Brahm Gyan Patshai 10th

Rut 5th , Adaiy 41st.



Bhai Daya Singh Waloy Karam Nirnay.






Singhs would sit in Guru Ji’s presence on a daily basis , where Guru Ji would inform them about Rehat Rehaney (codes of conduct). Singhs would listen attentively to the discourse on Bhagti Gyan (devotional knowledge). (1)


“People are trapped in in dukhdayak (fearful) karam (deeds).”


“Please elaborate on this so that we can protect ourselves”, the Sikhs requested humbly with clasped hands. (2)


“Daya Singh is my Uttam roop (high representative). Whatever you desire you may ask him , he will answer all your questions”, Guru Ji said from their Mukh . (3)


Upon saying this Guru Ji went inside , the rest remained seated there. Everyone was eager to hear this. Then Daya Singh spoke. (4)


“Guru Ji is samrath (proficient) in every way , we with low intellect are nothing compared to them. I will only speak in the manner that Guru Ji directs me, i.e. like a putli (puppet)”. (5)


“Guru Ji will narrate from their own Mukh , people will assume that a putli is speaking. First of all listen to karam gatha , the result of which narak (hell) swarg (heaven) is attained.” (6)


“There are three types of karam (deeds) , Sanchit , Paralabdh , and Kiriaman. In the patha (archer’s quiver) there exists three types of karam Baan (arrows of actions)”. (7)


“The shadow of the Chetan Atmah (Abhas Aks) , secondly due to that reflection there is Pratibimbat Antehkaran. Thirdly combined with Agyan Ansh , it is within the compound of these three that all the karam bij (sowing seeds of actions) exist.” (8)


“Antehkaran in itself is Jadd roop achet (lifeless) until it takes the power from Chetan. Until that time it is powerless to execute any karam (deeds). When the reflection of Antehkaran Chetan falls upon it , then it is capable of karam.” (9)


“Whilst Agyan (lack of knowledge) is present in the Mann (mind) = Antehkaran , then it is able to perform karam (actions/deeds) . It cannot commit karam without Agyantah (lack of knowledge).” (10)


“All three have to be present in order to perform karam , i.e. Antehkaran (mind) , Agyan (ignorance), and Chetan Atmah. If one is missing then karam cannot be engaged into.” (11)


“Heh Khalsa Ji I will elaborate on this. Imagine Satogunn Roopi to be the soil , then Antehkaran is the lump of that soil.” (12)


“Chetan Atmah is the Akash (sky) , all the Agyan (ignorance) is the water. When the lump of soil is mixed with water then a Ghadah (clay pot) is formed.” (13)


“The ghadah (clay pot) takes in the Akash (skylight). The karam (actions) act as Anaj (seeds) in this ghadah. Now the ghadah is capable of containing Padarath (goods).” (14)


“If these three separate from each other then they are not proficient in being a container/receptacle for anything. Which means that Atam is not capable of committing any karam in itself.” (15)


“In the same way Antehkaran or Agyan individually are incapable of committing any karam. There has to be Sanjog (fusion) of the three before karam can be entered into.” (16)


“On the crossbow of Antehkaran exist the arrows of karam. The arrow shoots forward and leaves once the crossbow has been stretched and released.” (17)


“The arrow , after taking leave of it’s Tej Wegh (force) , falls on the ground. Pararabhd gives phall (fuition) to all and then becomes shant (static/at peace etc.).” (18)


“The arrows that are on the crossbow are known as Sanchit (accumulated). The one that is stretched on the Chila is known as Kiriaman.” (19)


“The karam for which this body is given , oh patient ones , is known as Pararabhd. They have been accumulated over many lives. They are called Sanchit , they are Vichitar (colourful) and of many types.” (20)


“Kiria is done on a daily basis and conducted with ego , i.e. “I am doing/me etc. On a daily basis are known as Kiriaman Karam. It is this Kiriaman that takes three names , i.e. Bhavik (future) , Vartman (present) , and Bhootkal (past).” (21)


“In the first state (future) it is Kiriaman , in the second state (present) it is Sanchit and in the third state (past) it becomes Pararabhd.” (22)


“Just as one era is first Bhavikat (future) , but later becomes vartman (present) , and finally becomes Bhootkal (past). Consider this in the same way.” (23)


“Pararabdh has three Phall (fruition) :-


Jaati , Umar , and Bhog. Jaati are Turi,Devtay,Manukh etc. (bodies of Jadd Jangam). Uttam , Maddam , addam which are Ik Rass (same).” (24)


“In all there are many varieties. Now we’ll discuss Arblah. Whatever the life span of a being say from a second onwards is known as arblah , which is one Phall (fruition) of Pararabdh.” (25)


“The explanation of Bhog is such where Dukh (sorrow/misery) , Sukh (joy/pleasure) , honour , disgrace , beauty , ugliness etc. Are experienced , which the intellectuals refer to as Bhog. This is known in the fourteen worlds.” (26)


“If both Sanchit and Kiriman karam are joined then they are on a par with Atam Gyani. Just as arrows in a phatha (quiver) can be stopped from being shot , and the one on chila can also be stopped before being fired.” (27)


“Pararabhd is the fired arrow which cannot be stopped once it has been fired . They are equal for Agyani (ignorant) and Gyani (knowledgeable) alike. The pararabdh phall is equal for both.” (28)


“Sanchit Karam can be destroyed under the influence of Gyan (divine knowledge) , just as fire can burn down a house and the seeds contained in it.” (29)


“The house together with the seeds burn to dust. The seeds lose their fertility (unable to take root). This is how it is for the Sanchit karam.” (30)


“With Gyan Agni (fire of divine wisdom) the Sanchit karam are burnt to ash. They cannot ever grow again.” (31)


“In this way Antehkaran becomes destroyed. The chitt becomes Sat Saroop and shant (at peace/statcic). I will now define Chitt Sat , understand Antehkaran Roop to be this.” (32)


“Now mann’s (mind’s) roop will be told :


Inside the Anatam exists Atam Buddhi. In Asat Jagat there is Sat Buddh. Atmah is Sat (true) but considers it to be asat (false).” (33)


“When Atam Gyan is attained then ignorance disappears , a result of which the Atmah is seen and anatmah is seen as anatmah.” (34)


“When the Chit becomes Sat (true) with this technique then the Sanchit karam together with the mann (mind) are burnt away. Just as a building together with seeds is burnt , then the seeds are incapable of regrowth.” (35)


“Kiriaman are those karam which are performed on a daily basis. They do not come into fruition for the Gyani (wise). The reason for non-fruition are:-


The Kiria (daily actions) that is performed as a result of Pararabdh is done so with ego of anatam.” (36)


“That Kiria becomes kiriaman karam , i.e. those which are done with Deh Abhyman (bodily ego). That Kiriaman then transforms into sanchit and Pararabdh. The Gyani (knowledgeable) has become kirialess owing to the fact that he has lost the ego. His karam will never come into fruition.” (37)


“Just as eating food is a kiria which gives energy.” (38)


“Consider this to be kiriaman. If the body is ill then eating food will not remove the ailment. Only the fit and healthy benefit and become stronger. Just as eating roti is a kiria , consider that to be pararabdh. From this kiria the body becomes stronger. This strength is the result of eating , i.e. roti becomes strength , thus kiria has become pararabdh.” (39)


“The kiria that is done under the influence of Abhyman (ego)


Will grow and come into fruition. The Gyani does not come under the influence of Tann Abhyman (body/self ego) , and as such his karam do not tie him down.” (40)


“The Mala (Rosary) of karam hangs around the neck of all but the ones who have lost Tann Hangtah (self/ego) have removed this mala. Without removing Tann Hangtah (self/ego) many Kalesh (pains/sorrows etc.) are given rise to. Births and deaths are thus entered into.” (41)










“Hau vich ayah..............Hau vich gaya”


(Sri Asa di vaar).






“That is why Satguru Ji has emphasised this in SGGS Ji so many times. Sri Guru Nanak Dev Ji has stated in Asa Di vaar that the person comes to be born because of Hankaar (self ego) , they leave with self ego too. They are born with hankaar and die with hankaraar.” (42)


“It is not possible to count such persons. In SGGS Ji it is stated over and over again that do not engage in hankaar (self ego). All misery is due to such thought/actions. Upon receiving dukh (pain/sorrow/misery etc.) they regret over and over again.” (43)


“Countless births have to be endured by that person owing to Abhyman (self/ego) and after misery and suffering they die. Attachment etc is one of many vices. Tann Hangtah (body/ego) is a direct result of agyantah (ignorance).” (44)


The person who is recipient of Guru Ji’s Kirpa (grace) , their Tann Hangtah (body/ego) is removed. By imparting Tatt Updesh (Divine knowledge) Guru Ji engage them in Naam Simran (Waheguru Meditation). The misery of births and deaths is thus eradicated.” (45)


...............To be continued.................