Pauri 9

Aavhu sant pi-aariho akath kee karah kahaanee.

Karah kahaanee akath kayree kit du-aarai paa-ee-ai.

Tan man dhan sabh sa-up gur ka-o hukam mani-ai paa-ee-ai.

Hukam mannihu guroo kayraa gaavhu sachee banee.

Kahai naanak sunhu santahu kathihu akath kahaanee. ||9||

(Sri Guru Granth Sahib Ji 918)

Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) is infinite and boundless. Sat PaarBraham Parmeshar is eternal. That is why no Sant (saint), Bhagat (devotee), SatGuru (Truth Guru), Avataar (divine incarnate), Braham Gyani (possessing divine wisdom), Pir (holy person with spiritual attainments) or Paigambar (prophet; seer) has so far been able to fully comprehend the blessed Sat PaarBraham Parmeshar. The magnificence of Sat PaarBraham Parmeshar is Aprampaar (without limits or bounds). The magnificence of Sat PaarBraham Parmeshar is eternal and immense. Some Sants – the great-beings – even claim that Sat PaarBraham Parmeshar is so immense that He cannot fathom His own immensity. These are His Sants and His Bhagats who, absorbed in His magnificence, convey this supreme truth that Sat PaarBraham Parmeshar is as immense as to be unfathomable to all. The Sants – who experience and come to realize this supreme and essential truth during their Bandagi (submission before God) – are the only ones who uphold this supreme truth that the Katha (story; discourse) of Sat PaarBraham Parmeshar, too, is Akath (indescribable). Even when a Sant attempts to describe his or her experiences during Bandagi of Sat PaarBraham, the people do not believe them. If the rare human being – one who has attained Sach Khand (the realm of ultimate, absolute Truth) through one’s Bhagati (devotion) – attempts to describe the magnificence of Sach Khand to people, the people refuse to believe him or her. The experience of Sants – the great-beings – who have been able to realize the bliss of Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) is entirety impossible to describe. The supreme delight and the supreme bliss that the Sants and Suhaagans (those accepted as devotees in Dargah – the divine court) experience in Sunn Samadhi and in the profoundness of Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) are impossible to describe in words. It is impossible to completely describe the extremely delightful experiences that the Sants and Suhaagans have when – through prolonged observance of Sunn Samadhi – they transcend the boundaries of time; behold the divine spectacles; and obtain Darshan (glimpse with inner eye) of SatGurus, Avataars, Sants, Bhagats, Pirs and Paigambars. It is impossible to describe in words the experiences of Sants and Suhaagans while they abide in Mansarovar and receive Darshan of Sat PaarBraham Parmeshar. When a Sant or a Bhagat makes even an attempt to describe these divine experiences, people refuse to believe his or her words. If someone – held dear by SatGuru and deeply immersed in one’s Bandagi – attempts to describe such amazing experiences, no one even tries to listen to him or her, or to believe his or her words. Only a Sant believes the words of another Sant. Only a Suhaagan believes the words of another Suhaagan. Only a Sada Suhaagan (one who has attained eternal Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi) believes the words of another Sada Suhaagan. Only a Braham Gyani can recognize another Braham Gyani. This is the sole reason that SatGuru Patshah Ji, in this supremely powerful Salok (verse), addresses Sants – the great-beings – with ‘Aavhu sant pi-aariho akath kee karah kahaanee’.

Only a Puran Sant is aware of the experiences of spirituality that he or she has, or would have, undergone during one’s Bandagi and after acceptance of one’s Bandagi in Dargah. The entire GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) is nothing but a collection of the experiences of SatGuru Sahibs (the ten SatGuru Patshah Ji’s) and of Sants and Bhagats, undergone by them during their own Bandagi, and later while performing Seva (humble and selfless service) of Sangat (congregation; gathering of followers). All that is written in GurBani is nothing but GurParsaadi Katha (discourse graced by God and Guru) of their own experiences undergone by all SatGuru Sahibs, Sants and Bhagats. Everything in GurBani has been composed under Puran Hukam (absolute Will of God), is Puran Sat and Puran Braham Gyan (perfect divine wisdom); GurBani reveals the supremely essential truth of how the Katha of Akath manifests itself. SatGuru Sahiban have bestowed immense benevolence upon the mankind through manifestation of this divine GurParsaadi Katha upon earth, and later by presenting it in the written form for the salvation of the whole mankind.

The Katha of Akath cannot be told. The Katha of Akath cannot be described in words. The Katha of Akath can only be experienced. The blessed Sant SatGuru Kabir Patshah Ji reveals this supremely essential truth in GurBani:

Kabeer charan kamal kee ma-uj ko kahi kaisay unmaan.

Kahibay ka-o sobhaa nahee daykhaa hee parvaan. ||121||

(Sri Guru Granth Sahib Ji 1370)

When the Charan Kamals (lotus feet; sacred feet) of the blessed Sarab Kalaa Bharpoor (possessor of supreme and divine abilities) Sat PaarBraham Parmeshar manifested themselves in Hirda of the blessed Sant SatGuru Kabir Patshah Ji, and in this state the experiences that he had of the pinnacle of spirituality, of Param Anand (supreme bliss) and of Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness) – he found himself unable to describe such a state, and therefore declared that such a supremely powerful state cannot be expressed and can only be experienced. It means that the Katha of Akath cannot be expressed through speech, or be described in written words. The Katha of Akath manifests itself in Hirda of a saintly being. The Katha of Akath manifests itself upon earth in Sangat of a Puran Sant, SatGuru and Puran Braham Gyani. The Katha of Akath manifests itself in this world when Sangat of a Puran Sant, SatGuru and Puran Braham Gyani – under the supremely mighty aegis of such a great-being – is showered with GurParsaad and attains Chad Di Kalaa (eternal bliss) and when Suhaagans and Sada Suhaagans take birth in such a magnificent Sat Sangat (Sangat in the presence of Sat, or where Sat manifests itself in the form of the human beings who have attained Jeevan Mukti). The Katha of Akath manifests itself upon earth when Suhaagans and Sada Suhaagans attain Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) and Sunn Samadhi in Sangat of a Puran Sant, SatGuru and Puran Braham Gyani and – by virtue of the supremely powerful grace of GurParsaad – enjoy the bliss of Amrit (our essence or the life-element; the divine energy) and immerse themselves deep in Mansarovar.

Ih sansaar bikaar sansay meh tari-o barahm gi-aanee.

Jisahi jagaa-ay pee-aavai ih ras akath kathaa tin jaanee. ||2||

(Sri Guru Granth Sahib Ji 13)

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

(Sri Guru Granth Sahib Ji 422-423)

Akath kahaanee tinee jaanee jis aap parabh kirpaa karay.

(Sri Guru Granth Sahib Ji 545)

When a human being receives GurParsaad and attains Chad Di Kalaa, and his or her Bandagi reaches Karam Khand (the stage of receiving divine benignity or grace) and Sach Khand (the magnificence of the five Khands or realms of Bandagi – Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand – is described in GurParsaadi Katha of Pauri 6), then, abiding in Samadhi and Sunn Samadhi, the seven Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated and all the Bajjar Kapaats (divine doors; once opened, these doors channel Amrit into the body and establish connection between human being and Akaal Purakh) are opened up; Naam permeates every cell of the body; Puran Parkash (the perfect radiance; His aura; aura around the enlightened ones) of Param Jyot (the divine light; God Himself) manifests itself in one’s Hirda; the human being acquires Dib Drisht (divine vision; also called as Trikuti – the third eye, or Gyan Netter – the wisdom eye); the human being vanquishes Maya and attains Puran Sachyari Rehat (perfect adherence to Sat) in one’s Hirda; the human being transcends beyond Trigun Maya (Tri-aspect Maya: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride) and obtains Darshan of Akaal Purakh (the Immortal being; God); the human being – His devotee – becomes one with Nirgun Saroop (the supreme power beyond the three attributes of Maya; God); the human being becomes Jeevan Mukt (one who has attained deliverance while still in one’s physical body); the human being acquires Puran Braham Gyan and Puran Tat Gyan (perfect understanding of the divine ways); and this is how the magnificence of Sat PaarBraham Parmeshar assumes the form of such great-beings and transpires upon earth as Katha of Akath. Katha of Akath manifests upon earth in the form of such great-beings – Puran Braham Gyanis, Puran Khalsas (pure souls possessing Puran Braham Gyan), Puran Sants and SatGurus. Thus Katha of Akath manifests itself upon earth whenever a Puran Sant, SatGuru, Puran Khalsa and Puran Braham Gyani takes birth as a divine incarnate. Therefore the only way for a human being to experience Katha of Akath is to accomplish Puran Bandagi (complete surrender before God) and immerse oneself in this supremely powerful state, and only then one can obtain a glimpse of this supremely powerful Katha.

The question arises (‘kit du-aarai paa-ee-ai?’) where do we go, and who do we seek, in order to manifest this supremely powerful Katha of Akath within ourselves. The question has already been answered by the blessed SatGuru Sahib: ‘Aavhu sant pi-aariho akath kee karah kahaanee’, i.e. it is the door of a Puran Sant where we receive GurParsaad of the all-powerful Puran Bandagi. It is only the Sangat of a Puran Braham Gyani where one can obtain the supremely powerful GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (putting SatNaam in practice in one’s life) and Puran Bandagi. It is only the Sangat of a Puran Sant, SatGuru and Puran Braham Gyani where Suhaagans and Sada Suhaagans are born; and the Katha of Akath manifests itself only in such a supremely powerful Sangat. The human beings – His devotees who are showered by Sat PaarBraham Parmeshar with His grace – alone find the Sangat of a Puran Sant. The human being – whose deeds are the deeds of Sat, and whose Sat Karams (the deeds of Sat; truthful deeds) begin to weigh so much that Sat PaarBraham Parmeshar is obliged to shower His grace upon him or her – becomes the fortunate one, and his or her Sat Karams then lead one into the Sangat of a Puran Sant where, upon performing Seva, he or she is blessed with GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. The human beings, who dedicate their body, mind and worldly wealth at Sat Charans (feet where Sat abides) of these great-beings, receive GurParsaad. The human beings who make Puran Samarpan (complete submission) at Sat Charans of such a Puran Sant receive the illumination of SatNaam in their Surat (consciousness) and attain Suhaag. This is the only secret to achieving Puran Bandagi, which is revealed and repeatedly reaffirmed as Param Sat Tat (supreme and essential Truth) in GurBani:

Man tan dhan jin parabh dee-aa rakhi-aa sahj savaar.

Sarab kalaa kar thaapi-aa antar jot apaar.

(Sri Guru Granth Sahib Ji 47)

Tan man dhan arpa-o tisai parabhoo milaavai mohi.

Naanak bharam bha-o kaatee-ai chookai jam kee joh. ||1||

(Sri Guru Granth Sahib Ji 256-257)

So sayvak sayvaa karay jis no hukam manaa-isee.

Hukam mani-ai hovai parvaan taa khasmai kaa mahal paa-isee.

(Sri Guru Granth Sahib Ji 471)

The human beings who – in their Bandagi – dedicate their body, mind and wealth at Sat Charans of SatGuru are the only ones who obtain Darshan of Sat PaarBraham Parmeshar. Bandagi is surrender. That is, Bandagi can only be achieved by surrendering one’s entire self and seeking shelter at the feet of SatGuru. By making Puran Samarpan at Sat Charans of SatGuru, the supreme power of Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) manifests itself in Hirda of the human being. This Param Jyot assimilates within itself Sarab Kalaa’s (all supreme and divine abilities) of Sat PaarBraham Parmeshar. Sat PaarBraham Parmeshar has endowed Param Jyot with His Sarab Kalaas, i.e., with all His supreme powers. This Param Jyot is Sat PaarBraham Parmeshar Himself manifesting in Hirda of the human being. Those virtuous human beings who make Puran Samarpan readily attain Sehaj Samadhi (continual state of Samadhi – awake or asleep). Sehaj Samadhi is the highest state of Samadhi. Sehaj Samadhi itself is the attainment of Param Padvi (the highest spiritual status). Sehaj Samadhi itself is Atal Awastha (the stage of being instated in unshakable faith). Sehaj Samadhi itself is Turia Awastha (the state of having transcended beyond the three attributes of Maya; the fourth and final stage of spiritual accomplishment, also called as Chautha Pad). Sehaj Samadhi itself is Puran Awastha (state of spiritual perfection). Sehaj Samadhi is attained by vanquishing Maya. Sehaj Samadhi is attained through Darshan of Sat PaarBraham Parmeshar. As the human being attains Sehaj Samadhi, he or she also comes to acquire Puran Braham Gyan and Puran Tat Gyan, and is ordained in accordance with Dargahi Hukam (the Divine Will) to serve the humanity with Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti). Sehaj Samadhi itself is Puran Parkash of Param Jyot in one’s Hirda.

The human beings who make Puran Samarpan at Sat Charans of their SatGuru bring all their Bharam’s (delusions; misconceptions and superstitions) to an end and rid themselves of Bhao (fear). That, which is not Sat, is a Bharam. That, which is untrue, is a Bharam. Therefore the human beings making Puran Samarpan at Sat Charans of their SatGuru receive the radiance of Param Jyot in every cell of their body, and every cell of their body begins to resound with SatNaam. They are imbued with Puran Sachyari Rehat – both outwardly and at their inner self – and all their untruthful deeds come to an end. The human beings who make Puran Samarpan at Sat Charans of their SatGuru rid themselves of Moh (temptation of worldly attachments). The root of all fear is nothing but Moh. Every human being, at all times, lives in some fear or another. The fear of losing material objects, the fear of souring of worldly relations with one’s near and dear ones, the fear of losing wealth and possessions etc. besiege the human being at all times. The fear is nothing but Moh of the human being toward this world. By making Puran Samarpan at Sat Charans of SatGuru, the fear is banished and the human being becomes Nirbhao (fearless).

The human beings who make Puran Samarpan at Sat Charans of their SatGuru receive immense blessings of Sat PaarBraham Parmeshar; Sat PaarBraham Parmeshar Himself leads them into following His Hukam (Divine Will), brings them to reciting His Naam, imbues them with His own colours (i.e., imparts them with His own qualities), gets them to accomplish their Bandagi, and approves their Bandagi in Dargah.

Puran Samarpan at Sat Charans of SatGuru begets GurParsaad of Puran Bandagi.

Pooraa parabh aaraadhi-aa pooraa jaa kaa naa-o.

Naanak pooraa paa-i-aa pooray kay gun gaa-o. ||1||

SatGuru the benevolent, the blessed fifth Patshah Ji, through immense kindness has blessed us with the key to Dargah in this final Salok of Sukhmani Sahib Ji (Sukhmani Bani – the composition by SatGuru the fifth Patshah Arjan Dev Ji comprising of 24 Astpadis; part of Sri Guru Granth Sahib Ji). He has revealed to us the secret to winning the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva, Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar. This final Salok of Sukhmani Sahib Ji contains the essence of the entire Sukhmani Bani, and of the entire GurBani. The true Patshah Ji has handed us the key to Dargah in this Salok. SatGuru the true Patshah Ji tells us, that in order to manifest Katha of Akath in our Hirda and to experience it explicitly, we need to acquire:

  • GurParsaad of SatNaam
  • GurParsaad of SatNaam Simran
  • GurParsaad of SatNaam Di Kamai
  • GurParsaad of Puran Bandagi

This supremely powerful GurParsaad instates us in ‘Karam Khand’ and, through SatNaam Di Kamai, leads us into Sach Khand and begets us Puran Bandagi. While abiding in Sach Khand and performing SatNaam Di Kamai, it leads us to victory over Trigun Maya, quenches our Trishna (desires) and assimilates us in Nirgun Saroop of Akaal Purakh; it begets us:

  • GurParsaad of Puran Awastha
  • GurParsaad of Atal Awastha
  • GurParsaad of Param Padvi
  • GurParsaad of Puran Braham Gyan
  • GurParsaad of Puran Tat Gyan
  • GurParsaad of becoming one with Param Jyot Puran Parkash of the blessed Sat PaarBraham Parmeshar Ji, and of assimilating ourselves in the eternal divine power

All of these divine blessings are obtained by the human beings who ‘Pooraa parabh aaraadhi-aa’, i.e., have made Puran Samarpan at Sat Charans of SatGuru. Puran Bandagi leads towards Puranata (completeness; perfection), and Puranata is nothing but assimilating oneself in the eternal, divine supreme power. We cannot experience Puranata without Puran Bandagi. We cannot experience the eternal, supreme divine power that prevails throughout the universe.

As long as we do not realize Puranata, it is implicit that we remain subjugated under Maya and continue to be slave to Maya. It means, that, we continue to be Manmukh (self-willed; self-centred). Only once we achieve Puranata do we bring ourselves within Hukam and become Gurmukh (God’s will manifested as a human being; a person dedicated in the service of Gur and Guru); we conquer Maya; we defeat Maya.

The realization of Puranata makes us indistinct from the Puran (complete; perfect; the blessed Sat PaarBraham Parmeshar). ‘Pooraa’ represents the immense, eternal supreme divine power that can be realized only through Puran Samarpan. The human beings who make Puran Samarpan with their body, mind and wealth before Gur (God) and Guru, and dedicate themselves with total trust, complete faith and unconditional devotion at Sat Charans of their Guru are the only ones who achieve Puran Bandagi and attain Puranata.

Bandagi is very easy and simple. Sat PaarBraham Parmeshar is abidingly simple. All you need to do is make Puran Samarpan at Sat Charans of SatGuru, and you will attain Puranata. The key to Dargah simply is the Puran Samarpan at Sat Charans of SatGuru. It is an utter Param Sat Tat, that, the human beings who make Puran Samarpan assuredly attain Puranata. The blessed SatGuru the true Patshah Ji, by imparting this supremely powerful Puran Braham Gyan upon us, has made it very simple and easy for us to attain Jeevan Mukti (deliverance from the cycle of life and death; salvation). Please hold this Param Sat Tat firmly in your mind that these are the words of SatGuru, and are Puran Sat (absolute Truth). These words of SatGuru, written in this supremely powerful Salok, are a divine promise made by SatGuru. If we make Puran Samarpan of our entire self at Sat Charans of SatGuru, we are bound to achieve Puranata as a matter of invariable Truth.

Many people have a question in their mind, that although they perform much Simran and Seva and have been doing so for a very long time, but are still to experience any spiritual progress. The mind yet is unsettled and distracted. The mind yet is ill at peace.

The answer is quite simple. Simply ask yourself this: Do I hold someone as my Sant, my SatGuru; and have I made Puran Samarpan at Sat Charans of my SatGuru? Have I made Puran Samarpan of my whole self with faith, devotion and trust at Sat Charans of SatGuru? Have I dedicated my body, mind and physical wealth at Sat Charans of SatGuru with full trust, total faith, and utter devotion without seeking anything in return? Have I earned the grace of GurParsaad?

If the answer to these questions is ‘yes’, then we are making progress on the way to success in our spiritual life, and all we need is to stay on this path. If the answer is ‘no’, then you haven’t even begun your Bandagi. Bandagi commences only when one receives GurParsaad; without GurParsaad one cannot embark upon one’s Bandagi. Without GurParsaad the human being cannot attain the state of Chad Di Kalaa. It is only with GurParsaad that one’s account of Bandagi opens in Dargah. One cannot receive GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi without earning the grace of Sant the SatGuru.

The dedication of one’s body implies Seva, and SatNaam Simran. This is the very first divine condition of undertaking Puran Bandagi, and an essential divine stipulation of the process of Puran Bandagi. To utilize one’s body for SatNaam Simran means setting aside one-tenth part of one’s time each day for SatNaam Simran. SatNaam Simran is the highest service unto Akaal Purakh. SatNaam Simran focuses our Surat, mind and Hirda upon Naam (His Name – representing God and all His Creation) and leads us into Samadhi and Sunn Samadhi. With SatNaam Simran the mind attains equanimity and perfect tranquillity. The mind is eradicated. With SatNaam Simran our mind, Surat, Hirda, the entire body and every cell of the body receive the enlightenment of SatNaam. The entire body is suffused with SatNaam Amrit. Every cell of the body is imbued with SatNaam. All our Bajjar Kapaats become ajar. All our Sat Sarovars are illuminated, and there is a constant stream of Amrit flowing in our body. Our Kundalini Shakti (divine energy, said to reside at the base of the spine and spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana making corrections and purification throughout the body) is awakened. We plunge into our battle with Maya, in order to vanquish it.

The dedication of one’s mind means accepting the words of SatGuru as Sat Bachans (the words of Truth; divine words), and relentlessly observing them with complete trust, faith and devotion. The true devotion is the devotion devoid of any demand or expectation. The devotion, accompanied by demands, isn’t Bandagi. The devotion, which carries expectations, becomes conditional. That is, the devotion that bears demands is trade, not Bandagi. Therefore, dedication of mind is nothing but to regard the words of SatGuru as Sat Bachans, and to accept them without any question, doubt or disbelief. The day we find answers to all our questions, our mind clears and becomes free of all Dubidhas (disbeliefs and dilemmas; double-mindedness) and Bharams. When we attain Samadhi, SatNaam gets inscribed in our Surat, and Ajapaa Jaap (state where Simran carries on without effort on the part of the being) initiates, then – by the grace of GurParsaad – our Bandagi arrives in Karam Khand. The account of our Bandagi is opened in Dargah.

The sole reason of our spiritual failure is our refusal to accept the words of SatGuru as Sat Bachans. We need to have complete trust, resolve, faith and devotion in the words of SatGuru. If we lack in us the complete trust, devotion and faith toward SatGuru, and do not follow the words of SatGuru, then we cannot expect to achieve success in the path of finding the eternal Sat. To disregard the words of SatGuru is to disregard Gurmat (divine wisdom; wisdom revealed in GurBani). To disregard Gurmat is to follow Manmat (own wisdom; will of the mind) and Sansarik Mat (worldly wisdom; materialism), which do not lead the human being toward any spiritual success. Therefore we must completely renounce our own Mat (Manmat) and Sansarik Mat, and adopt the divine Mat, i.e. Gurmat, in all our action and deeds. Only then we shall become worthy of focusing our attention upon the deeds of Sat. Only the deeds of Sat make us worthy of dedicating our mind and body to SatGuru. Only the deeds of Sat make us worthy of completely dedicating our body and physical wealth at the feet of SatGuru. The utmost act of Sat is the act of SatNaam Simran. Only by SatNaam Simran does a human being acquire the capacity to dedicate one’s mind and worldly wealth. Dedication of one’s mind to SatGuru is the second part of Puran Bandagi, and an essential divine stipulation, for attaining Puranata and achieving Puran Bandagi.

The last part of Puran Bandagi is the dedication of one’s worldly wealth to SatGuru. It means the dedication of a one-tenth part of one’s earnings to SatGuru. This, too, is an essential divine stipulation. SatGuru is exceedingly kind. He has left it to our discretion, and has decreed us to offer only a-tenth parts of our earnings and time. When we offer the tenth-parts of our time and earnings to SatGuru, He augments it to 100% by adding the rest 90% from His own treasures, and deposits it in our account. Therefore paying just 10%, i.e. rendering Dasvandh (one-tenth), and receiving 100% isn’t a bad deal. Not just this, but what we pay as Dasvandh gets multiplied hundreds-and-thousands-fold, and comes back only to us.

If we render as Dasvandh more than 10%, then according to the divine rule of Dasvandh, we become eligible to receive much more munificence; although, only a rare and extraordinary soul renders more than 10%. On the contrary, we have experienced in Sangat that the hardest task for most people is to part with their wealth. Therefore, those who do not render Dasvandh fail to attain Puran Bandagi. Those who render as Dasvandh more than 10% earn that much more benefit. If we pay 20% as Dasvandh, SatGuru is obliged to fulfil and make it 200%. Thus the more Dasvandh one pays, the more benefits he or she reaps.

Those who render Dasvandh of their time to SatGuru, but do not dedicate their mind and wealth to SatGuru, achieve very limited spiritual progress. Dedicating one’s mind to SatGuru is the most-essential part of Bandagi. When we dedicate our mind to SatGuru, we automatically surrender our body and wealth to our SatGuru. By dedicating our mind to SatGuru we receive the divine blessing and the supreme ability to follow the words of SatGuru, and we can easily adhere to Gurmat. Through adherence to Gurmat, we are blessed with Braham Gyan of the importance of dedicating our body and mind to SatGuru, and we achieve the capacity to make Puran Samarpan before SatGuru. Therefore if we find it hard to make Puran Samarpan before SatGuru, dedicating our mind to SatGuru is the easiest way to make a start. Dedicating our mind at the feet of SatGuru will, by itself, carry us toward Puran Samarpan and will make us worthy of attaining Puran Bandagi.

GurParsaad alone is the supremely powerful and divine blessing for attaining Puran Bandagi. The foremost of the blessing of GurParsaad is the GurParsaad of SatNaam. Please keep this Param Sat Tat firmly and unambiguously in mind that GurParsaad of SatNaam is Puran (complete; perfect) in itself, and can only be acquired by making Puran Samarpan at the feet of SatGuru.

Puran Bandagi is nothing but Puran Samarpan at Sat Charans of SatGuru. SatNaam alone is the perfectly divine supreme power. ‘Sat’ alone assimilates within itself the entire presence of Sat PaarBraham Parmeshar and His Sarab Kalaas. SatNaam alone holds all divine treasures and the supreme powers of Sat PaarBraham Parmeshar. (The magnificence of the word ‘Sat’ is described in the first Pauri). The human beings who engage themselves in SatNaam Simran with complete faith, devotion and trust receive GurParsaad. This is the meaning of ‘pooraa jaa kaa naa-o’, which can be achieved only by making Puran Samarpan at Sat Charans of SatGuru. ‘Naanak pooraa paa-i-aa’ denotes the attainment of Puran Bandagi. Following are the consequences of acquiring GurParsaad of Puran Bandagi:

  • It leads us towards Puran Bodh (perfect understanding of the universe).
  • It transforms our Hirda into Sat Hirda (Hirda where Truth abides).
  • Our body is suffused with SatNaam Simran. Every cell of our body is imbued with SatNaam Simran.
  • Our Hirda attains Puran Sachyari Rehat.
  • We become capable of vanquishing Maya and conquering our mind.
  • We become capable of transforming our own mind into Param Jyot Puran Parkash and suffusing it with Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) and with Amrit of Puran Tat Gyan and Puran Braham Gyan.
  • All our Bajjar Kapaats become ajar.
  • All our Sat Sarovars are illuminated and become active.
  • Our body begins to exude Amrit. We become Amritdhari (holder of Amrit; a Puran Braham Gyani, Puran Sant and SatGuru; to become Amritdhari is to reach the final stage of Puran Bandagi) in true divine sense of the word.
  • When all of these come to transpire through GurParsaad, we are forever assimilated in Nirgun Saroop, and are immersed in the constant and never-ending Sehaj Samadhi.