All Bhagats of previous Jugs only received Tat-Gurmat Mukti after meeting with Sri Guru Nanak Dev ji. They were all reborn during the time of Sri Guru Nanak Dev ji’s physical manifestation after 1469 and to prove this we will begin with examining the chief of all previous Bhagats; Bhagat Naarad.

The portrayal of Naarad in Gurbani evolves across the writings of Sri Guru Nanak Dev Ji to Sri Guru Tegh Bahadur Sahib Ji. A close examination of the Panktian reveals distinct perspectives. Sri Guru Nanak Dev Ji, Bhagat Kabir ji, and Bhagat Naamdev Ji depict Naarad with a negative connotation or a neutral connotation, suggesting he had not yet received the Naam Gurmantar and thus had not attained salvation. In contrast, from Sri Guru Amardas Ji onward, Naarad is portrayed as a devotee who recites the Gurmantar and has achieved Mukti.

This shift is not a contradiction in Gurbani but reflects Naarad Muni’s spiritual journey during the times of the respective authors. Gurbani emphasizes that salvation is unattainable without the True Guru, Sri Guru Nanak Dev Ji—a principle that applies to Naarad as well. The earlier Panktian indicate that during the time of Sri Guru Nanak Dev Ji and the Bhagat Sahibaan, Naarad had not yet received Naam. However, later Panktian suggest he eventually did. This implies that Naarad either met Sri Guru Nanak Dev Ji in his original form and became a Sikh or was reborn during Guru Ji’s time and received Naam, ultimately attaining liberation.

Let us now examine all Panktian which mention Naarad Muni.

Sri Guru Nanak Dev Ji

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥

ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Sri Guru Nanak Dev ji is saying that there is no Gyan without the true Guru, even if someone were to ask Brahma, Naarad, or Bed Byaas, who are known as intelectuals. This is implying that Naarad does not have Tat Gyan, or Naam.

ਨਾਰਦੁ ਨਾਚੈ ਕਲਿ ਕਾ ਭਾਉ ॥

ਜਤੀ ਸਤੀ ਕਹ ਰਾਖਹਿ ਪਾਉ ॥੧॥

Arthkars interepret this Pankti to mean that Sri Guru Nanak Dev ji is using the reference of Naarad of the mind and saying that the mind dances like Naarad under the influence of Maya. Even if we assume that Guru Sahib is talking about the mind here, it still shows Naarad in a negative connotation.

ਨਾਰਦ ਸਾਰਦ ਸੇਵਕ ਤੇਰੇ ॥

ਤ੍ਰਿਭਵਣਿ ਸੇਵਕ ਵਡਹੁ ਵਡੇਰੇ ॥

ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂ ਸਿਰਿ ਸਿਰਿ ਦਾਤਾ ਸਭੁ ਤੇਰੋ ਕਾਰਣੁ ਕੀਨਾ ਹੇ ॥੧੫॥

Here Sri Guru ji is putting Naarad in the same category as everyone else and saying that he among all others is a Sevak of Akal Purakh. This does not equate with saying that Naarad is liberated or that he has Gurmat Naam. This should be categorized as a neutral connotation.

ਨਾਸਾਬੂਰੁ ਹੋਵੈ ਫਿਰਿ ਮੰਗੈ ਨਾਰਦੁ ਕਰੇ ਖੁਆਰੀ ॥

Here again Arthkaars interpret the use of Naarad as a reference to Man and that even in a negative connotation. That even after having abundance the Naarad-like Man asks for more. If Naarad had achieved Mukti would Guru Sahib utilize him as a negative reference? Seems unlikely. Rather it shows that Sri Guru Nanak Dev ji is showing that in the time of Naarad, Naarad was an imperfect being and had not yet received Tat Gyan.

Bhagat Kabir Ji

ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥

ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥੩॥

Here Bhagat Kabir ji clearly shows that Naarad Muni had not even found his own Mind within his body, so how is he supposed to be Mukt? This is clear evidence that during the time of Bhagat Kabir ji recieting this Pankti, Naarad Muni had not yet received Naam Gurmantar or Sri Guru Nanak Dev ji’s Darshan.

ਨਾਰਦ ਸਾਰਦ ਕਰਹਿ ਖਵਾਸੀ ॥

ਪਾਸਿ ਬੈਠੀ ਬੀਬੀ ਕਵਲਾ ਦਾਸੀ ॥੨॥

Here as well Bhagat Kabir ji is just showing that as all of creation is indirectly in servitude to the creator, so to Naarad is in servitude of the creator. This does not equate with Gurmat Mukt Pad, but can be seen as a neutral reference to Naarad Muni.

ਭਗਤਿ ਨਾਰਦੀ ਰਿਦੈ ਨ ਆਈ ਕਾਛਿ ਕੂਛਿ ਤਨੁ ਦੀਨਾ ॥

ਰਾਗ ਰਾਗਨੀ ਡਿੰਭ ਹੋਇ ਬੈਠਾ ਉਨਿ ਹਰਿ ਪਹਿ ਕਿਆ ਲੀਨਾ ॥੩॥

Many Arthkaars interpret ਭਗਤਿ ਨਾਰਦੀ as ਨਾਰਦ ਵਾਲੀ ਭਗਤੀ or ਜੈਸੀ ਭਗਤੀ ਨਾਰਦ ਕਰਦਾ ਹੈ and imply that Naarad in previous Jugs was engaged in Gurmat Bhagti without Guru Nanak Dev ji coming to this world, but this is not a clear Arth. The better interpretation of this term should be Prema Bhagti (not Gurmat Prema Bhagti). Naarad Muni has many texts which are attributed to him but one of these is called “Narada Bhakti Sutra” where Naarad Muni teaches to have loving devotion for the divine deity. He is renouncing Brahma worship through Veds and dry accumulation of knowledge for the superior loving devotion. Naarad Muni gives this teaching of Prema Bhagti or “ਭਗਤਿ ਨਾਰਦੀ” to many disciples over time including Dhru, Prehlaad, Ved Vyaas and many others. Although loving devotion for any diety is certainly superior to diety-less meditions and philosophies it is still not equal or even close to the status of Gurmat Prema Bhagti. So why is Bhagat Kabir ji using this reference and what does it mean? Bhagat Kabir ji was using a common term which was synonymous with Prema Bhagti, very similarly as the Pankti below does not mean ਰਾਮ ਚੰਦਰ ਦੀ ਭਗਤੀ or ਜੈਸੀ ਭਗਤੀ ਰਾਮ ਕਰਦਾ ਸੀ but rather is a term for devotion of Akal Purakh:

ਜਿਹ ਨਰ ਰਾਮ ਭਗਤਿ ਨਹਿ ਸਾਧੀ ॥

So it is clear that this Pankti does not mean that Bhagat Kabir ji is saying that Naarad had Gurmat Naam and was engaging in Gurmat Bhagti, but rather is using the term Bhagat Naardi to refer to Prema Bhagti generally.

ਸੋਹਾਗਨਿ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥

ਪਾਂਚ ਨਾਰਦ ਕੈ ਸੰਗਿ ਬਿਧਵਾਰਿ ॥

ਪਾਂਚ ਨਾਰਦ ਕੇ ਮਿਟਵੇ ਫੂਟੇ ॥

ਕਹੁ ਕਬੀਰ ਗੁਰ ਕਿਰਪਾ ਛੂਟੇ ॥੫॥੫॥੮॥

Here the word Naard is being used to refer to Panj Vikaar which also is a negative use of the character Naarad. Clearly Naarad Muni had not yet achieved salvation or Bhagat Kabir ji would not use his reference in this manner.

ਨਾਰਦ ਬਚਨ ਬਿਆਸੁ ਕਹਤ ਹੈ ਸੁਕ ਕਉ ਪੂਛਹੁ ਜਾਈ ॥

Bhagat Naamdev Ji

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥

ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

This Pankti is often misunderstood to mean that Bhagat Naamdev ji is requesting to go where Naarad and Dhru have gone, incorrectly insinuating that place is Sachkhand, but this makes no sense because the same Bhagat Naamdev ji is saying that Dhru is still in his realm far below Sachkhand: ਨਉਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ ਧ੍ਰੂਅ ਅਟਲ ਅਜਹੂ ਨ ਟਰਿਓ ॥੩॥੪॥੧॥

Further, why would the word ਨੈਕੁ mean a little while here? Why would Bhagat Naamdev ji want to reside in Sachkhand for a little while only? The correct arth of the word ਨੈਕੁ in this pankti is don’t. Bhagat Naamdev ji is saying don’t make me reside where Dhru and Naarad are (because they are in lower realms like Gyan Khand) and give me True Mukti through your Gurmat Naam.

ਜਾ ਚੈ ਘਰਿ ਨਿਕਟ ਵਰਤੀ ਅਰਜਨੁ ਧ੍ਰੂ ਪ੍ਰਹਲਾਦੁ ਅੰਬਰੀਕੁ ਨਾਰਦੁ ਨੇਜੈ ਸਿਧ ਬੁਧ ਗਣ ਗੰਧਰਬ ਬਾਨਵੈ ਹੇਲਾ ॥

Here Bhagat Naamdev ji is just stating that all of these beings are under Vaheguru ji’s control just as all of creation is being mentioned in this Shabad. This is only a neutral mention of Naarad Muni.

All of the following Panktian you will see below are all showing Naarad Muni in positive light and are explicitly stating that Bhagat Naarad has achieved salvation through Gurmat Naam. It becomes clear from these Panktian that by the time of Sri Guru Amardaas ji, Bhagat Naarad (or the soul of Bhagat Naarad in a new birth) had met Sri Guru ji and received Gurmat Naam. For bereivity of time each Pankti arth is not being done individually, but most of these Pankti arth are pretty straightforward. I would also point the reader to Bhai Sahib Randhir Singh ji’s Pustak “Gurbani Diyan Lagan Matran Di Vilakhanta” for Arth of the Panktian from Bhattan De Saveyeeay.

Sri Guru Amardaas Ji

ਜਾਇ ਪੁਛਹੁ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬਿਆਸ ਸੁਕ ਨਾਰਦ ਬਚਨ ਸਭ ਸ੍ਰਿਸਟਿ ਕਰੇਨਿ ॥

Sri Guru Raamdaas Ji

ਸਨਕ ਸਨੰਦਨ ਨਾਰਦ ਮੁਨਿ ਸੇਵਹਿ ਅਨਦਿਨੁ ਜਪਤ ਰਹਹਿ ਬਨਵਾਰੀ ॥

ਸਰਣਾਗਤਿ ਪ੍ਰਹਲਾਦ ਜਨ ਆਏ ਤਿਨ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥੨॥

ਸਾਸਤ੍ਰ ਬੇਦ ਸੋਧਿ ਸੋਧਿ ਦੇਖੇ ਮੁਨਿ ਨਾਰਦ ਬਚਨ ਪੁਕਾਰੇ ॥

ਰਾਮ ਨਾਮੁ ਪੜਹੁ ਗਤਿ ਪਾਵਹੁ ਸਤਸੰਗਤਿ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੩॥

ਹਰਿ ਕੀ ਉਪਮਾ ਅਨਿਕ ਅਨਿਕ ਅਨਿਕ ਗੁਨ ਗਾਵਤ ਸੁਕ ਨਾਰਦ ਬ੍ਰਹਮਾਦਿਕ ਤਵ ਗੁਨ ਸੁਆਮੀ ਗਨਿਨ ਨ ਜਾਤਿ ॥

ਸੰਕਰੁ ਨਾਰਦੁ ਸੇਖਨਾਗ ਮੁਨਿ ਧੂਰਿ ਸਾਧੂ ਕੀ ਲੋਚੀਜੈ ॥

Sri Guru Arjan Dev Ji

ਨਾਰਦ ਮੁਨਿ ਜਨ ਸੁਕ ਬਿਆਸ ਜਸੁ ਗਾਵਤ ਗੋਬਿੰਦ ॥

ਨਾਰਦੀ ਨਰਹਰ ਜਾਣਿ ਹਦੂਰੇ ॥

ਘੂੰਘਰ ਖੜਕੁ ਤਿਆਗਿ ਵਿਸੂਰੇ ॥

Bhatt Kal

ਸਿਮਰਹਿ ਨਖੵਤ੍ਰ ਅਵਰ ਧ੍ਰੂ ਮੰਡਲ ਨਾਰਦਾਦਿ ਪ੍ਰਹਲਾਦਿ ਵਰਾ ॥

Bhatt Gayandh

ਤਰਹਿ ਨਾਰਦਾਦਿ ਸਨਕਾਦਿ ਹਰਿ ਗੁਰਮੁਖਹਿ ਤਰਹਿ ਇਕ ਨਾਮ ਲਗਿ ਤਜਹੁ ਰਸ ਅੰਨ ਰੇ ॥

Bhatt Bal

ਨਾਰਦੁ ਧ੍ਰੂ ਪ੍ਰਹਲਾਦੁ ਸੁਦਾਮਾ ਪੁਬ ਭਗਤ ਹਰਿ ਕੇ ਜੁ ਗਣੰ ॥

Sri Guru Tegh Bahadur Sahib ji

ਨਾਰਦ ਕਹਤ ਸੁਨਤ ਧ੍ਰੂਅ ਬਾਰਿਕ ਭਜਨ ਮਾਹਿ ਲਪਟਾਨੋ ॥੧॥

These Panktian leave no doubt that Naarad Muni did achieve Sachkhand Mukti and was a reciter of Gurmat Naam: “ਹਰਿ ਗੁਰਮੁਖਹਿ ਤਰਹਿ ਇਕ ਨਾਮ ਲਗਿ” Bhatt ji is crystal clear! Naarad was reciting “ਇਕ ਨਾਮ” not some Kirtam Naam or the Mantar of Vishnu that he was receiting pre-Guru Era. I rest my case. Bhagat Naarad is proved to be a diciple of Pratakh Har Sri Guru Nanak who came to this world in accessible manifestation in 1469. Every other Bhagat of previous Jugs follows this exact logic and is simillary provable upon correct interpretation of Gurbani.

Below is a translation of a lekh from Bhai Sahib Randhir Singh ji about this topic. It is clear from Bhai Sahib’s writings that Sachkhand Mukti was only ever made possible after 1469. The problem of understanding this concept comes from the incorrect interpretation of the work Mukti when it is mentioned in context to Bhagats of previous Jugs. The truth is that there are different levels of Mukti and Gurbani makes this clear. Pehaphs a separate essay is needed for this topic.

Translation begins:

Due to the practice and earnings of Kirtam Naam, the devotee Dhruv was able to reach only the exalted, unshakeable realm of Dhruv-Mandali, but remained far from Sachkhand. As it is said:

ਨਉਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ,

ਧਅ ਅਟਲ ਅਜਹੂ ਨ ਟਰਿਓ ॥੩॥੪॥੧॥

ਮਾਰੂ ਨਾਮਦੇਉ ਜੀ, ਪੰਨਾ ੧੧੦੫

Similarly, other devotees, through the earnings of Kirtam Naam, reached their desired spiritual ranks, up to the realm of Karam Khand, as has been written in the article ‘How the Bani of the Bhagats Was Uttered.’ However, rituals and various philosophies cannot even reach this stage. The central target that the devotees who earn Kirtam Naam keep in focus during their devotion can only take them to that desired spiritual rank through the devotional earnings of Kirtam Naam, but it cannot bring them close to Sachkhand. The mystery of Sachkhand is only possible through the devotional earnings of Satnam (Gurmat Naam). Kirtam Naam can only aid in attaining supernatural powers, spiritual accomplishments, and the pleasures of worldly prosperity, but the ideal liberation of Gurmat, the ultimate goal, is achieved only through the earnings of Gurmat Naam, the Guru’s mantra (Satnam). The path of Gurmat liberation remains far from those who earn Kirtam Naam. To illustrate this, it is sufficient to provide a single example from the sacred words of Sri Dasmesh Ji –

ਸੋਰਠਾ-ਰੁਦ੍ਰ ਭਗਤ ਜਗ ਮਾਂਹਿ ਮੁਖ ਕੇ ਦਿਵਸ ਸਦਾ ਭਰੈਂ॥

ਮਰੈ ਫਿਰਿ ਆਵਹਿ ਜਾਹਿ ਫਲੁ ਕਛੁ ਲਹੈ ਨ ਮੁਕਤਿ ਕੋ ॥੨੪੫੬॥

ਦਸਮ ਗ੍ਰੰਥ, ਕ੍ਰਿਸ਼ਨਾ ਅਵਤਾਰ

Throughout the ages, even the devotee incarnations who existed, despite having facilitated countless liberations and salvations in their respective eras, and through whom Sri Akal Purakh manifested His miraculous discoveries, were not fully satisfied with merely relying on these miraculous liberations. Consequently, the devotees from previous eras and births inevitably took birth in the Guru’s abode (by taking birth) and attained the ideal essence of liberation through Gurmat. In the same way, Janak Ji also attained the supreme state through the Guru’s teachings as a Gurmukh. Although Vashisht Ji was regarded as the world-teacher during the time of Sri Ram Chandra Ji, his liberation was achieved only through the Guru’s teachings as a Gurmukh, as stated in the Guru’s words:

ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥

ਗੁਰਮੁਖਿ ਜਨਕਿ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ॥

ਗੁਰਮੁਖਿ ਬਸਿਸਟਿ ਹਰਿ ਉਪਦੇਸ ਸੁਣਾਈ ॥

ਬਿਨੁ ਗੁਰ ਹਰਿਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥

ਗੁਰਮੁਖਿ ਹਰਿ ਭਗਤਿ ਹਰਿ ਆਪਿ ਲਹਾਈ ॥੧੩॥

ਵਡਹੰਸ ਕੀ ਵਾਰ ਮ. ੪, ਪੰਨਾ ੫੯੧

The meaning of the term ‘Gurmukh Pad’ in the above Guru’s words is through ‘Gur Updesh,’ that is, the ‘Gur Shabad.’ The implication is that the devotees mentioned in the above Guru’s words, such as Prahlad, Janak, Vashisht, and others, attained liberation only through the grace of the Guru. Their essential salvation was achieved solely through Gur-Diksha (Gurmat Naam). The seed of the supreme essence of the Guru, the Param Guru Pad, resides inherently within the divine existence of Dhura Akal Purakh. Only when Akal Purakh wills it can this essence be expanded. Sometimes, through miraculous magnetic powers, it is manifested in rare instances to establish its presence, as for example:

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ

ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥੪॥੧੩॥੨੦

ਆਸਾ ਮ: ੪, ਪੰਨਾ ੪੫੧

It is evident from the explanation of the Guru’s words. The miraculous incarnations of devotees were manifested solely for the liberation of devotees through the divine artistry of Guru Akal Purakh. However, for the collective liberation of the entire creation, Guru Akal Purakh fully manifested His supreme divine essence, the divine light, only in this Kaliyug through the ten Guru forms, reflecting it perfectly. Yet, in all circumstances, ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ.’ Indeed, the distinction of ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ was deemed acceptable within the divine will of the Guru-Creator. For devotees like Dhruv, Prahlad, and others, the miraculous divine intervention that occurred in their past lives—where the supreme Guru, the embodiment of divine light, manifested in the presence of Akal Purakh—was solely for their protection and the suppression of the wicked during that era. Vashisht, Brahma, Sanak, Sanandan, and other great sages did not attain such Gurmukh understanding or Gurmukh status. However, all of them realized the supreme state through the infinite divine light of the perfect Guru only at the time when Guru Nanak Dev Ji assumed the complete Guru incarnation in the Kaliyug. It was during this time that these aforementioned devotees, by taking rebirth, ਸਤਿਗੁਰ ਕੈ ਜਨਮੇ ਗਵਨੁ ਮਿਟਾਇਆ ॥ as per the Guru’s words. By becoming Gurmukh Gursikhs through complete Gur-Diksha, they attained the supreme state of eternal liberation and salvation, thereby establishing the immutable rule of this Guru’s verse –

ਬਿਨੁ ਗੁਰ ਹਰਿਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥੧੩॥

ਵਡਹੰਸ ਕੀ ਵਾਰ, ਪੰਨਾ ੫੯੧ ਕੀ

Written By: Bhai Preetam Singh Ji