Pauri 7

Aanand aanand sabh ko kahai aanand guroo tay jaani-aa.

Jaani-aa aanand sadaa gur tay kirpaa karay pi-aari-aa.

Kar kirpaa kilvikh katay gi-aan anjan saari-aa.

Andrahu jin kaa moh tutaa tin kaa sabad sachai savaari-aa.

Kahai naanak ayhu anand hai aanand gur tay jaani-aa. ||7||

(Sri Guru Granth Sahib Ji 917)

Pauri 8

Baabaa jis too deh so-ee jan paavai.

Paavai ta so jan deh jis no hor ki-aa karahi vaychaari-aa.

Ik bharam bhoolay fireh dah dis ik naam laag savaari-aa.

Gur parsaadee man bha-i-aa nirmal jinaa bhaanaa bhaav-ay.

Kahai naanak jis deh pi-aaray so-ee jan paav-ay. ||8||

(Sri Guru Granth Sahib Ji 918)

In the present, dire times of Kal Yuga (epoch of darkness), the human being has come to believe in seeking his or her bliss in the material comforts. The major part of humanity is occupied in a vain attempt to seek bliss in worldly objects. Intoxicated by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), the human being has come to regard this very state of intoxication as his or her bliss. Slaving under Maya, the human being has become oblivious to ‘Sat’ (‘eternal Truth’; God Himself) – the basis of life – and has begun to believe that his or her bliss lies in seeking possession of wealth, riches, properties, estates and every other material of worldly comforts, and in their consumption. Caught in the trap of Maya’s slavery, the human being is frittering away one’s life in the fruitless endeavour to seek bliss in domestic ties and worldly relationships, and in regarding this fruitless pursuit as the very source that will lead to his or her bliss. Bogged down in the slavery of Maya, the human being is unaware of the machinations of Maya and thinks of the very shackles of Maya as his or her bliss. The human being considers achieving the worldly comforts a glorious feat, and flaunts them as his or her Chad Di Kalaa (eternal bliss). Some human beings are intoxicated by lust. They regard the intoxication of lust as their sole bliss, and are blind to the supremely essential truth that the Dhoot of lust (lust, anger, greed, attachments and pride are the Panj Dhoots – the five thieves) is wasting away their body. Some human beings are drunk in their pride. Drunk in false pride and ego, they think of their inebriation as bliss and stay ignorant of the supremely essential truth that the Chandaal of ego (lust, anger, greed, attachments and pride are termed as Chandaals, i.e. lowlifes or villains) is charring their body from within. Some human beings adopt as their Guru (teacher and mentor) the Chandaal of anger, and carry on scorching their inner self in the blazes of rage. Some human beings busy themselves in accumulating wealth, riches, properties and estates and – drunk in their greed and avarice – think of themselves as having achieved Chad Di Kalaa. Some human beings squander away their priceless human life inebriated in the domestic attachments and busily preening these illusory relationships. The human beings – leading their intoxicated lives under the slavery of Maya, and thinking only of the acquisition of worldly comforts and materials as their Chad Di Kalaa – are unaware of this supremely essential truth that they are mired in the swamp of Maya and are wasting away their human birth. Barring the Suhaagans (those accepted as devotees in Dargah – the divine court) and Sada Suhaagans (those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi), the entire rest of humanity is laid inebriated, benumbed and paralyzed by Maya. Trishna (desires) and Panj Dhoots (the five Chandaals – lust, anger, greed, attachments and pride) are holding the entire humanity unconscious under their slavery. The entire humanity is intoxicated in the deception of Maya and regards this state of drunkenness as its sole bliss. The entire humanity considers as bliss all the little, fleeting comforts that it obtains by abiding in the slavery of Maya.

The entire humankind, held in the trance of Maya, has in this fashion come to find pleasure in their small and fleeting material achievements. The whole humankind, seeking bliss in little worldly pleasures, is ignorant of Sat. Unmindful of the supremely essential truth of what the real bliss is, the entire mankind has chosen to be guided by lust, anger, greed, attachments and pride in its desire to satisfy Trishna. The entire humankind is ignorant of the supremely true fact that it can never attain bliss while in the slavery of Maya. Rather, abiding in the slavery of Maya, it never finds an end to its suffering, distress and troubles. Under the slavery of Maya, a human being commits all kinds of Asat Karams (untruthful deeds; deeds against Sat) and writes one’s own woeful destiny. These dark deeds lead the human being to a future filled with suffering, distress and problems. When a human being performs Sat Karams (the deeds of Sat; truthful deeds) under Sato Birti (Sato intent; Sato is the goodness aspect of Maya, characterized by the qualities of piety, divinity, contentedness and forbearance) of Maya, he or she reaps Punn (spiritual reward) and, as a reward for these Punn Karams, he or she might also earn the worldly materials and comforts, but cannot attain the divine and everlasting bliss. Sat PaarBraham Pita Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) has endowed the human beings with the capacity to perform both Sat and Asat Karams. All the deeds committed under Rajo Birti (Rajo intent; Rajo Birti is the tendency to follow one’s desires; Trishna) and Tamo Birti (Tamo intent; Tamo Birti is the tendency to be led by the lust, anger, greed, attachments and pride) are Asat Karams. The deeds performed under Sato Birti (piety, divinity, contentedness and forbearance) are Sat Karams and become a source of Punn for the doer. The Rajo and Tamo Birtis are Chandaal Birtis (lowly and villainous intents), and all the deeds committed under these Birtis cause the doer to write a dark destiny for oneself. The Sato Birti of Maya is divine, and the deeds performed under it lead the human being to meeting with SatGuru (Truth Guru; Truth manifested as a teacher and mentor). Every material comfort and pleasure that a human being achieves in one’s life is a result of one’s good destiny, written solely by the deeds performed under Sato Birti.

Just as a farmer reaps from his field the crop of the same kind of which he plants the seeds – if he sows wheat, he reaps nothing but wheat; if he plants rice, he reaps nothing but rice as a result – in the same way, if the farmer sows thorns in his field, he will grow nothing but thorns. He cannot expect the crop of wheat when he has sown thorns. If he plants a sapling of acacia (a thorny tree), he will reap nothing but the spikes of acacia; he cannot expect his acacia tree to bear mangoes. The human life, too, is like the farmer’s field. In this field of human life, the human being harvests the fruits corresponding to the kind of seeds that he or she has sown through one’s deeds. If one sows Sat Karams, he or she will harvest happiness, peace, prosperity and Bandagi (submission before God; the passage to spiritual attainments). If one sows Asat Karams, nothing but sorrows, distress, troubles and wants shall prevail in his or her life. If a human being adopts the Chandaals (lowlifes; villains) of lust, anger, greed, attachments and pride as one’s Guru and – abiding under the slavery of these Chandaals – commits deeds to satisfy one’s Trishna, he or she will sow nothing but the barbs of sorrows, distress, problems, troubles and wants. Therefore, all the regrets in our life are the results solely of our own deeds. The good and bad occurrences in our life are caused solely by our own actions. The moments of happiness and sorrows earned by every one of us in our life are the fruits resulting solely from the deeds committed by ourselves. The joys and regrets befalling our life are caused solely by our own deeds. The sorrows, distress, troubles, problems and strife in our life are the results solely of our own deeds. In accordance with the supremely powerful divine Vidhan (set of laws) of Karma (destiny determined by one’s own good and bad deeds), all through our lives we reap the fruits of our deeds, and then continue to wander in Chaurasi De Ged (recurrent births-and-deaths in 8.4 million species). As long as the account of one’s deeds doesn’t get squared up, the human being continues to wander in Chaurasi De Ged. It means that, the human being isn’t released from the bonds of births-and-deaths until one’s account of deeds is fully settled. When the human body meets its end, and the soul departs from the body, it carries the burden of all such deeds and, at its next destination, begins to account for its deeds all over again. This chain continues until the human soul is freed of the burden of one’s deeds. Just as a human being continues to pay until he or she is free of all the worldly debts acquired in this life, in the same way the human being has to bear the consequences of one’s deeds until his or her account has been squared up. GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) reveals the absolute truth about this supremely powerful Vidhan of Karma:

Jayhaa beejai so lunai karmaa sand-rhaa khayt.

(Sri Guru Granth Sahib Ji 134)

Therefore please always hold this supremely powerful Vidhan of Karma uppermost in your mind when you commit a deed. Please hold this supremely powerful and absolute truth firmly in mind that your destiny will turn out to be a pleasant one only if you write it well with your own deeds. If you write it with dark deeds, all you will encounter is suffering, distress, sorrows, pain, problems and troubles. That is to say, the deeds committed under the slavery of lust, anger, greed, attachments and pride for satisfying one’s Trishna script a dark destiny for the human being. The entire humankind is busy writing a dark destiny for itself by committing deeds under the influence of lust, anger, greed, attachments and pride, aiming to satisfy its Trishna. There are countless human beings who are well aware that they are going to have to face the consequences of their acts. But despite being so aware, they are busy ruining their destiny. There are countless such human beings who read GurBani and listen to Kirtan (recital of GurBani in chanting) everyday, and are fully aware of the Vidhan of Karma, but still engage themselves constantly in darkening their destiny by adopting lust, anger, greed, attachments and pride as their Guru, and by committing sinful deeds under these Chandaals. There are countless human beings who call themselves religious, and even propagate religion, but still do not refrain from marring their destiny. For such human beings, the blessed SatGuru Sahib Ji has revealed this supremely essential truth in Asa Di Var (a collection of 24 Pauris written by Guru Nanak Ji; part of Sri Guru Granth Sahib Ji) that, when one is aware of the supreme truth about Vidhan of Karma, he or she ought to refrain from ruining one’s fate. At least those human beings who are aware of this supreme truth – that they are going to have to account for their deeds – ought to refrain from marring their destiny.

Jit keetaa paa-ee-ai aapnaa saa ghaal buree ki-o ghaalee-ai.

(Sri Guru Granth Sahib Ji 474)

Fareedaa jay too akal lateef kaalay likh na laykh.

Aapnarhay gireevaan meh sir neenvaan kar daykh. ||6||

(Sri Guru Granth Sahib Ji 1378)

The blessed Baba Farid Ji (a Sufi poet-saint) too has showered immense kindness upon the entire humanity through the revelations of this supreme and essential truth in his supremely powerful poetry. Baba Farid Ji too reaffirms this supreme and essential truth, that when people are aware of the Vidhan of Karma, they should restrain themselves from staining their destiny. If, before committing a deed, a human being looks within oneself to reflect whether the deed one is going to commit isn’t a Kur Karam (act of falsehood; Asat Karam), he or she might save oneself from committing such a deed. If a human being comes to realize beforehand that the deed one was going to commit happens to be a Kur Karam, this realization can prevent him or her from blackening one’s destiny. Thus when a human being becomes aware that a deed happens to be a Kur Karam, he or she ought to avoid staining their destiny through committing this deed. That is to say, GurBani the Guru decrees that one must desist from committing Kur Karams and from staining one’s destiny, as eventually he or she must account for one’s black deeds. It is the outcome entirely of these dark deeds that a human being faces pain, strife, sorrow, hardships, troubles, problems and failures in one’s life. Therefore, it is a humble prayer at the feet of the entire humankind to forever abstain from writing their destiny with dark deeds. Let your deeds always be Sat Karams so that all these deeds may lead you to obtaining GurParsaad (eternal bliss and eternal grace).

Maya is keeping the whole world enmeshed in its thick web, woven of Trishna and of lust, anger, greed, attachments and pride. When the soul departs the body of a human being, all the Asat Karams committed under the influence of Maya ensure that his or her next birth is never a pleasant one. Therefore please do not accumulate Asat Karams as these lead you away from Sat PaarBraham Parmeshar. Please accumulate Sat Karams so that your next birth takes you closer to the sacred feet of Sat PaarBraham Parmeshar. Only a rare human being comes to realize the devastating machinations of Maya. In order to explain this disastrous ploy of Maya, the blessed SatGuru Sahib in GurBani has portrayed the human body as akin to a farmer’s field. Through this supremely powerful and divine proclamation, he makes an endeavour to explain to the human beings how they can be saved from this gravely destructive trap of Maya. The deeds of the human being are like the acts of a farmer. The human mind is akin to the farmer’s plough. Just as the farmer ploughs his field in order to prepare the ground for sowing the crop, in the same way a human being sows the seeds of one’s destiny by committing deeds in accordance with the thoughts present in one’s mind. Just as the farmer labours hard to plough the field, to sow the seeds in the tilled field and to irrigate the field with water, and then one day his efforts bear fruit when the crop stands ready to be harvested and becomes a means of his livelihood; in the same way, the thoughts arising in the mind of the human being become the cause of his or her deeds and, by sowing the seeds of these deeds in the field of one’s body, he or she earns the right to reap the harvest that manifests in the form of his or her destiny. Just as the toil and labour of the farmer represent his truly noble conduct, in the same way the human mind (the plough) needs to be imbued with the thoughts of pure and noble conduct. Every Sat Karam – that a human being performs in one’s everyday life, and then dedicates in the service of Sat with pure thoughts – bears a highly satisfying outcome, and the fruits of such a deed are immensely sweet. Sat Karams performed with pure intentions bring immense prosperity, and the divine impact of such prosperity makes the human life pleasant and delightful. Therefore, please perform only Sat Karams in your private life as well as in your public life and dedicate these deeds in the service of Sat with pure and sacred intentions, and then your life will turn pleasant, your income will bring forth the divine prosperity, and you will never face scarcity. Only by sowing the seed of SatNaam (Truth manifested as the Name of God) can the human mind abide in pure and noble conduct. SatNaam itself is the Beej Mantar (the Seed Mantra – Ik Oankaar Sat Naam – ‘One God whose name is Sat’). SatNaam alone assimilates within itself all the immense supreme powers. Only by sowing the seed of SatNaam all these divine supreme powers manifest themselves in the human Hirda (literally meaning heart, Hirda actually denotes the Anhat Chakra located near the heart; Hirda is one of the seven Sat Sarovars and more a part of our spiritual being than of our physical body). SatNaam alone is the womb to all Creation. SatNaam alone is the ultimate Gur (God) and Guru. Therefore the divine decree manifested in GurBani dictates that the human beings sow only the seed of SatNaam. Just as a farmer – after ploughing the field and before sowing the seeds – levels the field and prepares the ground for sowing, in the same way, before the human mind (the plough) contemplates performing a deed, the human being should adopt a pure a noble conduct, abide in Sat Santokh (divine contentedness; state where there is humility and an absence of desires) and imbue one’s Hirda with thoughts of humility. By so doing, the human mind will always perform Sat Karams, and will be shielded from the sin of committing Asat Karams. The seed of SatNaam in the mind, Sat Santokh, and humility in Hirda are the only things that can shield the human being from the blows of Maya (in the form of Chandaals of lust, anger, greed, attachments and pride). Only the seed of SatNaam in the mind, Sat Santokh, and humility in Hirda can save the human being from a hellish life. SatGuru Sahib reveals this absolute truth in this supremely powerful Salok (verse) of GurBani:

Man haalee kirsaanee karnee saram paanee tan khayt.

Naam beej santokh suhaagaa rakh gareebee vays.

Bhaa-o karam kar jammsee say ghar bhaagath daykh. ||1||

Baabaa maa-i-aa saath na ho-ay.

In maa-i-aa jag mohi-aa virlaa boojhai ko-ay.

(Sri Guru Granth Sahib Ji 595)

The web woven by Maya – the deadly and calamitous web woven by Trishna and its gravely disastrous force, and by the highly destructive Dhoots (thieves: lust, anger, greed, attachments and pride) that the human being employs to satisfy Trishna – also termed as Bhavjal (sea of Maya’s deceptions; sea of ignorance) in GurBani – is drowning the whole world within it. Amongst the millions in the entire humanity, only a rare human being attains comprehension of this highly disastrous web, and finds liberation from the bonds of Maya. Only by performing Sat Karams does the human mind attain a pure and noble conduct, and the human being arrives at the comprehension of this gravely destructive ploy of Maya. Only by sowing the seed of SatNaam does a human being come into possession of GurParsaad. Only by sowing the seed of SatNaam does a human being give birth to devotion, dedication, faith and trust within oneself. Only when a human being is imbued with faith, trust and devotion and sows the seed of SatNaam, he or she finds the Sangat (congregation; following) of a ‘Sat’ Guru (Truth manifested as guide and mentor), through whom one receives GurParsaad of SatNaam, SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (putting SatNaam in practice in one’s life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). Having received GurParsaad, as the human being practises SatNaam Simran and as his or her Surat (consciousness; mind) is uplifted, he or she realizes the supremely powerful state of Param Anand (the supreme bliss). It is only by the supreme power of GurParsaad that a human being attains the states of Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) and Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) and all Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) of the human being are awakened; all Bajjar Kapaats (divine doors, that once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) are opened up; SatNaam permeates every cell of the body; all Kamals (lotuses; also called as Chakras or the energy points located within the Suksham Dehi – the astral body – of the human being; Sat Sarovars) come into bloom; the body is suffused with Amrit (our essence or the life-element; the divine energy; pure soul); Hirda realizes Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself); the human being experiences and realizes Param Aanand; the bonds of Maya are shattered; the mind and Hirda realize perfect calm; the human being obtains Darshan (vision with the inner, spiritual eye) of Akaal Purakh (Immortal Being; God); the human being becomes one with Akaal Purakh; the human being attains Jeevan Mukti (deliverance from the cycle of life and death; salvation); the human being attains Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) and Puran Braham Gyan (perfect divine wisdom). This supreme and essential truth is repeatedly revealed and reaffirmed in GurBani:

Jaa kai simran sabh kachh paa-ee-ai birthee ghaal na jaa-ee.

(Sri Guru Granth Sahib Ji 617)

Antar kapat chukaavahu mayray gursikhahu nihakpat kamaavahu har kee har ghaal nihaal nihaal nihaal. ||1||

(Sri Guru Granth Sahib Ji 977-978)

The final destination of Bandagi is the attainment of Param Anand by the human being. This Param Anand is nothing but Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). The realization of Param Anand signifies forever the end of all sorrow, distress, troubles and hardships of the human being. The realization of Param Anand denotes an end of the human mind, and the transformation and manifestation of mind into Jyot (the divine light within). The realization of Param Anand signifies the quenching of the human being’s Trishna, and the human being having forever attained the state of Sat Santokh. The realization of Param Anand means bringing the Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) under one’s control, conquering Maya and getting rid of the slavery of Maya. The realization of Param Anand denotes the state where Maya abides at the feet of the human being, and serves the human being. The realization of Param Anand means conquering of the mind by the human being. The realization of Param Anand suggests attainment of Puran Sachyari Rehat (total compliance with Sat) in Hirda of the human being. The realization of Param Anand represents manifestation of Param Jyot Puran Parkash in Hirda of the human being. The realization of Param Anand signifies suffusion of all sacred and divine virtues and supreme powers in the human being’s Hirda. The realization of Param Anand denotes SatNaam Amrit suffused in every cell of the human body. The realization of Param Anand conveys opening up of all Bajjar Kapaats of the human being, and manifestation of Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments) at Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes a connection between the human being and the Akaal Purakh). The realization of Param Anand indicates attainment of Darshan of Akaal Purakh by the human being and attainment of Puran Braham Gyan, Puran Tat Gyan (perfect divine knowledge; understanding of the divine ways) and Atam Ras Amrit. The realization of Param Anand signifies attainment of salvation from the bonds of births-and-deaths, and attainment of Jeevan Mukti by the human being. The realization of Param Anand indicates the human being forever establishing oneself in Atal Awastha (the stage of unshakable faith). The realization of Param Anand denotes the attainment of Param Padvi (the highest spiritual status) by the human being. Therefore it is a humble prayer at the feet of the entire humanity to firmly hold this supremely essential truth in mind: that the realization of Param Anand bears immense magnificence.

Please hold this supremely essential truth firmly in mind that Param Anand can never be achieved through acquisition of worldly objects. Please inscribe this supremely powerful Puran Braham Gyan upon your Hirda that the acquisition of worldly materials and comforts does not mean Chad Di Kalaa, and Chad Di Kalaa is attained only by acquiring GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. Chad Di Kalaa denotes the attainment of supremely powerful state of Param Anand. Chad Di Kalaa implies accomplishment of Simran in every cell of the body. Chad Di Kalaa means forever assimilating oneself in Sat PaarBraham Parmeshar, and attaining Param Padvi by quelling Maya. Please do not make a blunder of confusing the acquisition of worldly materials and comforts with the attainment of Chad Di Kalaa. Please do not degrade this supremely powerful state of Chad Di Kalaa by mistaking it for the fleeting worldly pleasures and objects obtained through abiding in the slavery of Maya. The human beings who, wittingly or unwittingly, declare the acquisition of worldly materials and comforts as Chad Di Kalaa commit a sin before Dargah (divine court). This supreme truth is known in the entire Sikh Sangat of the world, that Chad Di Kalaa is attained only through Naam (the Name – representing God and all His Creation). Every day one comes across the following words being repeatedly proclaimed in Gurdwaras: Nanak naam chad di kalaa, tere bhaa-nay sarbat da bhalaa. Despite being aware of this truth, those who act otherwise and regard acquisition of worldly comforts and objects as Chad Di Kalaa; those who do not have SatNaam in their Hirda but still pose themselves as having achieved Chad Di Kalaa; aren’t such human beings guilty of lying and indulging in sin, and answerable in Dargah? Rather, Chad Di Kalaa is the supremely powerful state of Param Anand, of Sat Chit Anand. Chad Di Kalaa is the ultimate and supremely powerful stage of the attainment of Puran Braham Gyan and Atam Ras Amrit.

It is absolutely true that only those human beings that Sat PaarBraham Parmeshar showers with His benevolence are able to attain this supremely powerful state of Param Anand. Only those human beings who receive Nadar (kind eye; divine grace and blessings) of Sat PaarBraham Parmeshar find GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. Only a human being who is bestowed by Sat PaarBraham Parmeshar with His supreme and mighty grace acquires the supreme power of GurParsaad, and arrives at the stage of Puran Bandagi. This supremely powerful and divine blessing of Puran Bandagi is attained only through GurKirpa (eternal grace) of SatGuru and Sat PaarBraham Pita Parmeshar, and through GurParsaad. Only such a human being – who receives Nadar of SatGuru and of Sat PaarBraham Pita Parmeshar – acquires this supremely powerful fortune and, by practising it rigorously in one’s life, his or her Bandagi finds approval in Sach Khand (the realm of ultimate, absolute Truth). This supremely essential truth is repeatedly affirmed in GurBani:

Jin ka-o nadar karam tin kaar.

Naanak nadree nadar nihaal. ||38||

(Sri Guru Granth Sahib Ji 8)

Nadar karay taa paa-ee-ai sach naam guntaas. ||3||

(Sri Guru Granth Sahib Ji 53)

Nadar karay kai aapnee aapay la-ay milaa-ay jee-o. ||8||

(Sri Guru Granth Sahib Ji 72)

Naanak jis nadar karay tis mayl la-ay saa-ee suhaagan naar. ||1||

(Sri Guru Granth Sahib Ji 90)

Gur parsaadee ko nadar nihaalay.

(Sri Guru Granth Sahib Ji 111)

Jis no nadar karay saa sohagan ho-ay. ||4||10||

(Sri Guru Granth Sahib Ji 351)

Nadar karay taa satgur milai.

Paranvat naanak bhavjal tarai. ||4||18||

(Sri Guru Granth Sahib Ji 354)

Karam hovai taa param pad paa-ee-ai kathay akath kahaanee. ||3||

(Sri Guru Granth Sahib Ji 422)

Pooraa satgur taan milai jaan nadar karay-ee.

(Sri Guru Granth Sahib Ji 422)

Nadar karahi jay aapnee taa nadree satgur paa-i-aa.

(Sri Guru Granth Sahib Ji 465)

Bin satgur kinai na paa-i-o bin satgur kinai na paa-i-aa.

Satgur vich aap rakhi-on kar pargat aakh sunaa-i-aa.

(Sri Guru Granth Sahib Ji 466)

The human being, who receives ‘Nadar’ of Sat PaarBraham Pita Parmeshar, is led by Sat PaarBraham Pita Parmeshar into Sangat of a Poora (perfect) SatGuru. The human being – who has performed Sat Karams in previous births and has performed Bandagi in previous lifetimes, and whose Sat Karams and Bandagi are now bearing fruit – is admitted by Sat PaarBraham Pita Parmeshar into Sat Sangat (Sangat where Sat manifests itself in the form of the human beings who have attained Jeevan Mukti) of a perfect Sant (saint) SatGuru. Only through admission in Sangat of a SatGuru does one come to receive GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Only through acquiring this supreme power of GurParsaad does the Bandagi of a human being become feasible. Only by seeking the shelter of a perfect SatGuru it becomes possible for a human being to practise Gur Shabad (divine words; GurBani). Only under the shelter of a perfect SatGuru do the supreme powers of Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column; Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) get energized; and the human being acquires Ik Boond Amrit (a single drop of Amrit), becomes a Suhaagan (accepted as a devotee in Dargah) and attains Samadhi and Sunn Samadhi. Once the human being arrives at this stage, only then all one’s Bajjar Kapaats are opened up, all seven Sat Sarovars are illuminated, and Bandagi of the human being enters ‘Karam Khand’ (the stage of receiving divine benignity or grace). Only under the shelter of a perfect SatGuru, and through practising GurShabad and performing Simran and Seva, the mind of the human being is cleansed; the Panj Dhoots come under one’s hold; Trishna is quenched; and – having attained Puran Sachyari Rehat in Hirda and having manifested Param Jyot Puran Parkash in Hirda – the human being vanquishes Maya. Only by the grace of SatGuru and only with GurParsaad does the human being come to obtain Darshan of Sat PaarBraham Pita Parmeshar, acquire Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit and accomplish one’s Bandagi; and, having become Sada Suhaagan (eternal Suhaagan, denoting the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi) and having attained Param Padvi, the human being becomes Jeevan Mukt (attains salvation while still in physical body). This alone is Puran Sat (absolute, eternal Truth). This alone is the secret to Puran Bandagi.

Sunk in Maya, the humankind is besieged with Bharams (delusions; misconceptions, incorrect religious notions and superstitions). That, which is not Sat, is a Bharam. That, which is Asat (untruth), is a Bharam. The widespread Bharams in the world are the biggest obstacle in the path of one’s Bandagi. Bharams give birth to Dubidha (dilemmas; double-mindedness, distractions of mind and disbeliefs) in life of the human being. A human being in the clutches of Dubidha can never have complete faith, devotion and trust in Gur and Guru in his or her Hirda. Dubidha makes the life of a human being a living hell. The blessed SatGuru incarnate the fifth Patshah Ji has revealed Puran Braham Gyan about Dubidha is this Salok, and shown guidance to the mankind:

Ga-orhee mehlaa 5.

Jo is maaray so-ee sooraa. Jo is maaray so-ee pooraa.

Jo is maaray tiseh vadi-aa-ee. Jo is maaray tis kaa dukh jaa-ee. ||1||

Aisaa ko-ay je dubidhaa maar gavaavai. Iseh maar raaj jog kamaavai. ||1|| rahaa-o.

Jo is maaray tis ka-o bha-o naahi. Jo is maaray so naam samaahi.

Jo is maaray tis kee tarisnaa bujhai. Jo is maaray so dargeh sijhai. ||2||

Jo is maaray so dhanvantaa. Jo is maaray so pativantaa.

Jo is maaray so-ee jatee. Jo is maaray tis hovai gatee. ||3||

Jo is maaray tis kaa aa-i-aa ganee. Jo is maaray so nihchal dhanee.

Jo is maaray so vadbhaagaa. Jo is maaray so an-din jaagaa. ||4||

Jo is maaray so jeevan muktaa. Jo is maaray tis kee nirmal jugtaa.

Jo is maaray so-ee sugi-aanee. Jo is maaray so sahj dhi-aanee. ||5||

Is maaree bin thaa-ay na parai. Kot karam jaap tap karai.

Is maaree bin janam na mitai. Is maaree bin jam tay nahee chhutai. ||6||

Is maaree bin gi-aan na ho-ee. Is maaree bin jooth na dho-ee.

Is maaree bin sabh kichh mailaa. Is maaree bin sabh kichh ja-ulaa. ||7||

Jaa ka-o bha-ay kirpaal kirpaa nidh. Tis bha-ee khalaasee ho-ee sagal sidh.

Gur dubidhaa jaa kee hai maaree. Kaho naanak so barahm beechaaree. ||8||5||

(Sri Guru Granth Sahib Ji 237)

 Through the word ‘is’ above, SatGuru incarnate the blessed fifth Patshah Ji manifests the description of Dubidha. The word ‘is’ above represents Dubidha. While in Dubidha, the human being doesn’t accomplish Bandagi. While in two minds, the human being doesn’t accomplish Bandagi. Only with single-mindedness and single-consciousness it becomes possible for a human being to accomplish Bandagi. Being blessed of single-mindedness and single-consciousness is GurParsaad. The human beings who receive GurParsaad are, by GurKirpa, able to extricate themselves from Dubidha; find the blessing of complete faith, devotion and trust towards Gur and Guru; and accomplish their Bandagi. The human beings who cast away their Dubidha are the ones who acquire Puran Braham Gyan. A human being who vanquishes Dubidha:

  1. That human being is a ‘sooraa’, i.e. such a human being turns into a Soorma (brave warrior) as he or she achieves victory over lust, anger, greed, attachments, pride and Trishna. Bandagi is nothing but a battle with Maya. This battle is between Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride on one side, and the human mind on the other side. The human being relies upon these five Chandaals to fulfil one’s Trishna, and commits deeds under the slavery of these five Chandaals. The human being – who overcomes these five Chandaals and attains Sat Santokh – is able to quench one’s Trishna; and the five Chandaals place themselves at the feet of such a human being and abide in his or her slavery. Maya becomes a slave to such a supreme and mighty Soorma. The human being that vanquishes Dubidha frees oneself of all vices, and achieves victory over Maya. Such a human being immerses oneself in Sat PaarBraham Parmeshar and transforms oneself into Ik Drisht.
  2. That human being becomes ‘pooraa’. That is, the human being who vanquishes and casts away Dubidha accomplishes one’s Andherla Teerath (pilgrimage of the inner self) and, practising Puran Sachyari Rehat in one’s Hirda, attains Puran Awastha (state of spiritual perfection). The Bandagi of such a human being accomplishes, and finds acceptance in Dargah. Param Jyot Puran Parkash manifests itself in Hirda of such a human being. Such a human being becomes one with Akaal Purakh, and acquires Puran Braham Gyan and Tat Gyan. Such human being is transformed into a Puran Braham Gyani, Puran Sant (perfect saint), SatGuru, Khalsa (pure soul with spiritual attainments) and Gurmukh (God’s expression manifested as a human being; a person completely dedicated in the service of Gur and Guru; a soul in Sach Khand).
  3. That human being earns respect in Dargah. Such a great-being, who is acclaimed in Dargah, earns respect upon earth too. Such a human being gathers Sat Sangat around him or her upon earth. Such a human being performs acts of Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti) that benefit many amongst the humankind. Such a human being is divinely ordained to perform Seva of bestowing GurParsaad upon earth. Sat PaarBraham Parmeshar ordains such a perfect great-being with Seva to bestow Puran Sat, and heralds him or her in every direction. Sat PaarBraham Parmeshar endows such a great-being with the divine right to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva; and ordains him or her with Seva to bestow the supreme power of GurParsaad. Puran Sat prevails in the Sat Sangat of such a great-being. Sat renders itself, and the magnificence of Sat manifests itself, in the Sat Sangat of such a great-being; and Suhaagans are born in such a Sat Sangat. The magnificence of the Sat Sangat and of the aegis of such a great-being is heralded throughout the universe.
  4. That human being brings all one’s sorrows and distresses to an end. His or her bonds of Karma are shattered. His or her sins are eradicated, the grime upon the mind is washed away, and the mind takes the form of Jyot. He or she conquers the mind. He or she conquers Maya. His or her Hirda becomes saintly. His or her Hirda attains Puran Sachyari Rehat. The human being that vanquishes and casts away Dubidha accomplishes one’s Bandagi, earns Raj Jog and makes a success of his or her life. Raj Jog means that the human being achieves victory over Maya and earns honour in Dargah, while still engaged in domestic life and involved in the worldly affairs. He or she attains Sehaj Awastha (sublime state of mind absorbed in God’s devotion). His or her life is forever transformed into bliss.
  5. That human being becomes Nirbhao (fearless). That is, the human being who vanquishes Dubidha frees oneself from the bonds of Moh Maya (temptations of worldly objects, and attachments). Detached from the worldly relationships and objects, such a human being is delivered from the bonds of attachments. Such a human being comes to realize the truth behind the pretence of relationships. He or she realizes the Braham Gyan that all worldly relationships are false. He or she also realizes the Braham Gyan that there is no gain in accumulating worldly objects; neither is there any fear left in his or her mind of losing these objects, relationships or comforts.
  6. Naam enters every cell of the body of that human being. All Bajjar Kapaats of such a human being are opened up. All Sat Sarovars are illuminated, and the entire body is suffused with Amrit. Dassam Duaar becomes ajar, and the human being receives Anhad Shabad Amrit (incessant fall of Amrit at the Dassam Duaar, along with Anhad Naad, the divine music of five primal sounds). The human being attains Sunn Samadhi, and his or her mind attains perfect calm. The human being becomes a rightful owner of the wealth of Naam. The human being acquires the key to the treasure of GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi.
  7. That human being acquires the divine treasures of Ridhi-Sidhis (supernatural powers; achieved at a very early stage of Bandagi but, if indulged, stop any further spiritual progress and become a major roadblock in the passage to Sach Khand. These powers are used by Akaal Purakh for His administration of the universe, and use of such powers by individuals is a violation of the Hukam of Akaal Purakh) at his or her command. That is to say, the human being who casts away Dubidha has Ridhi-Sidhis at his or her beck and call, and these abide in his or her service. Maya turns itself into a slave to such a human being. Such a great-being is honoured in Dargah, and also respected upon earth.
  8. That human being attains Jeevan Mukti. He or she is released from the cycle of births-and-deaths. His or her Trishna is quenched. All the Chandaals, of the form of lust, anger, greed, attachments and pride, come under his or her hold. The mind is cleansed. The mind is vanquished. The human being is rid of the bondage of Maya. The bonds of Karma are broken. The account of one’s deeds is squared up. His or her soul is freed of the burden of one’s deeds, and is forever assimilated in the Nirgun Saroop (infinite divine power, beyond the three attributes of Maya) of Sat PaarBraham Parmeshar. Such a human being acquires all divine treasures. Such a human being acquires GurParsaad to perform Seva of Parupkaar and Maha Parupkaar. Such a human being turns into an immensely fortunate person. He or she forever attains Sehaj Samadhi (continual state of Samadhi – awake or asleep). The words of such a great-being are divine words. He or she acquires Puran Braham Gyan. He or she acquires Puran Tat Gyan. He or she acquires Atam Ras Amrit. The conduct – and all the deeds – of such a human being transform into Sat Karams. All the deeds of such a human being are directed only towards Parupkaar and Maha Parupkaar of the mankind.

While in Dubidha, the human being cannot rid oneself of vices; rather he or she gets more and more trapped in vices. While in Dubidha, the grime settled upon the mind of the human being doesn’t wash away; rather the mind becomes grimier and grimier. While in Dubidha, the mind of the human being doesn’t get cleansed; rather the mind gets further and further ensnared in the web of Maya. Struck with Bharams and looking to satiate Trishna, the human being gets more and more mired in lust, anger, greed, attachments and pride. The Bandagi of the human being besieged by Dubidha isn’t accepted in Dargah. Howsoever much recitals and renunciations a Dubidha-stricken human being might perform, his or her Seva doesn’t find favour in Dargah. Because, Seva performed while in Dubidha isn’t done with single-mindedness and single-consciousness, and therefore such a Seva isn’t approved in Dargah. Hence, such rites and rituals do not carry any value in Dargah and do not free the human being from the bonds of births-and-deaths. The disastrous grime of vices upon the mind doesn’t wash away and, therefore, the human being doesn’t find deliverance from the bonds of births-and-deaths. The human beings – who focus their attention upon Sat Karams and base their life upon Sato Birti – are showered by Sat PaarBraham Parmeshar with His grace. Only those human beings that Sat PaarBraham Pita Parmeshar is gracious upon: He blesses them with His GurKirpa and GurParsaad; He demolishes their Dubidha, extricates them from Dubidha, and turns them into Ik Drisht (seeing all as equal; non-discriminatory). Only an Ik Drisht human being attains Jeevan Mukti. Only an Ik Drisht human being acquires Puran Braham Gyan. Only an Ik Drisht human being attains Atam Ras Amrit.

Therefore it is a humble prayer at the feet of the whole mankind to adopt the deeds of Sat in your life. Please adopt the teachings of GurBani in all your deeds. Please immerse your mind and your consciousness in SatNaam Simran. Cast away your Bharams. Vanquish your Dubidha. Make Sato Birti the basis of your life. With Sat Karams, you will assuredly receive the grace of Sat PaarBraham Parmeshar, and acquire GurParsaad. You will find admission in Sangat of a Puran Sant. You will assuredly receive GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. You will attain Suhaag. You will attain Sada Suhaag. You will accomplish your Bandagi and attain Jeevan Mukti.