Pyara Bhai Daya Singh - Bibek Updesh

- Guru Guru Japna Janam Savaarna

Our Antish karan are made of mann(mind), chit, buddh, ahankar)/conscious/subconscious 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 :
● 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 to others.
● Agyanta - Ignorance
● Chaitan Atam- Soul(Pure awareness/knowledge) which gives energy to Antish karan to act.
Agyanta is the main reason this being gets into vicious cycles of reincarnations, temporary stay in
heaven, hell etc. One should do nishkam karma (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 gets fruit (good/bad) in return.

Three stages of karam:

● Sanchit Karmas: It is the sum of one's past karmas – all actions (good and bad) from one's past
life follow through to the next life.
● Kriyamana karma: It's the karma that human beings are creating in the present, the fruits of which
will be experienced in the future.
● Prarabdha: It is that portion of the past karma which is responsible for the present body. That
portion of the sanchita karma which influences human life in the present incarnation is called
prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being
experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually
bearing fruit. It is selected out of the mass of the sanchita karma."

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

● Jaat- Status in social and religious circles. For example- Some are considered high class, some
are considered middle class and some are considered low class in society.
● Arbal- Age in the form of the number of breaths this being has before death.
● Bhog Padharath- Matter which relates to Worldly, Materialistic comforts and discomforts..
Sangat asked Pyara Bhai Daya Singh Ji list of
questions regarding Atamik Vichar( Spiritual Path):
These questions were:

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

a. Agyanta - Ignorance does not have any shape(akar), agyanta does not take birth. Agyan
is anadi(ever present). Agyanta resides in Waheguru. As Jaap Sahib states: Naamo
Andhkaraie, Namoo Tej Tejaie ||
b. Further agyanta has list of categories-
i. Chaitang: Waheguru resides in Agyanta in all four corners.
ii. Chaitan: Link between Ishwar(Waheguru with maya) and Jiv.
iii. Ishwar/var - Waheguru with maya.
iv. Jiv- This being where agyanta resides.
c. Agyanta is also subtle(sakhusam) and cannot be seen but only 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 filth would be smelling and tasting intoxicants.
2. What is Maya?
a. Maya - Waheguru(Nirgun- Non accessible, non existent) first transcends itself to
sargun(accessible, existent, shape, form) then Waheguru transcends itself to maya.
b. Maya has three gunas- rajo, tamo, sato gun*. When a being has 100 percent pure sato
gun(full of virtues), shud maya and Brahm di jot-Parmatma(Waheguru). When these three
things get together then sam avastha and ishvar(Ishwar) take birth. Maya without chaitan
atma(waheguru) cannot do any kriya(work). Maya has many names- kudrat, chandi, life.
When Waheguru(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.
i. Sato Gun : Lucid, Compassionate, Serene, Clear head,Pure.
ii. Rajo Gun: Passion,Energetic,Desire, Lust.
iii. Tamo Gun: Feeling depressed,Unclear head, Fighting, Lazy,Morbid, Slow.
c. There are four types of akash:
i. Ghata Akash: Void/empty space in the Mud Clay.
ii. Matta Akash: Void/Empty space under the flat in the building, under the roof etc
iii. Megha Akash: Void/empty space sky under the clouds.
iv. Chita Akash: Void/empty space over the clouds in sky and upwards, Chita Akash
also exists in Dasam Dwara(tenth door) of this being.
3. What is avidya?
a. 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) realizes that jiv is
Atma/Paratama/Brahm Roop. Then this being destroys avidya and wins over 10 senses,
mann, buddhi and get gyan. With gyan/Vidya, this being destroys all the vices and
ignorance(vidya).
b. 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 get destroyed.
4. What is Bandan?
a. Bandan: When this jiv(being) thinks of himself/herself as body or mind instead of atma,
this jiv then creates bandhan(bind) with body and mind. These are the same bandhan
which gives us dukh(pain). In reality, we are not body but we are part of
Parmatma(Waheguru).
b. 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 transcendental bliss).
c. By doing nishkam seva, gurbani patt, abhyas of mool mantar and gurmantar this being
realize as gurbani states: Man Tu Jot Saroop Hai Apna Mool Paiechaain ||
d. After coming to that realization, this being(jiv) breaks the bandan with body and mind and
gets attached with one and only "Paratama".
5. What is Mukhti?
a. Mukhti: Mukhti is salvation. After jiv(this being) breaks the bandhan with body and mind,
then this being gets mukhti-salvation and merged with one and only one "Parmatma".
6. What does jagrath, soupan, sukhopat Avastha mean?
a. Three types of avastha and their meanings:
i. Jagrat Avastha: The first avastha is when the mind is interacting with sensory
information and fully alert.
ii. 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
experiences (good or bad) in a dream.
iii. 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 and that I didn't even get a dream.
7. How does one manage to get surat(alertness) within an unconscious state(saupan
avastha)?
a. 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.
i. Question then arises: Who gives the knowledge of one's consciousness/alert
mode in supan and sukhopat, jagrat avastha? Behind all three, it's atma who
gives knowledge and energy to our mind and three states(avastha).
ii. 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 a dream yet still claims that they are hungry their
body needs food. In reality, in the dream a person only experiences the 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 an awake state(jagrath state). That's
why right after we get up, we still remember the dream depending on how strong
our thought/imagination is in the dream state.
8. What is samadhi?
a. Samadhi is basically when one sits in meditation and contemplates on Waheguru's name.
There are two types of samadhi: Sivakalap Samadh and Nirvakalap Samadhi
i. Sivakalap Samadhi: In this samadhi, one encounters little thoughts coming in
during the meditation, one knows about their existence, time, place, surroundings
etc. Even when one is meditating on trikurti(3rd chakra), they are still in sivakalap
samadhi since in that state, there is still knowledge of existence, three things-
awareness of self existence, Waheguru, and third is- actual gyan, information
being heard or seen through experiences in 3rd chakra. In other words, there is
still knowledge of that I exist despite ego being destroyed and there is still
knowledge of - I am contemplating on Waheguru and third is - information being
heard or seen through experiences in 3rd chakra. (Gyan) is still there. Although
in this stage the person is merging slowly with Waheguru, however this samadhi
is not final because there are still thoughts coming in and out.
ii. Nirvakalp Samadhi- This samadhi is the final stage, one doesn'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 been, one doesn'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 ||
b. In Nirvakalap Samadhi, Brahmgyani cannot live for seven days. If Brahmgyani decides to
stay in nirvakalap samadhi for seven days, body of Brahmgyani gives up because of
samadhi intensity. That's why Brahmgyanis in their body who have more years to live in
this world to benefit humankind within the hakum of Akaal Purakh do not go to nirvakalap
samadh mode. However that does not mean they cannot reach it, it means because of
the hakum(will of Akaal Purakh) they do not do nirvakalap samadh until their last days of
their life.
9. What is turiya Avastha?
a. Turiya Avastha: Turiya is beyond all three states discussed earlier- Jagrath, Supan,
Sukhopat and is one of pure consciousness. God is visible everywhere and looks upon
himself distinct and original to deeper spiritual knowledge. This is the seventh phase of
knowledge called Turia. One who knows 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 Waheguru in
everyone, in everything.
b. In this State, one sees Waheguru even being back and forth in three states.
i. One sees Waheguru when in Jagrath Avastha (when the mind is interacting with
sensory information and fully alert).
ii. One sees Waheguru when being in Supun Avastha(dream state going through
subtle experiences).
iii. One sees Waheguru when being in Sukhopat Avastha( dreamless sleep,
non-consciousness however after waking through the energy of atma knows that
one was non-consciousness).
 c. This being starts with jiv atma because of ego, in this state, jiv gets destroyed, only atma
exists which is paratama as soon as this being realizes that he is not body, jiv but part of
Waheguru. Atma Paratama Iko Karaie, Antar Ki Dubta Antar Maraie
10. What are the characteristics of sakhi roop and jiv roop?
a. Sakhi is Atma(Parmatma) belonging 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.
b. Turiya is sakhi and sakhi is turiya known as one.
11. What are the characteristics of Brahm?
a. Brahm - Brahm(God) belongs to everyone, is in everyone, in everything yet
nirlaip(detached). Brahm is Nirvakalap. This world came from God.
b. Once God decided to transcend 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 get merged with God. Brahm(God) is Nirvakalap Samadh.
c. Brahm roop is Anand(Supreme Bliss), Anand Roop is Brahm.
12. What are 5 kosas(sheats) within the body?
a. We are made of three layers.
i. Ashtohol Sareer(Physical body layer)
ii. Sukhsam Sareer( Subtle body layer)
iii. Karan Sareer (Made of our Antish Karan).
b. Five kosas in the body are:
i. Food sheath (Anna-maya kosa) belongs to the physical body layer.
1. Our body needs food to survive.
ii. Vital-Air sheath (Prana-maya kosa) belongs to the physical body layer and subtle
layer(ling/sukhusam sareer).
1. Five types of pran, Five types of karam indraie(senses) work in this
sheath.
iii. Five types of pran:
1. pran(breaths)
2. apan(vaoio)
3. Saman (energy exists everywhere in the body)
4. Bhyaan (energy exists in navel chakra)
5. Udhayn (energy exists in throat chakra).
iv. Five Karam Indraie:
1. Feet
2. Hands
3. Tongue(speech)
4. Anus
5. Sexual organ.
c. Mental sheath (Mana-maya kosa) belongs to the physical body and the subtle body.
i. Five types of karam indraie(senses) also work in this sheath
d. Intellectual sheath (Vignana-maya kosa) belongs to the physical body and the subtle
body.
i. Five types of gyan indraie
1. taste (tongue)
2. smell (nose)
3. vision (eyes)
4. hearing (ear)
 5. touch (skin)
6. sixth sense- buddhi(intellect) work in this sheath.
a. When five gyan senses combine with our intellect (buddhi) that is
Vigyan Maya Kosh.
e. Bliss sheath (Ananda-maya kosa) belongs to Karan Sareer(Our Antish Karan

The five kos'as

Vedanta analyses the non-Self into five kos'as, or sheaths:
- 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)
- 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.

Atma is the finest substance. It is detached from the sheaths and permeates them all. The effulgence of
Atma 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
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 connection
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 is intuitive (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 confused 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.

There is Atma(Soul) and then there is Anatma.

- All human beings who are living in this world, most of them are in an anatma 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.

Vices
These vices are 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 filth 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(materialistic things). This reflection of God's light on this jiv's birthi known as "Gayta".

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

This gayta, gyan of kriya also exists when this being gets in sivakalap samadhi. Even when one is
meditating on trikurti(3rd chakra), they are still in sivakalap samadhi since in that state, there is still
knowledge of existence, three things- awareness of self existence, Waheguru, and third is- actual gyan,
information being heard or seen through experiences in 3rd chakra. This knowledge of three things -
awareness of self existence, Waheguru 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
Waheguru, realizing that I m thee, energy that exists in Waheguru, also exists in me. So therefore, there
is no difference between me and him.

As Gurbani states: Tuhi Mohi Mohi Tuhi Antar Kaisa.

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

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

1. 1st Mahavak: " Brahm akhand chaitang gyan ajarath jan "
a. This Mahavak means that you are Brahm(God), you are anand svaroop(supreme bliss).
Search within yourself, when you search then you will come to realize this mahavak
b. The above maha vak is written in rig veda.
2. 2nd Mahavak: "Ang Brahm Asmi" (Jujar Ved) - I am thee.
3. 3rd Mahavak is from Shyam Ved also believes that this jiv is Brahm(God).
4. 4th Mahavak is from antharban ved which also claims that atma is Brahm(God).

Ultimately, all the vedas and all the mahavaks(discourses) claim one and only one reality that Atma is
Parmatma. 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 represents the 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 an example as Nirgun, as we cannot see it but when we see leaves on a tree
moving because of air. Movement of matter, change in the object that can be taken as an
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"
This tuk can be explained from a vedantic perspective:
● This jiv is described as Tu (Sargun, Taung Paad). For eg: Bucket of water can be taken to
describe Jiv.
● Then Ishvar is described as Sada Salamat(Sargun,Tat Paad). For eg.- River valley can be taken
to describe ishvar.
● Nirankar has 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 the form of
water(eg) exists 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 has given mahavaks along with three paads in Sri Japji Sahib.
Pyara Bhai Daya Singh Ji then narrates to the sangat about Brahmgyan.
● When our birthi firmly stays in Brahmgyan then all the past and karams are all destroyed.
● Brahmgyani's birthi stays in ek ras(ever blissful). Brahmgyanis have gyan of billions of countless
suns.
● In the state of Brahmgyan, 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.
● Brahmgyani rises above from relations and stays in nirlaip(deattached) while considering
everyone as one jot, there is no partiality(dvaish bhavna). In Brahmgyani, 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 Brahmgyan, a person has a mindset of that- I am jiv(being), he is Brahm(God). Jiv thinks
of God as a separate entity.

● After Brahmgyan, one comes to realize that atma which exists in jiv, the same atma resides in
Brahm(God). There is no difference.

Vaaks
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 separated,
this body will go back to it's individual element and disappear. Then this jiv gets knowledge that
it's my own atma from that atma, all this world is made, realms are made, all the elements are
made.
a. 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) makes this being realized as "Satyang Gyan Mayant
Brahm". This Brahm(God) is Supreme Truth, Supreme Knowledge and Ever blissful.
All these vaaks give us knowledge about God. Atma is Brahm(God).

Karams
Pyara Bhai Daya Singh Ji Maharaj then talks about karams.
1. Kaamic Karam: Kaamic karam(actions) are those which are done by expecting something back in
return from God.
a. Those karams are done to fulfill one kamna(desires).
2. Nakidh Karam: Nakidh karam are those which are forbidden in the dharma.
a. 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
a. For example- Take Shower(Ishnan), Nitneem, evening patt, help others .
4. Namit Karam: Namit karam are those which are done behalf for someone
a. For example- doing patt for elderly, sick people for their well being.
5. Paraishtith Karam- These karams are those which are done to repent one's mistakes by doing
varieties of penances, patt, mool mantar, Waheguru jaap etc.
a. 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).
b. Tankhaya is given so that a person repents his/her mistakes.

Upasana
Then Pyara Bhai Daya Singh Ji Maharaj talks about different types of upasna shared by different school
of thought:
1. Upasana of Trimurti: Some schools 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-Ishwar). This is called Vairaat Upasana.
a. Sakhi of krishna maharaj:
i. Once Arjun asked krishna ji to show me your vairaat saroop. Then Krishan
showed huge saroop of Ishwar(Sargun form of God) in which 7 ethers/sky are
consider Ishwar (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 Brahm and shiva are considered his two
hands. All nadis(oceans) are considered his veins and all the mountains are
considered his bones and all nature are considered his particles(rom).
ii. Also seeing Sri Guru Nanak Dev Ji in each particle, nature can be also
considered sargun upasana.
3. Nirguna Upasana: In this worship, one contemplates on "Ang BrahmAsmi" - I am thee. Consider
oneself as God, by experiencing that atma(soul) which exists in God, exists in me too.
a. This is the highest state. One cannot pretend,copy, visualize, imagine being in this state.
b. This state is more to do with having real time experiencing of God in one self.
c. After experiencing this, one knows the higher supreme reality not just by sake of knowing
but experiencing the reality which is "Ang Brahm Asmi"

Pyara Bhai Daya Singh Ji further explained on upasana.

● Brahm(Parmatma/God) would be upasaya.
 ● Upasakh: Atma would be upasakh
● Upasana: Person brings paratama and atma together and worship with non-duality is true
Upasakh.

Pyara Bhai Daya Singh Ji then talks about Gyaan Kaand(not the one which is mentioned in the japji
sahib).
"Satyang Gyan Mantang Brahm". This Brahm(God) is Supreme Truth, Supreme Knowledge and Ever
blissful. Realizing that O mind you are an 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
believe that paratama and atma are one. Realizing/Experiencing the Brahm(Parmatma) is known as
vedant on a spiritual level.

Angs of Yog
Pyara Bhai Daya Singh Ji Maharaj then talks about ang(parts) of Yog. There are eight ang of jog:

1. Yam
a. 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."
b. Truthfulness :- Live truthful life and indulge not in hypocrisy.
c. Theft :- Theft of body and mind is avoided.
i. 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 an act of adulteration etc. To
conceal another man's articles is theft of body.
d. Brahmcharya :- Celibacy is an essential requirement for the spiritual journey. It is like fuel
for the body, which must be preserved.
i. Married persons should be faithful to each other observing moderation. Married
person shouldn't engage with other women sensually or commit adultery:
1. Not to listen to other women/men.
2. Not to think of other women/men
3. Not to think about other women/men
4. Not to remember other women/men
5. Not to talk to other women/men in private.
6. Not to imagine about meeting other women/men
7. Not to try to meet other women/men
8. Not to meet other women/men
ii. Bhai Gurdass Ji's Vaar says in gurbani: "Eka nari jati hoi par nari dhi bhain
vakhanai."
e. Patience: do not feel agitated over trifles. Patience brings power- Saints must have
patience in abundance.
f. Forgiveness :- When you have the strength to harm somebody, but you forgive him and
don't harm him, you are on the right path.
g. 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.
 h. 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.
i. Self-discipline :- Eat less and feel content. 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)
i. There are three kinds of food that we eat viz. pertaining to
1. Tamo Guna
a. 'tamo' 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.
2. Rajas Guna
a. In 'rajas' it includes spicy and rich food for the sake of the palate
only. Heavy and rich food leads to numerous diseases.' Eat a bit
less than your requirement.
3. Satoguna
a. '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.
2. Niyam
a. 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.
b. Charity :- Charity is also of three types - rajas, tamas and sats charity.
i. In tamas, one gives away something in charity under duress and in anger and at
an inappropriate time which may result in sin.
ii. In rajas, one distributes alms to earn glorification.
iii. While in sats guna, one gives away in all humility with a faith in the fact that
everything is the gift of God. This kind of generosity is rewarded.
c. Contentment :- There cannot be full satisfaction without contentment. Unless there is
contentment, the mind writhing in desire wanders in the wilderness.
d. Theistic intellect means a staunch believer in Guru's teachings.
e. 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.
f. 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 Gurbani, it is of no avail. Have full faith in
Gurbani.
g. Abide by teachings of Gurbani. Mould your life accordingly. Don't go against the tenets of
Gurbani.
h. Peaceful Mind :- Let anger not disturb your mind at all, even when provoked by
somebody. Keep cool and have perseverance.
i. Nitnem :- Keep regularity in your daily prayers, meditation and recitation of Gurbani.
j. Brahm-hom means feeding the hungry Hom implies burning of 'I' and I-am-ness, affecting
ego of every type. Inviting Saints and Gursikhs for partaking food is known as
Brahm-hom.
3. Asan
a. Definition of Asan: Find a quiet 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.
b. There are 84 asans of yog but there are sixteen of them which are extremely significant
in yogmat:
i. Swasath Asan
ii. Padam Asan
iii. Gomak Asan
iv. Hans Asan
v. Gargh Asan
vi. NaagAsan
vii. Poram Asan
viii. Narsingha Asan
ix. Vir Asan
x. Mauyar Asan
xi. Vajar Asan
xii. Rudhar Asan
xiii. Houtan Asan
xiv. Pachyatan Asan
xv. Padhasan Asan
xvi. Utan Asan.
c. Pyara Bhai Daya Singh Ji, further explained how there are 4 asans of yog which are
considered to be commonly used-
i. Singh Asan
ii. Padam Asan
iii. Sidh Asan
iv. Padhar Asan
d. Out of these four, two are considered to be highly used and considered to be top most,
which are Sidh Asan and Padam Asan. Then out of these two asan, sidh asan is
considered to be utam(highest) of all asans.
4. Parnayam
a. Parnayam: There are three types of parnyam-
i. 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.
ii. 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.
iii. 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
a. Partahaar birthi. In our concentration there is always an inclination of Mind which makes
our mind wander around like a ghost. To stop this inclination of our mind known as
Parthahar birthi.
b. There are five inclinations of Mind which makes our mind wander away not set in one
place.
i. Parman : To be indulgent in a materialistic world. Whether in the form of
visualization, listening or smelling.
ii. Viparjai- To consider the world as true and brahma(God) non-existent against
Guru's word.
iii. Nindra(sleepiness): No realization of jagan-supan- awakening, dreamy and
always in a 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
a. Dhaarna- Adapting virtues from our Guru and Saints lives, maryada, from our daily
interactions with nature, people. Also giving up the non virtues(avgun).
i. For example: One can adapt virtues from 5 matters/elements we made of
1. Adapting Shitalta(purity, calmness) from the Water
2. Adapting Nirlaipta from Air
3. Adapting Parkash from Fire.
7. Dhian
a. Dhian: When our concentration stays firmly and steady in Waheguru that is called Dhian
8. Samadhi
a. Samadhi: When we can concentrate(dhian) on Waheguru for more than 3 minutes, it is
known as samadhi.
b. There are two types of samadhi- Sivakalap Samadhi and Nirvakalap Samadhi.
i. Sivakalap Samadhi: In this samadhi, one encounters little thoughts coming in
during the meditation, one knows about their existence, time, place, surroundings
etc. Even when one is meditating on trikurti(3rd chakra), they are still in sivakalap
samadhi since in that state, there is still knowledge of existence, three things-
awareness of self existence, Waheguru, and third is- actual gyan, information
being heard or seen through experiences in 3rd chakra.
1. In other words, there is still knowledge of that I exist despite ego being
destroyed and there is still knowledge of - I am contemplating on
Waheguru and third is - information being heard or seen through
experiences in 3rd chakra. (Gyan) is still there.
2. Although in this stage the person is merging slowly with Waheguru,
however this samadhi is not final because there are still thoughts coming
in and out.
ii. Nirvakalp Samadhi- This samadhi is the final stage, one doesn'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 been, one doesn't know even if they exist or not.
1. 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.
Gyan Indrai and Karam Indrai
Pyara Bhai Daya Singh Ji then talks about five gyan indrai's(senses) and five karam indrai's.

Five types of gyan indrai and their karam

1. tongue which tell us taste and help us to speak,
2. nose which tells us smell of surrounding and breath,
3. Ear which help us hear,
4. eyes which let us see
5. skin which lets us touch.

Five Karam Indraie

1. Feet
2. Hands
3. Tongue(speech)
4. Anus
5. Sexual organ.

Our antish karan which is made of four elements

1. Mind
a. Our (mann)mind does two things - (sankalap) creates a lot of imagination and viakalap
destroys whatever imagination is there in the mind.
2. Intellect
a. Our buddhi(intellect) consider this world as truth and God as false. Our intellect claims,
there is no such thing as God. Our intellect stops us from experiencing God.
3. Chit
a. After buddhi then we have chit(remembering), our chit remembers things more like
imaginations which creates desire then that desire turns into action.
4. Ahankar(ego)
a. 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 society.

Parlo
Pyara Bhai Daya Singh Ji talks parlo. They are different types of parlo(changes).
1. First type of parlo(change) is Raen Din Parlo when all the physical five elements merge back into
each other. That change is known as Raen Din Parlo.
a. 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.
b. Each element has 5 sub elements to offer. If we multiply 5 times 5 it is 25 parkirthiya. We
are made out of 5 elements and sub elements(parkirthiya):
i. However, When we die, we are left with only 17 elements - five pranas, five gyan
indrai(senses), five karam indra(senses), mann(Mind) and Buddh(Intellect). The
seventeen elements in our body after death are called Tat Apanch Kirat.
ii. We leave our asthol sirara(physical body) made of five elements- air, water, fire,
ether, earth and we go with our subtle body. Elements in the subtle body decide
further consequences for this jiv.
iii. Our subtle body/Shuksham Sirar is made of 17 elements together
 1. five pranas
2. five gyan indrai(senses)
3. five karam indra(senses)
4. Man(Mind)
5. Buddh(Intellect)
iv. Five Parnas:
1. pran(breaths)
2. apan(vaoio)
3. Saman (energy exists everywhere)
4. Bhyaan (energy exists in navel chakra)
5. Udhayn (energy exists in throat chakra).
v. Five Gyan Senses:
1. hearing
2. touch
3. sight
4. taste
5. smell
vi. Five Subtle Karam Indraie:
1. Feet
2. Hands
3. Tongue(speech)
4. Anus
5. Sexual organ.
vii. Mann and Buddh- Our antish karan made of mat, chit, buddh, ahankar(all
thoughts in consciousness/subconsciousness, desires/wishes at the time of
death).
c. When all the elements get destroyed, it merges back to one another and merges back to
its source- abhya kirat. Abhya Kirat is Maya because from Maya the whole universe is
made. Waheguru(Nirgun- Non accessible, non existent) first transcends itself to
sargun(accessible, existent, shape, form) then Waheguru transcends itself to maya to
make this whole universe.
d. Maya has three gunas- rajo, tamo, sato gun.
i. When a being has 100 percent pure sato gun(full of virtues), shud maya and
Brahm di jot-Parmatma(Waheguru). When these three things get together then
sam avastha and ishvar(Ishwar) take birth.
ii. Maya without chaitan atma(Waheguru) cannot do any kriya(work). Maya has
many names- kudrat, chandi, life. When Waheguru(parkash/light) falls on Maya
via chita akash then maya become pardhan(head) of this world.
iii. Maya further gives birth to- upadhi(changes), vikars(various different types of
vices) in this world which this jiv adapts instead of virtues.
e. 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 reverts back and it
starts to revert back from 5 elements.
f. Upon destruction of this world:
i. Earth merges into water
ii. Water merges into Fire
iii. Fire merges into air
iv. Air merges into Sky.
 v. Sky gets merged into maya then maya gets merged back to Sarguna form of
God then Sargun into Nirgun.
2. Second type of parlo(change) is Parkrit Parlo when all the subtle five elements merge back into
each other. That is known as Parkrit Parlo.
a. Five subtle elements:
i. Shabad
ii. Shaparash
iii. Ras
iv. Roop
v. Ghand
vi. Out of these five subtle elements, five vices takes birth
1. Ego
2. Lust
3. Anger
4. Greed
5. Attachment
3. Third type of parlo(change) is gyan parlo. When ignorance gets destroyed knowledge gets birth
that is known as gyan parlo.
a. All these parlo(changes) which exist outside the body(external) also exist inside the body
as well. As Gurbani says: Jo Brahmandaie Soi Pindai ||

Nirgun Parbrahm
Pyara Bhai Daya Singh Ji talks about Nirgun ParBrahm(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 Purakh is Niraakar, Nirkaran, Nirgun. Only the 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(jealousy), five vices- attachment, lust,
anger, greed, ego. Guru Maharaj gave updesh to the Sikhs that tu Brahm hai, your atma is part of
Brahm(God), don't 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 ||

Stages of Spirituality
Pyara Bhai Daya Singh Ji then talks about different types of varan asram (4 different status of spirituality
this being born with).
 1. Brahman- According to Kudrat, one adapts satogun and according to kudrat, one gets born in a
certain state of mind known as Brahmin.
2. Khastriya: According to Kudrat, one who has or was born with half satogun and rajogun.
3. Vaish : According to Kudrat, one who has or was born with rajogun and tamogun is known as
Vaish.
4. Shudar: According to kudrat, one who has or was born with tamogun is known as Shudar. And
one who feels pride in one’s physical beauty is known as chandal.
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 the whole world is
made, including us, According to Kudrat four varnas are used to categorize them, varnas have nothing to
do with work, status in the society. Varnas were never meant for people to differentiate each other in
society. Varnas according to kudrat are quite internal where each one of us is born with gunas according
to our karam, some are fully born with satogun , some are half and half yet some are fully tamogun.

4 Types of Sangat
Pyara Bhai Daya Singh Ji then shared with the sangat that there are four other types of people who adapt
four different lifestyles. These were:
1. Brahmcharya- Celibates
2. Gristhi- Married person /family man.
3. Baanhparsti- People who wander around in the jungles.
4. Sanyasi- Asceticism.
Highest of all varanasaram is those people who have control over their mind, have full concentration on
God instead of just trying "to fit" in socio-religious made up rules.

Pyara Bhai Daya Singh Ji then gives sangat definition 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.

What is Death?
Then sangat asked Pyara Bhai Daya Singh Ji, what is death?
Pyara Bhai Daya Singh Ji replied, a person who does not naam jaap(meditate on true God) and dharami
people consider those as living dead wandering around so many lifetimes in reincarnations.

What is Birth?
Then Sangat asked bhai dya singh maharaj, what is birth?
Pyara Bhai Daya Singh Ji replied, real birth of this being starts from the point when this being starts
learning and adapting Brahm vidya( knowledge about Waheguru).
- Anatam: When one sees one atma by bringing treh gunas (rajo, tamo, sato) and consider the
whole maya(change) is the very existence of one self.
- For example: Just how in the dark, when a person sees rope, they think of that rope
being a snake just like people in this world, people think this atma is a body. But when
one feels parkash by the grace of a true guru, then one comes to realize atma is
paratam(Waheguru).
True atmik gyani are those who see atma in Nirgun, right place that's where atma came from and atma
didn't come from treh gun- maya, then vices etc. When one realizes this higher reality and sees atma as
paratama. That person becomes jivan mukht(liberated with God while living in this world).
Different Types of Observations in Spirituality
Pyara Bhai Daya Singh Ji then talks about different types of observations in the spiritual path.
1. Bibek -Recognizing reality- world is false, god was truth/is truth and will be truth, one that knows
one self by negating ignorance is bibek.`
a. When one does vichar on Tat and Mithiya and separate them and consider tat(truth) as
Brahm(God) and Mithiya this world. That is known as Bibek.
2. Vairaag- God itself is detached(vairaagi) because there is no maya, in order for a person to meet
god. That person must also have vairaag - nirlaip from maya(free from materialistic/superficial
things).
3. Khat Samti- sam(stopping 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 worldly 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).

Different Types of Gurus

Pyara Bhai Daya Singh Ji then talks to the sangat about different types of Guru's.
1. Brahm Nesti Guru- Brahm nesta guru is the one who has experienced spirituality and attained
enlightenment. Brahm Nesta Guru also has the attribute of Brahm Sorurati Guru.
a. Sri Guru Granth Sahib ji is Brahm Nesta Guru and Brahm sorurati Guru, it's full of
wisdom. One can also experience bani on a spiritual level by the kirpa of Waheguru from
sri guru granth sahib maharaj.
2. Brahm Sorurti Guru- One who has full knowledge of all spiritual granths(texts) and scriptures. But
because of sorurti guru lacking experiences in spirituality. This type of Guru is incomplete without
Brahm nest, one cannot gain salvation or Brahmgyan from Brahm sorurati guru.

Pyara Bhai Daya 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.

Pyara Bhai Daya 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).
Waheguru exists in everyone. Who would you hate ? Who would you love? all is god, god is all.

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

Sri Guru maharaj ji also gives via panj pyares mantar- Waheguru. Upon meditating on Waheguru, one will
eventually infuse Waheguru in their breath, without breath(vital force) one cannot live. In that stage, one
cannot live without saying Waheguru because Waheguru naam has been infused in this jiv's
pran(breath/vital energy).
5 Stages of Life to be successful
Pyara Bhai Daya 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.

3 Stages of BrahmGian
There are three stages to Brahmgyan-Sarvan, Manan, Nidhasan.
1. Sarvan(listening)- There are two types of sarvan and it's saroop
a. First svaraop of sarvan is the discourse one hears from their Guru or vedas/shastaras
and contemplates on it. Purpose of the first svaroop of sarvan(listening) is that it makes
one have full faith that atma(our soul) is indeed an image of God.
b. Second Svaroop of sarvan(listening) is following the sermons of Guru. These Sermons
have six signs.
i. Upkaram/Upsangar: means wherever one starts, ends at that point too. Gyani Ji
gives examples from gurbani- aad sach, jugad sach, habhi sach, nanak hosi bhi
sach. Ikongkar is mangalroop.
1. Aad poran madh poran ant poran paremshvara ||
ii. Abhyaas: Repetition of one mantar, gurbani tuk.
1. Har Ek Simar Ek Simar Ek Simar Pyare ||
2. Simaro Simar Sukh Pavaaaoo ||
iii. Apooravta: Without a Guru, one cannot get gyan(true knowledge). Gurbani says:
1. Gur Bin Gyan Na Hovai ||
2. Jai Soou Chanda Ugavaie, Soraj Charaie Hazaar Etai Chanan
Hundaya Gur Bin Ghoor Andhar ||
iv. Labvata: Jagiaaso asks the Guru, what can I benefit by listening to your
discourses? Guru Ji replies one gets jivan mukhti:
1. Jio Jal Mein Jal Aye Khatana Tio Joti Sang Jot Samana ||
v. Arthvaad: When one listens to a verse then makes an effort to know the meaning
after contemplating it.
1. It is recommended 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)
vi. Uppatti: Uppatti is jugti(technique) which is given in Gurbani. Waheguru is
sarabvyapak your inside and outside... For example-
1. Ghat Ghat Mein Har Jo Baasaie Santan Kaio Pookar ||

c. Then second is Manan (following) - One should man(accept) that God is inside and
outside me. Sarabvyapak (everywhere). One shouldn't say that God is very distant.
d. Pyara Bhai Daya Singh Ji said, the third stage- Nidhasan(acting upon it) is mentioned in
japji sahib. Nidhasan is mainly made out of sarvan and manan.
 i. One listens to spiritual discourses and also accepts the discourses. However not
many act upon or contemplate with the discourses(nidhasan). Guru Ji said one
should accept Sajati Birthi(vision that gives birth to knowledge) one should kill
vijayti Birthi (vision that gives birth to ignorance) within one self.That's why
Gurbani narrated:
1. gaavee-ai sunee-ai man rakhee-ai bhaa-o ||
ii. 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.
iii. Saroop(characteristics) of nidasan is contemplating on sarvan and manan and
also adapting sajati birthiya (virtues) and negating vijati birthiya(non virtues).

3 Types of Body
Pyara Bhai Daya Singh Ji talks about three types of dehi-body human beings 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 the
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 that happen in our layers?
- There is only one and one atma gives energy. Atma is free and different from all three layers,
different states, all senses, all 5 kosas.

Different Types of Birthi

Pyara Bhai Daya Singh Ji then spoke about five different types of birthi.

There are five inclinations of Mind which makes our mind wander away not set in one place..
1. Parman : To be indulgent in a materialistic world. Whether in the form of visualization, listening or
smelling.
2. Viparjai- To consider the world as true and brahma(God) non-existent against Guru's word.
3. Nindra(sleepiness): No realization of jagan-supan- awakening, dreamy and always in sleepy
condition due to ignorance- Sukhopati and tamogun.
 4. Vikalp- Scattered mind in meditation but expect too much desiring remedy.
5. Simirathi- Memorizing- To remember other things at the time of remembering God's Name.

When all these five inclinations of minds get negated that avastha(State) name is Sathethi. when our
concentration only concentrates 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 the soul all the time. In
that state, there is no turning back.

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

Types of Bairag
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) thinks 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.

Pyara Bhai Daya Singh Ji says in the atamik marg, this being gets tested by Waheguru via his maya.
When this being starts meditating on naam then at the same time, Waheguru tests 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 meditated on Waheguru, one sees a 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.

Pyara Bhai Daya 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 talks about itself, so full of ego(hangh) but when this jiv goes
towards Waheguru that hang birthi(thinking) becomes - SO Hang (I am Thee). When atma merges with
ego, alone hangh thinking is gone, the only thing which 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, Brahmgyanis sometimes do
jaap of mantar- Sudhohang, BuddhoHang. Guru Ji states, we should not do Sohang Jaap, as it can lead
to the ego growing into an unstoppable force.

For example: when we put iron in fire, Qualities which fire has passed down to Iron as well, and iron
qualities gets destroyed. 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 all three layers of this body. I am the one who gives energy
to these layers. 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 do not have any akar(form,
shape). When this jiv realizes his own self(atma). This jiv knows that atma is nirakar, nirvakar and
nirvakalp.
Characteristics of Atma are 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).

Ignorance/Knowledge
Bhai Daya 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 Brahm(God)
within our self
2. Tula Avidya: This type of ignorance does not let us see Brahm(God) in all four directions and
everywhere because the 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 practical level.

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

Types of Parman (Instances)

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.:
a. 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 guesswork just like some
atheists don't believe in the 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 the sky is numb and God does not have numbness. God is sarab vyapak(exists
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 Brahm(God) then Sikhs believe
in it.
5. Arthapati Parman: People used this instance to serve God by taking the meaning out from
kudrat(Creation).
a. 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)
Pyara Bhai Daya Singh Ji talks about different schools of thought, how they believe Akaal Purakh exist
only in the west, some say he only exists in the east. Bhagat kabir ji says if god only exists in west or
east, who resides in north and south? He is everywhere(sarabvayapik). Akaal Purakh is free from "Desh
kal vashto"- God does not have any country, he is everywhere. He does not need a passport or visa to
visit places. Akaal Purakh is also free from all realms ie- shiv puri, Brahm puri, indar puri. Akaal Purakh is
sarab vyapak.

Pyara Bhai Daya Singh Ji talks about Akaal Purakh is Sarabvyapik, in the bhoot(past), Bhavikh(present),
vartman(future) state of Akaal Purakh is same. Akaal Purakh does not have any time, is everlasting, 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 indra devta.

Then Indra's 100 years is equal to Brahmas' one day, then Brahma's 1000 years is equal to one day of
vishnu, then vishnu 10000 years equal to one day of shiv ji. They say the age of shiv ji is longer than
others. But even on top when shiv ji age expires than they say that is equal to one second (Age) of maya
which is created by Akaal Purakh via that maya whole creation came into existence.

Sri Guru Gobind Singh Ji describes Akaal Purakh 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 Pyara Bhai Daya Singh Ji talks about the agyan(ignorance) and it's energy. Agyan also came from
Akaal Purakh(God) when he was creating maya(illusion). Gyan also came from Akaal Purakh. He is the
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 an ignorance state, if he remembers God then that person
is in Gyan(knowledge) state.

Types of Energy caused by Ignorance

Agyan(Ignorance) produces two types of energy(dvaish shakti)
1. Avaran Shakti: The energy which hides the Brahm(God) image from this being. This energy does
not let us do darshan of Brahm/realize God. Eg- just like when someone puts a bucket upside
down on a lit candle, the room which had light before is dark now because of the bucket which is
put upside down.
2. Vikhsep Shakti: The energy which shows everything is separate from God, and oneness.

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

When this being does nidhasan in a discourse, then this being gets Waheguru parkash which destroys
agyanta(ignorance). Then this being Birthi(vision) attunes towards turiya avastha which is beyond all
three gunas and three avasthas(saupan, jagrath, sukhopat). When the mind dissolves in anand
atam(SOUL) then the mind turns to 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).

Different Types of Pad

Pyara Bhai Daya Singh Ji explains that there are three pads which represent three roops.
1. Tuang pad represents jiv(being)
a. Tuang pad which is jiv(physical being) have khad vikar (6 types of characteristics)
i. Birth and death
ii. Pran(vital force) causes hunger and thirst
iii. Man(mind) causes happy/sadness
b. Jiv consists of these 6 vikars along with the result which is avidya(ignorance).
2. Tat pad represents Ishwar roop
a. Tat pad which is Ishwar roop have six types of virtues
i. Creating beings,deities
ii. Preserving them
iii. Destroying them
iv. Knows past, present, future events (have Anterjaamta)
v. Gives one fruit according to karmas
vi. Control of reincarnations/rebirths of this being.
b. Ishwar roop is Brahm(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 a being has 100 percent pure sato gun(full of virtues), shud maya and Brahm di
jot-atma. When these three things get together that forms an Ishwar which controls the
full universe.
3. Aas pad represents shud Brahm roop.
a. Aas pad represents Shud Brahm Roop - non-existent(Nirgun) form of GOD.

How to achieve Unity between Atma and Ishwar

Sangat then asked how one can do ekta(unity) between jiv atma and Ishwar.
Pyara Bhai Daya Singh Ji then said lets ignore 6 characteristics/desires in humans and lets ignore six
virtues of Ishwar, after we do that then we should be able to find that jiv and Ishwar have one thing
common corresponding to Shud Brahm(God in Nirgun form). There is one thing which exists in all of
them.

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

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

- Shud Brahm roop is atma but since God gives nourishment to all creation is known as Parmatma which
is Sat Chit Anand Saroop.
Pyara Bhai Daya Singh Ji further explained by giving an example of pot(being) which has water,
river(Ishwar) which is water and ocean(Brahm) which is water. Out of three there is one thing common
despite its outer look/big/small size and that common thing is water !!!!!!!!!!

In the above example water being Sat Chit Anand Saroop(Waheguru) which reside in jiv(being), Ishwar,
shud Brahm roop(non existent form).

Here is another example to explain this concept better: Void which is emptiness(sky/ether) exists in the
pot, Void also exists within buildings then void also exists 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 the
only thing that remains and is common between all three is voidness(emptiness/sky). Just like between
jiv, Ishwar and Brahm the only thing common is Atma- Sat Chit Anand Saroop ! Gurbani says:
Man Tu Jot Saroop Hai Apna Mool Panchain ||

Tips for Jigaasu

Pyara Bhai Daya 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 with arth and vichar.
4. One should adapt virtues and give up non-virtues.

There are three stages to Brahmgyan-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 Birthi(vision that
gives birth to knowledge) one should kill vijayti Birthi (vision that gives birth to ignorance) within one self.

Types of Warriors
Then there are three types of heroic sorma(warriors)
1. Soorma: People who ask Waheguru- ability to sarvan(listen carefully to the discourses in sangat).
a. Soorma is also a person who asks Waheguru to get control over vices.
2. Yoda: People who ask Waheguru- ability do mannan (following) upon on sarvan of
discourses),and acting(Nidhasan) upon it.
a. Yodha is also a person who asks Waheguru to control indraie(sense).
3. Arthrati Yoda: People who ask Waheguru for his full grace /prapti(to merge with God)
a. Arthrathi Yoda is also a person who asks Waheguru to control his full mind.

Pyara Bhai Daya Singh Ji then explains the concept of Jiv atma, man, buddhi. Jiv Atma resides in this
being's heart, a form of atma which cannot be seen. However great Gurus and saints have felt atma
being as small as half a size of thumb. When Brahm'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.

Pyara Bhai Daya Singh Ji gives an example of traishanu(molecules) in the air to compare characteristics
of mind(mann), just how thousands of thousands of molecules floating in air during sunlight are very
subtle just like the characteristics of our mind is very subtle.
Our mind(mann) gives knowledge to all our five senses and five subtle knowledge senses- shabad,
saprash, ras, roop, ghand. Our mind also sleeps in deep sleep mode (sukhopati state) where the mind
resides and rests in this subtle vein called-pritama nari(vein). In that state, there is no knowledge of
anything ie- one surrounding, one's time, place.

Pritama nari(vein) is so subtle that it is equivalent to 100 layers of one's hair.

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

In Saupan Avastha(dream state), our mind also resides near pritama nari where there is some awareness
through dreams, events happening in dreams. Mind has energy to create realms by imagination. In the
dream state, the mind has energy to transform 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 a tendency to transform
subconscious 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, a dream world may not be created by
our minds but is created by isvar's dream state. When ishvar's mind comes back from its 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).

Smapati of Atam Gyan Updesh

Pyara Bhai Daya Singh Ji then said: One should follow guru maryada to across the world ocean by
keeping maryada
- paath maryada
- nitnem maryada
- gurbani maryada
- panth maryada
- never forget NAAM which is higher than all.

After giving this long discourse of atam gyan. Pyara Bhai Daya 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 Pyara Bhai Daya Singh Ji.