5-46 Gurmat Sadhana

Bhai Daya Singh ji continues:

Guru – “with such a Satguru, only then can the Jeev be blessed.  As Guru ji sees the Adhikari, deserving one, that is how Guru ji gives them the wisdom.  Guru Bhagavan ji has the 6 Gunns, just as Vishnu ji, the great, has.  Guru ji has so much power that when a Jagyaso comes to him, Guru ji can see all of the qualities and vices within the person.  Like a doctor does surgery, who is wise, if he sees that a wound needs to be stitched, he doesn’t stitch it right away as the poison can spread.  He first uses medicine to kill the infection and then stitches it, to avoid wide-spread infection.  If there would be a broken piece of bone inside, stitching it prematurely would cause problems.  The bone would need to be removed and then sterilized, followed by stitches.  This fixes the wound.  Our Satguru ji is the wisest one.  He sees the qualities and first tests the Sikh.  He then gives them wisdom by which the person is blessed.

Adhikari – the Jeevs whose emotional state remains the same in joy and pain; love and hatred.   The Jeevs who are constantly thinking of their son(s), wife and material things, Guru ji gives them the wisdom of doing Seva.

Seva – Guru ji tells them to do the work of Dharma, do the Seva of Sikhs by giving them food.  As much as you can, give them clothes massage their feet and do your tasks by their directions.  Massage and bathe them.  Wash their clothes.  If they are sweating then fan them.  Wash their feet and clean their shoes.  Wash their dishes.  Bring them cold water to drink.  Give them Daattan (meshwak).  Prepare pure food for them.  In this way, do a lot of Seva for them, day and night. 

Gurbani – learn the correct pronunciations of Satguru ji’s Bani and recite it everyday.  Continuously chant the Satnam from your tongue.  Stay in your own Dharma with your full attention and focus. 

Ishnaan (bathing) – wake up at Amritvela (the older night) and bathe. 

Daya (compassion) – if you see a hungry person or someone who is naked and/or without money; give them food, clothes and money.  Give them without any discrimination.  If you see someone who is in pain, have compassion towards them and do what you can to erase their pain.  To be compassionate towards others is a great virtue and contributes towards good Karma.  Such a person becomes greater than great.  The more compassionate you become, the purer your heart will become.  You won’t be able to see the pain of others.  To eradicate someone’s pain and making them happy, the Aad Purakh Parmeshwar becomes really happy with them. 

Sach (truth) – speaking the truth gives you a lot of joy.  Let go of lies which give a lot of pain.

Maitree Bhaav (friendliness) – don’t be upset with another person’s joy.  It is a sin to do such a thing.  For no reason you will take sins and bad Karma upon your head.  For one, your heart will burn in pain because of jealousy; secondly, you achieve nothing by it.  This also makes the Parmeshwar angry, saying: “this person is getting upset at something I gave to someone else.”  All gifts and qualities are given by the Parmeshwar.  If someone else has it, you should see it as a gift from Parmeshwar to them.  If you get jealous, you are upset at Parmeshwar’s gift. 

Tyaagnay Jog Karma (Karma to let go) – these have a lot of faults.  Seeing others happy and being jealous.  Let go of greed and take on Santokh (contentment).  Let go of the wish to obtain another’s woman, wealth, share or family.  If you do take any of these, it will destroy you.

Khima (forgiveness) – if you see someone weaker than you, the wise ones don’t get angry at them. 

Nirabhimaanta (no ego) – to have a lot of education, beauty, wisdom, wealth; don’t be proud of these things.  Understand that these things are all given to everyone by the Ishwar.  If you go to the Teeraths, Keep Varats (fasts), keep abstinence or other good deeds such as giving donations; don’t be proud of these actions.  If you do these karmas and have ego/pride; they will all go useless like an elephant’s bath.  Don’t praise yourself nor slander others.  If you do these things, they are sins as well.  Give donations but never say it.  Try to hide the fact that you gave donations. 

Mitha Bolan (speak sweetly) – speak sweet words which make everyone feel good.  Don’t speak harsh words to make them upset.

Dharam Kirat and Vand Chakna (the work of Dharma and share to consume) – earn a living by the Dharma.  Share your earnings and then consume. 

Svachta (purity) – don’t wear dirty clothes.  Keep your body clean as well.

Kusang (the bad company) – thieves, engaging in extra-marital affairs, cheaters, gamblers, ungrateful people, deceitful people, people with bad characters; don’t be in their company, not even in your dreams.  Don’t even eat with them.  Even worse than the Vishaas (pleasures) is the person who indulges in them.  As soon as you identify such people, leave them.  Just as iron is heated in the forge and becomes red, one does not touch it; these people are burning in desires, so don’t touch them. 

Satsang – do the company of good and calm people.  Meet people that will help you rid of your vices.

Katha Sravan (listening to Katha) – listen to the history of the Avatars.  Listen to the Katha of what the 10 Satgurus did in their lives.  Wherever Brahm is talked about, listen to that Katha with a fine Bhuddi.

Sri Amritsar Yatra (visiting Amritsar) – bathe in the Sarovar of Amritsar.  The sins of your many lives will be washed away (to bathe in the Sarovar of Guru Ramdas ji, one washes away their sins).  Do the Darshan of the Harmandir Darbar.  The Gurbani is constantly recited there.  Sit there with respect and humility.  Don’t make your mind wander to anywhere else besides the Guru, Guru Ramdas ji.  The Satguru’s Jot (light) is radiant there.  Go everyday to do the Darshan there with respect.  Otherwise go there on special days.  If you can’t do that, go every 6 months.  If you live really far then go after a year to do the Darshan of the home of the Satguru.  If a Sikh of the Guru does not go to Amritsar to do the Darshan with his/her body and mind, then what was the point of taking a birth in this world?  Their life would be useless then.  They will regret their life in the end.  The Sikh that does the Darshan of Sri Amritsar and bathes in the Sarovar, they receive many gifts and their sins wash away.  The previous Gurus also gave this direction.  This makes the Antiskaran pure.  When one does the Simran of the Satguru, the love for Hari and the Satguru arises. 

Bhagti – Guru ji gave the wisdom to do Bhagti.  They taught all to accept the will of the Parmeshwar.  If one has to take on the pain upon their body, or if one is ill; they face a loss of wealth or their children don’t follow them; some other pain due to their Pararabadh, don’t blame the Prabhoo for this.  Accept the will as good.  Don’t be upset.  Understand that the Parmeshwar is doing the best for you as your sins are being spent by the pain that you have done in the past.  Be happy in your heart.  Be happy with what the Ishwar has done.  There is no other doer.  If the Hari does something, it can’t be bad.  Have this determination that the Guru always does what is best.  Be happy with what the Ishwar does.  Day and night, focus your attention on the Satnam.  Guru ji gives this beautiful wisdom.  While walking or sitting; doing your work, practice the Simran of the Naam.  Do the work with your hands and feet but with your mind and mouth, say the Naam.  Guru ji instructs one to slowly destroy the Ego of the Body.  Guru ji then advises: in everyone and everything, the One Prabhoo resides in all.  In the enemy and the friend; in the master and the student; my Prabhoo resides in all.  For this reason, reject all attachments and hatred.  Renounce the sleep of Avidhya (thinking that you are the body) and become awake.  Think of the Bani of the Guru and ponder on the meanings.  This makes the Jeev better.  Do the Keertan and drench yourselves in love.  See all of the qualities in the Prabhoo.  The Prabhoo has given the body, family and all items, think of the Prabhoo.  Why forget the Ishwar?  Think of the Prabhoo, day and night.  Within Sri Guru Granth Sahib ji, there are many types of wisdoms but the wisdom of Bhagti is the most. 

First of all, do the Simran of the Satnam with your full attention.  Don’t let it go day or night.  Secondly, accept the will of the Prabhoo.  Be happy with what the Prabhoo does.  Thirdly, reject the ego of your body.  Renounce the false and love the truth.  Be determined in these 3 things.  You will become deserving of Brahmgyaan.  The 4 Saadhan Chatushtay (Vivek, Vairagya, Khat Sampati and Mumukshoo) will arise in the heart for the one who does Bhagti.  Satguru ji will see this and give the Sikh the wisdom of Brahmgyaan.  When the Sikh is seen as surrendered to the shelter of Guru ji, Guru ji destroys the bonds of the Sikh.  Such are our 10 Gurus.  They are the Ture Kings, the True Emperors.  Do the Simran of Vahiguru!”

5-47 Brahm Gyaan Wisdom

After mastering the 4 Sadhans, go to the shelter of the Satguru.  Guru ji tests the heart of the Sikh then and deems them wise.  The Guru then gives the Sikh Brahm Vidya.  There are 4 types of Brahm Gyaan (Antrang): Sravan – listening to the Brahm Vichaar; Manan – accepting the Brahm Vichaar; Nidh-dhyasan – implementing the Brahm Vichaar and bringing it to practicality; Saakhyaat – to experience the form of Brahm.  Achieving this state, one does not drown in the river of desire. 

Sravan – there are 6 parts to listening.  By listening one is determined in the Oneness.  Sri Satguru ji considers this the best listening, in which one is determined about the ideology.  The first is Upakaram and Upsanghaar.  The second is Abhyaas Uchaar.  The third is Apoorbta and the fourth is Phall.  The fifth is Arthvaad and the sixth is Uppatti.  I will now explain these to you.  In the beginning of a Granth, the beginning statement (thesis) which will be the key statement discussed in the Granth; which is also the ending statement; that is known as the Upakaram Upsanghaar.  Sri Guru Nanak Dev ji used this method as well.  Listen to the example and be in joy:

“Aad Sach Jugaad Sach.. Hai Bhi Sach Nanak Hosi Bhi Sach..”

(SGGS 1)

The Brahm was true before creation and before the Yugas.  The Brahm is true in the present.  Nanak says, after the creation, the Brahm will be true.  He showed the truth before and after creation.  In the beginning and end, only the One is mentioned.  This is the Upakaram Upsanghaar wisdom.

Abhyaas – which is deserving of repetition, the Chetna which is without duality, it is repeated over and over again.  The main thesis is described again in different ways.  This is the Abhyaas.  Within Japji, the thesis repeats over and over again: “Sacha Sahib Saach Nai.. Thaapya na Jai Keeta na hoe..”  The Master is true and so is the Master’s name.  The Master cannot be established nor be done.  There are many Pauris which discuss the Sat nature of the Parmatma.  It has been repeated again and again to give joy. 

Apoorvta – which is repeated, examples are given towards the thesis.  The Sat cannot be described by examples.  The third Ling is Apoorvta.  The Sat is One and there is no one else like the Sat: “Kathna Kathee na Aavay tot.. Kath Kath Kathi Koti Kot Kot..”  By describing him, the description does not end.  You can speak as much as you wish, millions and millions of times.  One cannot speak about him.  One cannot find the One’s end.  The One is above the 6 Parmaans (Partakh – perception, Shabad – written word, Unumaan – inference, Upmaan – comparison, Arthapatti – derived from circumstances, Anupalabdhi –  proof of absence) and is not the Vishaa of anyone or anything.

Phull – what is being explained, the Aatma; the Aatam Gyaanis discuss this.  That Aatam Gyaan is pondered on in the heart all the time.  To experience this in your heart is the supreme goal.  That is the goal to meditate.  It is the Phull and the Prayojan (fruit and result).  “Gurmukh Nadang Gurmukh Vedang..”  By the Guru’s mouth, the sound of the Shabad is understood.  The word from the Guru’s mouth is the Veda.  From the Guru’s mouth, the One is understood.  The Guru tells the secret.  By doing the Seva of the Satguru everyday, the Gyaan can be achieved from the Guru.  The Guru gives Mukti by giving Aatam Gyaan.  The Shabad explains this.

Arthbaad – what the Gyaanis say: what is described over and over again, it is praised again and again.  “Nanak Nirgun Gun Karei.”  Nanak says that all of the virtues come from the One.  The empty one becomes filled with virtues.  Such the One is not seen who has so many qualities.  The One is the greatest Gyaani.  Whoever becomes the Aatam Gyaani, becomes high as well.  Nobody can give qualities to the One (or the Aatam Gyaani).  Nobody can improve them.  The Brahmgyaani and the One are omnipotent and can do what they wish.  Everything is in the hands of the Brahmgyaani. 

Uppatti – what is being described, what is deserving to be translated, the translation needs to be proved.  The doubts need to be cleared.  “Saalaahi Saalaahe Aiti Surat na Paeeaa..  Nadiyeea ate Vaah Pavhi Samund na Jaaneeahe.. Samund Saah Sultaan..” 

(Sri Japji Sahib)

The praisers praise the Lord, but they do not obtain intuitive understanding..  the streams and rivers flowing into the ocean do not know its vastness. 

The river is the Ishwar and the streams are the Jeevs.  They meet and pour into the ocean.  They are no longer called “river” or “stream.”  There is no longer Ishwar nor Jeev; only the Brahm.  In this way the “all is Sat,” is proven.  The rivers become the ocean.  The Ishwar and Jeev become Brahm.  You can try hard but the separation cannot happen then.  The difference cannot be seen.  With many examples, Japji has been written.  Uppatti is proven in this way. 

These Lings of Sravan have been discussed in the Chandogya Upanishad in its 8^th Adhyaaya.  Guru Nanak Dev ji has shown this in Japji Sahib.  The 4 Pauris of Shravan show its importance.  The form of Shravan will be shown ahead.  The Mumukshoo can see the forms ahead. 

Manan – be accepting of what is said, the highest status is achieved.  The mind which is stuck in duality.  By accepting the wisdom, the duality will be destroyed.  The Sat, Chetan and Anand form; the Brahm Aatma is without change.  The Aatma is in the single, unchangeable state.  It is not a child, nor young.  It is not old nor born or dead.  It is not unaware.  It is not the form of pain.  It is the One Aatma which does not move.  It is beautiful and cannot de described.  It is separate from the 3 bodies (Sthool, Sooksham and Kaaran) always.  The Aatma is the witness form.  It is not temporary.  The Sthool body dies and is born.  The Aatma remains the same forever.  Understand this in your mind.  When the Sthool body sleeps on the bed, it looks like it is lifeless.  The Aatma illuminates the Ling body (Sooksham) in the dream state.  It gives energy to see the dreams.  Within the dream, many heavy items are seen.  The whole dream is given energy by the Aatma.  When in the Sakopat state, the Ling body becomes lifeless.  The Jeev Aatma becomes illuminated like Inder.  The Bhuddi becomes Indrani (Inder’s wife).  They both immerse into the heart.  Till the Jeev Aatma and Bhuddi are in the heart, you are in the Sakopat.  When you wake, the Jeev Aatma and Bhuddi make the whole body alert again.  You are in the Jaagrat state then.  The Vishaas are experienced again.  The right eye is where the Jeev Aatma lives.  The Bhuddi lives in the left eye.  Inder illuminates the Vishaas then.  There is no Sakopat or Swapan state.  For this reason, all 3 states are an illusion, the Mythia.  They are not Sat, infinite or forever.  The 3 bodies are Mythia.  This thought is spoken about over and over again in the Manan.  This needs to be accepted, that the body is an illusion.  This is the Manan. 

The Munn has 5 Brithis (awarenesses).  One is Pramaan, the second is Viparjay.  Vikalap, Nindra and Simratee are the others.  Listen to what the Pramaan Brithi is.

Pramaan – the awareness that comes out of the Antiskaran and goes out.  The awareness comes out and sees many types of pots, bodies, clothes and items.  The awareness that sees the items as they are, that is the Pramaan Brithi. 

Viparjay – the second is Viparjay Brithi: when you look at a rope but you see it as a snake.  You see something else instead of what it really is. 

Vikalap – understand the form of Vikalap Brithi.  You hear a Shabad and understand the literal meanings but don’t understand its real meanings.  You can’t understand the connotations or metaphors. 

Nindra – where the Gyaan support disappears, that is Nindra.  Understand this.  The unawareness in Jaagrat and Svapan are influenced by Tamogun.  Sakopat is Tamogun.  That is the Nindra.  It is the sleep state by Tamogun. 

Simratee – previously when you experienced something, you think of it in the present; when you identify a person you have seen in another place; by which the mind thinks, this is the Simratee.

Sthithi (to be calm) – when the Chit is without the 5 Brithis, the Chit goes towards the Aatma form.  When the Munn’s awareness flows internally, this is Sthithi. 

Abhyaas – when the practice to get to the Sthithi state is done, that is Abhyaas.  There are 2 types of Abhyaas: Alap and Drir.  Some do Abhyaas occasionally.  This is the Alap Abhyaas.  The Abhyaas that is done with respect, depth, everyday and without ending, that is the Drir Abhyaas. 

Vairagya – when the love for the Vishaas (senses) is destroyed, that is Vairagya.  There are 4 types of Vairagya: Yatmaan, Vitrayk, Ikindray and Vasikaar.  Listen to their characteristics. 

Yatmaan – to see the world as the form of pain; to love the Seva of saints.  The wish to achieve the form of the Sat form of Parmeshwar.  The wish to break the bonds of Karma.  This is the Yatmaan Vairagya.  One does the Sangat of saints with this.

Vitrayk – to think of what qualities and faults I have.  Discarding the faults and trying to take on qualities that give Mukti.  One takes on Sat and Santokh in the heart.  Lust, anger and attachment are renounced.  This is Vitrayk Vairagya. 

Ikindray – after renouncing the body’s pleasures but there is a little desire in the Munn. 

Vasikaar – the pleasures of Vishaas in this Lok and the next: sound, touch, sight, taste and smell; the mind has discarded them.  These pleasures are seen like crow feces.  It is like vomit to you.  This type of Vairagya that wins the Munn, and establishes stillness in the Aatma; the Brahm Gyaan rises like the sun.  the dankness of Agyaan is destroyed.  This is the Vasikaar Vairagya.

5-48 Brahm Gyaan Wisdom II

Nidhyasan – After following the Manan properly, Nidhyasan is next.  Doing Abhyaas, day and night (without breaking, like the flow of an oil drip), the Gyaan illuminates.  Listen to the characteristics of Nidhyasan which saints describe.  The Brithi feels the body, that Brithi cannot be destroyed in any way.  The form of the Brithi, the Aatam Brithi, witnesses everything.  It can’t be destroyed.  The attachment and other vices that come, the Aatam Gyaan is the witness to these as well.  It is separate from the body and its Vishaas.  The vices would otherwise be an obstacle but the Aatam Bhuddi stays in the single state.  Sat, Santokh (contentment) and other qualities, the Aatam Bhuddi is immersed in these, as they continue to grow in this state of Nidhyasan.  The Brithi is instilled in the Brahm.  It eagerly loves to know the Unknowable One.  It wishes to see the Aatma all the time.  The outer universe it had known, the Aatma Bhuddi sees it as nothing and renounces it.  The cause and effect are seen as one.  The task is seen as the same.  It is like the water and the waves.  The waves are made from the water and immers back into the water.  The Brahm and the universe are one in the same; the universe is made of the Brahm.  (It is like the gold and jewellery.  The jewellery is called jewellery but it is actually just gold.)  Another example: words are made of ink.  Without ink, words cannot be written.  Without the Brahm, there is no universe.  The Brithi that arises from the Antiskaran, it is not alone.  It uses the Chetna to exist.  The Brithi of the Munn uses the Chetna to come out of the eyes and sets its sight on the Gay (object of interest).  The awareness becomes the same size and type of the object of interest.  It becomes one with the object and gives Gyaan (knowledge).  The Chetna with the Brithi and the Chetna of the object becomes one to destroy the Avaran (not knowing).  (Our awareness that comes out of our eyes, mixes with the object we see and becomes one.  This gives us knowledge of what the object is and what it can do.)  Both types of Chetnas are the same.  When the awareness and the Chetna of the object becomes one, many subjects are understood then.  For example, when you read a book, the Chetna comes out through the eyes and mix with the Chetna that understands the words.  They become one and eradicate the Agyaan.  The Triputi: Gyaata, Gay and Gyaan, the Brahm is in all three.  As a lot of water gathers in a pool and then via a pipe, goes towards the rows within a field of crops; the water takes on the same shape of the rows in a field.  The water within the pool, pipe and field is the same.  The space within the pool, pipe and field is the same.  In the same way, Gyaan, Gyaata and Gay has the same Brahm Aatma.  The Triputi has the same Brahm.  It is the same like the space.  It illuminates everything, everywhere.  The Brithi of the Antiskaran and the Antiskaran is illuminated by the Aatam Brithi.  The Ahung Brithi (I exist), there is nothing else other than that.  The illumination of the Aatma cannot be understood without the Ahung Brithi.  When the Ahung Brithi (I exist) mixes with the Chetna Brithi, only then can the Gyaan Vishaa happen.  The awareness illuminates there.  These two, actually are not in the Brahm form.  Actually, the Aatma is without form.  It is without effort and without change.  There is only Brahm there.  The awareness of “I exist,” when it mixes with the Chetna, it has a union.  Its union is like an iron ball heated in fire and becoming red.  The fire and iron ball mix to form a union.  The iron takes on the properties of the fire.  The iron can also burn grass.  The Ahung Brithi mixes with the Aatma to make a union (The Ahung Brithi therefore behaves like the Aatma).  That Brithi can be seen in every body.  When one continuously thinks like this, this is Nidhyasan.  “I am separate from all 3 bodies (Sthool, Sooksham and Kaaran).  I am the witness of the 3 states (Jaagrat, Swapan and Sakopat).  I am forever, pure and the form of Gyaan.  I am in one state, not moving and blissfully incomparable.”  This is the Prokh Brahm Gyaan.  To know that Brahm exists is the Prokh Brahm Gyaan (To feel that you are the Brahm is the Aprokh Brahm Gyaan).  The Prokh Gyaan will destroy the Abhimaan of the body.  When you do Manan and Nidhyasan in this way, the Saakhyaat (evident) form of the Brahm illuminates.  The Brithi immerses into the Brahm and is determined.  The Mool (root) Avidhya (that creates the world) is destroyed then.  The Abhimaan of the body no longer exists.  You see the true form of yourself.  By doing the Simran of the Aatma Gyaan in your heart (I am the Brahm), the Aprokh Gyaan illuminates.

The 6 Parmaans – Without the Parmaans, the Aatma cannot be known.  The 6 Parmaans illuminate the Aatma and destroy the Avidya (I don’t know).  The Avidya that causes the attachment, that is destroyed.  Avidya has no capability to do anything then.  Listen to the 6 Parmaans which destroy the doubts.

Shabad Parmaan – from the Vedas or the words of the Satguru; the Shabads you hear.  The understanding of the Mahavaaks in your heart.  This is the Shabad Parmaan.  The understanding of the Brahm Aatma happens by this. 

Unumaan Parmaan – when you see a sign, to extrapolate or guess what may have happened to get the sign you see.  The eyes are lifeless on their own but something powers them to give us Gyaan.  That thing must be the Aatma.  We made an educated guess be seeing the signs.  The Aatma is seen as the one in that way that is the witness of all 3 states.  It is permanent, pure and the blissful form.  What we heard about by the Shabad Parmaan, we guessed that the Aatma is the one that is the energy source of the eyes.  Sound, touch, sight, taste and smell; when they mix with the Indriyas; the witness of all these is the Aatma.  When this is understood, this is the Unumaan Parmaan.  After Sravan, it is the Manan that is done by this Parmaan.

Upmaan Parmaan – Parmatma is Sat (infinite), not born of anyone, without end, does not break, omnipresent and complete within the universe; present everywhere like space.  Parmatma exists in the pot, home and everywhere else.  To do a comparison is the Upmaan Parmaan.  You compare the item of interest with another thing.

Arthapatti Parmaan – we see a person of a solid body but we don’t see him eating during the day.  We can guess that if he doesn’t eat during the day, he must eat during the night.  That is probably why he is so solid.  If he doesn’t eat at night, then how would his body be fat?  Therefore, he eats at night.  We make such a conclusion in our minds.  This is the Arthapatti Parmaan.  To understand the Aatma: in the awake state, we can see all the items.  It is the Aatma that makes us see the items.  In the Sakopat state, all of the items cease to exist for us.  Only the Aatma knows about the Sakopat state.  There is no other at that time to understand.  If it is not the Aatma that gives energy and awareness to all, how can you understand to state of “not-knowing?”  The tasks we see in the world, it is the Aatma that made everything.  This is the Arthapatti Parmaan.

Ay Tejak Parmaan – if somebody says: “this tree you see, there is a Yaksha that lives in it,” but nobody has seen it.  It can’t be understood by any Unumaan (guess).  No Shastra mentions it either.  When something is heard by a Parampara (generational knowledge), this is the Aytejak Parmaan.  The Aatma is known to be Sanatan (ancient) which is known by the Parampara.  The Sat Paraatam Ishwar is the Aatma.  This is known by the Parampara and so it is the Aytejak Parmaan.

Partakh Parmaan – understand the Partakh Parmaan.  Listen to it.  When the Brithi comes out of the Antiskaran, it is illuminated outwards from the Indriyas; it mixes with an object and illuminates the object (within the mind).  The Sat, Chetan and Anand; the Brahm in it; it is the aim of the Ast (existing), Praanti (perceived) and Priya (liked) characteristic of the Aatma.  These 3 things are seen everywhere.  Nothing else can be perceived.

Asti – the item which is true; Praanti – what is illuminating as the Chetna form; Priya – what gives you bliss when achieving something.  These 3 are seen in everything.

The 3 Bheds (differences) – the Brahm is Niravayav (without body parts).  Brahm does not have any of the 3 Bheds.  As one tree exists and then there are other trees of the same species; this type of difference is known as the Sujaati Bhed (same species but different tree).  There is no other Brahm besides the Brahm.  How can the Brahm have the Sujaati Bhed then?  When there is a tree and a rock; this is the Vajaati Bhed.  This difference is the difference of species or kind itself.  There is nothing next to the Brahm.  There is nothing different from the Brahm.  The Vajaati Bhed is destroyed in this way.  In one tree, there are branches and there are its fruits.  This is the Svaigat Bhed.  The difference is differentiated parts within the same item.  This Bhed is not in the Brahm either.  There are no differentiated parts within the Brahm (or the Aatma).  The Brahm is undividedly the Sat, Chetan and Anand form.  It is One!  By the fine Bhuddi the beautiful and incomparable Brahm can be known.  The Brahm is immersed within the Anand Brithi.  The problems of being born and dying don’t exist. 

By determining the 6 Parmaans from a Brahm Neshti and Brahm Srotari Acharya through Sravan, Manan and Nidhyasan; the Aatma can be understood.  The Avidya never arises, ever again, once it has been destroyed.  For this reason, Avidya is known as “Aja,” not born.  Once it is destroyed, it has no chance to be born again.

(Avidya, Maya, Brahm, Ishwar, Jeev, the union of Brahm and Maya, the difference of Ishwar and Jeev; these things do not have a beginning.  By default, we conclude that the Jeev has always been in Agyaan)

5-49 Brahm Gyaan Wisdom III

The Singhs said: “the Parmaans have been discussed but you have said that the Brahm Aatma cannot be known by the Parmaans.”  The Singhs asked Bhai Daya Singh ji to remove their doubts.  When the Khalsa had these doubts, Bhai Daya Singh ji spoke: “if you want to understand the Brahm by “Bidhi,” tradition, then you can use the Parmaans.  If you want to understand the Brahm using the “Nikhid” tradition, then it is “nayt, nayt,” (this is not); then the Parmaans cannot be applied.  Brahm is not the Vishaa of the Parmaans.  How it is not, listen further.  The Brahm is unachievable and away from the senses (sight, sound, touch, smell, taste).  The Brahm cannot be sensed by the Indriyas so the Partakh Parmaan fails.  The Brahm has no sign.  In the case of smoke from fire; Brahm has no after result.  Unumaan Parmaan fails in this case.  There is nothing to guess or estimate from any result.  The One Atama is Advait (non-duality).  There is no other Chetna besides the Brahm Chetna (even in every body.  The reason why one cannot see the same Aatma is because each body developed individual Body egos).  For this reason, there is nothing to compare so the Upmaan Parmaan fails.  There is no difference between the cause and effect as the Brahm is the cause and the effect.  The Arthapatti Parmaan cannot be applied.  The Brahm is not a Vishaa of the Munn or speech and therefore Shabad and Aytejan Parmaans fail as well.  The Brahm is separate from land, time and object.  The One Aatma is the Bliss form and not different.  Such a place cannot be found where the Brahm Chetna does not exist.  The Brahm is complete and completely aware in every land.  The Brahm is not symbolized by any place.  In past, future or present; the Brahm Aatma is the same in all 3 times.  The Brahm does not grow nor does it decrease.  The Brahm is never born and the Brahm cannot be destroyed.  The Brahm is in the single state and self-illuminating.  The Brahm is not confined by time.  The Brahm cannot be cut to pieces (according to place and time) The Brahm does not move.  It is standing like the anvil.  The Brahm is the Aatma of all and lives in every heart.  It is the support of all and illuminates everything (gives life and energy to all.  The Brahm is the cause of the suns, stars, fire and minds).  The Brahm is not divisible by any item either.  The Brahm is not divisible by land, time or item.

The Agyaan and doubt depends on Brahm as well.  The Vishaa of Agyaan is Brahm.  Without the Brahm, the Agyaan (not knowing) cannot exist.  I will give you examples to make you understand.  Just as a closed room is filled with darkness, the darkness covers the room and nothing can be seen inside (the darkness was created from the room and then covers it).  The darkness came while the room was made.  While the room was made, the darkness couldn’t be seen.  The room is the support of the darkness.  Know the form of the Brahm in the same way.  The Agyaan was created from the Brahm.  It was born of the Brahm and covered it up.  The Agyaan does not let you see the Brahm Aatma.  For this reason, the Brahm is the Vishaa of the Agyaan.  Agyaan has two powers: Aavaran (not knowing) and Vikshayp (shows differentiation).

Aavaran Shakti – covered the Brahm from which it was born.  It does not let you see the Brahm.  This Shakti is really strong.  The Jeevs are all affected by it and makes them be born over and over again.

Vikshayp Shakti – shows differentiation.  It shows one thing in many ways.  It shows elephants, horses, forest and trees.  This is the power that shows duality and many.  It does not let you see the One form in all (within the elephants, trees etc.).  When someone practices and becomes determined in Sravan, Manan and Nidhyasan, the Saakhyaat form of the Brahm appears.  The Brithi becomes still and rises above the 3 Gunns and 3 states (it becomes the witness to all these).  It goes towards the Turiya state.  The Anand Aatma is where the Brithi lives then.  It only sees the One form everywhere.  Both Shaktis are with Agyaan.  By the Guru’s words, these powers can be destroyed.  The Jeev and Ishwar are the stream and river form which both pour into the ocean and become its beautiful form. 

There are 3 types of Lakshanas : Jahati, Ajahati and Bhaag Tyaag.  By Jahati Lakshana the oneness of Brahm is not achieved.  If someone said “the stable of the cows is in the Ganga.”  By that, it does not mean it is inside the Ganga.  You need to let go of the Ganga and considered the shore of the Ganga.  To understand the Brahm, you would have to leave the Jeev or the Ishwar in the Jahati Lakshana.  You can’t leave them.  The Oneness of the Brahm won’t work then. 

In Ajahati Lakshana, it doesn’t work either.  Example: “the red is running.”  It may be a red horse that’s running.  You need to add a word in the sentence.  After keeping Jeev and Ishwar, you can’t add any other word to get the oneness of the Brahm.  This does not prove Tatvamasi.

In the Bhaag Tyaag Lakshanaa, it works.  Jahati and Ajahati are combined in this.  To combine Tatvamasi, you have to combine it.  As seniors have said, listen to it.  The Jeev’s definition is that it is limited.  The Ishwar is omnipotent.  The Jeev is born and dies.  The Pranas feel hunger and thirsty.  The Munn is in sorrow or joy.  These 6 things are in the Jeev.  This is how the Jeev’s ego works.  The Ishwar has Lakshmi (wealth), Gyaan, Vairagya, Udhaar, Jas (praise), and Aishwarj (abundance).  The Jeev has some of these 6 qualities of Ishwar.  The Ishwar has all of these qualities.  For this reason, Ishwar can create the universe and sustain it.  It can also destroy it.  These are the 3 powers of Ishwar.  The Jeev is dependant so that’s why it is in pain.  How can the Jeev and the Ishwar become one?  By literal definition, both are different.  You would have to do the Baag Tyaag Lakshna for this.  The Jeev is in pain, dependant and limited.  Leave these 3 and what is left is the Brahm.  The Ishwar is omnipotent, 6 qualities and bliss.  Leave these 3 and what you have left is the Sat, Chit and Anand, in both Jeev and Ishwar.  Now both can be seen as One (example, we meet a person 10 years ago in Amritsar, wearing black clothes.  We meet the same person in the present, In Patiala with a whiter beard and different clothes.  Leave the time, place and clothes; what you have left is the same person).

Fire has 3 qualities: burning, heat and light.  These are the 3 forms of fire: jungle fire, Deeva and torch.  The 3 qualities can be seen.  In the same way, within the Jeev and Ishwar; only the Brahm can be seen; just as the fire is in its 3 forms.  The same space has 3 forms: Ghatt (pot), Mat (home) and Maha Akaash (sky).  It is large and small due to its Upaadhi (container).  Destroy the container and it’s all one (destroy the pot or home, the space mixes with the sky).  This is what happens in Saakhyaat.  Only the Brahm can be seen.  There is no difference left then.  Tatvamasi, Ahang Brahm Asi, the Brithi becomes one and the doubt is gone.  The Brahm Neshti and Brahm Srotari Guru gives this Gyaan to the Mumukshoo.  The bonds are then broken.  If one receives the Gyaan from a weak Guru or reads the Granth on his/her own; this does not work.  Sri Guru Nanak Dev ji has said that if such people say Ahang Brahm Asmi, but do not know their Aatma, they are not Brahmgyaani.  The Gyaanis cannot be copied.  The liars’ words are always false. 

M:1..

O Nanak, those who do not think of the Guru, and who think of themselves as wise,

shall be left abandoned in the field, like the to empty crops who don’t have any sesame.

They are abandoned in the field, says Nanak, and they have no masters.

The wretches bear fruit and flower, but within their bodies, they are filled with ashes (no sesame). ||3||

(SGGS 463)

Many read Granths and become Gyaanis.  They talk about many efforts and say “Ahang Brahm Asmi,” I am the Brahm; but their self body ego is not destroyed.  There is no cream Gyaan from them.  It is like ashes from fruits.  Their Gyaan Brithi remains weak.  Their mind is not still.  They are stuck in Karma.  They remain in the cycle of birth and death.  Only the selfless can come out. 

Listen oh Khalsa to the wisdom of the Satguru now, by which the Jeev can achieve the highest status.  The cream of all the Vedas and Shastras was taken out by the Satguru for the knowledge of the Sikhs.  The Satguru’s wisdom is mixed with all the ideologies but is separate from all.  The Jeev is stuck in the honour of the world and the ferries of castes.  The Jeev is in pain because of these.  To come out of these and be in joy, the Jeev must leave the honour of the world and caste; the ego of the caste and family; and come with a wise Bhuddi.  There are many tasks in the home.  One is in pain by that.  By hearing the praise of the Panth, I came to the Khalsa.  I was only concerned with earning a living, day and night.  I drank the Amrit and took on the Singh name.  I became a warrior with courage and fought on the battlefield.  I received all of the joys in this world.  I know that I will be respected in Heaven as well.  By coming to the shelter of the 10 Gurus, the person is saved and blessed.  Some did the Seva of the Guru and some did the Seva of the Satsangat.  They made Guru ji happy by this Seva.  Some stayed in their homes and had love.  They gave food and clothes to all.  This makes the Guru happy as well.  If a Sikh is in trouble by the world, they are saved.  You can stay with the Satguru and fasten swords, Tupaks and arrows to your body.  Fight on the battlefield with weapons.  Make the Guru happy with victory or die on the battlefield.  Give your head to the Guru.  Use your full strength to fight for the Guru.  In the future, you can fight and kill in battle.  Guru ji will give you Mukti as well.  You won’t be in the problems of taking a birth again.  All these things are ways to destroy the bonds of the world.  To give the Gyaan, Satguru ji gives the wisdom.  I have stated it all as he told me to.  I will tell you the wisdom of the Satguru now ahead.  Listen Khalsa ji, with your hearts.”

5-50 Gurmat Gyaan

Bhai Daya Singh ji speaks:

Ishnaan – “while the night is only 4 hours remaining, or 3 hours remaining, or 2 hours remaining; relieve your bodily waste and bathe your body in the river or a Sarovar.

Naam – do the Simran of Satnam.  Wake up in the last 3 hours of the night, every day.  Recite Gurbani and ponder its meanings.  Gather good qualities and discard your vices.  Whatever work you do during the day, say Satnam by your mouth and heart.  Day or night, never forget the Naam like the greedy person lusting after money.  The focus will make the Abhyaas solid.  The ego of the body will slowly be destroyed.  The mind gets attracted to Sravan Gyaan (listening to Gyaan) of the Sat, Chit and Anand Brahm form.  Be determined and focus while listening to the Naam.  Don’t let go of the Simran.  Do it everyday.  Do the Manan of the Naam with various efforts.  Accept the Naam as the Giver of Mukti.  Have the Vivek of the Brahm Atama.  Do the Simran of Satnam during Manan as well.  Never let it go.  It is the home of joy.  Nidhyasan will come after.  The focus will live in the Anand Aatma.  The Sujaati Brithi is held by the Naam.  The Anand is received.  Still don’t let the Naam go, even when Anand is received.  Say the Naam by your mouth and heart.  The Saakhyaat form will appear.  You become One and your sense of self is destroyed of your body.  Till you see yourself as different, you are not One with Parmatma.  Focus on the Satnam till then.  The many types of obstacles won’t come on your path if you continue Simran.  The good qualities: Sravan, Manan and Nidhyasan; these are the blooming gardens.  Lust, anger and other vices are like deer of many types which destroy the garden.  The Satnam is the strong power of Hari.  It can destroy the vices (deer).  Nidhyasan needs the support of Naam like a warrior needs help.  The Rathi and the Maharathi need help.  The Gyaan Saakhyaat is the Athrathi who can destroy all of the obstacles.  The Athrathi needs no help but still continues the Simran.  The Agyaan vices are destroyed by the Naam.  The Praise-worthy One should be praised till the focus is not mixed with the Brahm.  As the river and streams pour into the ocean and become One, till then they keep flowing.  Keep doing the Simran till then.  Keep praising the Prabhoo day and night till then.  This is the ideology of the Satguru.  It is very easy.  With your wisdom, be determined in this and have faith.  You will become One in the best way.  Do the Simran of Satnam in your heart.  Never let go of the Bhagti of the Prabhoo.  When the Saakhyaat happens, still love it.  Keep praising the Prabhoo.  Become One, the Satguru says this.  Wherever Sri Guru Nanak Dev ji mentioned the Saakhyaat, he also wrote about Bhagti: “Jo Tudh Baavai Saee Bhaleekaar, Tu Sadaa Salaamat Nirankaar,” what you will is good, you are the infinite and stable, without form.

After Sravan, Manan and Nidhyasan; accept the will of the Prabhoo as good.  Where the Saakhyaat is mentioned, it has been mentioned about accepting the will 4 times.  As the Shrutis have 4 Mahavaaks, Japji Sahib repeats the line 4 times.  Bhagti and Gyaan are mixed together in Japji.  The Shrutis have only Gyaan.  In Kaliyuga, only Gyaan will not do.  Bhagti is needed.  The highest status can only be achieved by some.  By listening to the Brahm Gyaan alone, most become spoiled.  The Gyaan is dry on its own.  Satguru ji has mixed Bhagti with the Gyaan.  The Satguru’s ideology is not to say “Ahang Brahm Asmi” by your mouth.  Only think about it in your heart.  By your mouth, call yourself the servant of the Prabhoo.  Go to the saints and instill love in your heart.  Love the saints.  Do what it takes to keep your power hidden.  The forgiveness and tolerating the power will grow.  In your heart, the Jeev Aatma lives in the size of a thumb.  The reflection of the Brahm shines in the Bhuddi.  This is how the unaware and the Chetna mix to become one.

The Munn is to do the Sankalap, the effort.  It wanders a lot.  It is like the dust shining in the sunlight.  That’s how small it is.  The Indriyas give Gyaan (knowledge).  It is the Munn’s awareness that passes through the Indriyas.  If the Munn is not focused, the knowledge is not retained.  Only when the Munn is focused can the knowledge be understood or received.  When skin mixes with the Munn we can feel the touch.  The 5 Gyaan Indriyas give knowledge when the Munn mixes with them.  In the Sakopat state, there is a small nerve in our neck (Hitha Naari), the Jeev lives there then.  If someone touches us, we don’t know.  The Munn stays in the nerve.  It can’t obtain any sensory knowledge then.  Only in the Jaagrat can we feel touch.  We can receive all the sensory knowledge then.  The nerve is very small.  If you slice a hair a hundred times, that’s how small that nerve is.  In the Svapan state, the Munn goes into that nerve.  Within the nerve, it creates a whole universe of the dream world.  It creates land, sea and mountains.  It makes the sun, moon, sky, and stars.  It has the power to create a whole new universe.  In the Sooksham, it creates the universe.  It also is the one that creates the Sthool universe.  Just as the Jeev Aatma creates the universe and what it wants to in the dream, that is how this world is the dream of the Ishwar.  Brahma’s universe we see, it is the Ishwar’s dream. 

The Jeevs in this universe are seen in pain.  They are under the influence of Agyaan.  They are caught in the bondage.  They leave their bodies in trouble.  It is because of the sins that they take on the pain of the Jumms.  They endure many types of Hells.  After suffering the results of its sins, the Jeev comes out of Hell.  The Jeev is then given the rewards of good deeds.  The good deeds the Jeev did, they are rewarded.  Joy and pain depend on Karma.  The Jeev then mixes with the moonlight to come to earth (the moonlight is the one that gives taste to plants).  The Jeev than comes into the food.  The grain is then grinded in the grinders, enduring pain.  The life in the plant is the Jeev.  It is then cooked in the fire.  It suffers a lot of pain.  It is then eaten, chewed within the molars of humans.  More pain it experiences when chewed.  In the belly, there is fire again.  It felt pain within the food.  The food then becomes liquid and travels throughout the nerves.  It becomes blood in pain.  The blood becomes flesh.  It suffers a lot of pain still.  Slowly it becomes fat.  It lives there with pain.  Next it becomes bones.  In the bones, it mixes with pain.  It mixes through the 7 types of items.  It then mixes with sperm to create lust.  By union with a woman, the sperm mixes with the woman’s egg to become a new life.  It is as big as a ball in the womb.  It lives there for 9 months in pain.  It hangs upside down in the womb in pain.  It is close to urine and feces, passing over its head.  The body then grows.  The pains of the womb cannot be counted.  Hearing them, it gives one goosebumps.  The Jeev then is born through the small vaginal opening, slowly.  The passage is small and the body is bigger.  It’s pulled out like a wire pulled by the jeweler.  The Jeev is in pain and the mother is in pain as well.  It comes out, falls and becomes unconscious.  It comes out like a parasite coming out of a wound.  It feels a lot of pain.  It becomes conscious after a while.  It then cries while trying to get up.  There are many pains in the childhood.  Every prince and pauper must endure this pain.  They all come through the womb.  The foolish child cries like this.  The child cries in pain but can’t speak about it.  It is always dirty, scared and startles easily.  It is powerless and can’t do anything itself.  It sees the moon and wishes for it.  It goes through many types of pains in this way.  It grows up and loves the youthfulness.  The vices and pleasures grow.  It makes friends and foes.  It marks its territory.  It wants everything but can’t get it all.  It is insecure about what it has.  Lives in fear of losing its possessions.  It runs around trying to collect money.  It uses wisdom and strength to gather wealth.  He is never satisfied.  He lies and doesn’t keep the Dharma.  He grows old and weak.  The body deteriorates and begins to weaken.  Cough and other illnesses come.  They can’t be cured.  The family insults him in old age.  He dies in pain.  The Jeev lives in this way.  What can we say?  This is only some of the pain I’ve mentioned.  If we talk about all of the Pains, a whole Granth can be written on it.  Billions of lives he has had and billions of times he has died.  No body was permanent.  Billions of more births he will take.  He dies after experiencing joy and pain.  Without coming to the shelter of the Satguru, no one has broken the bonds of these pains. 

Only Good Karma can give you Prema Bhagti.  Then one becomes a Sikh and comes to the Guru’s shelter.  He does Seva with the body, mind and wealth.  Make the Guru Happy without deceit.  Take the wisdom of the Guru and earn it with the heart.  Do the Guru’s Seva with the body.  Only then can he be free.  By leaving the bonds of Karma, one can be in joy.  Otherwise he wanders in regret.  He cannot cross the world ocean.”  Bhai Daya Singh ji gave the wisdom and the Khalsa listened with joy.  They experienced the great joy in their hearts.