~atamgian Katha Between Bhai Dya Singh Ji & Sangat ~

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~ Atamgian Katha between Bhai Dya Singh Ji & Sangat ~

For next few weeks, I be doing english translations of atam gian audio katha by gyani thakur singh ji, whole audio katha can be found on http://www.gurmatveechar.com/katha.php?k=gts if sangat wish to listen to it.

In this thread, my brothers can also discuss further some of deep things which should be shared during the course of translation.

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Source: Sri Gurpartap Soraj Parkash Granth by Mahan Kavi Bhai Sahib Santokh Singh Ji.

Bhai Dya Singh Ji to the Sangat:

Our Antish karan are made of mann(mind), chit, buddh, ahankar)/conscious/subconsicous mind. In our Antish Karan there are seeds of karam.

There should be three things present and connected together in order for jiv atma(being) to do karams. These three things are :

1. Antish Karan (Mann, Chit, Buddh, Ahankar)- Mann(Mind) which makes "wishes", chit does remembering, buddh(intellect) makes the decision and ahankar which is ego that makes us superior than others.

2. Agyanta - Ignorance

3. Chaitan Atam- Soul which gives energy to Antish karan to act.

Agyanta is main reason this being gets into vicious cycles of reincarnations, temporary stay in heaven, hell etc. One should do nishkham karam (good deeds with no desire of fruit in return) in order to rise above from reincarnations, temporary stay at heaven, realms(puri) etc

There are three stages of karams according to which one

one gets fruit (good/bad) in return.

Three stages of karam:

- Kerieaman Karam: Human being who does small Deeds(karams) with ego in their daily lives.

- Sanchant Karam: Small Karams which are commited by this being, in previous lives are being acculmated in Antish Karam, such karam is called sanchant karam.

- Parrabdh Karam: Acculmation of all the karams done by this being in this life, and fruit(good/bad based on good/bad karams) that this being get in return in same life or after life because of karam commited by this human being.

There are three types of fruit this being gets in return.

1. Jaat- Status in sociol and religious circle. For example- Some are consider high class, some are consider middle class and some are consider low class in aN soceity.

2. Arbal- Age in form of number of breaths this being has before death.

3. Bhog Padharath- Matter which relates to Worldly, Materialstic comforts and uncomforts.

Gyani thakur singh ji further discussed from soraj parkash granth how bhramgyani/saintly figures does not go through stages of karam- keraieman and sanchant karam because bhramgyani does not do keraiman karam with ego. There is no trace of Ego. However bhramgyani at his previous state, when he/she was in agyanta(ignorance) state, in that state kerieaman and sanchant karam been committed in agyan gets destroyed by bhramgyan(purest divine knowledge), such karam gets destroyed before they making it to 3rd stage which is parrabdh karam.

Bhramgyani with its purest divine knowledge also have destroyed their antish karan. They become one fully with divine (Sat Saroop).

Bhramgyani's man(mind) sees the supreme hidden reality unlike mere mortals, what we perceive as world is false in eyes of bhramgyani.

Bhramgyani's buddhi(intellect) have it's face towards paratma, because in essence, buddhi gets energy from atma(supreme soul). Bhramgyani's chit goes shant(peaceful silence). We do Karams with anatam( body, mind, intellect, ego). Bhramgyani does karam with atam(supreme soul). Everything which is done is done by you God. Only one and only you- God.

This mere mortal come in this world with karma, when this being give up the ego, then this being gets out from the vicious cycle of karma's, reincarnation.

As Gurbani States:

Hou Vich Aya, Hou Vich Gaya, Hou Vich Javayan, Hou Vich Mooya ||

To Be Continued:

Bhai Dya Singh Ji Discourse to the sangat(Cont'd)

Sangat asked Bhai Dya Singh Ji list of questions regarding Atamik Vichar( Spiritual Path):

These questions were:

1. What is saroop(characteristics) of Agyanta(Ignorance)?

2. What is Maya?

3. What is avidya?

4. What is bhandan?

5. What is Mukhti?

6. What does jagrath, soupan, sukhopat Avastha mean?

7. How does one manage to get surat(alertness) within unconsciouness state(saupan avastha) ?

8. What is samadhi?

9. What is turiya Avastha?

10. What are characteristics of sakhi roop and jiv roop?

11. What are characteristics of bhram?

12. What are 5 kosas(sheats) within the body?

Answers.

1. Agyanta - Ignorance does not have any shape(akar), agyanta does not take birth. Agyan is anadi(ever present). Agyanta resides in Vahiguroo

As Jaap Sahib states:

Naamo Andhkaraie, Namoo Tej Tejaie ||

Further agyanta has list of categories-

a) Chaitang: Vahiguroo resides in Agyanta in all four corners.

b) Chaitan: Link between isher(Vahiguroo with maya) and Jiv.

c) Isher/// - Vahiguroo with maya.

d) Jiv- This being where agyanta resides.

Agyanta is also subtle(sakhusam) and cannot be seen but only be sensed just like shabad, shaparash,Ras, Roop and Ghand. Where shabad would be saying bad things or listening to bad things intoxication of maya. Shaparash would be feeling yourself or opposite sex. Ras would be tasting materials associated with maya, Roop would be watching bad stuff and ghand would be smelling and tasting intoxicants.

2. Maya - Vahiguroo(Nirgun- Non accessible, non existent) first transcedents itself to sargun(accessible, existent, shape, form) then Vahiguroo transcedents itself to maya.

Maya has three gunas- rajo, tamo, sato gun*. When an being has 100 percent pure sato gun(full of virtues), shud maya and bhram di jot-paratma(Vahiguroo). When these three things get together then sam avastha and ishvar(isher) takes birth. Maya without chaitan atma(vahiguroo) cannot do any kriya(work). Maya has many names- kudrat, chandi, life. When Vahiguroo(parkash/light) falls on Maya via chita akash* then maya become pardhan(head) of this world. Maya further gives birth to- upadhi(changes), vikars(various different types of vices) in this world which this jiv adapts instead of virtues.

*

Sato Gun : Lucid, Compassionate, Serene, Clear head,Pure.

Rajo Gun: Passion,Energetic,Desire, Lust.

Tamo Gun: Feeling depressesd,Unclear head, Fighting, Lazy,Morbid, Slow.

*There are four types of akash:

a) Ghata Akash: Void/empty space in the Mud Clay.

b) Matta Akash: Void/Empty space under the flat in the building, under the roof etc

c) Megha Akash: Void/empty space sky under the clouds.

d) Chita Akash: Void/empty space over the clouds in sky and upwards, Chita Akash also exist in Dasam Dwara(tenth door) of this being.

3. Avidya- When combination of Sato, Rajo, Sato gun gives birth to maya. Maya then further gives birth to avidya. Avidya is perceiving falsehood as truth, and truth as falsehood. By listening and contemplating on discourse of Guru ie-katha, saintly sermons this avidya gets destroyed. When in antish karan this jiv(being) realize that jiv is Atma/Paratama/Bhram Roop. Then this being destroy avidya and win over 10 senses, mann, buddhi and get gyan. With gyan/Vidya, this being destroys all the vices and ignorance(vidya).

Avidya also gives birth to karan and karaj. Because of them, we have doubtful thinking. With gyan and vidya, these two karan and karaj also gets destroyed.

4. Bhandan: When this jiv(being) think of himself/herself as body or mind instead of atma, this jiv then creates bhandan(bind) with body and mind. These are the same bhandan which gives us dukh(pain). In reality, we are not body but we are part of Paratma(Vahiguroo).

Deh Nahi Tu ( O human, you are not body) Atma Hai ( you are the soul), Tu Sat Hai ( you are supreme truth), Tu Chit Hai ( you are the super consciousness), Tu Anand Saroop Hai (you are the ever going transcedental bliss).

By doing nishkam seva, gurbani patt, abhyas of mool mantar and gurmantar this being realize as gurbani states:

Gurbani states:

Man Tu Jot Saroop Hai Apna Mool Paiechaain ||

After coming to that realization, this being(jiv) breaks the bhandhan with body and mind and gets attached with one and only "Paratama".

5. Mukhti: Mukhti is salvation. After jiv(this being) breaks the bhandhan with body and mind, then this being gets mukhti-salvation and merged with one and only one "Paratma".

6. Three types of avastha and their meanings:

a) Jagrath Avastha: The first avastha is when the mind is interacting with sensory information and fully alert.

b) Supun Avastha: When our mind senses are generally less active, but the mind is still projecting images and experience in sleep. For example: One claims expereinces (good or bad) in dream.

C) Sukhopat Avastha: the third is dreamless sleep, when the mind is not active but is really more akin to non-consciousness. For example: One claims that I got great sleep that i didn't even get a dream.

7. When this being in supan avastha, he/she claims that they saw a dream and when this being in sukhopat avastha- he/she claims that they got great sleep and did not get any dream.

Question then arises: Who gives the knowledge of one's consciouness/alert mode in supan and sukhopat, jagrath avastha? Behind all three, it's atma who gives knowledge and energy to our mind and three states(avastha).

In dream there is no asthohol(solid) elements nor there is asthohol sirar(body) nor there is asthohol karam(solid karam) For example- If someone claims that they have eaten their meal in dream yet still claims that they are hungry their body needs food. In reality, in the dream person only expereinces thought of eating roti not eating the actual roti. In dream one sees amoorat(without physical solid element) but only a thought/imagination dream. Atma transforms that thought/imagination in a dream state to awake state(jagrath state). That's why right after we get up, we still remember the dream depend on how strong our thought/imagination is in dream state.

To Be continued:

Bhai Dya Singh Ji Discourse to the sangat- Cont'd

8. Samadhi is basically when one sits in meditation and contemplates on vahiguroo's name.

There are two types of samadhi.

Sivakalap Samadh and Nirvakalap Samadhi

Sivakalap Samadhi: In this samadhi, one encounters little thoughts coming in during the meditation, one knows about their existance, time, place, surronding etc. Even when one is meditating on trikurti(3rd chakar), they are still in sivakalap samadhi since in that state, there is still knowledge of existence, three things- awareness of self existence, Vahiguroo, and third is- actual gyan, information being heard or seen through expereinces in 3rd chakar. In other words, there is still knowledge of that I exist despite of ego being destroyed and there is still knowledge of - I am contemplating on Vahiguroo and third is - information being heard or seen through expereinces in 3rd chakar. (Gyan) is still there. Although in this stage person is merging slowly with vahiguroo however this samadhi is not final because there is still thoughst coming in and out.

Nirvakalp Samadhi- This samadhi is final stage, one don't know if breath is coming in or out, one does not know if you are sitting or standing, does know how long it's being, one don't know even if they exist or not. When there is no knowledge of all three things exist in sivakalap samadhi and there is only contemplation- Tuhi Tuhi Tuhi Tuhi. That is called- Nirvakalap Samadhi.

As gurbani states:

Sargun Nirgun Nirankar Sun Samadhi Aaap,

Apaie Kiya Nanaka Apaie Hi Phir Jaap ||

Gyani ji also says: In Nirvakalap Samadhi, bhramgyani cannot live for sevan days, if bhramgyani decides to stay in nirvakalap samadhi for seven days, body of bhramgyani gives up because of samadhi intensity. That's why bhramgyanis in their body who has more years to live in this world to benefit human kind within the hakum of akaal purkh does not go to nirvakalap samadh mode. However that does not mean they cannot reach it, it means because of the hakum(will of akaal purkh) they do not do nirvakalap samadh until their last days of thier life.

9. Turiya Avastha: Turiya is beyond all three states discussed earlier- Jagrath, Supan, Sukhopat and is one of pure consciousness. God is visible everywhere looks upon himself distinct and orginal to deeper spiritual knowledege. This is seventh phase of knowledge called Turia. Knowner of the Divine Being is always imbued with his own soul the pure being and lives in him. This state is when one see's Vahiguroo in everyone, in everything.

In this State, one sees Vahiguroo even being back and forth in three states.

- One see Vahiguroo when being in Jagrath Avastha (when the mind is interacting with sensory information and fully alert).

- One see Vahiguroo when being in Supun Avastha(dream state going through subtle expereinces).

- One see Vahiguroo when being in Sukhopat Avastha( dreamless sleep, non-consciouness however after waking through the energy of atma knows that one was non-consciouness).

This being starts with jiv atma because of ego, in this state, jiv gets destroyed, only atma exist which is paratama as soon as this being realize that he is not body, jiv but part of Vahiguroo.`

Atma Paratama Iko Karaie, Antar Ki Dubta Antar Maraie

10. Sakhi is Atma(paratma) belong to Niravakalap Samadh but Jiv Atma would be this mere mortal with ego. After giving up the ego, jiv gets destroyed and only atma stays. Turiya is sakhi and sakhi is turiya known as one.

11. Bhram - Bhram(God) belongs to everyone, is in everyone, in everything yet nirlaip(detached). Bhram is Nirvakalap. This world came from God. Once God decided to transcedent its attributes, that's how all universe came about. When God decides this whole world gets destroyed, all the elements which are used to make this world gets merged with God. Bhram(God) is Nirvakalap Samadh. Bhram roop is Anand(Supreme Bliss), Anand Roop is Bhram.

For more detailed description on characteristic of bhram, please read japji sahib vaikhya done by gyani thakur singh ji which is translated in english .

source: http://www.sikhawareness.com/sikhawareness...opic.php?t=7695

12. We are made of three layers. a) Ashtohol Sarer(Physical body layer) b) Sukhsam Sarer( Subtle body layer) c) Karan Sarer (Made of our Antish Karan).

Five kosas in the body are:

1. Food sheath (Anna-maya kosa) belongs to physical body layer. Our food sheat in physical body need food to survive.

2. Vital-Air sheath (Prana-maya kosa) belongs to physical body layer and subtle layer(ling/sukhusam sareer). Five types of pran, Five types of karam indraie(senses) work in this sheath.

Five types of pran: pran(breaths), apan(vaoio), Saman (energy exists everywhere in the body), Bhyaan (energy exists in navel chakra) and Udhayn (energy exist in throat chakra).

Five Karam Indraie: Feet, Hands, Tounge(speech), Anus and our Sexual organ.

3. Mental sheath (Mana-maya kosa) belongs to physical body and subtle body. Five types of karam indraie(senses) also work in this sheath

4. Intellectual sheath (Vignana-maya kosa) belongs to physical body and subtle body. Five types of gyan indraie- taste (tongue),smell (nose), vision (eyes), hearing (ear), and touch (skin) and sixth sense- buddhi(intellect) work in this sheath. When five gyan senses combine with our intellect (buddhi) that is Vigyan Maya Kosh.

5. Bliss sheath (Ananda-maya kosa) belongs to Karan Sareer(Our Antish Karan,

To be Continued:

For more full detailed description on five kosas, please read the following articles posted below.

Full Detailed description on kosas:

the five kos'as

Vedanta analyses the non-Self into five kos'as, or sheaths, namely, the gross physical sheath (annamaya-kos'a), the sheath of prana or the vital force (prana-mayakos'a), the sheath of the mind (manomayakos'a), the sheath of the buddhi or intelligence (vijnanamaya-kos'a), and the sheath of bliss (anandamayakos'a). They are called sheaths because, like sheaths, they conceal Atman. They are figuratively described as one inside the other, the physical sheath being the outermost and the sheath of bliss the innermost. The real meaning is that one sheath is finer than another. As a finer entity permeates a grosser one, so the finer sheath permeates the grosser sheath. Thus, when it is said that the sheath of the vital force is inside the gross physical sheath, it really means that the former is finer than the latter and therefore permeates it. Atman is the finest substance. It is detached from the sheaths and permeates them all. The effulgence of Atman shines through all the sheaths, though in varying degrees according to their density. Thus, the sheath of intelligence manifests more of the luminosity of Atman than the sheath of the mind. Through ignorance a man identifies Atman with one or more of the kos'as, or sheaths. As this ignorance is stubborn, persistent, and hard to overcome, Vedantic philosophers take considerable pains to describe their illusory nature and exhort the aspirants to negate them. Only when that is done, that is to say, when one cultivates total detachment toward them through discrimination, is the true nature of Atman revealed.

The annamayakos'a, or physical body. This sheath, which constitutes the gross physical body, is produced by the combination of the gross elements and consists of flesh, bones, blood, and other ingredients. Dependent upon food for its existence, it lives as long as it can assimilate food. It is not seen prior to birth or after death; its existence is transitory and its virtues are ephemeral. It is changeable by nature. Therefore the body cannot be the Self. The ignorant identify themselves with the body; the book-learned, with the combination of the body, the mind, and the Self; while the calm man of discrimination regards the Self as distinct from body, mind, and ego. As long as a man does not give up this mistaken identification with the body, he cannot experience the bliss of Freedom, be he ever so erudite in philosophy or science. The body can be a help to the soul if it is regarded as an instrument, just as a house is a help to its indweller, or a horse to its rider.

The prdnamayakos'a, or sheath of prana, the vital force. This sheath is finer than the gross physical sheath and impels the latter to action. A modification of the vital force, it consists of the five pranas, enters the body after conception, leaves it at the hour of death, and produces the feelings of hunger and thirst. An insentient and limited object, the sheath of prana cannot be Atman, the omnipresent and all-seeing Witness.

The manomayakos'a, or sheath of the mind. This is finer than the sheath of prana. The Self identified with the mind feels the diversity of " I " and " you," and also experiences the differences of names and forms in the outer world. The seed-bed of desires, good and bad, the mind impels the senses to activity for their fulfilment. The phenomenal world has no existence outside the mind, which is a product of ignorance. The mind agitated by desires becomes aware of sense-objects, gross and fine, enjoys them, and also becomes attached to them. The mind alone is responsible for the illusory differences of caste and social position, as also of the notions of action, means, and end. Stained by passion, greed, and lust, it creates bondage, and freed of them, it shows the way to Liberation and Blessedness. The purification of the mind, through the practice of discrimination and dispassion, is the goal of spiritual discipline. In the opinion of Vedantic seers, the mental sheath cannot be Atman, because it is endowed with a beginning and an end, is subject to change, and is characterized by pain and pleasure. It belongs to the category of the object. The vijndnamayakos'a, or, buddhi, the sheath of intelligence. Buddhi, the determinative faculty, is, like the mind, a function of the inner organ and therefore a product of Prakriti, or matter. Though insentient by nature, it appears intelligent and conscious because it reflects Chit, or Pure Intelligence. This reflection of Pure Consciousness in buddhi is called the jiva, or individualized soul, whose chief characteristic is I-consciousness. Subject to the law of karma, it assumes different bodies, determined by the desires of previous births, and performs good and evil actions. Atman, identifying Itself with the sheath of intelligence, experiences misery and happiness in the waking and dream states and their absence in dreamless sleep. It is through ignorance that the upadhi of jivahood is superimposed on Atman, the Pure Self; and that is why Atman appears to be a doer or enjoyer in the relative world.

It may be contended that the superimposition on account of which the Supreme Self appears as the jiva, through delusion or otherwise, is without beginning, and hence cannot have an end. Therefore the individuality of the soul, also, must have no end. It must go on forever. How, then, can there be Liberation for the soul? In answer the Vedantic philosopher says that the jivahood, or individualization, of Atman is not real, but is conjured up by ignorance. The unattached, formless, and actionless Atman cannot be related to the objective world except through delusion. Since the very notion of jivahood is due to delusion, it ceases to exist when the delusion is destroyed by the true Knowledge of the Self. Because of ignorance a rope appears to be a snake; and it continues to be perceived as such so long as the ignorance lasts. But when the true nature of the rope is seen, the idea of the snake disappears. Avidya, or nescience, and its effects, such as time, space, and causality, are beginningless for those who are subject to it. But when ignorance is destroyed by Right Knowledge, all such notions as the jivahood of Atman and Its birth and death cease to exist, just as the dream ego functioning in sleep vanishes when the dreamer awakes. Atman, the only existent Reality, cannot have any connection with the buddhi and thus become a jiva, for the buddhi does not exist from the standpoint of Atman. There cannot be any real conection between Atman and the sheath of the buddhi, just as there cannot be any point of contact between the desert and the water seen in a mirage. The false superimposition which accounts for the individuality of the jiva can be directly destroyed only through the Knowledge of Brahman and not by any other means such as ritualistic worship, study of scripture, •or philanthropic activities. This unitive (intuitive?) Knowledge— attained through discrimination between the Real and the unreal and relinquishment of the unreal—enables the bound soul to attain Liberation.

The anandamayakos'a, or sheath of bliss. Finer than the sheath of intelligence is the subtle sheath of bliss. This bliss, however, must not be conjused with the Supreme? Bliss of Brahman. A modification of nescience, or Prakriti, it manifests itself by catching a reflection of the ever blissful Atman. The chief features of this sheath are pleasure and rest—the pleasure that is experienced when one comes in contact with an agreeable object. The righteous man feels it in a small measure and without the least effort at the time of the fruition of his virtuous deeds. But the fullest manifestation of the sheath of bliss is experienced in deep sleep, when one remains totally unconscious of suffering of any kind. After waking from deep sleep a man remarks that he has slept happily. A partial manifestation is known in the waking state when the senses come in contact with pleasant objects, or in the dream state due to pleasant memory-impressions. The sheath of bliss, though close to Atman, cannot be Atman Itself, as it is a product of ignorance; which fact can be known from the experience of unconsciousness in dreamless sleep. Further, this sheath, like the other sheaths, is endowed with changing attributes. But Atman is omnipresent and self-existent.

The five sheaths are all modifications of Prakriti, or primordial matter. They do not possess absolute reality. Whatever reality they are perceived to possess is due to Atman's being their Substratum. It must also be remembered that the sheaths are not real coverings of the infinite Atman. They only appear to be so when the true Knowledge of the Self is forgotten. The Light of Atman shines in varying measure through the different sheaths according to their composition. The true glory of Atman, unobstructed by any sheath, is fully realized by the aspirant when, through discrimination and detachment, self-control and meditation, he no longer identifies himself with the sheaths or with any other modification of maya, such as the sense-organs, the mind, the buddhi, or the ego, but is completely absorbed in the Self. Untouched by the five sheaths, Witness of the three states, Atman is the unchanging and unsullied Reality, knowledge of which enables one to break the bondage of the relative world and attain Supreme Blessedness.

It may be contended that, after the negation of the five sheaths and the mind and ego as unreal, one finds nothing but a void, the utter absence of everything. What entity then remains with which the illumined soul may realize its identity? In answer it is said by the Vedantist that only after such negation can a man realize Atman, which is devoid of attributes, is of the nature of Pure Consciousness, and is the Witness of the various modifications of Prakriti seen in the waking and the dream state, such as the mind, the body, and the senses, and also of their absence in profound sleep or in samadhi. It may be called contentless Consciousness in which both subject and object merge and disappear. It cannot be the void, for one emerging from the experience of Self-Knowledge shows a richer and enhanced personality. Atman, or Brahman, is, according to Vedanta, the real essence of man. After the realization of this all-pervading Consciousness, a man discovers his true Self, just as, after entering the ocean, a river, discarding name and form, finds its real source and ultimate goal.

When the five sheaths are negated, the body, the mind, the buddhi, and the other modifications of ignorance, and the different reflections of the Self in them, are also negated. And when all these illusory objects disappear, there shines the real Atman, eternal, omnipresent, and all-powerful, realizing which within himself a man becomes free from sin, fear, grief, taint, and death and becomes the embodiment of Bliss.

Composition of Man

Personality Layers

Kosas – Sheaths (Pancha- kosas)

From ‘Vedanta Treatise’

By Sri A. Parthasarthy

Vedanta Life Institute, Mumbai.

The structure of man can be divided into five material layers enveloping Atman (indwelling soul). Atman is the core of your personality. It is represented by the mystic symbol of AUM (pronounced OM). The five layers of matter are like five

concentric circles around the symbol. They are called sheaths

or KOSAS in Sanskrit. The five sheaths (pancha-kosas) are:

Food sheath (Anna-maya kosa)

Vital-Air sheath (Prana-maya kosa)

Mental sheath (Mana-maya kosa)

Intellectual sheath (Vignana-maya kosa)

Bliss sheath (Ananda-maya kosa)

Food sheath

Food sheath is the physical body. The five organs of perception and the five organs of action are a part of it. It is called food sheath because it is caused by food, maintained by food; and finally ends up as food.

Vital-Air sheath

There are five faculties functioning within you. They correspond to the five physiological functions. They are called the five Pranas. Together they constitute the vital-air sheath. They have been given that name because they are related directly to air you breathe.

Faculty of perception (prana): is the functioning of the five senses as seeing, hearing, smelling, tasting and touching.

Faculty of excretion (apana): throws out, evacuates

excreta of the body such as faeces, urine, sperms, sputum, perspiration etc.

Faculty of digestion (samana): digests food received by the stomach.

Faculty of circulation (vyana); distributes digested food to different parts of the body through blood stream.

Faculty of thought-absorption (udana): takes in fresh knowledge.

These five faculties (pranas) are sharp and clear when you are young. As you get older the pranas lose their strength and vitality. That explains why a ripe old man can hardly see, hear etc. His faculties of excretion, digestion and circulation become very weak. His capacity to absorb and accept new thoughts and ideas is reduced to the bare minimum.

Vital-Air sheath is subtler than food sheath. It controls the food sheath. When your pranas function properly your physical body remains healthy and strong. And when they slacken and work inefficiently the body is adversely affected.

Mental sheath

The mental sheath is the mind. Mind consists of passions and emotions, feelings and impulses. It is full of likes and dislikes. Mental-sheath controls vital-air and food sheaths. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected.

Intellectual sheath

Intellectual sheath is the intellect. It functions as thinking,

reflecting, reasoning, discriminating, judging, etc. It analyses

and distinguishes between pairs of opposites. It controls the

above three sheaths.

Bliss sheath

Bliss sheath consists of Vasanas alone. When you are in deep sleep i.e. dreamless sleep you are in bliss sheath. When you cross the bliss sheath and move to other sheaths you experience the dream and waking states of consciousness. Vasanas are therefore unmanifest in deep sleep while they are manifest in the form of thought in the dream and actions in the waking state. Consequently you experience mental agitations, be they great or small, as long as you remain in dream and waking states. When however you enter the state of deep sleep all your mental agitations cease and you experience undisturbed peace and bliss. Hence it is that this sheath is called bliss sheath. But the bliss experienced in deep sleep is relative. It is not to be confused with the absolute bliss of Self-realisation.

The five sheaths enumerated above may also be classified under three different headings viz. gross body, subtle body and causal body. Food sheath and the gross portion of vital-air sheath together constitute the gross body. The subtle portion of vital-air sheath combined with mental and intellectual sheaths form the subtle body. While the gross body is made up of gross matter, the subtle body is constituted of passions, desires, emotions, feelings and thoughts. Bliss sheath is the causal body consisting of Vasanas alone.

Your causal body is the storehouse of all your impressions and latent energies in you, all your Vasanas. When this hidden material in the causal body expresses itself as feelings and thoughts it takes the form of your subtle body. The same material works out as perceptions and actions in the gross body. Let the causal body be instilled with the suggestion of health, the subtle body will entertain thoughts of health and the gross body is bound to be healthy. Let the causal body be saturated with the suggestion of godhead, the subtle body will revel in the thought of godhead, the man is bound to be godly. A man is the architect of his own personality inasmuch as it is his own causal body that is responsible for his behaviour, movements and environments.

The substratum of your causal, subtle and gross bodies is

your real Self.

===================================

Bhai Dya Singh Ji Discourse to the sangat- Cont'd

There is Atma(Soul) and then there is Anatam. All human beings who are living in this world, most of them are in anatam state(ignorant about atma/limited only towards body, intellect, mind and ego).

This being when goes through (5 senses) within himself towards vices is known as kriya birthi.

These vices also known as shabad, shaparash,Ras, Roop and Ghand. Where shabad would be talking about bad things or listening to bad things intoxication of maya. Shaparash would be feeling yourself or opposite sex. Ras would be tasting materials associated with maya, Roop would be watching bad stuff and ghand would be smelling and tasting intoxicants.

Our birthi which is like our vision to look at things. Our Vision, Mind, Body, Intellect, get energy from Chita pash(God's light) which reflect on us and give us nourishment. In fact our ego also gets energy from God's light. Because he made this play of world where he himself transcend his attributes and created maya(materialstic things). This reflection of God's light on this jiv's birthi known as "Gayta".

When God's light reflect on kriya birthi(action we do), when we are aware of actions we do, that is known "Gyan of kirya"(knowledge of our action). Without reflection from God's light that is too cannot be possible.

Gyani ji then talks about this gayta, gyan of kriya also exist when this being gets in sivakalap samadhi. Even when one is meditating on trikurti(3rd chakar), they are still in sivakalap samadhi since in that state, there is still knowledge of existence, three things- awareness of self existence, Vahiguroo, and third is- actual gyan, information being heard or seen through expereinces in 3rd chakar. This knowledge of three things - awareness of self existence, vahiguroo and gyan(knowledge) is also known as aparma gyan.

Then there is parma gyan. Parma gyan would be rising above from differences between being and Vahiguroo, realizing that I m thee, energy that exist in Vahiguroo, also exist in me. So therefore, there is no difference between me and him.

As Gursahiban stated:

Tuhi Mohi Mohi Tuhi Antar Kaisa.

Many millions of millions year ago. There were four mahavaks that were used in to give this being gyan(knowledge) about being's existence.

Mahavaks is discourse in which one come to realize the knowledge about Supreme God .

1st Mahavak:

" bhram akhand chaitang gyan ajarath jan "

This Mahavak mean that you are bhram(God), you are anand svaroop(supreme bliss). Search within yourself, when you search then you will come to realize this mahavak

That above maha vak is written in rig veda.

2nd Mahavak:

"Ang Bhram Asmi" (Jujar Ved) - I am thee.

3rd Mahavak is from Shyam Ved also beleives that this jiv is bhram(God).

4th Mahavak is from antharban ved which also claims that atma is bhram(God).

Ultimately, all the vedas and all the mahavaks(discourses) claims one and only one reality that Atma is Paratma. Our Soul is Supreme God and it's no other.

In Sri Guru Nanak Dev Nirankar Sikhi, there are also Mahavaks. Those mahavaks are from Japji sahib:

"Ongkar" - Ongkar represent sargun form of Nirgun. Nirgun is non transcend, non-existent when God transcends it's attributes to matter that is sargun.

Nirgun and Sargun concept of God and link between Nirgun and sargun can be explained via examples of elements (Air, Water, Fire)

Air can be taken as example as Nirgun, as we cannot see it but when we see leafs on a tree moving because of air. Movement of matter, change in the object that can be taken as example as Sargun Form.

When Water is in form of 2 gases it cannot be seen(Nirgun) but when these 2 gases combine (oxygen and hydrogen) then you can see water(Sargun)

When fire is lit on wood, it can be seen(Sargun) but when it's not lit it cannot be seen(nirgun).

"Tu Sada Salamat Nirankar"

Gyani ji explains this tuk from vedantic perspective:

This jiv is been described as Tu (Sargun, Taung Paad). For eg: Bucket of water can be taken to describe Jiv.

Then Ishvar is been described as Sada Salamat(Sargun,Tat Paad). For eg.- River valley can be taken to describe ishvar.

Nirankar is been described as Nirgun(Aspaad). For eg- Sumandar(Ocean) can be taken to describe Nirankar.

There is no difference between Tu, Sada Salamat, and Nirankar because Atma in form of water(eg) exist in all three of them.

All three paaads which are used in vedas mahavaks also exist in Sri Guru Granth Sahib Ji.

Sri Guru Nanak Dev Ji have given mahavaks along with three paads in Sri Japji Sahib.

To be Continued:

Bhai Dya Singh Ji Discourse to the sangat- Cont'd

Bhai Dya Singh Ji then narrates to the sangat about Bhramgyan.

When our birthi firmly stays in bhramgyan then all the past and karams are all destroyed.

Bhramgyani's birthi stays in ek ras(ever blissful). Bhramgyanis have gyan of billions of billions countless suns.

In state of bhramgyan, there is no need for further knowledge, in that state there is no mother, there is no father, there is no brother nor there is sister. Bhramgyani rise above from relations and stays in nirlaip(deattached) while considering everyone as one jot, there is no partiality(dvaish bhavna). In bhramgyani, there is no raaig dvaish.

As Jaap Sahib says:

Na Tat Hai, Na Matt Hai, Na Jatt Hai, Na Patt Hai ||

Nirsakh Sirekh hai, Amito Amek Hai Sidhaivang Prabha hai, Ajai Hai Aja Hai ||

Before Bhramgyan, person has a mindset of that- I am jiv(being), he is bhram(God). Jiv thinks of God as separate entity.

After bhramgyan, one comes to realize that atma which exist in jiv, same atma resides in bhram(God). There is no difference.

Now there are different types of vaaks,

1. Parkitakh Vaak - The vaak(discourse) which is not influenced by vikar(vices) or dvaish but they are full of ek ras (one steady bliss). That Vaak is known as Parkitakh Vaak.

2. Savikalap Vaak: This vaak(discourses) make the jiv realize that body is made of 5 elements (air, water, fire, earth, ether) and this matter has changing properties, all the elements once seperated, this body will go back to it's individual element and disappear. Then this jiv get knowledge that it's my own atma from that atma, all this world is made, realms are made, all the elements are made.

Metaphorically speaking, there is jagrath and supan avastha, they are just like corners in the sea, between these, there are crocodiles in the sea blocking the jiv to across the sea, they are raaig, dvaish(partiality), irkha and all the vices because of them this being cannot cross the sea. They exist both in jagrath and supan avastha.

3. Nirvakalap Vaak : This vaak(discourse) make this being realize that "Satyang Gyan Mayant Bhram". This bhram(God) is Supreme Truth, Supreme Knowledge and Ever blissful.

All these vaaks and give us knowledge about God. Atma is Bhram(God).

Bhai Dya Singh Ji Maharaj then talks about karams.

1. Kaamic Karam: Kaamic karam(actions) are thoses which are done by expecting something back in return from God. Those karams are done to fullfill one kamna(desires).

2.Nakidh Karam: Nakidh karam are those which are forbidden in the dharma. Like in Sikh Maryada, four kurehits(4 cardinal sins) can be considered as Nakidh Karams.

3. Nit Karam: Nit karams are those which are done everyday for example- Take Shower(Ishnan), Nitneem, evening patt, help others .

4 Namit Karam: Namit karam are those which are done behalf for someone For example- doing patt for elderly, sick person for their well being.

5. Paraishtith Karam- These karams are those which are done to repent one's mistakes by doing varities of penanaces, patt, mool mantar, vahiguroo jaap etc. For eg: In Sikh Maryada, panj pyares gives tankhaya(one should do 101 Japji sahib) to people who are amritdharis who have committed kurehits(4 cardinals sins in Sikhism). Tankhaya is given so that person repents his/her mistakes.

Then Bhai Dya Singh Ji Maharaj talks about different types of upasna shared by different school of thought:

1. Upasana of Trimurti: Some school of thought do upasana(worship) of trimurti and consider them as jot of God.

2 Sarguna Upasana: This type of upasana(worship) is worship of sarguna (existent form of God-Isher). This is called Vairaat Upasana.

Gyani ji shares an sakhi of krishan maharaj:

Once Arjun asked krishan ji show me your vairaat saroop. Then Krishan showed huge saroop of Isher(Sargun form of God) in which 7 ethers/sky are consider isher (head), 7 patals are consider his feets, vital force system is consider his nostrils, chand(moon) and sooraj(sun) are considered his eyes. His heart is considered as Vishnu and bhram and shiv are considerd his two hands. All nadis(oceans) are consider his veins and all the mountains are consider his bones and all the nature are considered his praticles(rom).

Also seeing Sri Guru Nanak Dev Ji in each particle, nature can be also consider sargun upasana.

3. Nirguna Upasana: In this worship, one contemplates on "Ang Bhram Asmi" - I am thee. Consider one self as God, by expereincing that atma(soul) which exist in God, exist in me too. This is highest state. One cannot pretend,copy, visualize, imagine to be in this state. This state is more to do with having real time expereincing of God in one self. After expereincing this, one knows the higher supreme reality not just by sake of knowing but expereincing the reality which is "Ang Bhram Asmi"

To be Continued:

Bhai Dya Singh Ji Discourse to the sangat- Cont'd

Bhai Dya Singh Ji further explained on upasana.

Bhram(Paratma/God) would be upasaya.

Upasakh: Atma would be upasakh

Upasana: Person brings paratama and atma together and worship with non-duality is true Upasakh.

Bhai Dya Singh ji then talks about Gyaan Kaand(not the one which is mentioned in the japji sahib).

"Satyang Gyan Mantang Bhram"

This bhram(God) is Supreme Truth, Supreme Knowledge and Ever blissful.

Realizing that O mind you are image of God.

Man Tu Jot Saroop Hai Apna Mool Painchaan ||

After fully realizing that Paratama And Atma are one this is known as gyan kaand of this jiv.

All Upanishad talks about this in gyaan kaand as well.

The conclusion of all the vedas which is known as vedant also beleive that paratama and atma are one.

Realizing/Expereincing the Bhram(Paratma) is known as vedant on spiritual level.

Bhai Dya Singh Ji Maharaj then talks about ang(parts) of Yog.

There are eight ang of jog.

1. Yam

2. Niyam

3 Asan

4 Parnayam

5. Partahaar

6. Dhaarna

7. Dhian

8. Samadhi.

Gyani ji first talks about yam and Niyam: These are ten each in numbers as per details :

Yam-

1. Non-Violence :- Do not cause harm to anybody, through mind, body, intellect or speech. Pray from the core of your heart, "The glory of Name Divine is highest. Let all human beings be happy by the grace of God."

2. Truthfulness :- Live truthful life and indulge not in hypocrisy.

3. Theft :- Theft of body and mind is avoided. Theft of mind means when you do some bad act behind the curtain, i.e. in aloofness so as there is no witness to your act, like act of adulteration etc. To conceal other man's articles is theft of body.

4. Brahmcharya :- Celibacy is an essential requirement for the spiritual journey. It is like fuel of the body, which must be preserved.

Married persons should be faithful to each other observing moderation. Married person shouldn't engage with other women sensualy or commit adultery:

i).Not to listen about other women.

ii). Not to think of other women

iii). Not to think about other women

iv). Not to remember other women.

v). Not to talk to other women in private.

vi). Not to imagine about meeting other women

vii). Not to try to meet other women

viii). Not to meet other woman.

Bhai Gurdass Ji's Vaar says in gurbani:

"Eka nari jati hoi par nari dhi bhain vakhanai."

5. Patience do not feel agitated over trifles. Patience brings power- Saints must have patience in abundance.

6. Forgiveness :- When you have the strength to harm somebody, but you forgive him and don't harm him, you are on the right path.

7. Mercy :- Mercy is a must for meditation. Those who kill animals for palate, cannot imbibe mercy. You kill today and you will be killed tomorrow. That is the Divine law.

8. Tender Heart :- Be of tender heart, and do not be stone-hearted or a hypocrite. Don't indulge in rebukes and slander. Always speak softly, politely and truthfully.

9. Self-discipline :- Eat less and feel contented. Follow the dictum of the Guru :-

"Eat moderately, sleep less, show mercy and forgiveness and love your prime possession, the real self. (Guru Gobind Singh)

There are three kinds of food that we eat viz. pertaining to

i) tamoguna (ii) rajasguna (iii) satoguna

'tamas' food, includes intake of meat, fish, wine eggs etc. This food brings laziness to the man. He is likely to turn away from God and his God-consciousness is diminished. In 'rajas' is included pertaining of spicy and rich food for the sake of palate only. Heavy and rich food leads to numerous diseases.' Eat a bit less than your requirement. 'Satoguna' food includes partaking of vegetables, milk, curd, butter and cereals etc. 10. It means purity of mind, purity of body, purity of speech by doing Simran, purity of clothes, purity of thought.. These are ten 'yam' principles

The Ten Niyam

1. Penances and devotion :- Yoke yourself to the service of humanity. Service is of three kinds ie. pertaining to rajas guna, tamas guna and sats guna. The service of Guru/Guru Ghar/Sangat is at the top of all the Penances.

2. Charity :- Charity is also of three types - rajas, tamas and sats charity. In tamas, one gives away something in charity under duress and in anger and at inappropriate time which may result in sin. In rajas, one distributes alms to earn glorification. While in sats guna, one gives away in all humility with a faith in the fact that everything is gift of God. This kind of generosity is rewarded.

3. Contentment :- There cannot be full satisfaction without contentment. Unless there is contentment, the mind writhing in desire wanders in wilderness.

4. Theistic intellect means a staunch believer in Guru's teachings.

5. Worship :- Worship of the Guru. It should not be external and ceremonial only, but with all the mind and soul accepting Guru as embodiment of God.

6. Faith in the shabad of Guru. If you have faith in Gurbani, you will be rewarded. If you sit quietly with closed eyes, but you don't have in Gurbani, it is of no avail. Have full faith in Gurbani.

7. Abide by teachings of Gurbani. Mould your life accordingly. Don't go against the tenets of Gurbani.

8. Peaceful Mind :- Let anger not disturb your mind at all, even when provoked by somebody. Keep cool and have perseverance.

9. Nitnem :- Keep regularity in you daily prayers, meditation and recitation of Gurbani.

10. Brahm-hom means feeding the hungry Hom implies burning of 'I' and I-am-ness, effacting ego of every type. Inviting Saints and Gursikhs for partaking food is known as Brahm-hom.

These are two disciplines - Yam and Niyam and third is 'Asan'.

Defination of Asan: Find out quite place, where there is no noise, and where one can sit comfortably without any disturbance. Make a seat (asan) for meditation and use this 'asan' daily for prayers and meditation.

There are 84 asans of yog but there are sixten of them which are extremely significant in yogmat:

1. Swasath Asan, 2, Padam Asan 3. Gomak Asan 4.Hans Asan 5.

Gargh Asan. 6. Naag Asan 7. Poram Asan 8. Narsingha Asan. 9 Vir Asan 10. Mauyar Asan. 11. Vajar Asan 12. Rudhar Asan 13. Houtan Asan. 14. Pachyatan Asan 15.Padhasan Asan 16. Utan Asan.

To be Continued:

Bhai Dya Singh Ji Discourse to the sangat- Cont'd

Bhai Dya Singh Ji, further explained how there are 4 asans of yog which are consider to be commonly used-

1. Singh Asan.

2. Padam Asan.

3. Sidh Asan

4 Padhar Asan

Out of these four, two are consider to be highly used and consider to be top most, which are Sidh Asan and Padam Asan. Then out of these two asan, sidh asan is consider to be utam(highest) of all asans.

Fourth ang of yog is Parnayam.

4) Parnayam: There are three types of parnyam-

a) Utam - Kombak/Rechak (Inhaling and exhaling the breath by saying ong ong 36 times, also holding the breath upon inhaling and exhaling so the cycle of ong recitation 36 times can be done) is known as Utam(highest) avastha(State) of this being in parnyam yog.

b) Madham - Kombak/Rechak (Inhaling and exhaling the breath by saying ong ong 24 times, also holding the breath upon inhaling and exhaling so the cycle of ong recitation 24 times can be done) is known as Madham avastha(State) of this being who does parnyam yog.

c) Kanisht- Kombak/Rechak (Inhaling and exhaling the breath by saying ong ong 12 times, also holding the breath upon inhaling and exhaling so the cycle of ong recitation can be done) is known as kanish avastha(State) of this being who does parnyam yog.

5. Partahaar birthi. In our concentration there is always inclination of Mind which makes our mind wander around like a ghost. To stop this inclination of our mind known as Parthahar birthi.

There are five inclination of Mind which makes our mind wander away not set in one place..

I. Parman : To be indulgent in materialstic world. Whether in form of visualization, listening or smelling .

ii. Viparjai- To consider world as true and brahma(God) non-existent against Guru's word.

iii. Nindra(sleepiness): No realization of jagan-supan- awakening, dreamy and always be in sleepy condition due to ignorance- Sukhopati.

iv) Vikalp- Scattered mind in meditation but expect too much desiring remedy.

v). Simirathi- Memorizing- To remember other things at the time of remembering God's Name.

6. Dhaarna- Adapting virtues from our Guru and Saints lives, maryada, from our daily interactions with nature, people. Also giving up the non virtues(avgun).

For example: One can adapt virtues from 5 matters/elements we made of- Eg- Adapting Shitalta(purity, calmness) from the Water, Adapting Nirlaipta from Air , Adapting Parkash from Fire.

7. Dhian: When our concentration stays firmly and steady in Vahiguroo that is called Dhian

8. Samadhi: When we can concentrate(dhian) on Vahiguroo for more than 3 minutes that is known as samadhi.

There are two types of samadhi- Sivakalap Samadhi and Nirvakalap Samadhi.

Sivakalap Samadhi: In this samadhi, one encounters little thoughts coming in during the meditation, one knows about their existance, time, place, surronding etc. Even when one is meditating on trikurti(3rd chakar), they are still in sivakalap samadhi since in that state, there is still knowledge of existence, three things- awareness of self existence, Vahiguroo, and third is- actual gyan, information being heard or seen through expereinces in 3rd chakar. In other words, there is still knowledge of that I exist despite of ego being destroyed and there is still knowledge of - I am contemplating on Vahiguroo and third is - information being heard or seen through expereinces in 3rd chakar. (Gyan) is still there. Although in this stage person is merging slowly with vahiguroo however this samadhi is not final because there is still thoughst coming in and out.

Nirvakalp Samadhi- This samadhi is final stage, one don't know if breath is coming in or out, one does not know if you are sitting or standing, does know how long it's being, one don't know even if they exist or not. When there is no knowledge of all three things exist in sivakalap samadhi and there is only contemplation- Tuhi Tuhi Tuhi Tuhi. That is called- Nirvakalap Samadhi.

Bhai Dya Singh Ji then talks about five gyan indrai's(senses) and five karam indrai's.

Five types of gyan indraie and their karam- tongue which tell us taste and help us to speak, nose which tells us smell of surronding and breath,which help us hear, eyes which let us see and skin which let us touch.

Five Karam Indraie: Feet, Hands, Tounge(speech), Anus and our Sexual organ.

Our antish karan which is made of four elements (mind, intellect, chit, ahankar(ego)).

Our (mann)mind does two things - (sankalap) create lot of imagination and viakalap is destroying whatever imagination is there in the mind.

Our buddhi(intellect) consider this world as truth and God as false. Our intellect claims, there is no such thing as God. Our intellect stop us to expereince God.

After buddhi then we have chit(remembering), our chit remembers things more like imaginations which creates desire then that desire turns into action.

Then we have finally have ego in which we fully merged in and makes us superior,create this illusion and duality in the mind that i exist, my name is that or that. I have existence, i have status, respect in the soceity.

Bhai Dya Singh Ji talks parlo. They are different types of parlo(changes).

First type of parlo(change) is Raen Din Parlo when all the physical five elements merges back into each other. That change is known as Raen Din Parlo.

Five elements which are made of - sky, air, water, fire, earth. From these five elements - 25 parkirthiya came to existence. This is known as Tat Panchi Kirat.

Each element has 5 sub elements to offer. If we multiply 5 times 5 is 25 parkirthiya. We are made out of 5 elements and sub elements(parkirthiya):

However, When we die, we only left with 17 elements - five pranas, five gyan indrai(senses), five karam indra(senses), mann(Mind) and Buddh(Intellect). The seventeen element in our body after death is called Tat Apanch Kirat.

we leave our asthol sirara(physical body) made of five elements- air, water, fire, ether, earth and we go with our sutble body. Elements in subtle body decides further consquences for this jiv.

Our subtle body/Shuksham Sirar is made of 17 elements together- five pranas, five gyan indrai(senses), five karam indra(senses), Man(Mind) and Buddh(Intellect)

Five Parnas: pran(breaths), apan(vaoio), Saman (energy exists everywhere), Bhyaan (energy exists in navel chakra) and Udhayn (energy exist in throat chakra).

Five Gyan Senses: hearing, touch, sight, taste, smell

Five Subtle Karam Indraie: Feet, Hands, Tounge(speech), Anus and our Sexual organ.

Mann and Buddh- Our antish karan made of mat, chit, buddh, ahankar(all thoughts in consciousness/subconsciouness, desires/wishes at the time of death).

When all the elements gets destroyed, it merges back to one another and merges back to its source- abhya kirat. Abhya Kirat is Maya because from maya whole universe is made. Vahiguroo(Nirgun- Non accessible, non existent) first transcedents itself to sargun(accessible, existent, shape, form) then Vahiguroo transcedents itself to maya to make this whole universe.

Maya has three gunas- rajo, tamo, sato gun. When an being has 100 percent pure sato gun(full of virtues), shud maya and bhram di jot-paratma(Vahiguroo). When these three things get together then sam avastha and ishvar(isher) takes birth. Maya without chaitan atma(vahiguroo) cannot do any kriya(work). Maya has many names- kudrat, chandi, life. When Vahiguroo(parkash/light) falls on Maya via chita akash then maya become pardhan(head) of this world. Maya further gives birth to- upadhi(changes), vikars(various different types of vices) in this world which this jiv adapts instead of virtues.

All the 5 elements which we are made of. They merge back into each other when God decides to go back to its nirgun roop only, the whole creation process revert backs and it starts to revert back from 5 elements.

Upon destruction of this world:

1. Earth merges into water

2. Water merges into Fire.

3. Fire merges into air

4. Air merges into Sky.

5. Sky gets merged into maya then maya gets merge back to Sarguna form of God then Sargun into Nirgun.

Second type of parlo(change) is Parkrit Parlo when all the subtle five elements merges back into each other. That is known as Parkrit Parlo.

Five subtle elements: Shabad, Shaparash, Ras, Roop, Ghand. Out of these five subtle elements, five vices takes birth- ego, lust, anger, greed, attachment.

Third type of parlo(change) is gyan parlo. When ignorance gets destroyed knowledge gets birth that is known as gyan parlo.

All these parlo(changes) which exist outside the body(external) also exist inside the body as well.

As Gurbani says:

Jo Bhramandaie Soi Pindai ||

To be Continued:

[N30S1NGH]

Bhai Dya Singh Ji Updesh to the sangat (Cont'd)

Bhai Dya Singh Ji talks about Nirgun Parbhram(God),

When Chaitan (Atma) is free of all three gunas (Treh Gun) and Maya. When Chaitan is non-existent and does not have change (upadhi) that is known as Nirgun(Rehat from Gun).

When Chaitan(Atma) adapts three gunas(treh gun- rajo, tamo, sato) and Maya and that Change is known as sargun(In gunas(attributes/virtues)).

Nirgun form of God does not have any akar. Akaal Purkh is Niraakar, Nirkaran, Nirgun.

Gyani Ji then talks about Guru brings this being from darkness to light.

Guru ji give sikhs advait updesh, like for examples in gurbani it mentions:

Gura Ik Deh Bujie Sab Na Jiya Ek Dataa So Mein Visar Na Jai ||

Aval Allah Noor UpayA Kudrat Kai Sabh Bandaie Ik Noor Tai Sab Jug Upja Kon Bhalaie Ko Mandaie ||

Manas Ek Jat Sabhai Eka Penchaivo ||

Guru Maharaj destroys Sikh avguns like - dvaish(partiality), irakha(jealously), five vices- attachment, lust, anger, greed, ego.

Guru Maharaj give updesh to the Sikhs that tu bhram hai, your atma is part of bhram(God), dont be limited to your body, rise above the body.

Guru Gobind Singh says:

Atam Ras Jai Jaanahi So Hai Khalas Dev, Prab Mein Moo Mein Tas Mein Ranchaik Nahi Bhed ||

Bhai Dya Singh Ji then talks about different types of varan asram (4 different status of spirituality this being born with).

1. Bhraman- According to Kudrat, one adapts satogun and according to kudrat, one gets born in certain state of mind is known as Bhramin.

2. Khastriya: According to Kudrat, one who has or born with half satogun and rajogun.,

3. Vaish : According to Kudrat, one who has or born with rajogun and tamogun is known Vaish.

4. Shudar: According to kudrat, one who has or born with tamogun is known as Shudar. And one who feels pride of one physical beauty is known as chandal.

Gyan ji said, we have look at all these varan(castes) from adhyatamic view(spiritual view) in which being internal virtues are classified into four categories. Because of traigun(three gunas) from which whole world is made, including us, According to Kudrat four varnas are used to categorize them, varnas has nothing to do with work, status in the soceity. Varnas never meant for people to differeniate each other in the soceity. Varnas according to kudrat is quite internal where each one of us born with gunas according to our karam, some are fully born with satogun , some are half and half yet some are fully tamogun.

Bhai Dya Singh Ji then shared with the sangat that there are four other types of people who adapts four different life styles. These were:

1. Bhramcharya- Celibates

2. Gristhi- Married person /family man.

3. Baanhparsti- People who wander around in the jungles.

4. Sanyasi- Asceticsism.

Highest of all varanasaram is those people whom have control over their mind, has full concentration on God instead of just trying "to fit" in socio-religious made up rules.

Bhai Dya Singh Ji then gives sangat defination of Dharami from adhyatamic (spiritual) perspective:

Dharmi: One who realizes his/her own atma is Dharmi.

Adharmi: One who considers this body made of 5 elements as atma and fully engaged in vices and slave of their 5 senses is adharmi.

Then sangat asked bhai dya singh ji, what is death?

Bhai Dya Singh Ji replied, person who does not naam jaap(meditate on true God) and dharami people are consider those as living dead wandering around soo many life times in reincarnations.

Then Sangat asked bhai dya singh maharaj, what is birth?

Bhai Dya Singh Ji replied, real birth of this being starts from the point when this being start learning and adapting bhram vidya( knowledge about Vahiguroo).

Anatam: When one sees one atma by bringing treh gunas (rajo, tamo, sato) and consider the whole maya(change) is very existence of one self.

For example: Just how in the dark, when a person sees rope, they think of that rope being snake just like that people in this world, people think this atma is body. But when one feels parkash by grace of true guru, then one come to realize atma is paratam(Vahiguroo).

True atmik gyani are those who see's atma in Nirgun, right place that's where atma came from and atma didn't came from treh gun- maya, then vices etc. When one realize this higher reality and see atma as paratama. That person becomes jivan mukht(liberated with God while living in this world).

Bhai Dya Singh Ji then talks different types of observations in the spiritual path.

1. Bibek -Recnognizing reality- world is false, god was truth/is truth and will be truth, one that knows one self by negating ignorance is bibek.`

When one does vichar on Tat and Mithiya and seperate them and consider tat(truth) as bhram(God) and Mithiya this world. That is known as Bibek.

2. Vairaag- God itself is deattached(vairaagi) because there is no maya, in order for person to meet god. That person must also have vairaag - nirlaip from maya(free from materialstic/superfical things).

3. Khat Samti- sam(stoping mind to go all over the place), dham (control 5 senses), sharda (full faith) , samadan (shavdhan/be careful/sit in meditation free from laziness), upram (being turned off from wordly things and sit in meditation), pratikhsa (consider thrist, hunger, happiness, sorrowness as ONE, be in will of god)

4. Moksh Icha- Desire for jevan mukhti(salvation).

Bhai Dya Singh Ji then talks to the sangat about different types of guru's.

1. Bhram Nesti Guru- Bhram nesta guru is the one who has expereinced spirituality and attained enlightement. Bhram Nesta Guru also have a attribute of Bhram Sorurati Guru.

2. Bhram Sorurti Guru- One who has full knowledge of all spiritual granths(texts) and scriptures. But because of sorurti guru lacking expereinces in spirituality. This type of Guru is incomplete without bhram nest, one cannot gain salvation or bhramgyan from bhram sorurati guru.

Sri Guru Granth Sahib ji is bhram Nesta Guru and bhram sorurati Guru, it's full of wisdom. One can also expereinced bani on spiritual level by kirpa of Vahiguroo from sri guru granth sahib maharaj.

Bhai Dya Singh Ji says, our ishatdev guru is Sri Guru Granth Sahib ji. Ishatdev Guru in all ten forms are considered as hari/guru avtar.

One should listen to true Guru discouses with full concentration via subtle(sukhsam) intellect.

To be Continued:

Bhai Dya Singh Ji updesh to the Sangat (Cont'd).

Bhai Dya Singh Ji said Guru Maharaj give updesh of karam, upasana and gyan to his sikhs. First Guru Maharaj, looks at the sikh's antish karan, and give discourse to the Sikh to purify the Antish Karan by doing Seva. (Niskham Karam).

Second then Guru Maharaj ji, tell his sikhs to do upasana by listening, reading gurbani, doing sri guru granth sahib di seva.Then Sri Guru Maharaj ji gives his sikhs gyan updesh to give up hangta(ego). Vahiguroo exist in everyone. who would u hate ? who would u love? all is god, god is all.

Sri Guru Maharaj tell his sikhs to give up raaig(like) dvaish (dislike) and wake up from sleep of avidya(ignorance) and realize Vahiguroo has given this jiv(being) everything from bibek buddhi to this human body. Vahiguroo has given this jiv everything to travel in this spiritual journey.

Sri Guru maharaj ji also gives via panj pyares mantar- Vahiguroo. Upon meditating on Vahiguroo, one will eventually infuse vahiguroo in their breath, without breath(vital force) one cannot live. In that stage, one cannot live without saying Vahiguroo because vahiguroo naam has infused in this jiv's pran(breath/vital energy).

Bhai Dya Singh Ji further explains that this jiv(being) goes through 5 stages(padarath) in life to make his/her coming to this world successful.

1. Janam Padarath 2. Naam Padarath 3. Prem Padarath. 4. Gyan Padarath 5. Mukht Padarath.

There are three stages to bhramgyan-Sarvan, Manan, Nidhasan.

1. Sarvan(listening)- There are two types of sarvan and it's saroop

First svaraop of sarvan is the discourse one hears from their Guru or vedas/shastaras and contemplates on it. Purpose of first svaroop of sarvan(listening) is that it makes one have full faith that atma(our soul) is indeed an image of God.

Second Svaroop of sarvan(listening) is following sermons of Guru. This Sermons have six signs.

1. Upkaram/Upsangar: means wherever one starts, ends at that point too. Gyani Ji gives example from gurbani- aad sach, jugad sach, habhi sach, nanak hosi bhi sach. Ikongkar is mangalroop.

Aad poran madh poran ant poran paremshvara ||

2. Abhyaas: Repetition of one mantar, gurbani tuk.

Har Ek Simar Ek Simar Ek Simar Pyare ||

Simaro Simar Sukh Pavaaaoo ||

3. Apooravta: Without Guru, one cannot get gyan(true knowledge). Gurbani says:

Gur Bin Gyan Na Hovai ||

Jai Soou Chanda Ugavaie, Soraj Charaie Hazaar Etai Chanan Hundaya Gur Bin Ghoor Andhar ||

4. Labvata: Jagiaaso asks the Guru, what can i benefit by listening to your discourses? Guru Ji replies one gets jivan mukhti:

Jio Jal Mein Jal Aye Khatana Tio Joti Sang Jot Samana ||

5. Arthvaad: When one listens to an verse then makes an effort know the meaning after that contemplate on it.

Gyani Ji recommends that one should do either 100 japji sahib a day or do one japji sahib with meanings via doing vichar through steeks(deep meanings of gurbani)

6. Uppatti: Uppatti is jugti(technique) which is given in Gurbani. Vahiguroo is sarabvyapak your inside and outside... For example-

Ghat Ghat Mein Har Jo Baasaie Santan Kaio Pookar ||

Then second is Manan (following) - One should man(accept) that God is inside and outside me. Sarabvyapak (every where). One shouldn't say that God is very distant.

Bhai Dya Singh Ji said, third stage- Nidhasan(acting upon it) is mentioned in japji sahib. Nidhasan is is main out of sarvan and manan.

One listens to spiritual discourses and also accept the discourses. However not many act upon or contemplate with the discourses(nidhasan). Guru Ji said one should accept Sajati brithi(vision that gives birth to knowledge) one should kill vijayti brithi (vision that gives birth to ignorance) within one self.

That's why Gurbani narrated:

gaavee-ai sunee-ai man rakhee-ai bhaa-o ||

Whereas suneeai refers to sarvan(listening), man(acceptance) rakhaaee refers to nidhasan(Acting upon ) the divine discourses(gurbani). If one does these three things and let your mind be filled with love.

Saroop(characteristics) of nidasan is contemplating on sarvan and manan and also adapting sajati birthiya (virtues) and negating vijati birthiya(non virtues).

To be Continued:

Bhai Dya Singh Ji Updesh to the Sangat:

Bhai Dya Singh Ji talks about three types of dehi-body human being have. Out of these three above and different of all is atma.

1. Jar/Ashotohol Dehi- Physical Body

2. Ling/Sukhsham Dehi- Subtle Body = 17 elements- 5 Gyan Indraie, 5 Karam indraie, 5 pran and man)

3 Karan Dehi- Our Antish Karan.

When this being sleeps, 1st layer- asthohol dehi goes silent, does not move. Atma gives parkash to 2nd layer which is Ling/Sukhsham Dehi(Sirar) which gives birth to dreams and matters in dreams.

When this being claims that I never got any dream(Sukhopat Avastha) that means our sukhsham dehi also goes fully silent. This is also call deep sleep(sukhopat avastha), this happens when atma takes our buddhi(intellect) into our heart.

When this being's subtle body layers get alerted by atma then this being gets out of this sukhopat rotation and goes backwards to saupaun avastha. In that saupan avastha, atma takes first buddhi/surati to our left eye then right eye, then atma gives energy to 5 senses then this jiv becomes fully alert and awakened- Jagrath Avastha.

which energy is behind all the changes in the state of this being?

Which energy is behind all the changes happen in our layers?

There is only one and one atma give energy. Atma is free and different from all three layers, different states, all senses, all 5 kosas.

Bhai Dya Singh Ji then spoke up about five different types of birthi.

There are five inclination of Mind which makes our mind wander away not set in one place..

I. Parman : To be indulgent in materialstic world. Whether in form of visualization, listening or smelling.

ii. Viparjai- To consider world as true and brahma(God) non-existent against Guru's word.

iii. Nindra(sleepiness): No realization of jagan-supan- awakening, dreamy and always be in sleepy condition due to ignorance- Sukhopati and tamogun.

iv) Vikalp- Scattered mind in meditation but expect too much desiring remedy.

v). Simirathi- Memorizing- To remember other things at the time of remembering God's Name.

When all these five incination of minds gets negtated that avastha(State) name is Sathethi. when our concentrations only concentrate on our real self(atma) is called sathethi state.

When this person feels that mind is contemplating on their soul at times but still manages to go back to five inclinations that is known alap abhyas.

When this being fully contemplates on soul all the time. In that state, there is no turning back.

Bhai Dya Singh Ji then talks about what is bairaag? When person feels bhram anand (supreme bliss) in atamik marg(spiritual route). Then this being feels no attachment towards vices(vishay anand).

There are four main types of bairaag:

1. Yatman Bairaag: This bairaag is to distinguish between Truth and Lie.

2. Vetrek Bairaag: This type of bairaagi(person belongs to vetrak bairaag state) to think about merits and demerits in congregation and adapts virtues, give up non-virtues.

3. Ek indra bairaag: Giving up desire of women, car, house, party via senses by doing vichar on them. Giving up shabad, shaparash, ras, roop, ghand.

4. Vasikar Bairaag: This type of bairaag is controlling over 10 sense organs and shabad, shaparash, ras, roop, ghand and also giving up the desire of heavenly pleasures.

Bhai Dya Singh Ji says in the atamik marg, this being gets tested by Vahiguroo via his maya. When this being start meditating on naam then at the same time, Vahiguroo test his devotee on a worldly level- making all 5 vices stronger in a material form. If one passes still on a spiritual level, when this being meditate on Vahiguroo, one sees lot of hidden attractions, powers which makes 5 vices even more stronger to resist on a spiritual level. That's a last test, if one passed that then maya cannot stop this being desire to merge with God.

To be Continued:

Bhai Dya Singh Ji Updesh to the sangat(Cont'd):

Bhai Dya Singh ji then talks about atma. Atma also gives energy to our birthi of antish karan(man, chit, buddh, ahankar) and our birthi(vision).

Hangh which means ego, this jiv always talk about itself, so full of ego(hangh) but when this jiv goes towards Vahiguroo that hang birthi(thinking) becomes - SO Hang (I am Thee). When atma merges with ego, alone hangh thinking is gone only thing wich remains is - So Hang (I am thee) (My real self is God). When this jiv(being) hangta(ego) gets merged with atma. In that state, bhramgyanis sometimes do jaap of mantar- Sudhohang, BuddhoHang.

For example: when we put iron in fire, Qualities which fire has get passed down to Iron as well, and iron qualities gets destoryed. In this example, consider iron being ego, and fire being atma(soul/real self).

This being also in that state feels that I am above from all three layers of this body. I am the one who gives energy to these layer.

In reality, atma tat- tat(matter) of atma is Nirakar(has no form), nirvakalp( has no changes) and nirvakar -is free from any vikars(vices).

Mann(mind), Buddhi(intellect) also does not have any akar(form, shape).

When this jiv realize his own self(atma). This jiv knows that atma is nirakar, nirvakar and nirvakalp.

Characteristics of Atma is ever pure, full of divine knowledge. Upadhi(change) is in our buddhi(intellect). Our buddhi is attuned towards our mind(mann) and our mind is attuned to our senses and our senses are attuned towards vishey(vices) in this world . Buddhi should have been attuned to atma(soul) in order for us to realize what we are. When buddhi gets attuned to our atma then all the other elements eg- our mind, senses also gets attuned towards Atma(Soul).

Bhai dya singh ji then talks about different types of avidya and gyan:

There are two types of avidya(ignorance):

1. Moola Avidya: This type of ignorance does not let us to acquire knowledge about Bhram(God) within our self.

2. Tula Avidya: This type of ignorance does not let us to see bhram(God) in all four directions and every where because world which is ilusion(maya influenced).

There are two types of knowledge(gyan)-

1. Poruokh Gyan: Gupt(Hidden) Knowledge in spirituality which can be gained by guru's blessing, and mahapursh discourses(katha)

2. Apaoruokh Gyan: Visible knowledge available on pratical level.

When this jiv meditates on God(real self), this jiv gets spiritual divine knowledge(gyan) and vigyan(spiritual sceince of all the creations) surround us be it visible or invisible.

Then there are six types of parman(instances).

1. Partakh Parman: People used this instance to serve God through his creation which is seen via this being senses.:

Eho Vis Sansar Tum Dekdhai Eho Har Ka Roop hai Har Roop Nadri Ayaa ||

2. Anuman Parman: People used this instance to serve God through guess just like some atheist don't beleive in existence of God. However they do admit through their studies that there is some supernatural energy (anuman) behind the creation ie- mountains, stars, moon, sun, tree, valleys etc.

3. Upman Parman: People used this instance to serve God by glorifying him through examples like for instance- how sky is numb and God does not have numbness. God is sarab vyapak(exist everywhere).

4. Shabadapatti Parman: People used this instance to serve God by having full faith just by listening to shabad. For example- When Satguru speaks via shabad about bhram(God) then Sikhs beleive in it.

5. Arthapati Parman: People used this instance to serve God by taking an meaning out from kudrat(Creation).

Kudrat Karkai Vaasaya Soii ||

6. Aaitejak Parman: People used this instance to serve God through following social norms, just by listening(sarvan) from gurbani, vedas.

Atma is hidden inside all bhota(tats/matter) can be only seen who have shukhsam(subtle/hidden) gyan(knowledge)

To be Continued:

Bhai Dya Singh Ji Updesh to the sangat:

Bhai Dya Singh ji talks about different school of thought, how they beleive Akaal purkh exist only in west, some say he only exist in east. Bhagat kabir ji says if he god only exist in west or east, who resides in north and south? He is everywhere(sarabvayapik).

Akaal Purkh is free from "Desh kal vashto"- God does not have any country, he is everywhere. He does not need passport or visa to visit places. Akaal Purkh is also free from all realms ie- shiv puri, bhram puri, indar puri. Akaal Purkh is sarab vyapak.

Bhai Dya Singh ji talks about Akaal Purkh is Sarabvyapik, in the bhoot(past), bhivak(present), vartman(future) state of akaal purkh is same. Akaal Purkh does not have any time, is ever lasting, no age. He is timeless.

For example: Just like we live 100 years, that is equal to 1 one day of indra deity, then our 100 year is equal to 1 night of indar devta.

Then indra's 100 years is equal to bhramas' one day, then bhrama's 1000 years is equal to one day of vishnu, then vishnu 10000 years equal to one day of shiv ji. They say age of shiv ji is most longer than others. But even on top when shiv ji age expires than they say that is equal one second (Age) of maya which is created by akaal purkh via that maya whole creation came into existence.

Sri Guru Gobind Singh Ji describes akaal purkh in dasam granth(akaal ustat):

Zami Zaman Kaie Bikhaie Na Samasth

Ik jot hai Na Ghat Hai Na Bhad Hai

Na Ghat Bhad hoth hai ||

Then Bhai Dya Singh Ji talks about the agyan(ignorance) and it's energy. Agyan also came from Akaal Purkh(God) when he was creating maya(illusion). Gyan also came from Akaal Purkh. He is only one who gives light(gyan) and darkness/ignorance(agyan), it's all part of his play.

When someone forgets God, that person is in ignorance state, if he remembers God then that person is in Gyan(knowledge) state.

Agyan(Ignorance) produces two types of energy(dvaish shakti)-

1. Avaran Shakti: The energy which hides the bhram(God) image from this being. This energy does not let us to do darshan of bhram/realize God. Eg- just like when someone puts a bucket upside down on lit candle, room which had light before is dark now because of bucket which is put upside down.

2. Vikhsep Shakti: The energy which shows everything is separate from the God, and oneness.

To destroy these types of ignorance, one must adapt virtues sunan(listeing), manan(following), nidhasan(contemplating) of spiritual discourses.

When this being do nidhasan on an discourse, then this being gets Vahiguroo parkash which destorys agyanta(ignorance). Then this being brithi(vision) attunes towards turiya avastha which is beyond all three gunas and three avasthas(saupan, jagrath, sukhopat). When mind dissolves in anand atam(SOUL) than mind turns all silence and peace. Atma which is "Sat Chit Anand Saroop" when mind attunes in atma then there is nothing but anand hi anand.

Agyanta and two negative energy- avaran and vikhshep gets destroyed by Guru Vak(discourse from sri guru granth sahib ji by mahapursh).

Bhai Dya Singh ji explains that there are three pads which represents three roop. Tuaang pad represents jiv(being), Tat pad represents isher roop and aaassh pad represents shud bhram roop.

Tuang pad which is jiv(physical being) have khad vikar (6 types of characteristics)- 1. Birth and death. 2. Pran(vital force) causes hunger and thrist. 3. Man(mind) causes happy/sadness. Jiv consist of these 6 vikars along with result which is avidya(ignorance).

Tat pad which is isher roop have six types of virtues - 1. Creating beings,deities. 2. Perserving them. 3. Destroying them. 4. Knows past, present, future events (have antarjamta) 5. Gives one fruit according to karmas 6. Control of reincarnations/rebirths of this being.

Isher roop is bhram(God) however in sargun form because when God(non existent form) had a desire(itcha) of transforming from one to countless forms. That thought is called maya. However that is pure maya. Maya has three gunas- rajo, tamo, sato gun. When an being has 100 percent pure sato gun(full of virtues), shud maya and bhram di jot-atma. When these three things get together that forms an Isher which controls the full universe.

Aas pad represents Shud Bhram Roop - non-existent(Nirgun) form of GOD.

Sangat then asked how can one do ekta(unity) between jiv atma and isher.

Bhai Dya Singh Ji then said lets ignore 6 characteristics/desires in human and lets ignore six virtues of isher, after we do that then we should be able to find that jiv and isher have one thing common corresponding to Shud Bhram(God in Nirgun form). There is one thing which exist in all of them.

- Jiv(being) has atma(soul) which is Sat( supreme truth), Chit ( superme consciousness), Anand (supreme transcedental bliss) saroop.

- Isher roop also has atma(soul) which is Sat( supreme truth), Chit ( supreme consciousness), Anand (supreme transcedental bliss) saroop.

- Shud Bhram roop is atma but since God gives nourishment to all creation is known as paratma which is Sat Chit Anand Saroop.

Bhai Dya Singh Ji further explained by giving an example of pot(being) which has water, river(isher) which is water and ocean(bhram) which is water. Out of three there is one thing common despite of outer look/big/small size and that common thing is water !!!!!!!!!!

In the above example water being Sat Chit Anand Sarooop(Vahiguroo) which reside in jiv(being), isher, shud bhram roop(non existent form).

Here is another example to explain this concept better: Void which is emptiness(sky/ether) exist in the pot, Void also exist within building then void also exist within clouds. When we break the pot, when we destroy the building and see what is common between them and what remains? we will find out that only thing that remains and is common between all three is voidness(emptiness/sky). Just like between jiv, isher and bhram only thing is common is Atma- Sat Chit Anand Saroop !

Gurbani says:

Man Tu Jot Saroop Hai Apna Mool Panchain ||

To be Continued:

Bhai Dya Singh Ji Updesh to Sangat (Last Divan)

Bhai Dya Singh Ji said, in Gurmat Advait Marg one should do first do-

1. Do Ishnan every morning between 2:30 am- 4:30 am with clean water.

2. Do Recitation of "Satnam"

3. Then read Gurbani read with arth and vichar.

Also one should adapt virtues and give up non-virtues.

There are three stages to bhramgyan-Sarvan, Manan, Nidhasan. One should follow sarvan(listening through discourses), Manan(following discourses) and nidhasan (contemplating on the discourses).

At the stage of Nidhasan One should do naam simran that will help us to adapt Sajati brithi(vision that gives birth to knowledge) one should kill vijayti brithi (vision that gives birth to ignorance) within one self.

Then there are three types of heroic sorma(warriors)

Soorma: People who ask vahiguroo- ability to sarvan(listen carefully to the discourses in sangat).

Yoda: People who ask Vahiguroo- ablity do mannan (following) upon on sarvan of discourses),and acting(Nidhasan) upon it.

Arthrati Yoda: People who ask Vahiguroo for his full grace /prapti(to merge with God)

Soorma is also an person who ask Vahiguroo to get control over vices. Yodha is also an person who ask Vahiguroo to control indraie(sense). Arthrathi Yoda is also an person who ask Vahiguroo to control over full mind.

Bhai Dya Singh ji then explains the concept of Jiv atma, man, buddhi.

Jiv Atma resides in this being's heart, form of atma which cannot be seen. However great guru's and saints have felt atma being as small as half a size of thumb.

When bhram's(God) energy reflects on our buddhi(intellect) then buddhi can do its work.

Our mind is a reason of all thoughts, desires and imagination.

Bhai Dya Singh Ji gives example of traishanu(molecules) in the air to compare characteristics of mind(mann), just how thousands of thousands of molecules floating in air during sun light are very subtle just like that characteristics of our mind is very subtle.

Our mind(mann) gives knowledge to all our five sense and five subtle knowledge senses- shabad, saprash, ras, roop, ghand.

Our mind also sleeps in deep sleep mode (sukhopati state) where mind goes resides and rest in this subtle vein called-pritama nari(vein). In that state, there is no knowledge of anything ie- one surronding, one's time, place.

Pritama nari(vein) is soo subtle that is equilavent to 100 layers of one's hair.

In jagrath avastha (awaken state), mind have a knowledge about everything. Mind is with our brain.

In Saupan Avastha(dream state), our mind also resides near pritama nari which there is some awareness through dreams, events happening in dreams.

Mind has energy to create realms by imagination. In dream state, mind have energy to transforming subtle events in the dream into physical events in the dream.

This world we see, is also a dream, just like how in our dream our mind has tendency to transform subconsciouness thoughts into physical events into our own dream world just like that Ishvar mind in his dream has a tendency to make this world. So this world is a dream, world being dream may not by created by our minds but is created by isvar's dream state. When ishvar's mind comes back from it's dream state, this whole world and it's elements will merge into each other in path of destruction ie- 5 elements merging into each other-earth merges into water, water into fire, fire into air, air into sky and sky into maya(mere thought of ishvar).

Bhai Dya Singh Ji then said: One should follow guru maryada to across the world ocean by keeping maryada- patt maryada, nitneem maryada, gurbani maryada, panth maryada and never forget NAAM which is higher than all.

After giving this long discourse of atam gyan. Bhai Dya Singh Ji said to the sangat this is sampati of atam gyan updesh. After this statement, it could be easily seen in the crowd that sangat acquired maha sukh from updesh given by bhai dya singh ji.

VahiguroojikakhalsaVahiguroojikifateh !

I hope sangat enjoyed this atam gyan katha as much I did. One point to note down is this translations of atam gyan katha is not word to word, i have left basic stuff, sakhiya which were covered in sri japji sahib english translations. Sri Japji Sahib katha and atam gyan katha were interconnected with each other, atam gyan katha had lot of common topics which were discussed in sri japji sahib katha.

[Pappi9]

wow thats amazing sewa...no words...

[N30S1NGH]

Thanks for your feedback guys, really appreciate it...its really encouraging and motivating..also please see english translations of 80 hrs katha of japji sahib by gyani thakur singh ji patiala wale

http://www.sikhsangat.com/index.php?/topic/15451-japji-sahib-vichar-sagarmust-must-must-must-read/

[Pappi9]

Thanks for your feedback guys, really appreciate it...its really encouraging and motivating..also please see english translations of 80 hrs katha of japji sahib by gyani thakur singh ji patiala wale

THANKS......VEERJI...THATS AMAZING SEWA....

reading these while listening .....wow....i was thinking dere should be some written notes....

both dese should be made sticky forever..........

really sad that now days most of the members come here for just religious gossip....or have missionary mindset

veerji please continue this sewa....