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BRAHAM PRAKAASH (DIVINE LIGHT)(COMPLETE)
BY PEER SHAMSH
sat shabd hay guru hamaaraa, taa(n)ko lekhe nayo sa(n)saaraa....1
The True Word (Holy Word or "Isme Azam") is my Guide (or remover of darkness). The world at large does not have much regard for it.
variant:
The True word is our guide, which is not perceived by this world.

sat shabda kaa karo veechaaraa, peershaah kahojee vaara(m)vaaraa2
Reflect (contemplate, meditate) upon the True Word and say 'PeerShaah'(name of the Lord or other form of zikr) as often as possible, or repeat again and again the words 'Peer and Lord'

pratham dheeyaan rattanaasu(n) keeje, neeshdeen peershaah peershaah bhanneeje.............................................3
At first one should focus on repeated remembrance of this word in one's own mind and indeed remember the word "PeerShaah"(or any other name of Allah) day and night.
var:
First fix your attention with the tongue. Through night and day say 'Peer and Lord, Peer and Lord'.

teen maas rattanaa beech rahyaa, peechhe naam brahmaa so kahyaa.4
If you maintain constant remembrance for at least a period of three months, it becomes the word of "Brahmaa".
var: After remaining for three months with the tongue, then the Divine Name is uttered.
[The "BOL" given by the Satguru has a pronounceable sound which eventually becomes "non- pronounceable". It develops into "Divine sound vibrations" and becomes "Ajampia Jaap"(non pronounceable word) as said by Peer Sadardeen in some other geenaan. After three months of constant practice, the "BOL" develops into a "Divine Sound" or "Primordial Sound". This primordial sound existed long ago before the invention of any language and could only be communicated to people by Haazar Imaam and through Him by His appointed successor. According to most religions, long before the creation, there was only "Primordial Light" and from the light came the "Word" and the "Word" was "God". After three months of constant practice, one does realise the significance of the "BOL", as explained by Peer below.]

naam letaa bhayaa prem prakaashaa, tab upajyaa manvishvaas......5
By taking the name, light of "love" starts shining in one's mind and deep faith "IMAAN" or contentment arises.[Love and faith become one as without the one the other cannot exist.]

kaho prem laksha kesaare bhaai, gupta bhed kahu(n) pragatta bataai6
Brother, you may ask, what is this Light of Love? Let me tell you openly the secret.
var: Utter all the signs of love, o brother. I shall tell its hidden secrets, divulging them openly.

gad gad laheree premakee utthe, taa(n) beech sheeree mukhakee chhutte.........................................................7
There will gush forth waves of love in your mind and the divine nector will flow freely into your mouth.
Var: As the wave of love arises in tumult, all control over the lips is abandoned in it.

hot gal galee sukhme agaahee, taa(n) beech manvaa rahyaa samaai.8
Happiness (or bliss) bubbles and your mind gets enveloped into it.
Var: As tenderness in joy increases, the heart remains absorbed within it.

chale tratt jahaa(n) premkee dhaaraa, pivat prem hovat matvaalaa9
When there is such a flow of love, the drinker becomes drunk with love. He becomes "mast"(like mast fakir).
Var: Where the stream of love bursts roaring forth, those who drink it become intoxicated.

chhakee kar bakeeyaa anbhaya baanee, dur paho(n)chekee yehee neeshaanee.....................................................10
"Chhakee" means drunk or divinely intoxicated. "Chhakee" gets so drunk with love that he fearlessly recites his experience. This is a sign that he has reached far. In other words he has made progress.
Var: In wild intoxication, utterances come pouring forth without reserve. This is the mark of having reached far.
[In the present time the Imaam has discouraged people to articulate this experience.]

brahm sukhakee kyaa kahu(n) vaddaai, maheemaa adheek kahee nav jaai
........11
How can I describe this happiness of Brahmaa? This bliss? Its importance is beyond words and is indescribable.
Var: How can I speak of the blessings of the Divine rapture? So great is its glory that it cannot be told.

pothee pataraa vaa(n)chee sunaave, vaa(n) sukh kee gatee ve nahee paave..........................................................12
No amount of reading of books (scriptures, philosophy books e.t.c.) can give you the experience of this happiness; also no sermons can describe the experience of this bliss.
Var: People may read and recite all manner of holy books, but they do not attain the state of that rapture.
In the next few verses, the Peer describes the wasted efforts of the sects and people who are looking for the happiness and salvation through austerities, penances, privations and pilgrimages etc. Then he mentions the names of some well known self realized persons mostly from the Hindu scriptures.

jattaa jutth kahaave bhagavaanaa, ve sukha unathee rahyaa chhaanaa.......................13
For those who maintain long hair as a sign of asceticism and call themselves God, peace remains elusive.

jati raakh manaa khaalee rahyaa, vaa sukhakaa raj bhed na laheeyaa........................14
Those who apply ashes over their bodies and live ascetic lives outwardly, have not the slightest comprehension of the mysteries of peace.

jogee hoke jugatee napaaee unane ve sukh rahyaa samaaee.....................................15
The ascetics alluded to in the above two verses are those who have not attained the Path and hence have not known real peace.

ja(n)gam neeshadeen vishvaase dhyaave, vaa(n) sukh kabahu napaave......................16
Those wanderers, who worship faithfully day and night, will never attain peace.

jee(n)daa hokar jad nahi darase, kaho vaa sukhako kyaa parase................................17
If such ascetics do not experience peace while alive, then ask how they will attain it at all.

addasattha teerath deha navaaee, ve sukh kee ve khabara na paaee............................18
Those who bath themselves in the sixty eight sites of pilgrimage, have no knowledge of the peace.

khat karam treepann kare aachaaraa, ve sukha unane rahyaa nyaaraa..........................19
Those who perform the 6 rites perfectly under threefold oath, even to them this peace remains a mystery.

dudhaa dhaaree naagaa munee, vaa(n) sukh paa(n)khe kaayaa sunee...........................20
Those naked ascetics who live on milk and who are solitary in their outward mode are indeed lonely without this peace!

patharaa puje gha(n)tta bajaave, vaa(n) sukhaku(n) svapane nahi paave........................21
The ones, who worship stones and ring bells on stone statues, do not have the experience of this peace even in dreams!

gaaee vajaadde todde taanaa, vaa(n) sukhakaa ve mula na jaanaa.................................22
Those who sing and blow out musical instruments in the process and become engrossed thereby do not have any comprehension of the worth of the peace.

bahu(n)taa dekhe baa(n)dhe pothaa, vaasukh paa(n)khe rahe gayaa thothaa.................23
Those who tie up piles of books and wander around to make show of their knowledge, remain in vain without the peace.

sab gnaanee meel padhhee fulaa, vaa(n) sukhakaa vay maarag bhulaa............................24
All the learned come and meet having been puffed up about their knowledge, but they have forgotten or are ignorant about the stations of peace.

Jaddee buttee karee deh jeevaave, pann vaa(n) sukhaku(n) kabahu na paave.................25
Those who prolong their lives through care and medication do not attain that peace at all.

bahutaa karee-e okhad paanee, vaa(n) sukhakee ve jugatee najaanee............................26
Those who are very particular and rigorous about taking medications do not have any understanding of the Path of peace.

bahutaa naattak cheettak karee-e, vaa(n) sukh kaarann pettahee bharee-e.....................27
Those who perform many entertaining and attractive plays ostensibly to create peace, end up filling their stomachs (do not attain real peace).

ja(n)tra ma(n)tra kaa kare pasaaraa - ve sukh un-ne rahyaa nyaaraa..............................28
Those who spread the false mantra (remembrance of words) using talisman etc, remain aloof from real peace.

ma(n)ddali baa(n)dhee maha(n)t keelaayaa - vaa(n) sukhakaa ve mataa na paayaa........29
Those chiefs of monasteries, who gather people around them and preach them, do not have slightest comprehension of real peace.

kottee jagan aschamegh karaave - vaa(n) sukha kaa ve dhaam na paave...................30
Those perform false yagnas (rituals of sacrifice) of highest order involving huge crowds; do not attain any comprehension of real peace.

jeevat dehee kheh beechdaattee - vaa(n) sukh kee vay bhulyaa ghaattee......................31
Those who bury their bodies alive have forgotten the path of real peace.

nirasavaadee hoy kadakhaddee khaayaa - vaa(n) sukha kaa ve svaad na paayaa.........32
Those tasteless ones who have forsaken taste and live on mud and tuberous roots have not attained the taste of real peace.

gufaa banaavee rahe bho maa(n)hee - vay bee e sukh paayaa naahi..............................33
Those who dig up caves and live therein have not attained real peace.

uddate gaddata raakhe doe gottaa - vaa(n) sukh paa(n)khe saadhan khottaa.................34
Those who perform the feats of remaining afloat in the air and remaining buried underground, are false in relation to real peace. [Real peace is independent of the ability to perform miracles and endure physical mortifications].

kaashee-e jaee karavat leenaa - vaa(n) sukh ku ve ratee naa cheenaa............................35
Those who visit Kashi and mutilate their bodies with sows, have no recognition of the real peace.

jaee hemaale gaalle guddaa - vaa(n) sukh maa(n)he ve nahee buddaa.............................36
Those who go to the Himalayas and bury themselves in ice have not buried themselves in real peace.

jeevat deha agan maa(n)he jaaree - vaa(n) sukhakee baataa unase nyaaree.....................37
Those who burn their bodies alive are remote from the knowledge of real peace.

pa(n)de sur hoee kha(n)dd vikha(n)ddaa - ve sukh unethee rahyaa u(n)ddaa...................38
Those who wander from place to place aimlessly, remain aloof from real peace.

kayaa suvaagee arukyaa sa(n)saaraa - ek naam bhajan bhajan been vesukh nyaaraa........39
Whether you are a renunciant or a worldly person, without the recitation of the word (Isme Azam or zikr as per his firman), the real peace is remote.

ann meeleeyaakee jugatee banaee - ab meeleeyaakee kahu(n) samajaaee........................40
I have mentioned about those who have not attained (real peace), now I will explain about those who have attained it.

shiv sanakaadik, ve sukh paayaa - aavaa(n) gamann bahoreeyaa nahi aaee........................41
Shiv Shankar and Sanadik attained real peace; they did not have to endure the cycles thereby.

sukhdev vyaas mile sukh maa(n)hee - fir choraashee aave naahee......................................42
Sukhdev and Vyaas attained real peace, they will not have to undergo the eighty four (cycles).

dhruv pahelaaj sukh meeleeyaa - choraasheekaa ba(n)dhan ttalleeyaa................................43
Dhruv and Pahelaaj attained real peace, they overcame the bondage of eighty four (cycles) thereby.

daas kabir, gururaamaana(n)daa - ve sukh ku(n) meeleekeeyaa aana(n)daa.......................44
Kabir Daas and Guru Ramana(n)da attained real peace and thereby were blissful.

peepaa dhanaa or roheedaasaa - vaa sukhaku(n) meeleekeeyaa vilaasaa..........................45
The pious Pipo and the pious Dhano and Rohidaas attained real peace and thereby were joyful.

vaa(n) sukh ku(n) meelee rahyaa naamaa - taakaa nishvay sahiyaa kaamaa......................46
The pious Nama attained real peace through which all his work was successful and fulfilled.

or naanakshaah ne paayaa - ek naam nishva karine dhyaayaa.........................................47
And Nanak Shah attained peace; he practiced the word with conviction.

vishan surjan maadhav daas - vaa(n) sukha maa(n) vay kiyaa vaasaa..............................48
Vishan Surjan and Madhav Daas established their abode in the real peace.

daadu, rajab, parasaa, geeyaaani - ve sukhasu(n) miliyaa nij dhyaani.............................49
Dadu, Rajab, Parasa, Gyaani - all of them attained real peace through contemplation and remembrance.

ra(n)kaa, va(n)kaa, kaalu ku(m)bhaa - vaa sukh maa(n) vay bee dubaa........................50
Ranka, Vankaa, Kaalu & Kumbhaa - they were also sunk in (the ocean of) peace.

khetaa ghattate sajanaa senaa - vaa(n) sukh maa(n)hee vay beetan naa.........................51
Khetaa Ghattate, Sajanaa, Senaa - they were also engulfed in the real peace.

agar, keeljan, tulsi, paapaa - vaybee vaasukh maa(n)he samaayaa................................52
The pious Agar Keeljan and Tulsidaas were also enveloped in the real peace.

daas moraar malukaa ja(n)gee - vay beethaa vaa(n) sukhakaa sa(n)gee........................53
Daas Moraar Malukaa Jangee - they also became companions of peace.

haridaas baajee(n)d - bichaaraa - vay bee meelgaayaa sukh kee dhaaraa.....................54
Haridaas and King Bajind thought about that peace and subsequently attained it.

vay sukh eesar tu(n)ber paayaa - naam leta ek manvaa samaayaa................................55
This peace was attained by Isar Tunber, by virtue of concentration upon the name.

tatvavetaa khojee arutyaagee - ve sukhsu(n) meeleeyaa baddabhaagee........................56
Those philosophers, who have sought the essence and have gone through the physical requirements and practices, have been fortunate to have attained the peace.

vaa sukh gorakh nishvaay paayaa - jugatee jaannee karee jog kamaayaa......................57
This peace was attained certainly by Gorakh who attained the Path through understanding the principles and putting them into practice.

gopeecha(n)d bhartharee yogee - vay bithaa ve sukhakaa bhogee................................58
Mystics such as Gopichand and Bharthari had the experience of the real peace.

sukhsu(n) meeleeyaa jetaa kahyaa - abee meeleeyaakaa a(n)t na laheeyaa...................59
Many have been the enlightened ones that have been mentioned and there are also countless others whose names have not been mentioned.

asa(n)khya juga beech - naamhee dhyaayaa vay sabahee vaasukh maa(n)hee samaayaa..60
Through out ages there have been enlightened ones who have attained peace through the practice of the Word.

ab chh maas dhyaan harade rahyaa, shuksham ek naam neej kahyaa.61
When you have meditated on this one name for six months constantly

ek deen acha(m)baa bhayaa, saheje dhyaan naabhee ku(n) gayaa...62
Then one day a miracle occurs and automatically (effortlessly) your mind will be directed towards your naval.

namahee beech rahyaa nav maas ohee dhyaan obhee sukh veelaasaa.63
After being immersed in this name for nine months maintaining the same concentration and enjoying the same bliss.....

pachham deesaa hoi chadde aakaashaa, jaai dekhyaa agam tamaashaa.64
Then in the west the skies get overcast or start glowing and you start seeing a unique or unparalled show (tamaashaa) or light.

beenaa megh jahaa(n) a(m)bar gaaje, beenaa mahol jahaa(n) betthaa chhaaje........................................................65
Without the presence of rain, there is the thundering of the skies and you feel that you are sitting in a balcony without the presence of a palace.

beenaa badal jahaa(n) barase mehaa, rahet purush jahaa(n) ek vann dehaa..........................................................66
One experiences rain (rain of pearls) without the presence of the clouds and feels that he/she is living without the presence of his/her body.

kehee veedhee karee a(m)bar gaaje, kahee veedhee karee betthaa chhaaje........................................................67
kehee veedhee karee barase mehaa, kahi vidhee karee rahetaa purush vann dehaa.......................................................68
By what miracles are the skies thundering and by what miracles one sits in a palace without the presence of a palace? How can rains fall without the clouds, and how can a person remain bodiless?

ghor anhad a(m)bar gaaje, man betthaa treekutteeke chhaaje.....69
There is infinite (limitless) amount of thundering and the mind rides on the 'Trikuti' - (the third eye and the junction of the three force channels 'ingala', 'pingla', and 'sukhmana').

zarmar varse sukhmannaa mehaa, rahetaa neeree(n)jan jahaa(n) vann dehaa..........................................................70
There is dripping of happiness from the nerve (force) channel 'Sukhamannaa' and the body-less self sees the 'Nirinjan'(non - blinding) light or indescribable entity.

[The nerve or force channel "Sukhmannaa" is the centre of happiness or bliss. The people who have seen this "blindless' light will be able to say that the light one sees is more powerful than the light of the sun but is not blinding to the eyes.]
nahee tur jahaa(n) hay bee turaa, nahee(n) sur jahaa(n) hay bee suraa..........................................................71
You hear a flute (or a trumpet) without the presence of a flute and you hear music without the presence of musicians. [Tur is a windward musical instrument and sounds like a 'sharnai'. Compare with what Peer Sadardeen says in another of his geenaans: "Anek vaajaa vaaji(n)tero vaaje, akalla svaroop dekhee duniyaa laaje", meaning, " there is the sound of several musical instruments (celestial music) and hearing all this the worldly mind boggles".]

nahee ga(n)g jahaa(n) haybee ga(n)gaa, nahee(n) sa(n)g tahaa(n) haybee sa(n)gaa..................................................72
You see the flow of a river without the presence of the river (Ganges), you feel the presence of company without the presence of people.
[All the experiences alluded to in the verses 61 onwards are mystical experiences without the mediation of the sense perceptions. They are not the ultimate objective of meditation. They may or may not occur depending upon individuals. The ultimate experience is beyond these. In the next few verses, the Peer asks how all the above are possible and then tells you that it is possible through the "Akhand" or "Immortal" word. He further says that once you have realized all the above, the word will remain with you until eternity and through meditating on it further, you will get "Mukhti" or salvation.]

kaho kon so kahi-e turaa - kaho kon so kahi e suraa..........................................................................73
Ask, with whom can we discuss the sound of the flute and ask with whom can we discuss the brightness of the sun.

kaho konku(n) kahee-e ga(n)gaa - kaho konku(n) kahee-e sa(n)gaa....................................................74
Ask, with whom we can discuss this Ganges and with whom can we discuss this company.

anhad naad baaje jahaa(n) turaa - te j puja uge jahaa(n) suraa......................................................75
Where the unlimited sounds are heard, there is the Flute and where there is abundant light, there is the Sun.

khalkat hay jahaa(n) sukhmannaa ga(n)gaa - surati shabda jahaa(n) meelee sa(n)gaa............................76
When the 'surti'(concentration or awareness) and 'shabda'(word) meet and become one, one feels that the entire creation is located at the 'sukhmanaa' force channnel (Ganges).

kaho aru lok ke saarebhaaee - vaa(n)kee maheemaa kahee na jaay....................................................77
We may be able to discuss about all other issues with others, but about these mysteries nothing can be discussed at all.

akha(n)dd shabda kha(n)ddat na hoy - nishadin rahet surat me(n) sohee.............................................78
The unbroken word cannot be broken, and day and night it remains in the awareness (and indeed it is felt as well - ajampia jamp).

amar shabda mare nahee jaahee(n) - rahee surat taa(n) beech samaaee................................................79
The immortal word (ajampia jamp) never dies (can never be forgotten), it remains within awareness (and consciousness).

ajar sabda dhyaan shu(n) jareeyaa - sahejehee kaam mukit kaa sareeyaa.............................................80
jareeyaa - digested sareeyaa -
When the invincible word is digested through concentration and contemplation, it becomes a comfortable and effortless means towards liberation (mukti).

akhar shabda kahu(n) nahi khareeyaa - meelee karee bhrahm akhar hoee rahyaa.................................81
This named word (Isme Azam) has no shortcoming, when it becomes one with awareness it becomes the Divine word (or Ajampia Jamp).

shabda akaal kaal jahaa(n) nahee - nishadeen raheta suratee tahaa(n) maa(n)hee...................................82
This timeless word is not restricted or time bound, it is day and night within awareness i.e., one is always aware of it.

shabda akha(n)d dhyaan su(n) dekhaa - aavaagamannkaa meemeetteeyaa lekhaa.................................83
The one, who has experienced the word (ajampia jamp) through unbroken awareness, has overcome the (cycles of) rebirth.

shabda alekh jugatee su(n) leekheeyaa - jahaa(n) fal surati muktikaa chakheeyaa..................................84
If the indescribable word is expressed through the Path (enlightened action), then indeed this person has tasted the fruits of the awareness (consciousness) of freedom.

shabda addol bhave nahi - shabda atol naa(n)hee konn tole.................................................................85
The word (ajampia jamp) will not shake (or be disturbed), the immesurable word cannot be measured.

shabda apaar paar kon paave - shabda athaa nahi aave......................................................................86
Who can fathom the limits of the limitless word (ajampia jamp), the end of which will never be attained.

surati shabdakaa jahaa(n) hay vaasaa - jahaa(n) nahi dharannee nahee aakaashaa..............................87
Where the word (ajampia jamp) resides, there is no earth or sky.

surati shabda kee unamunee laagee - jahaa(n) janam marann kee khaddabadd bhaa(n)gee................88
When the sense of inner calmness is attained as a result of the awareness or consciousness of the word (ajampia jamp), the cycles of birth and death are broken.

jahaa(n) eegalaa pi(n)galaa sukhamanaa naaddee - laagee shabdasu(n) un kee taallee......................89
When the force channels inglaa, pinglaa and sukhamanna get activated, it is as a result of the shabda (ajampia jamp). [Refer to the Ginan "Sakhi Mahapad keri vaat koik jaanne re" for more on this]

shabdako dekhe deha sa(n)jogaa - surati shabda kaa lekh na jogaa................................................90
If one perceives the word as an aspect of the body, then the oneness of the word and consciousness or awareness is not possible.

surati shabdakee gaa(n)tthee gulaaee - jayu(n) jal me(n) jal deeyaa meelaaee.................................91
The knot between consciousness and the word is as if water from one source mixes with water from another source.

ek same ab dehee chhutte - toe suratee shabda kee gaa(n)tth na tutte...........................................92
Even if at one point in time, physical death occurs, the knot between consciousness and the word is not broken i.e., it is a timeless bond.

shabda neeree(n)jan niraakaaree - jeesane fir a(n)jan nahi dhaaree...............................................93
The word (ajampia jamp) is indescribable and is formless, and it does not assume any form anymore.

jees a(n)jan dhaaraa nahi kartaa - kartaa so a(n)jan nahi dhartaa..................................................94
The one who perceives it as having form does not act (have the correct vision about it), the one who acts (has the correct vision about it) does not perceive it as having form.

re ra(n)kaar kirtaar hamaaraa - jees kaa deese sakall pasaaraa...................................................95
The sound that is heard is of my Creator, who is omnipresent and whose vision encompasses everywhere.

saaheb so sabahise mugataa - meelee rahyaa koee jogee mugataa..............................................96
The Lord is beyond every aspect of creation yet He is attained by a liberated ascetic through correct Path.

a(n)jan maa(n)he neeree(n)jan dekhaa - bahu dharanne kaa chhuttaa bhekhaa...........................97
The one who has experienced the formless in form (his worldly existence), has indeed freed himself from the asceticism of many cycles.

jahaa(n) jarmar-jarmar amrat jaree hay - sukhamannaa sukh me kriddaa karee hay...................98
Where there is the drizzling of sweet nector (ameeras, peace), in that peace the Sukhamannaa force channel is activated.

sukhamannaa sukh me(n) suratee samaannee - kahet jaakee anabhay baanee..........................99
When consciousness is engulfed in the peace resulting from the activation of Sukhamannaa force channel, the experiencer speaks without fear or doubt.

upar kaa parachaa sab koee buje - bhrahm parachaa kee baat na suje.................................100
Every body knows about the physical miracles but about Divine miracles, nothing is aspired for or felt.

bhrahm parachaa kee anabhay kaysee - bhedee binaa bhed kon laysee...............................101
What kind of fear can an experiencer of Divine miracles have? For without experiencing them nobody can unfold their mysteries.

sukh saagar jahaa(n) shubharhi bharyaa - tahaa(n) beech bhrahm garak hoee rahyaa...........102
Where there is the ocean of intense peace, in there Divinity remains absorbed.

nij man nij padamaa(n) samaave - to moni sa(n)katt bahuree nahi aave................................103
nij - own pad- rank sa(n)katt - trouble
When this enlightened mind remains its own (not influenced by others) and it maintains its exalted rank (by not straying away from the path), then it will not encounter any problems or difficulties.

nij padme(n) dekhe neej rupaa - so jan jeevat mugat sarupee.............................................104
When in its exalted rank it sees its own beauty or grace (and thus is ever contented), this soul has experienced freedom while alive!

neej padakee kayaa kahu(n) mahimaa paramaa - kuchh kahu(n) to bee man hay sharamaa.105
What can I talk about the mysteries of my exalted state, for even talking a bit about it; my mind is overcome by shyness or reserve!

sujat aa(n)khaa teene hiraa paayaa - a(n)dheku(n) eetbaar na aayaa..................................106
The one, whose vision is enlightened, has indeed attained diamonds, whereas a blind one has no faith (or is filled with doubts).

hiraa baa(n)dhyaa gatthaddeemaa(n) maa(n)hee - kyaa bhayaa a(n)dhe maa(n)yaa nahi....107
Diamonds have been knotted in bundles but the blind are not able to realize their worth!

binaa suneekaa e dekhi bataayaa - bheen bheen karke samajaayaa.................................108
Without hearing from elsewhere, I have shown you these (mysteries) having seen (experienced) them (first hand) and have explained different facets of them.

jese me(n) paho(n)chyaa tese me(n) kahyaa - ann pahochyaa eetbaar na rahyaa............109
Whatever stage I have attained, I have related to you. Those that I have not attained; I cannot be certain about (or have faith in them).

teen lok je koee firee aave - ek naam bhaje bin mukit na paave....................................110
Those who come back having wandered through the three realms, will not attain freedom without the recitation of the word (Isme azam - guruma(n)tra).

saaheb naam hay mohosar neddaa - bhav saagar narnekaa beddaa.............................111
The word of the Guide (Isme azam) is close and dear to me and it is the boat which will take me across the ocean of materialism.

jo karasee koee kahyaa hamaaraa - to tu(n)hi tu(n)hi karasee ekahee dhaaraa............112
If anyone follows our advice, he/she will have recited ' Only You are ' spontaneously with oneness of mind (or with conviction).

tu(n)hee tu(n) saaheb neesadeen karasee - to bhavsaagar nishvekar tarasee................113
If you perform "Only You are" day and night, then surely you will cross over the great ocean of material existence (in peace and harmony).

je koee saaheb naam dhee-aave - to harijan saahebku(n) paave.................................114
The one who remembers the name of the Lord, such a pious one will attain the Lord.

naam ratte been janam gumaave - samarann karataa(n) sufal tan kahaave...................115
Without the remembrance of the word, the entire life is wasted. If remembrance is performed, the body will have produced good fruits.

naam rattan abhimaan hattaayaa - teen kaal karamkaa bhay meettaayaa.....................116
Through the remembrance of the word pride is overcome (or pushed aside). The fear of the consequences of the actions from the three time frames (past present and future) is overcome.

samarann karataa(n) karat jan sohee - neech hote utam hoee.....................................117
The one who performs remembrance is indeed a leader, though of lowly origin, he becomes the greatest!

satyajug - tretaa - duaapur maa(n)hee - chothe kaljug kahu(n) merebhaaee...............118
I relate to you about matters pertaining to the four Yugas, i.e., Satya, Treta, Duapur and Kaljug, o my brothers.

chhutte chhuttan bhege bhajan jene - been abhimaan bhajan hak tete........................119
Those who have attained freedom and those who will through remembrance - have all done it and will continue to do it without pride and in humility.

saahebjee ke naam ana(n)taa - ni(n)daa tajee bhaje sohee sa(n)taa...........................120
The name of the Lord is infinite and indescribable; the one who remembers it having discarded slander and backbiting is indeed a saint.

agam neegam puraann kuraanaa - saaheb mahimaa bhaa(n)khat naanaa....................121
Ancient sacred vedas, the Quran and the teachings of Naanak have all discussed the Divine mysteries.

apanee kudarat aap peechhaane - hakakee hikamat or najaane.................................122
Only the Divine can know its own nature (or mysteries). No one else can know the Divine Plan.

khann maa(n)he bharma(n)dd jamaave - khannamaa(n)he punee sakal samaave........123
In a moment He gives birth to the universes and in a moment He pervades it entirely.

usakee hikmat lakhee nav jaay - suno ho moman merebhaaee...................................124
His plan cannot be described - listen o my brother momins.

avarahee sesaa sarve samaave - or a(n)tar neej naam ttheraave.................................125
(The aspirant) banishes everything else and embeds the name in his own interior (heart).

taate avar vichaar nakeeje - jese tese neej naamaj leeje............................................126
At the moment of taking his name, do not think of anything else.

naam lete naameeku(n) paave - aapaa mett neej aap samaave..................................127
By taking the name he attains the named (the Lord), and forsaking his ego, he merges into His Noor.

neej aapaa so vyaapak hee dharyaa - pee(n)dd bharama(n)dd charaachar bharyaa..128
vyaapak - pervading charaachar - movable and immovable
(The enlightened person) feels him/herself as pervading everywhere, within his/her body and around his/her universe - the entire space is filled with divinity both in a movable and static sense.

taa niragunna ke gunnahee anekaa - samajee dekho ek te ekaa...............................129
The formless (nirgunn) assumes countless forms, but understand that everything is one essentially. (The entire creation is his manifestation; this becomes a reality after spiritual enlightenment).

hak arupee rup hoee aave - so harijan moman man bhaave.....................................130
The formless truth appears in a form and the minds (hearts) of the devotees delight in this. (Because it is a means for their salvation)

ana(n)t kalap jug beete aage - teesame(n) chhutte so jo ni(n)dame jaage.................131
Many kalaps and Yugas have passed - in them only those who had remained awake from the sleep of ignorance, were freed.

teenakee khaaseeyat keetanee gaave - kahat kahat paar na aave..........................132
khaaseeyat - habit
How much can we talk about its attributes? No matter how much we talk about it, it will never end.

sat jug me(n) chatur rup leene - chatur bhagat cheene paraveene............................133
In the Satya Jug (the Lord) assumed four forms, four (great) devotees recognized him.

paa(n)ch kottee pelaaj sukhadaaee - suno ho moman mere bhaaee........................134
During that period, Pahelaaj the liberator of five crores, attained the abode of peace, listen o my brother momins.

tretaa me(n) teen rup dharaa e - haricha(n)d sate sohee pad paae..........................135
In the Treta Jug, He assumed three forms. Harischandra attained the station of peace through truthfulness.

duvaapur jugame(n) doe alakh leekhaave - nav kotteeshu(n) paa(n)ddav paave.....136
In the Duaa Pur Jug, the indescribable assumed two forms. The saviors of nine crores, the Pandavs attained the abode of peace.

kaljug me(n) nakala(n)kee sarupaa - sabajeevan ke saaheb bhupaa.......................137
In the Kaljug, He assumed the form of Naklanki (Ali). He is the master of all souls.

khaalak khel ek din karahee - kuddkapatt sab paakha(n)dd harahee.....................138
The Creator will perform a wonder one day. He will annihilate all evil and sin.

mahe(n)dee eemaam jab chhatra dharaave - dhyaa dash ana(n)t moksh tab paave..139
When the Imam Mehdi (the Saviour) rules the world, the twelve and the countless crores will attain salvation.

neergunn ke gunn bot hay bhaaree - aape khel khelaaddee....................................140
The expressions (or mysteries) of the Formless are difficult to fathom for He himself plays or performs all the wonders.

shamsh dareeyaa dareeyaa shodhe - fakeeree vese bahot par bodhe.....................141
Peer Shamsh the ocean hearted, seeks the ocean and in the guise of a fakir (lowly person) preaches to many.

jese je koee samajahee paave - teen heeku(n) teese samajaave.............................142
He preaches to the audience according to their capacity to understand.

guru shamsh e bhed leekhaave - saame moman saahebku(n) dhyaave....................143
Gur Shamsh unravels the mysteries and those who are true and genuine serve or worship the Lord (Hazar Imam - as a result).

hoyaa hoesee hovann haaraa - gurnarku(n) puje sakal sa(n)saaraa..........................144
In whatever happened in the past, or is happening or will happen - all souls worshipped, worship or will worship the Lord and the Guide (Gurnar - directly or indirectly).

taa(n)te teenakee kaheeme(n) gaathaa - je koee raheve saahebke saathaa..............145
I have mentioned to you about those who remain with the Lord.

so aleekaa dekhe sarve vilaasaa - je koee khoje bhrahm dhyaan prakaashaa..........146
The ones who seek the Divine through enlightened contemplation (ajampia jaamp), are the ones who enjoy all the mysteries of Aly (Hazar Imam).

taa(n)ku(n) upaje ddhradhha vishvaas koee kare bhraahm dhyaan abhyaasaa.........147
Conviction, certainty, contentment and faith are attained by those who make progress in Divine contemplation.

sheekhe veechaar karee dheeyaave naamaa - so moman paave bahest mukaamaa(n)..148
The one, who practices the remembrance of the word after deep study and reflection, is the devotee who will attain the abode of paradise.

sat maarag kaa saar e bhaaee - shamsh dareeyaa kahee samajaaee...........................149
The essence or substance of the True Path is explained and told by Shamsh the ocean hearted (generous).

gur nar pure sabakee aashaa - jeene kathee(n)-e bhrahm dhyaan prakaashaa.............150
Pir Shamsh prays that the Guide and the Master (Gur Nar) fulfill the wishes of all of those to whom he unravels the mysteries of attaining the Divine through enlightened contemplation (ajampia jamp) in these verses.