Sant Teja Singh Ji Baru Sahib

ਸਲੋਕੁ ॥ 

 ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥ ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥  ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Translation in English :

This solok gives the gist of the Japji Sahib.  It tells man that he whole nature surrounding him, is the source of his birth, feeding and Gur-Updesh.

Keeping these things in mind, keep thy actions pure and truthful.  Good and evil have their own effects.  Good actions take you near the God-head (The realization of the Divine within) and evil actions take you farther away.  Therefore, do good and remain in touch with Thy source the One-in-All and the All-in-One.  But right actions only do not lead to complete freedom (At-one-ment).

Therefore, along with righteous actions in the worldly dealings, meditate on the Divine Name (at least three hours before day break), with such devotion, that God‟s name ever dwells in thy heart.  Thus your face will shine with Divine light, you will be free from birth and rebirth and lead many more to the goal of freedom.  Man is here taken as a child.

All sound is conveyed through air, and man gets his Gur-Updesh through it, so air is Guru.  Water, the agent of all creation, the father, and the earth, that produces all things which feed mankind, the mother.

Day and night are the male and female nurses.  The day makes man play his part in this drama of the world, and night like a female nurse puts him to sleep and be fresh after rest.  The good and evil actions leave their impressions instantaneously on man‟s mind. Good actions lead one near the Divine source (the Divine within) and the evil actions remove him farther away.

Those who meditate on the Divine Name with love and devotion, reach the goal of human life.  They rise above all temptations and realize the Divine within.  Their faces shine with Divine glory and they lead many more to this Divine goal, and free them from the cycle of birth and rebirth.


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ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

Translation in English :

In this Pauri, Satguru Nanak gives the essential qualities which are required for meditation on the Divine Name and the realization of the Divine within, in the form of a simile.

A goldsmith‟s shop is here taken as a model.  Let self-control (control over all the sense organs; tongue, nose, ear, skin, etc.) be the furnace, forbearance (remaining calm and charitable under all trials) the goldsmith, reason (the power of judging right and wrong), the smithy, self-knowledge (I am not the body but the Atma) the hammer, the fear of God the bellows, penance (discarding all pleasures of flesh with a burning desire to reach the truth) the fire, heart full of Divine love, the crucible, and Elixir of the Divine name the purified gold (Gold free from all dross).

In short, by following the above given process, the pure Divine name, dwells in the human heart, and fills it with a sense of the presence of Divine Reality; both within and without (in the whole creation).

In this true mint (the company of saints and God-conscious persons) one realizes the Divine within.  The above given method is adopted by only those who acquire the grace of God by following the teachings of the Satguru in complete humility and self- abnegation (I am nothing).  O Lord, all my qualities and powers flow from Thee. Without them I cannot raise even my little finger.

Note: - In a steady mood of forbearance and toleration one has to keep self-control over all his desires and be a staunch devotee of truthfulness.  With these fundamental qualities as the basis, one has to listen to, study and act upon the teachings of the Satguru.  Then with the fear of God in the mind and a sustained and steady mood, one has to meditate on the Divine name.  In this way all the dross of selfishness is removed and the Divine within shines in its full effulgence.  Then one obtains the grace of the Guru (God conscious persons) and attains everlasting bliss.  This path is followed by those who come under the gracious shade of Sat Sang, the congregation of God conscious persons.


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ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥ ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥ ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥ ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥ ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥ ਤਿਥੈ ਲੋਅ  ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥ ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥

Translation in English :

Those who have conquered the ego become true recipients of the Divine grace. They become at-one with the Eternal Divine and their mind is filled with Divine power, which enables them to conquer all the five passions (selfishness, lust, anger, avarice, attachment to the flesh, and overwhelming pride).  Whatever they say comes to pass.

Their words and actions become forceful and radiant with spiritual power.  No ordinary person can reach that stage (enter that region of spiritual power).

There dwell those persons who have complete control over their bodies, rise above all desires of flesh, and have completely conquered their minds, by rising above all attachment.

Their hearts are filled with Divine realization.  They see God everywhere and in every created thing.  Their mind is immersed in the glory of God; it remains immersed in His praise and becomes intuned with the Infinite.  This stage of life is indescribable.  The glorious beauty of heart and soul of persons who have reached this stage of life is beyond human comprehension.  They rise above death (the idea of death finds no place in their heart) and all temptations.

Their minds are ever filled with the realization of the Eternal Divine.  They ever feel His presence within their heart.  The Bhagtas or Devotees of innumerable worlds dwell there (reach that stage of life).

They are ever immersed in unfathomable bliss, as they have realized the Divine within.  They see the Divine reality, which is above all form, alignment or colour, pervading everywhere.  He, the Eternal Reality creates the Universe.  His benign presence ever revels in its glory.  The various parts of the Earth, and the infinite other worlds with their solar systems, all find their place in the Omnipresent sphere of the One-in-All and the All-in-One.  (His Sach-Khand – the sphere of Eternal Truth, is all embracing.  The whole Creation is in Him, and He is in His Creation).  This is the final goal, the fourth stage.

In short, matter does not exist; the whole creation is the manifestation of the Divine thought.  No one can describe them, as they are infinite.  There are worlds beyond worlds and creations beyond creations.

The whole system is governed by an Eternal Law.  The Lord (Eternal Divine) dwells in His creation and revels in its glory.  Sayeth Nanak no tongue can describe it.  (The description is as hard as steel).


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ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥  ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥ ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

Translation in English :

In this stage of Gyan, the light of knowledge shines in its full effulgence, it destroys all ignorance (attachment to flesh and blood and all material things).  The bliss at this stage is beyond all comprehensions.  All sounds of nature are sweet music to him, and fill him with inexpressible rapture.

At this stage the searcher after truth, feels just like Newton that the sea of Divine knowledge is so vast that he is just like a child picking pebbles on the seashore.

This sense of humility and his own littleness fills his heart, and he goes into a stage of ecstasy and adoration.  In this state of mind the speech becomes sweet and beautiful.

It finds expression in various forms of poetic out bursts, and the heart is filled with immaculate and perennial sweetness.  This stage cannot be expressed in words. Anyone who tries to do so, falls so short of it, that he himself feels ashamed of his vain attempt.

At this stage, the power of fixing one‟s attention, judging right from the wrong, keeping one‟s mind straight on the path of truth, and the sense of realizing the Divine within becomes pure, and free from all dross of selfishness.  The cloud of selfishness is removed and one reaches the fine and pure sage of Devtas and Sidhs.  All his thoughts and actions become more pure and forceful.

Note: - After passing through the true stages of Dharma and righteous actions in all walks of life, and Gyan, (a broad and clear vision of the Infinite Universe), the searcher after truth feels his own significance.  He is filled with awe and humility, at the sight of the overwhelming immensity of nature (God‟s creation).  He bows down his head in great devotion and meekness, and feels that he is an infinitesimal part of the creation.  The sense of egoism (I am everything, I now everything) is uprooted and one feels ashamed of the claims one makes as a knower or the doer.  In this meek and humble stage; third stage of mind one becomes a true receptacle of Divine grace (karma) and reaches at-one-ment with the One-in-All and the All-in-One.




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ਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥ ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥ ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥ ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥ ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ  ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥

Translation in English :

The stage described above is the stage of Dharma (performing righteous deeds and reaping their fruit); now let us depict the stage of knowledge (deep insight into God‟s creation)

Herein we realize that there are innumerable worlds, with countless atmospheres (airy regions surrounding them), innumerable oceans, fairy regions, many Kahans (Lord Krishnas) and numerous Shivas.  (Each earth having its own lord Krishna and Shiva).

There are countless Brahmas engaged in creating beings of various forms and colours.  There are innumerable earths on which persons reap the fruit of their karma and countless high mountains on which Yogis and Rishis dwell.

There are numberless Dhru Bhagats and numberless Narads who show the path of meditating on the Divine Name to them.  There are innumerable Indras (the kings of Devtas), countless Moons and Suns; and countless worldly regions.  There are countless Sidhs (who have attained occult powers), Budhas (persons who have reached the region of true reason), countless Naths (masters among Sidhs), and countless Devies (Damsels of high and immaculate character).

There are innumerable Devtas, Rakhsas, Munies (Rishis) and innumerable oceans containing invaluable pearls and all kinds of precious things.

There are innumerable classes of creation [(i) from eggs, (ii) from mother‟s womb, (iii) from perspiration, (iv) from earth], countless languages, and numberless kings of men.  There are countless Shastras and countless persons who follow the paths given therein.  Sayeth Nanak their number is beyond human comprehension.

In Pauries 34 to 37 Satguru Nanak gives us the various stages through which a searcher after truth has to pass.  First being the performance of righteous actions i.e.

1. Straightforward and truthful behaviour in all human activities.

 2.  Seeing one‟s own faults and the good qualities of others. 

3.  Sweetness in speech and manner. 

4.  Seeing all persons as one‟s own self without any distinction of caste, creed or colour. 

5. Thankfulness, contentment with whatever naturally comes to us.

These virtues coupled with meditation on the Divine name Hari-Kirtan lead the searcher after truth into the sphere of knowledge (Gyan), the second stage.  His vision becomes far-reaching and he realizes that God‟s Universe is unlimited.  There are innumerable solar systems with their suns, moons, Brahmas, Vishnus, Shivas, Avtars.  In short, he realizes the infinitude of God‟s creation.


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ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥ ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥ ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥

Translation in English :

This earth with its days and night, various seasons, periods of time and days fixed according to the lunar and solar calendars, its airy atmosphere, the watery belt (oceans) and the lower world, has been appointed as a place for performing righteous deeds.

On it dwell created beings of various kinds and variegated colours.  They are called by various names, and their number is unlimited.  Everyone reaps the fruit of one‟s own karma, and acquires the stage due to him.  He is the sole Eternal Reality and His  court (the congregation of His saints) is also ever true.  Those who have realized the Divine within, and attained at-one-ment with the Divine without, adorn it.

The grace of God blesses them, and their faces radiate the peace and glory, which fills their hearts.  In that assemblage of God-conscious persons, the unripe (low) and the ripe (high) stage of human beings are judged.  Sayeth Nanak, this can only be realized when one reaches that stage.


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