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Sukhmani Sahib:8th Ashtapadee:5th Pauri:My Understanding


Jun 11, 2004
Dear Khalsa Ji
With the grace of ‘The Sat’, today I share my understanding of 5th Pauri of 8th Ashtapadee of Sukhmani Sahib with you.
Please note that the English sentence after the Transliteration is not the exact literal translation of the text of the Tuk of Siri Guru Granth Sahib under reference, it is the meaning of the tuk as understood by me.
First the Summary:
Guru Sahib in this Pauri explains to us the nature of the person who is Braham-Gyani.
Few words of Caution:
It is important to understand what Braham-Gyani means. This term Guru Sahib has taken from the common parlance among the spiritually evolved pure people.
Brahma, as per Hindu mythology is the creator. Bhagavatam, the compilation of Ved Vyas, elaborates on Brahma. According to this elaboration, Brahma was born and will get dissolve after some time. His life time too is given in Bhagavatam. This, according to Sikhi makes Brahma part of the creation as he takes birth, lives a life and then dies; ‘The Sat’ according to Gurbani never takes birth i.e. ‘Ajuni’; it is beyond the clutches of time i.e. ‘Akaal Murat’. Since Brahma takes birth and dies it cannot be taken to be the creator according to Gurbani. The ‘Karta Purakh’ does not take birth. This ‘Karta Purakh’ is the creator according to Gurbani, which I refer to as ‘The Sat’. According to Gurbani between ‘Karta Purakh’ i.e. ‘The Sat’ and his creation, including us, there is no one – Each one of us has direct link to ‘The Sat’. Thus we, Sikhs, have nothing to do with Brahma, an entity of Hindu Mythology.
Thus when Guru Sahib use the term ‘Braham-Gyani’ it means the person who has Gyan (intrinsic knowledge and wisdom obtained through personal experience of ‘The Sat’) regarding ‘The Sat’ and is not referring to the person who has the knowledge of the Hindu mythological figure ‘Brahma’ obtained through reading scripture, who is any way part of the creation and is not ‘The Absolute’. Brahma of Hindu Mythology is not part of Sikhi.
1. bRhm igAwnI kY eykY rMg ] barahm gi-aanee kai aykai rang.
The Braham Gyani remains soaked in one colour only, that of ‘The Sat’.

My understanding:
In this Tuk, Guru Sahib conveys to us that the Braham Gyani having experienced ‘the ultimate, remains soaked with the colour if the ‘Absolute Reality’. Such person does not follow or worship the various Gods and Goddesses that are described in the ancient scripture of this land. Braham Gyani knows the reality ‘The Sat’ the only ‘ONE’
2. bRhm igAwnI kY bsY pRBu sMg ] barahm gi-aanee kai basai parabh sang.
The Braham Gyani lives i.e. dwell with ‘The Sat’.

My understanding:
Here we must understand the word ‘Live or dwell’. As we know Braham Gyani is in human form were as ‘The Sat’ is ‘Nirakaar’. As we know Nirakaar only can dwell with Nirakaar. Human body which is Akaar cannot dwell with Nirakaar, if fact it is this form (Akaar) that keep us separated from the Nirakaar i.e. ‘The Sat’. This clearly tells that that the being of The Braham Gyani always remains united with ‘The Sat’. All the thoughts and their processing by the Braham Gyani’s brain are solely directed towards ‘The Sat’. This way, Braham Gyani always dwells with ‘The Sat’.
3. bRhm igAwnI kY nwmu AwDwru ] barahm gi-aanee kai naam aaDhaar.
The basis of the life of a Braham Gyani is ‘Naam’

My understanding:
First, I share with you my understanding of the term ‘Naam’.
‘Naam’ is not the name for me; ‘The Sat’ cannot be given and name. Each word that we use has some content, which give it a meaning. This way any word or name creates a boundary that defines its meaning. ‘The Sat’ is boundless, infinite, beyond human comprehension, how can any word be used to define the indefinable – ‘The Sat’.
Yet Guru Sahib has used the word ‘Naam’ in the text of Siri Guru Granth Sahib and this needs study.
Siri Guru Granth Sahib has given us the way of living to move closer and finally make our being to become one with ‘The Sat’. As we develop deeper understanding of the teachings of the Guru Sahibs, as enshrined in Siri Guru Granth Sahib, and incorporate these teachings into our being our ‘Nirakaar’ portion (our being) progressively move closer and closer to ‘The Sat’. Some sort of understanding about ‘The Sat’ starts taking root in us. As I understand, this understanding, no matter how imperfect it is, is one’s very personalized idea about ‘The Sat’ for that person. No word can be used to describe this personalized idea of ‘The Sat’ of any person. It is my considered view that this some total of the idea about ‘The Sat’ coming from deep understanding to the Shabad i.e. the teachings of Siri Guru Granth Sahib is what Guru Sahib has referred to as ‘Naam’.
As person evolves spiritually, person’s being starts functioning more and more based on the illumination its being receives from ‘The Sat’ residing in her or him and attachments to the objects of sense gratification progressively reduces and then disappears. Ultimately, when this person has discovered the final truth on her or his own, as our Guru Sahibs had done, this person becomes Braham Gyani.
This the person has achieved by following the understanding of ‘Naam’ as elaborated above. This is why Guru Sahib has said that ‘Naam’ is the basis of the life of Braham Gyani.
4. bRhm igAwnI kY nwmu prvwru ] barahm gi-aanee kai naam parvaar.
The family of the Braham Gyani is based on ‘Naam’

My understanding:
I have already shared with you my understanding of the term ‘Naam’. Here I need to concentrate on the term Pariwar i.e. Family used by Guru Sahib in it in the context of ‘Naam’ i.e. the teachings of Siri Guru Granth Sahib.
We know that physically we all are different, you are different from me, we are different from other animals, animals are different from plants and all of us are different from the insentient part of the creation of ‘The Sat’. In few words this is to say that our forms i.e. Akaaras are different. This is because the Intelligent Cosmic Energy manifests itself in multiple forms. Yet the under laying reality, from which all come is the same. This is what Naam tells us.
The family includes parents and children, which they are through one source. Extended family will include relatives also. The same way, when the family is based on Naam i.e. ‘The Sat’ – the source, then naturally it covers the entire creation. That is why Braham Gyani works for all – sentient, insentient, in form or intangible – for all, all, all..
That is why Guru Sahib has said that Pawan Guru, Pani Pita, Mata Dhart -------------, which is part of our daily prayer. To me it is like a pledge to protect the environment.
When Pariwar is based on ‘Naam’, it covers the entire creation. This is what I understand. This is the way of Braham Gyani.
5. bRhm igAwnI sdw sd jwgq ] barahm gi-aanee sadaa sad jaagat.
Braham Gyani is always awake.

My understanding:
All of us know that humans have to sleep and Braham Gyanis too are humans. Yet Guru Sahib has said that that Braham Gyani is always awake.
As I understand that here it means that Braham Gyani is never deluded. Braham Gyani sees the truth as it is. Maya cannot sway her or him away from the truth; senses cannot tie her or him to the objects for their gratification.
Braham Gyani in all its actions (thoughts, speech or physical action) is fully aware of what she or he is doing. Thoughts cannot take Braham Gyani to dreamland, its speech is always measured and for sweet, its actions are for the good of all.
. The functioning of the brain is under full control of the Braham Gyani, the flight of mind can never take Braham Gyani for a rid. Braham Gyani remains fully aware of what it is doing and what is happening around her or him. Nothing can ever happen by Braham Gyani due to any slip. In this sense, as I understand that Braham Gyani is always awake.
6. bRhm igAwnI AhMbuiD iqAwgq ] barahm gi-aanee ahaN-buDh ti-aagat.
Braham Gyani has a functioning brain free from Ahamkara (ego).

My understanding:
As I understand, the Ahamkara leaves Braham Gyani before it receives the Gyan. Ahamkara make the person worldly and directs its energies to fight and compete will people for worldly successes Absence of Ahamkara and its subordinate attributes of the person’s being will not allow the person to reach the spiritual heights to receive Braham Gyan. It is the lack of Ahamkara that allows the person to become one with ‘The Sat’ and receive Braham Gyan.
7. bRhm igAwnI kY min prmwnµd ] barahm gi-aanee kai man parmaanand.
The being of the Braham Gyani remains in supreme bliss.

8. bRhm igAwnI kY Gir sdw Anµd ] barahm gi-aanee kai ghar sadaa anand.
The home of the Braham Gyani remains in bliss perpetually.

My understanding:
The person becomes perturbed by the stress and consequent strain caused by the pull and pushes of worldly life. In this world we have to live through Kirt. Guru Sahib has asked us to live a life with ‘Sat. Santokh, Vicharau ---. This is part of our evening prayer. This way of living reduces the tension of life substantially. Further when we give up our Ahamkara, there is nothing in our being that can get hurt in any way. Braham Gyani who has given up all its ‘I-ness’ and does not seek worldly pleasures or position has nothing in its being that can cause any irritation or stress. True, the body of the Braham Gyani too is visited by affliction, but because of its disciplined life it is affected less. This to Braham Gyani is able to cope with without any inconvenience. Our Guru had undergone torture without even any sign of distress. This is what Braham Gyanis are. They remain is perpetual bliss resulting from their oneness with ‘The Sat’. This feeling of bliss descends on all those entities that are in Satsang with the Braham Gyani. Braham Gyani Pariwar is not the conventional family. It covers all those entities who are part of creation and which the Braham Gyani is able to get in touch (being in form, there is a physical limit to which Braham Gyani can reach out).
9. bRhm igAwnI suK shj invws ] barahm gi-aanee sukh sahj nivaas.
Braham Gyani lives a simple joyous life.

My understanding:
As is evident from the above tusk, Braham Gyani has no pressure of work, no entanglement with life, no ego to get hurt, with few needs to sustain life to carry on with its mission. This simplicity of life and absence of anxiety or worry provide the basic environment to live a trouble free life. This person’s proximity to ‘The Sat’ provides all the joy one gets to have realized the goal of being in human form. Naturally Braham Gyani lives a simple and joyous life.
10. nwnk bRhm igAwnI kw nhI ibnws ]5] naanak barahm gi-aanee kaa nahee binaas. ||5||
O Nanak, Braham Gyani never perishes.

My understanding:
Guru Sahib again repeats that Braham Gyani remains for ever.
With this I close the post
With love and respect for all
Amarpal Singh
Feb 19, 2007
Delhi India
Amarpal ji,

Isn't then the next stage of Brahm gyani, a Jeevan Mukat? Jeevan Mukat as per my understanding is one whose soul has progressed through Simran to the ultimate level during his present life itself and has already reached the stage of being one with Akal Purakh, the ultimate aim of Manukh Janam. As per spiritual writers and and kathakars who have self experience like Sant Sangat Singh Ji kamliyewale, Bhai Vir singh ji, Sant Attar Singh ji, very few are able to attain this stage in a single life time. It may take more than one life time to attain the stage of Jeevan mukat.


Jun 11, 2004
Harbans Ji,

As I understand, Braham Gyani is Jeevan Mukata. The rational behind this conclusion is that braham gyani is no longer seeking any thing for itself, all that it is doing is what is for the good of the creation of 'The Sat'. Braham Gyani eats and cares for the body to sustain life which is essential for carrying on with its Godly mission. Braham Gyani's being has met Gobind i.e. 'The Sat' already, it is it's physical form that keeps it separate from The Sat'. Braham Gyani has realised the mission of being born in human form.

True, Braham Gyani is Jeevan Mukat i.e. Braham Gyani is Mukat while living life in the creation of 'The Sat'.

With love and respect for all.

Amarpal Singh

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