ਅਕਾਲ ਪੁਰਖ ਕੀ ਦੇਹ ਮਹਿ ਕੋਟਕ ਬਿਸਨ ਮਹੇਸ ॥
ਕੋਟਿ ਇੰਦ੍ਰ ਬ੍ਰਹਮਾ ਕਿਤੇ, ਰਵਿ ਸਸਿ ਕੋਟ ਜਲੇਸ ॥੧॥
– Sri Dasam Granth
According to this utterance of Sri Dashmesh Ji, and with references from Sri Guru Granth Sahib Ji, it is clearly established that Sri Akal Purakh, in His all-pervading and infinite nature, contains within Himself countless Brahmas, Vishnus, and Shivas, as well as endless Indras, moons, and suns, who appear and disappear.
These divine forms only become apparent to the Naam-devoted beings when the Giaan Khand opens up before them. The exact depiction of this realm has been presented in the Gurbani, as follows:
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॥
Within the boundless and vast form of Akal Purakh, the infinite creation’s immeasurable play and expansion are described through the following verses of Sri Sukhmani Sahib as follows:
ਕਈ ਕੋਟਿ ਪਵਣ ਪਾਣੀ ਬੈਸੰਤਰ ॥ ਕਈ ਕੋਟਿ ਦੇਸ ਭੂ ਮੰਡਲ ॥
ਕਈ ਕੋਟਿ ਸਸੀਅਰ ਸੂਰ ਨਖੵਤ੍ਰ ॥ ਕਈ ਕੋਟਿ ਦੇਵ ਦਾਨਵ ਇੰਦ੍ਰ ਸਿਰਿ ਛਤ੍ਰ …॥੩॥
ਕਈ ਕੋਟਿ ਕੀਏ ਰਤਨ ਸਮੁਦ ॥ ਕਈ ਕੋਟਿ ਨਾਨਾ ਪ੍ਰਕਾਰ ਜੰਤ …॥੪॥
ਕਈ ਕੋਟਿ ਖਾਣੀ ਅਰੁ ਖੰਡ ॥ ਕਈ ਕੋਟਿ ਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥
ਕਈ ਕੋਟਿ ਹੋਏ ਅਵਤਾਰ ॥ ਕਈ ਜੁਗਤਿ ਕੀਨੋ ਬਿਸਥਾਰ ॥
ਕਈ ਬਾਰ ਪਸਰਿਓ ਪਾਸਾਰ ॥ ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥
ਕਈ ਕੋਟਿ ਕੀਨੇ ਬਹੁ ਭਾਤਿ ॥ ਪ੍ਰਭ ਤੇ ਹੋਏ ਪ੍ਰਭ ਮਾਹਿ ਸਮਾਤਿ ॥
ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨੈ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਾਨਕ ਪ੍ਰਭੁ ਸੋਇ ॥੭॥
From the above Gurmat references, two fundamental principles of Gurmat become clear. First, all the Krishnas, Vishnus, Rams, Rahims, Indras, Upendras, Siddhas, Buddhas, Nathas, and other countless incarnations are creations of Akal Purakh. We (as Gursikhs) are not to consider them as Akal Purakh (the Eternal One):
ਬਿਨੁ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥
ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸੀ ਤਿਹ ਪਰਮੇਸੁਰ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥
We are to follow only the command of the Tenth Patshah (Guru Gobind Singh Ji). Secondly, we must never regard Akal Purakh as having a human form like the incarnations:
ਸੋ ਕਿਮ ਮਾਨਸ ਰੂਪ ਕਹਾਏ ॥
ਸਿਧ ਸਮਾਧਿ ਸਾਧ ਕਰ ਹਾਰੇ ਕ੍ਯੋ ਹੂੰ ਨ ਦੇਖਨ ਪਾਏ ॥੧॥ ਰਹਾਉ ॥
Aside from these two Gurmat principles, there is also a third Gurmat principle, which, while distinct from the previous two, is made clear by Guru Sahib:
It is that these incarnations were sent by Akal Purakh, endowed with divine power and strength, for a specific purpose of benefiting the world. However, when these incarnations arrived, they became intoxicated by their own strength. They mistook the wisdom and power granted by the Creator as their own independent strength, and in their ego, believed it to be self-originated.
ਜੇ ਜੇ ਗਉਸ ਅੰਬੀਆ ਭਏ ॥ ਮੈ ਮੈ ਕਰਤ ਜਗਤ ਤੇ ਗਏ ॥
All the earlier prophets ended themselves in ego.
– Guru Gobind Singh Ji
People, too, were astonished by their powers and miracles, and out of ignorance, regarded them as possessing all-encompassing divine power. However:
ਕਹਾ ਭਯੋ ਜੋ ਆਨ ਜਗਤ ਮੈ ਦਸਕ ਅਸੁਰ ਹਰਿ ਘਾਏ ॥
ਅਧਿਕ ਪ੍ਰਪੰਚ ਦਿਖਾਇ ਸਭਨ ਕਹ ਆਪਹਿ ਬ੍ਰਹਮ ਕਹਾਏ ॥੧॥
Sri Dashmesh Ji state that even if these incarnations of Hari (Vishnu) possessed the power and ability to slay ten demons, it does not mean they became the all-powerful, omnipotent Akal Purakh, the Supreme Lord, Parmeshar, or Parbrahm. The power they displayed was only because it was bestowed upon them by Akal Purakh. In other words, it was Akal Purakh’s divine power being exercised through them. The power belonged to Akal Purakh, but they mistakenly believed it to be their own. Their ability to kill the ten demons was not due to any inherent independent power of their own. It was entirely the strength granted by the omnipotent Akal Purakh.
As long as they recognized this power and strength as a gift from Akal Purakh and acted in accordance with His command, considering themselves as mere puppets controlled by the all-powerful Akal Purakh, the power continued to operate in various ways, producing beneficial outcomes. However, when they began to consider themselves as omnipotent, Akal Purakh, the source of all power, withdrew that power from them, just as Guru Har Rai Sahib withdrew the divine grace from Ram Rai when he became arrogant and disobedient to the Guru’s command. Until that point, the power operated through Ram Rai.
Due to this divine power, the verse ‘ਤੈਥੋ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਰਾਵਣੁ ਘਾਇਆ ॥‘ reveals that Sri Ram Chandra Ji, empowered by this divine strength, was able to ‘strike down the ten-headed Ravan with his arrows.’ In other words, he defeated a great power like Ravan. Similarly, through the grace and power bestowed by Akal Purakh, the verse ‘ਤੈਥੋ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥‘ signifies that Sri Krishna Ji, empowered by this divine strength, ‘seized and overthrew Kansa by grabbing his hair,’ meaning he subdued a mighty warrior like Kansa. In the same way, the supreme power of Akal Purakh in the form of Chandi (Durga) destroyed massive, formidable demons and giants. ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸ ਕਰਾਇਆ ॥
Truly, as long as this great power of Akal Purakh continued to operate within these demon-conquering incarnations, this power was fully manifested, radiant, and shining. Just by witnessing Durga’s youthful, fiery, and fierce form, the mighty demons were astounded and subdued. The terrifying and fierce form of Narasimha instilled such fear that with just one strike, the evil Hiranyakashipu was destroyed.
Empowered by the divine strength and wisdom bestowed by Akal Purakh, Sri Ram Chandra Ji’s miraculous arrows struck down Ravan, a warrior who had never been defeated by any great fighter before. Kansa, who had never been defeated by any mighty warrior in the world, was subdued with just a touch of the divine power of Sri Krishna. This miraculous power, through the grace of Akal Purakh, was present in its full glory within Sri Krishna Ji’s being. With just one touch of this power, obstacles were easily overcome.
Although the liberation of specific souls such as Ahalya, Kubja, and the Gopis occurred through the miraculous powers of incarnations like Ram and Krishna, the fundamental salvation of all beings in the world can only be realized through the Guru’s incarnations, based on the divine light of Satnam and the transformative power of the Guru’s teachings.
The important point to note is that the divine light and power present in the incarnations were manifestations of Akal Purakh’s own power, or you might say, the personal attributes of Akal Purakh. Due to the influence of these divine powers, the destruction of the wicked and the victory of the devotees are directly attributed to the essence of Akal Purakh, as follows:
ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥
ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥
It is evident from these verses that all miraculous deeds carried out through the direct power of Akal Purakh are attributed to Akal Purakh’s name. For example, the essence of the verses like ‘ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸ ਕਰਾਇਆ ॥‘ is well-known.
The divine manifestations of Akal Purakh’s miraculous powers have been recognized and respected throughout the ages. All actions and deeds are attributed to the eternal, all-capable Creator. This divine power is referenced in various verses of Gurbani:
ਤੂ ਸਤਿਗੁਰੁ ਚਹੁ ਜੁਗੀ ਆਪਿ ਆਪੇ ਪਰਮੇਸਰੁ ॥
ਸੁਰਿ ਨਰ ਸਾਧਿਕ ਸਿਧ ਸਿਖ ਸੇਵੰਤ ਧੁਰਹ ਧੁਰੁ ॥
ਆਦਿ ਜੁਗਾਦਿ ਅਨਾਦਿ ਕਲਾ ਧਾਰੀ ਤ੍ਰਿਹੁ ਲੋਅਹ ॥
ਅਗਮ ਨਿਗਮ ਉਧਰਣ ਜਰਾ ਜੰਮਿਹਿ ਆਰੋਅਹ ॥
It is due to this eternal power that the following words have been expressed in Gurbani:
ਨਿਰੰਕਾਰੁ ਆਕਾਰ ਅਛਲ ਪੂਰਨ ਅਬਿਨਾਸੀ ॥
ਹਰਖਵੰਤ ਆਨੰਤ ਰੂਪ ਨਿਰਮਲ ਬਿਗਾਸੀ ॥
ਗੁਣ ਗਾਵਹਿ ਬੇਅੰਤ ਅੰਤੁ ਇਕੁ ਤਿਲੁ ਨਹੀ ਪਾਸੀ ॥
ਜਾ ਕਉ ਹੋਂਹਿ ਕ੍ਰਿਪਾਲ ਸੁ ਜਨੁ ਪ੍ਰਭ ਤੁਮਹਿ ਮਿਲਾਸੀ ॥
ਧੰਨਿ ਧੰਨਿ ਤੇ ਧੰਨਿ ਜਨ ਜਿਹ ਕ੍ਰਿਪਾਲੁ ਹਰਿ ਹਰਿ ਭਯਉ ॥
ਹਰਿ ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਪਰਸਿਅਉ ਸਿ ਜਨਮ ਮਰਣ ਦੁਹ ਥੇ ਰਹਿਓ ॥੫॥
Furthermore, the subsequent Guru’s verses were also spoken with reference to this eternal and timeless divine power:
ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
Krishna is believed to be an incarnation of Vishnu. Like all humans, he is remembered for his good deeds but was also capable of making mistakes. He was endowed with natural beauty and extraordinary powers that are typical of Avtaars. While giving guidance to Arjuna, he proclaimed himself to be the Supreme God. It is said that Krishna was the most powerful incarnation, possessing 16 unique qualities, or “kallaa.” In comparison, Raam Chandra had 14, and earlier incarnations had fewer. Guru Nanak Dev Ji, on the other hand, is considered ‘Sarb-Kallaa Sampooran’ . Gurbani says:
ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥
Everyone makes mistakes; only the Guru and the Creator are infallible.
Krishna’s self-proclamation, however, led to him being worshiped by countless followers, even today. From the perspective of Gurmat, this is viewed as his greatest mistake, which is addressed in this sacred hymn by Bhatt Gayandh Ji.
ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥
Glory to You, O Waheguru, O Waheguru, O Waheguru.
ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥
Mother Yoshoda (Krishna’s mother) used to say that millions bow before my son who has lotus-like eyes and sweet speech, and that he is beautiful because she raised her beloved son by feeding him curd and rice.
ਦੇਖਿ ਰੂਪੁ ਅਤਿ ਅਨੂਪੁ ਮੋਹ ਮਹਾ ਮਗ ਭਈ ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥
(Krishna used to claim to be God and) When Krishna would play, his mother would hear the tinkling sound of the bells tied on his waist and seeing him she would say that my son has highly beautiful form, she would become intoxicated in love of her son.
ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮੵੁ ਗੵਾਨੁ ਧੵਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥
Bhatt Gayandh Ji says: who can say Krishna was God, when he could not wipe away the pen of time from himself using the power he claimed? For this reason, one should enshrine in the heart the knowledge of the one true Destroyer and Creator, i.e. Waheguru (who is beyond birth and death).
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
O eternally true One! The abode of true wealth! You alone eternally existed from the very beginning; for this reason, glory is to You O Waheguru, O Waheguru, O Waheguru!
The last line is the key to the explanation of this Savaiya.
The verse ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ highlights the essential characteristics of Waheguru. In this verse the praise of Akal Purakh (the Timeless One) is expressed in this way: ‘O True Being, who is the embodiment of Truth, you were True in the beginning, True throughout the ages, True now, and shall forever be True.’ You are the source of all power, meaning the all-powerful and all-capable Primeval Being, the Supreme Being who transcends all three phases of time—past, present, and future. You alone are Waheguru.
You are always the same, forever unchanging. In the past, your name was the True Name, Waheguru. In the present, your name is still the True Name, Waheguru. And in the future, in infinite time to come, your True Name will remain Waheguru. In all three phases of time, this Name is true and eternal, and hence ‘Waheguru’ is indeed Satnaam. O Akal Purakh, you are eternally adorned with this ‘Waheguru’ as your True Name. The repetition of the word ‘Waheguru’ three times throughout the verse emphasizes that this Satnaam transcends all time and is immutable.
The fourth utterance of ‘ਵਾਹਿ ਜੀਉ‘ magnifies the glory of the Name Waheguru, merging into the wondrous infinity of astonishment. From the very first line of the verse, the praise of the marvel of Waheguru’s Name begins. O Waheguru, who is the embodiment of infinite wonder and timeless existence, you are always the same, you are eternal, you are forever unchanging.
And from the beginning of time, your primordial, eternal power has been at work. Through this boundless power of yours, in the incarnation of Krishna, from birth itself, he displayed an exceedingly beautiful form. His form radiated an extraordinary brilliance and divine light. Even in his unique lotus-like eyes as a child, your divine glow was reflected. In his sweet, melodious speech, your miraculous, graceful power and beauty were present, enhancing his charm and allure.
By your divine power and influence, even in Krishna’s youthful age, powerful warriors stood mesmerized. This child incarnation of Krishna, through your divine power, was an extraordinary being. His mother, Yashoda, would ask him to eat curd and rice just like any other ordinary child, yet she would become enchanted and absorbed in awe when gazing upon his unmatched beauty. Meanwhile, this incomparable child would play and run around, tinkling his bells joyfully.
All of this is the radiant manifestation of Your divine power, O Waheguru, the Eternal One. The glory seen in Krishna’s form is solely due to Your radiant divine power working through him. There is no inherent greatness in the five-element physical body of Krishna. Once You withdrew this luminous divine power, the physical form—the puppet of creation—faced its end with the passage of time. Even avatars like Krishna are bound within the cycle of time.
O Akal Purakh! You are the only one who is beyond time. You are the eternal truth, the embodiment of the essence that always exists. O Akal Purakh, You are the ultimate form, the eternal dwelling of the supreme being. It is through the chanting of the true name, Satnam (the True Name), that we worship You—through the infinite repetition of ‘Waheguru, Waheguru, Waheguru’.
ਰਾਮ ਨਾਮ ਪਰਮ ਧਾਮ ਸੁਧ ਬੁਧ ਨਿਰੀਕਾਰ ਬੇਸੁਮਾਰ ਸਰਬਰ ਕਉ ਕਾਹਿ ਜੀਉ ॥
ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
Your name, O Waheguru, is the supreme abode for your devotees. This means that this ideal name, Satnaam, is the true name, which is beyond ordinary intellect, formless, and infinite. There is no other name equal to it. O Akal Purakh, for your pure-hearted devotee Prahlad, you manifested in the form of Narsingh, and with a single strike, you destroyed the demon Harnakash.
All of this was a manifestation of Your divine power. The Vishnu avatar, marked with the symbols of the Shankh, Chakar, mace, and Padam, was ultimately absorbed back into Your own essence. O boundless, infinite Parbrahm Akal Purakh! Who can fully comprehend You? In truth, no one can. You are forever the embodiment of truth, all-powerful, and complete with every divine power. From time immemorial, You are the eternal and original being. O Master! As we continue chanting Your wondrous name, “Waheguru, Waheguru, Waheguru,” may we remain immersed in Your awe-inspiring form.
ਪੀਤ ਬਸਨ ਕੁੰਦ ਦਸਨ ਪ੍ਰਿਆ ਸਹਿਤ ਕੰਠ ਮਾਲ ਮੁਕਟੁ ਸੀਸਿ ਮੋਰ ਪੰਖ ਚਾਹਿ ਜੀਉ ॥
ਬੇਵਜੀਰ ਬਡੇ ਧੀਰ ਧਰਮ ਅੰਗ ਅਲਖ ਅਗਮ ਖੇਲੁ ਕੀਆ ਆਪਣੈ ਉਛਾਹਿ ਜੀਉ ॥
ਅਕਥ ਕਥਾ ਕਥੀ ਨ ਜਾਇ ਤੀਨਿ ਲੋਕ ਰਹਿਆ ਸਮਾਇ ਸੁਤਹ ਸਿਧ ਰੂਪੁ ਧਰਿਓ ਸਾਹਨ ਕੈ ਸਾਹਿ ਜੀਉ ॥
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੩॥੮॥
You also manifested Your divine power in the form of the Ram avatar. Even in that form, You displayed Your radiant divine power. You, the self-sufficient, without the need for advisors or counselors, the independent, great embodiment of patience, and the unparalleled embodiment of righteousness, unseen and beyond comprehension, O limitless Supreme Being! All of this creation and play is also done by You, driven by Your own enthusiasm and will. Your indescribable story cannot be fully told. You pervade the three worlds, O King of kings! Even while remaining in a state of transcendence, You have descended into this world in the form of the Guru during this Kalyug (Dark Age). That is, You manifested as the Guru avatar, embodying divine power. In the past ages, You appeared in incarnations to perform divine acts, and in Kalyug, You became the complete, radiant, power-filled Guru avatar, the giver of life, the true benefactor, spreading the true Name (Satnam) throughout the world. O “True, Eternal, Sri Nivas (abode of prosperity), Original Being,” forever You are Waheguru, Waheguru, Waheguru, O Lord!
In this way, these Savaiye describe only the divine power and brilliance of Guru Akal Purakh, which has manifested in various avatars across ages. It is essentially a description of the power of the Almighty. However, due to the limited understanding of some ignorant individuals lacking Gurmat, the recitation of these Savaiye leads some people to mistakenly become devotees of avatars (incarnations). These individuals, with their shallow intellect, conclude that these hymns, commonly known as Bhatt Bani, are promoting avatar worship.
Due to their misunderstanding and fear of being criticized by others, these misguided individuals deny accepting this Bani as part of the true Gurbani, incorrectly assuming that it promotes devotion to Hindu incarnations.
However, in reality, the underlying meaning of these Savaiye aligns seamlessly with the entire Bani of Sri Guru Granth Sahib Ji. When approached with clarity and understood within the context of their core essence, the meanings unfold naturally, without confusion, in harmony with Gurmat. These Savaiye are, in fact, a direct translation of the true meaning behind verses like “ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ” and “ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ” from Gurbani.
The Supreme Akal Purakh, the master of all avatars and countless universes, does not limit His grace to the salvation of just this universe. Rather, the essence of salvation for all of His creation, including countless universes like this one, is His will. Just as He has brought salvation to this universe in the age of Kalyug, He also grants liberation to others in the same way. And this ultimate salvation can only be achieved through Satnaam (the True Name). Therefore, whenever the Akal Purakh chooses to grant salvation to any universe or region, it is always through the Satnaam. Without Satnaam, true salvation is impossible.
To spread Satnam, Guru Nanak Sahib, in the form of the Guru Avatar, is the only one capable. Throughout all ages, the Guru Jyot, who holds the power of salvation, has appeared in various forms to bring liberation to countless universes. But ultimately, this has always manifested through the form of Guru Nanak Sahib, and it will continue to be so.
References: Gurmat Lekh – Bhai Sahib Randhir Singh Ji
