid body.  The one who feels within this body, the “Ahang,” the ego, the one who is the Abhimaani of the body; that is the Karta.  Understand this in your heart, oh wise ones (This is the one who gets caught in Karma).

Kriya – the awareness that comes out through the Indriyas and experiences the Vishaas (i.e. smell, taste, touch etc.) that is the Kriya.  The Satguru has explained this (The awareness comes out through the Indriyas, touches an object and comes back through the senses).

Karma – the Vishaas of the Karam Indriyas, when the awareness spreads to the external objects and spreads throughout, that becomes the Karma. 

Gyaata and Gyaan – the Gyaata is the ego awareness within the Chidabaas (the concept of self which is the reflection of the Chetan Satta).  The awareness of the Kriya, where it reflects to within the Chidabaas, that is the Gyaan. 

Gay and Pramata – when the Karma Vriti (awareness towards the objects) mixes with the Chidabaas, that is the Gay (the external object of interest).  The Pramata is the same as the Gyaata.  (The Gyaata knows the Gay by Gyaan; the Dhyata knows the Dhay by Dhyaan; the Pramata knows the Pramay by Pramana).

In the same way, Gyaan is the same as Pramana and the Gay is the same as Pramay.  The Aparma Gyaan (which is away from the senses) is seeing yourself within the Triputi (You are actually the Gyaata, Gyaan and Gay).

Prama Gyaan – the one that illuminates the Triputis and is the support of all.  To know yourself, the true Aatma, is the Prama Gyaan.   

The Mahavaaks of Vedanta which are given to one by the Satguru (the teacher of Vedanta), only they have the true Gyaan.  The “Adhikari,” the deserving one of Gyaan, is the one who has the 4 Chatushtay, the Sanbandh Unubandh (Vairagya- detachment from all pleasures, seeing all of the pleasures of all the Loks as crow feces; Vivek- to distinguish between the infinite and finite; Khat Sampati – Sam, Dham, Samadhan, Upramta, Sharda, Tateeksha; Mumukshoo- the wish for Moksha).  Understanding the oneness of the Jeev and Ishwar is the Vishaa Unubandh.  The Brahm is the Bodh and the Vedanta is the Bodhak – this is the Pratipadhya and Pratipadhik Unubandh.  The Prayojan Unubandh (the purpose of the Vedanta) is to dissolve the pain within the Jeev.  It is to give the Parmanand, the supreme bliss.  When the Gyaan of these 4 Unubandhs are set in the heart, only then should they be given the Gyaan.  The saints give the person the Gyaan Khand.   

Brahm cannot be broken up.  Only by Gyaan can one know the Brahm.  The Gyaan happens by the Mahavaaks. 

Rig Veda – the Mahavaakya of the Rig Veda is “Pragyaanamanand Brahm,” the Jeev is the form of the blissful form of Brahm. 

Jujhar Veda – “Ahang Brahm Asmi,” I am the Brahm.

Shaam Veda – “Tattvam Asi,” that you are.

Atharvan Veda – “Ayam Aatma Brahm,” the Aatma is the Brahm.

These are the 4 Mahavaaks of the Vedas oh listeners.  These four Mahavaaks are in Japji Sahib that Sri Guru Nanak Dev ji has stated.  Guru Nanak Dev ji mentions: “Tu Sada Salaamat Nirankaar,” 4 times.  He states the 4 Pauris of Sravan (listening) and 4 Pauris of Mannan (to accept).  The Panch Parvaan pauri mentions the Nidh-dhyaasan (implementation).  Guru ji mentions the 4 Mahavaaks in Japji Sahib as “Tu Sada Salaamat Nirankaar,” You are the infinite and stable form that has no form.  Guru Arjan Dev ji then stated them in Gurbani where he wrote the Mahavaaks:

The Sargun (omnipotent Ishwar) and Nirgun (without qualities – Jeev) are two names; the Brahm is established in both.. (Tatvamasi)

(SGGS 387)

The Nirgun (Jeev) is himself and the Sargun (Ishwar) is the same..

By his power (the Maya) he has enchanted the whole universe..

(SGGS 287)

There is nothing inside me, Prabhoo, it is all you (Ahang Brahm Asmi)..

Here is the Nirgun (Jeev), there is the Sargun (Ishwar); within both, is the Master, illuminating..

(SGGS 827)

The oneness is mentioned in Japji as well.  I will tell you correctly.  The Jeev and the Ishwar are the one Brahm form.  This difference is mentioned in various ways:

The one praising the praise-worthy one; he does not know (that he is the One)..

The rivers and canals pour into the ocean, you can’t tell the difference anymore (as they are all one now)..

(SGGS 5)

Understand the “Sada Salaamat,” as the “Tatt,” form.  The “Tu,” is meant to be understood after.  The “Tatt” and “Tu” are the form of Nirankaar.  You are the Brahm.  The Sat, Chetan and Anand is the One form.  The Nirgun is the Jeev and the Sargun is the Ishwar.  The Chetana (awareness) power is the same in both.  The river is the Ishwar and the canal is the Jeev.  Both river and canal pour into the ocean and become one with the ocean.  There is only water then.  Understand the meanings of these.  There are many such examples.  The Granth will get bigger if the details are explained further.  I have stated this in summary to show the Mahavaaks.  The details all exist in Sri Guru Granth Sahib ji.  The one is mentioned as without any difference, in many places in Gurbani.  The wise ones understand the meanings that are mentioned in Gurbani.  They can see the Mahavaaks in Gurbani when they analyse. 

Prakritik Vaak – the words of the Brahmgyaani.  Where one is indestructible; where one does not feel pleasure or pain; where there is no Dharma; there is no Sadhana nor is there anyone looking for Mukti; where there is no Mukti nor nothing to renounce; where there is no Vidya; where there are no Loks or Aloks; where there are no Devatas; where there is no knowledge or no-knowledge; where there is no mother or without mother; where there is no father or without father; where there is no Sakopat state; where there is no Jeev; where one cannot say “I am Brahm”; where there is no universe; in such a state, the words are without Vikaars (no change), they are in one state, in bliss; there is no duality in Prakritik Vaak.

Savikalap Vaak – words from where the Triputi still exists.  From where the Bhoots (primal elements) were created; from where all of the Jeevs are born; by which all the Jeevs are alive; in the end, everything immerses into this, understand this; the Jaagrat and Swapan are two shores, the attachment and hatred are two big alligators in between; the Aatma made all this.  The words that come from this state are Savikalap Vaaks.

Nirvikalap Vaak – the Gyaan is the Truth.  They accept the Brahm.  I am the form of Brahm without doubt.  The light in all that runs the Pranas in every heart.  That is the Nirvikalap Vaak.

These Vaaks mentioned above are separate from the Mahavaaks.  These are also known as the Avantar Vaaks. 

(The reason the Bhuddi can’t see the Aatma is because of 3 Doshas (faults): Mal- filth of many karmas of the past; Vikshayp- they tendency of the mind to wander; Avaran- the not knowing that one is the Brahm.  Respectively, Karam, Upasana and Gyaan relieve these 3 Doshas to reveal the Aatma)

Karam Kaand – Kamyak Karams (with desire), Nakhid Karam (bad deeds according to the Shastras), Nit Karam, Namit Karam and Praishchit Karam; these are all Karam Kaands.  Nithya Karam – Sandhya (during morning, noon and evening; the Karams of Aarti); to bow and daily spiritual tasks done everyday.  When a son is born and a special ceremony is done, that is the Namit Karam, towards special tasks.  Praishchit Karam- keeping fasts according to the moon (Chandrayan), generally for repentance.  They are Karams for forgiveness towards sins.  Kamyak Karam – lighting Jots and doing Havans, as the Vedas instruct, for a reward.  Nakhid Karam – to kill a Brahmin, cow, girl, scholar or teacher; to eat the money of the prostitute, to use tobacco; to have extra marital affairs. 

These are the 5 types of Karams, oh wise ones.  Understand them.  The Karams of the 4 castes and 4 Ashrams, they are also Karam Kaand; as described by the Vivekis, the wise ones.  (These Karam Kaands contribute to or wash the Mal (filth) around the Munn) 

Upasana Kaand – The 3 Devatas of the 3 Gunns: Brahma (Rajo), Vishnu (Sato) and Rudra (Tamo); only the Brahm Aatma lives in these 3; to meditate on the Brahm Aatma within the 3 Devatas, this is Upasana.  The Ishwar has 3 bodies: Abhyaakrit, Vaishvanar and Hirangarb.  Within these 3 bodies, the Brahm Aatma is the illuminator.  To meditate on the Brahm Aatma within these 3 is Upasana.  This is the Sargun Upasana.  (To meditate on the 10 Gurus is also Sargun Upasana as well as doing Aarta of Guru Granth Sahib ji) Ahung Brahm Asmi, to do this Upasana is Nirgun Upasana.  To remain in this Bhagti of the Nirankaar Akaal Purakh is the Upasana of the Nirgun. 

A different explanation for this – Akaar (Brahma), Ukaar (Vishnu) and Mukaar (Shiv); the Bindi Matra on top is the Sadashiv Parmeshwar Brahm, the one that illuminates all.  Earth, fire, radiance, water, wind, space, sun and moon; to see the One Purakh controlling and illuminating all.  The One Aatma is in all.  One is doing the Upasana and one is whom the Upasana is towards; both are the Brahm.  Parteek Upasana is to use an idol to represent the Brahm.  Listen further to what else they are: to immerse Akaar into Ukaar; immerse Ukaar into Mukaar, immerse the Mukaar into the Bindu Matra; immerse Bindu Matra into the Purakh; what is left is the Brahm.  The Purakh Parmatma is left.  Only Brahm remains.  This is one type of Upasana.  (To immerse the 5 primal elements into the body; to immerse the body into the mind, to immerse the mind into the Bhuddi; to immerse the Bhuddi into the Aatma; what is left is the Brahm.  This is the Leh Chintan.  To immerse the husband into the Aatma, what is left is the Brahm.  This is the Pativrata Dharma Bhagti.)  The Upasana relieves the Vikshayp Dosh of the mind- the wandering.

Gyaan Kaand – “Satyang Gyaan Manantang Brahm,” Gyaan is Sat; Brahm is Sat, which has no end.  “Tatvamasi and the 4 Mahavaaks, these are all “Sarbaatam Brahm, Brahm Srab Aatma,” all Aatma is Brahm and Brahm is all Aatma.  It is without duality.  Destroy the duality.  Gyan is Sat, Aatma is Sat.  The Brahm is in Gyaan and Brahm is in the Aatma, understand this.  Sat is in Sat and Gyaan is in Gyaan.  Only see the One that is unending.  That is Gyaan.  “Ikamvay Dutyang Brahmang Neh Nana Sat Kinchan Soe,” there is only one Brahm that is the Sat, Gyaan, Ishwar, Jeev; there is no duality, only One.  This is Gyaan!  The one who instills this Gyaan of the One Brahm, they do not need Karam nor do they need Upasana.  They are the Saadya Purakh, they have reached where they needed to.  There is only Gyaan there.  This is the characteristic of Gyaan Kaand.  The Gyaan Kaand of the Upanishads is the Vedanta.  This is the Gyaan in the Gyaan Kaand.  Till one is to do Sadhana of Karam and Upasana, that is the Purabi Mimamsa (Shastra).  Till here, the words are called Vedas.  Where one is reached what is to be known, the Gyaan Kaand, that is known as the Vedanta, where the Vedas end.  Understand this difference between the Vedas and Vedanta.”  Kavi Santokh Singh ji says: “when you know your real form, everything will be a success then.” 

5-44 Jog Vichaar

Bhai Daya Singh ji speaks:

“Jog- Jog has 8 Angs: Yam, Nem, Aasan, Pranayama, Pratyahara, Dharna, Dyaan and Samadhi. 

Yam- 15 types: Lay (mind going off), Vikshayp (wandering), Parmaadh (careless), Nindra (sleep).  These are the Niraalista (without laziness).  The mind should be away from these 4.  “Jatha Laabh Santusht,” to be happy with what you have, Santokh.  Maun, to stay silent (not lie).  Not to speak myth.  Renounce the pleasure of the Indriyas (sound, touch, sight, taste and smell), stop the Indriyas.  This is Indriya Nigreh.  Daya – compassion, don’t hate anyone.  Aarjav – don’t cheat anyone.  Daakhan – being wise in all tasks.  Aagreh – renouncing stubbornness.  Don’t earn hypocrisy.  Only have the wish to be blessed.  Whatever you receive in your destiny, be happy with it and use it.  Oh wise ones, don’t be jealousy seeing the possessions of others.  Aastikh- the Granths which explain the Brahm, have faith in them.  Maardav – sensitivity.  Chimma – forgiveness.  The Antiskaran should be pure in Rajogun, Satogun and Tamogun.  Keep it pure and beautiful.  Don’t give pain to others by words, body or action.  This is Ahinsa.  It is the home of joy.  Brahmacharj is of 8 types: to think of women, listen to, speaking to, to see, speaking in secrets, making the effort to obtain sexual desire, touching, ejaculation.  Stay away from the 8 types of sexual desires to make the mind pure.  The illness from birth, the illness of old age; to keep thinking of these; keep patience from your mind and body.  Don’t be afraid of this pain as it is because of your destiny.  This is the first Ang of Jog.  They are all one.

Nem – 15 types: Bathe on the right time with water.  Do the Jog Sadhana to make your body pure.  Make the Antiskaran pure.  This is the Bhaav Shud.  Kritu – do the Pooja of the Prabhoo before doing the Jog Sadhana.  Sat – always speak the truth and think the truth.  Jap – chant Om.  Eat food as per the hunger of your stomach.  This is the Home (like putting samagris in the Havan).  Tarpan – drink the water of the Ganga (pure and clean water).  Tapp – stop and control the Indriyas by doing Tapasya.  Daan – give wisdom to the Mumukshu.  Tatikhya – tolerate love and hate.  Vart – fasting.  Eat food when the sun is in the right side.  Upvaas – don’t eat too much.  Niragagni- don’t heat with fire.  Istri Varjna – don’t indulge with women.  Maadak Varjan- don’t consume cannabis or other intoxicants.  These are 15.

Asana- the 8.4 millions of species, their way of sitting, that is how many Asanas there are.  84 are the best.  Out of those, 16 are better.  Brahma’s: Svast, Padam, Gomukh, Hans.  Vishnu: Garud, Naag, Kooram and Narsingh.  Rudra – Veer, Mayur, Vajj and Sidh.  The 13^th is Bhagasan, of the Shakti.  The Paschamtaan Asana is Shivji’s.  Dhanukh and Uttaan are 2 more.  That makes 16.  Within the 4 that are highest: Singh, Padam, Sidh and Bhadra; Sidh and Padam are the supreme.  The Sidh is the highest.

Pranayama – Uttam, Madham and Kanishta.  The left (Chandra) nostril, do the Kumbhak (holding in) as long as you could; and then release from the right nostril.  Say Oankaar 12 times while breathing in.  Say Oankaar 16 times while doing the Rechak, breathing out through the (Surya) right nostril.  This is the Kanishta Pranayama.  Twice as much is Madham.  Uttam is 3 times as much. 

Pratyahara- when any thought arises, stop it right away.

Dhaarna – to keep your focus in Brahma, Vishnu or Shiva and the 5 primal elements. 

Dyaan – to keep your focus in the One. 

Samadhi – 2 types: Savikalap and Nirvikalap. 

These are the 8 Angs of Jog.  Think about them. 

Ear, skin, eyes, tongue, and nose; these are the Gyaan Indriyas.  Speech, hands, feet, anus, and urethra; these are the Karam Indriyas.  Sound, touch, sight, taste and smell are within the Gyaan Indriyas.  Speech, holding, walking, joy, eliminating waste; these are within the Karam Indriyas.  Munn, Bhuddi, Chit and Ahankaar these are the Antiskaran.  Sankalap (effort), Nishchay (judgement), Anusandhan (thinking/ remembering), Garv (ego/possession); these are the Vishaas of the Antiskaran.

These are the Devatas of all: Disha (ear), Pavan (skin), Soorya (eyes), Varun (tongue), and Dharti (nose); these are the Gyaan Indriya Devatas.  Agni, Inder, Upinder, Prajapati and Yam; these are the Devatas of the Karam Indriyas.  Chandra (Munn), Brahma (Bhuddi), Vaasudev (Chit) and Rudra (Ahankaar); these are the Devatas of the Antiskaran.  Prana, Apaan, Samaan, Udaan, Byaan, Naag, Kooram, Krikal, Devdutta and Dhananjay; these are the different Pranas. 

By the Kriya, the Pranas are Samashti (aggregate).  The 3 bodies are Kaaran, Sooksham and Asthool, these are the Vyashti (individual).  The Samashti body of the Ishwar is: Vairat, Sootar and Abhyaakrit.  The Vyashti Jeev’s Abhimaanis are Vishav (Jaagrat), Taijas (Swapan) and Pragya (Sakopat).  The 3 Abhimaanis of Ishwar are: Ishwar, Hirangarb and Baishvanar. 

The Byashti and Samashti are both illusions within the Brahm; just as the snake is (mistakenly) seen in the rope; just as silver is (mistakenly) seen in the seashell.  That is how the Jeev and Ishwar are seen in the Brahm Aatma.  This illusion is caused by Agyaan.  There is only one Adhishtaan Aatma.  Until you don’t know it’s a rope, you will be in pain, thinking it’s a snake instead. 

Pralay – When the 5 primal elemental Panchkrit (mixing of the elements to create combinations elements) immerse into the Apanchikrit, immerses into the Abhyaakrit; the solid elements immerse into Parmatma and day and night no longer exist; this is the “Pralay Rain Din.”  When the Sooksham elements (the powers of the elements: sound, touch, sight, taste and smell) immerse into the Parmatma, that is the “Prakrit Pralay.”  When the Gyaan of Brahm Sat Chit Anand immerses (the knowledge of Sat Chit Anand) becomes indifferent; the knowledge of the rope and seashell destroys the snake and silver; when the Gyaan of duality immerses, that is the “Gyaan Pralay.”  The Satguru gives this wisdom.

Utpatti – the primal elements in the pure form (Apanchikrit) mixed to form the Panchikrit; they are created from Parmatma.  This is Utpatti, creation.  This is from the Aad Purakh.

Sathithi – the stable universe is formed.  This is how long Brahma lives.  The Avantar Sathithi is when Brahma’s day is there (4.32 billion years).  His night (4.32 billion years) is “Avantar Pralay,” where nothing happens.  When Brahma’s age (315 trillion years) finishes, everything finishes.  There is Pralay Gyaan when there is no creation, sustenance or destruction.  Only Brahm is there.  There is only Mukti there.  It is Advaita.  Gyaan can only be achieved by Vidya.  Till Brahmgyaan is not there, that is the constant Avidhya.  Sanchit, Pararabadh and Kiraymaan, till these Karmas exist, there is no Gyaan.  Past, future, and present; they are bondages in the Gyaan.  The 3 Gunns of Maya, the Jeev is kept away from Gyaan till then.  Sat, Raj and Tamo only exist till there is no Gyaan.  Till the Gunns are not stilled, one sees themselves as different from the Brahm.  When he sees himself as Ishwar with Maya, he becomes omnipotent.  The universe is bound to be destroyed one day.  Only the formless one is indestructible.”  Kavi Santokh Singh ji says: “till we don’t understand the cream from the Satguru, we will be impure.  Body, Indriyas, mind, and the Pranas are the Anatam.  This Anatam that you think is “you,” you are in Agyaan.  This is all Agyaan.  The Nirankaar is the Brahm Aatma, who is the witness to all.  See that as your real form.  Everything else is Anatam.  Always think in your mind that you are the Brahm.  You don’t see this though.  Your real form will never be destroyed.  You forget yourself and so you don’t see your real self.”

5-45 Vedanta Vichaar

Bhai Daya Singh ji continues:

“Guru – The Guru is the idol of the Gyaan of Ishwar and is the form of Brahm itself.  The Guru helps the Sikh cross this world.  The Satguru is the supreme.  Other Gurus who do not have the Brahmgyaan, they are just give and take.

Sikh – the one who has Vivek, Vairagya, Mumukhta and Khat Sampati: Sam, Dham, Upramta, Tateeksha, Sharda, Samadhan; the Sadhan Chatushtay.  Only such a Sikh can obtain Mukti.  The other Sikhs are only concerned with their bodies. 

Updesh – that which explains what the Aatma and Anatma is; destroys the Agyaan in the heart; which helps to know the real self; which destroys the bondages of attachment and hatred, that is the Updesh.

Deekhya – by giving the Bimal Gyaan: the Gyaan without Avidya and Mal (the filth of Karma); by the Brahm Neshti (knower of Brahm) Guru, destroying the pain of being born and dying; that is Deekhya.

Mantra – the supreme Mantra is Satnam, whose Simran gives the home of bliss. 

Advaita Vaak (Mantra of Vedanta) – words that do not have Dvaitya (duality).  “Tatvamasi,” you are the Brahm, listen oh Sikhs.  “Ahang Brahm Asmi,” I am the Brahm, this is the Mantra of the Mahavaaks. 

Varanas – from Prakriti (nature), Satogun is the supreme.  The Brahmin was created from Satogun.  With the combination of Satogun and Rajogun, the Kshatriya caste was made.  The Vaishyas were made from the combination of Rajogun and Tamogun.  The Shoodras were made of Tamogun.  These are the castes made from the 3 Gunns in nature.  By the Karmas of the Varnas, the Varnas are defined.  You can otherwise consider that there are only 2 castes: Brahmin and Chandaal.  The Brahm Abhimaani – the one who sees themselves as the Brahm, is the Brahmin.  The Tan Abhimaani, who sees themselves as the body, they are the Chandaal.  The one who knows the Brahm is the Brahmin, the Vedas and Guru Granth Sahib ji state this clearly (Bhagat Kabeer ji mentions this: the one who does Vichaar of the Brahm, that is who is the Brahmin).

Ashram – there are 4 Ashrams: Brahmachaari, Ghrist, Baan Prast and Sanyaas.  If one rises above the ego of the Ashram, they are known as the Ati Varnashrama, one who only sees the Brahm  (Brahmachaari- the student, marked by chastity, devotion and obedience to one’s Guru.  Ghristi – the married householder.  Begetting of children.  Sustaining the family, the support of saints and scholars.  Baan Prast – the forest-dweller withdrawn from material things and practicing solitude and yoga.  Sanyasi – the renouncer of all possessions.  Wandering from place to place and begging for food.  This is done to kill the remaining ego).

Dharma – The Dharma is to see the Brahm as the Aatma, and nothing else.  Renouncing the Anatam.

Adharma – When the Jeev is without the Aatam Dharma of seeing the Aatma as the Brahm. 

Maran (death) – to be without the Simran of Satnam.  The ugly form of death is not to do the Simran of the form of the Sat Chit Anand.

Janam (birth) – to be immersed into the Satnam Simran and think “Ahang Brahm Asmi”; to always think of the Brahm.  That is being alive. 

Bikh (poison) and Amrit (immortal nectar) – to keep coming back into the world; to forget your real form, which is the reason for reincarnation over and over again; that is Bikh.  When Gyaan is achieved and one sees the real form, that is the beautiful Moksha, the Amrit.

Gunn (virtues) and Dokh (pain) – see the Aatma as without any dealings, the wise ones call this Gunn.  To see the Aatma as the body full of the 3 Gunns, the Gyaanis see this as the greatest Dokh. 

Jas (praise), Upjas (slander) – when the Gyaan is achieved and one is Jeevan Mukat, that person is praised in the world.  To not have the Jeevan Mukat Aatam Gyaan, this is the greatest slander.

Pandit Sant – the Bhuddi which is always drenched in Brahm thought, just like Brahma and Shaishnaag, continuously sitting in the thought of Brahm and focused on the one, that is the Pandit Sant. 

Rogi (ill) and Arogi (not ill) – the Jeev which is stuck in Hangta (ego) and Mamta (possessive nature), that is the Rogi.  The one who is without the Abhimaan of Hangta and Mamta, is the Gyaan form, that person is Arogi.  The Bhuddi stuck in the Anatam is the Rogi; the Bhuddi immersed in the Brahm is the Arogi.

Dhani (wealthy) and Nirdhani (without wealth) – the one who understands the Aatma is the Dhani.  Without knowing the Aatma, one is poor. 

Nishkaamta (selflessness) – the Jagyaso who wishes to be rid of the bonds of being born and dying again and becomes Mukat; their actions are the highest and without desires.  They do actions according to the Vedas and Shastras.  They do not wish for results.  That is the Nishkaamta.

Panch Karam – there are 5 types of Karams: Nit Karam – the actions which are done daily for your well-being like bathing, reciting Gurbani, the Karams of Sandhya and the Simran of Satnam.  Namit Karam – doing Sharaads or actions for others.  That is the Namit Karma.  Praishchit Karam – repentance such as Chandrayan Varats.  Upasana Karam – to do the Pooja of your Isht.  These 4 Karams should always be done.  By doing these Karams, the heart will become without desire (Nishkaam).  The Jeev will become well.  One should give one’s actions to the Parmeshwar or Satguru by being selfless.  The bondage of Karma will break in this way.  The fifth Karam is Nakhid Karam – to have an affair with another woman or other such sinful Karams.  Never take on such Karams if you wish for Mukti.  By doing Bhagti, Yagna and Nishkaam Karam (selfless actions), the Antiskaran becomes pure and beautiful.  Just as dirty clothes are made clean with soap; the Nishkaam Karam and Upasana makes the Ishwar happy upon you. 

Chaar Sadhan – make the 4 Sadhans come into your heart like cleaning a field to grow the food.  Bring Vairagya into your heart.  See the pleasures of Heaven as nothing but crow feces.  The joy of the Vishaas (all of the senses of all the Indriyas) from every dimension, see them all as vomit and don’t wish for them.  What is the truth?  What is the myth?  What is infinite and what is finite?  What is forever and what is limited?  This is Vivek, the second Sadhan.  See your true form as the Aatma, which is forever-lasting.  It will always be.  To see truth and false as the same, that is Mythia, the myth.   When the support is considered the truth, the illusion is seen as the truth, that is Mythia; just as the snake is seen in the rope and silver in the seashell.  You see the jewellery but not the gold.  The Aatma is the truth in every form.  The body and world are both illusions.  To think like this is the Vivek.  This is the second Sadhan.  The third Sadhan is Khat Sampati, which has 6 parts: Sam – the desires of the Munn (mind), to let them all go.  Dam – to stop the Indriyas from desires.  Upratti – If one achieves something, to remain indifferent, not in joy nor in pain.  Tateeksha – to feel cold and hot as the same.  Tolerating everything.  Samadhaan – to meditate your mind onto your Isht Dev.  Sharda – to have faith on the words of your Guru.  To see them as true.  This is the Khat Sampati, the third Sadhan.  Just as a hungry or thirsty person only wishes for food or water and nothing else; in the same way, the one who wishes to see their Aatma, that is the Mumukshoo.  This is the fourth Sadhan.  When the person obtains all 4, one stays in the shelter of the Guru for a long time. 

The Guru who is Brahm Neshti (the knower of Brahm), Brahm Srotari (education in the Gyaan of the Vedas and Shastras); and is complete; the Soora (warrior who wins the mind) can obtain the highest status from such a Guru.  If the Guru is only Srotari (only education in the Gyaan), one can learn the Gyaan but the pain will not go away.  If the Guru is only Brahm Neshti, even then, Mukti is not achieved.  That is the ideology of the Shrutis.  After reading the Vedas and the Shastras but not seeing the Brahm in the Aatma, they can dispel their own doubts but not see their Aatma still.  If a traveller needs to cross a river and sees a blind ferryman, they can’t see the shore; they can’t cross themselves nor can they help anyone else cross it.  If another ferryman is handicapped and cannot speak, they can’t help anyone cross either.  One became Brahm Neshti but because they don’t know the Vedas and the Shastras, they can’t teach anyone.  They can’t answer anyone’s questions.  The one who cannot explain the Shastras can’t give Mukti.  Such a person can cross the river themselves but is not competent in taking anyone else across.  For this reason, listen oh Khalsa, our Guru is the home of every skill.  He is the Brahm Srotari and Brahm Neshti.  He is full of love.  He is compassionate and gives us Mukti.  He is our Isht Dev as well.  He is the supreme form of the Satguru.  He is radiant.  He is the Avatar of the Master of the Universe.  He is the giver of the 4 Padarthas (Dharam, Arth, Kaam and Moksh).  One should never leave his shelter.  He gives Jog in the Ghrist pleasures.  He gives Mukti by his own compassion.  He gives Brahmgyaan to the Sikhs in their hearts.  The 10 Gurus were the same way.  They blessed millions upon billions of Sikhs.  The Hari took an Avatar as the Guru himself.  You have received the Guru who will save you.  See yourselves as fortunate and with good Karma.  Always stay by the Guru’s side.  Give your body and mind to the Guru.  Become his servant.  You will cross this world ocean without any effort.”