Ay man pi-aari-aa too sadaa sach samaalay.
Ayhu kutamb too je daykh-daa chalai naahee tayrai naalay.
Saath tayrai chalai naahee tis naal ki-o chit laa-ee-ai.
Aisaa kamm moolay na keechai jit ant pachhotaa-ee-ai.
Satguroo kaa updays sun too hovai tayrai naalay.
Kahai naanak man pi-aaray too sadaa sach samaalay. ||11||
(Sri Guru Granth Sahib Ji 918)
For one’s spiritual advancement, it is extremely important for a human being to understand the reality of his domestic life. To understand the magnificence of spirituality, it is extremely essential for a human being to unravel the mystery of his domestic life. In order to walk the path of spirituality, it is utterly essential for one to know, understand and accept Param Sat (the supreme Truth) of the reality of human bonds, relationships, ties, affiliations etc. It is extremely imperative to know, understand and accept the Param Sat of how Maya-Moh (the temptations and attachments of Maya) in domestic life turns a human being’s life into hell. It is very essential for a human being to have an awareness of the Param Sat Tat (divine essence of the supreme Truth) as to how the Chandaal (lowlife; villain) of Maya-Moh proves effective in wasting away the substance of human life, from birth of the human being until his death. A common human being remains enmeshed in his own family all his life. A common human being spends all his life embroiled in his family matters. The entire humanity regards their domestic ties as the ultimate reality, and devotes their entire life in observing and preserving these ties.
A newborn baby at her birth is unfettered by the worldly bonds. A newborn baby has no attachments to the worldly matters or to her family. If you place your hand upon the newborn baby’s head where her Dassam Duaar (the tenth divine door; once opened, it establishes link between the human being and Akaal Purakh) lies, you will experience Amrit streaming endlessly from her Dassam Duaar. You will feel this Amrit, exuding from the Dassam Duaar, as ripples of warmth in your palm. The whole humankind can experience this supernatural phenomenon. A newborn baby is a treasure-house of Amrit. Maya has no influence over a newborn baby. All Bajjar Kapaats (the divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) of a newborn baby are ajar. All Sat Sarovars (the sources of Amrit or spiritual energy; there are seven Sat Sarovars within human body) of the newborn baby are awakened. Before birth, in her mother’s womb, the baby is in a state of Liv (the state of absorption in divine thoughts; the state where human consciousness is absorbed in the divine) with Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). This is why a newborn baby is said to be in the image of Parmatma (the supreme soul; God). This is why every human being gets involuntarily drawn toward a newborn baby. This is why, upon seeing a newborn baby, our mind is involuntarily attracted to her. This Param Sat Tat is repeatedly reaffirmed by the blessed SatGuru Sahiban (the ten SatGuru Patshah Ji’s) in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji):
Garabh kunt meh uradh tap kartay.
Saas saas simrat parabh rahtay.
(Sri Guru Granth Sahib Ji 251)
Garabh jon meh uradh tap kartaa.
(Sri Guru Granth Sahib Ji 337)
Maat garabh meh aapan simran day tah tum raakhanhaaray.
(Sri Guru Granth Sahib Ji 613)
Antar garabh uradh liv laagee so parabh saaray daat karay.
(Sri Guru Granth Sahib Ji 1013-1014)
In her mother’s womb, the child is suspended upside down. The child’s head faces downward, and her feet are turned upwards. In this state in her mother’s womb, the child is constantly absorbed in Samadhi (a deep trance-like state, where there is no thought except pure consciousness). In the mother’s womb the child is constantly immersed in Simran (meditation upon God). The mother’s womb is referred to in GurBani as the abyss-of-hell. The mother’s womb is an ocean of woes. The stay of the child in the mother’s womb is akin to living in dregs. Living in this hell in her mother’s womb, the upside-down child is at perfect calm and immersed in Samadhi of Naam (the Name – representing God and all His Creation) of Sat PaarBraham Parmeshar. The child in her mother’s womb is completely immersed in meditating upon the feet of Sat PaarBraham Parmeshar. This Param Sat Tat is reaffirmed in GurBani by the SatGuru Sahiban:
Garabh kund narak tay raakhai bhavjal paar utaaray.
(Sri Guru Granth Sahib Ji 210)
Garabh jon vistaa kaa vaas.
(Sri Guru Granth Sahib Ji 362)
Maat garabh dukh saagro pi-aaray tah apnaa naam japaa-i-aa.
Baahar kaadh bikh pasree-aa pi-aaray maa-i-aa moh vadhaa-i-aa.
(Sri Guru Granth Sahib Ji 640)
Before birth (in existence as a soul), the child is fully aware of herself and of divinity; that is, the soul is fully aware of all her past births and of all the good and bad, pure and evil deeds committed in these past births. She is aware of how many human births she already has wasted away. She is aware of the length of period she has spent wandering in the cycle of births-and-deaths. She is also aware of how many times she has passed through the 8.4 million Juni’s (low-life species), and how much time she has spent in the Juni’s. She is also fully aware of all her previous human births. Before birth, while in her mother’s womb, the child is fully conscious of the entire cosmos. With so much awareness, the soul before taking birth fully recognizes the great significance of the human birth. Therefore, before taking birth, the soul of the child promises to herself that she will not let this birth go futile. Thus with all this knowledge, she is mindful of why she is being born as a human being and what she needs to accomplish in this birth and how. She is conscious that, once born, she must attain Bandagi (submission before God) and attain Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation).
Thus suspended upside down in her mother’s womb – in the abyss-of-hell, in an ocean of woes, in dregs-like surroundings – and aware of complete Braham Gyan (the divine wisdom) about herself, the unborn child is in a state uninfluenced by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). But, outside the mother’s womb, the entire domestic environment is steeped deep in the influences of Maya. The entire kinfolk including parents, siblings, grandparents, uncles and aunts of the child is mired in slavery of Maya. The entire family is enmeshed in the deceptive web of Maya. Everyone in entire family is completely absorbed in accomplishing their Karam Kaand (deeds determining one’s destiny in this as well as in coming births) to satisfy their Trishna (worldly desires) under slavery of the five Chandaals (lust, anger, greed, attachments and pride) in accordance with deeds committed by them in their past lives. In essence, the entire family is occupied in completely destructing themselves in slavery of Maya, trying to satisfy their Trishna by adopting the five Chandaals as their Guru (teacher; mentor). When the child is born in such Maya-struck surroundings, she begins to cry from her very birth. If the child doesn’t cry, she makes everyone anxious of her not crying. As soon as the child emerges in the outside world, her Liv with Sat PaarBraham Parmeshar – that she was immersed in while in Samadhi in mother’s womb – is broken. Because of the breaking of her Liv with Sat PaarBraham Parmeshar, the child begins to cry from her birth. Because, before taking birth and in Samadhi in her mother’s womb, the child becomes aware that now she must join the outside world steeped in slavery of Maya, therefore she cannot help herself from crying upon her entry in the outside world. In the outside world and oblivious of the devastating game-plan of Maya, the doctors and nurses aiding in her birth and the family members present at her birth are immensely pleased to hear her cry. This Param Sat Tat is repeatedly reaffirmed in GurBani:
Ray nar garabh kundal jab aachhat uradh dhi-aan liv laagaa.
Mirtak pind pad mad naa ahinis ayk agi-aan so naagaa.
Tay din sammal kasat mahaa dukh ab chit adhik pasaari-aa.
Garabh chhod mitar mandal aa-i-aa ta-o narhar manhu bisaari-aa. ||1||
(Sri Guru Granth Sahib Ji 93)
Thus, the newborn child is forced to live amongst her kith and kin bogged down in disastrous influences of Maya. The newborn child is helpless as Sat PaarBraham Parmeshar hasn’t bestowed upon her ability to speak and express her inner feelings. While the newborn child bears the image of Parmatma, she is incapable of putting forth her entire knowledge into words. She is unable to speak and describe what she sees and feels. Thus, by keeping the newborn child bereft of the power of speaking, as if she has been pushed into the quagmire of Maya in order to account for her previous Karam Kaands in accordance with the Vidhan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds). At the mercy of her deeply Maya-struck family, gradually the child loses her entire knowledge. The entire awareness that she possessed before birth in her mother’s womb gets gradually eclipsed by Maya. All her Bajjar Kapaats get shut. All Sat Sarovars get overshadowed by the influence of Maya. Born suffused-with-Amrit, the child begins to get mired in Maya. By the time her power of speaking takes hold, she has already buried herself in slavery of Maya. Gradually the lust, anger, greed, attachments and pride grip her in their clutches. Soon the child is imbued in colours of her Maya-struck kith and kin and slips into slavery of Maya. Thus the child, born in God’s image, becomes slave to Maya. From now on, she occupies herself in accounting for her Karam Kaand in slavery of Maya and, like the rest of her family, commits her entire lifetime to the slavery of Maya until the time she passes away.
There is only one situation under which life of the child can be rescued. If the child is born in an atmosphere of Bandagi, her life-story can take a wonderful turn. That is, if the child’s parents are immersed in Bandagi, her life-story can turn out to be a magnificent one. If both parents of the child are saintly-souls, her life can turn out to be extremely charming. If both parents of the child are GurParsaad-possessing and Bandagi-immersed Suhaagans, the child’s life can be saved from being wasted away. A mother, who happens to be a Suhaagan, gives birth to a blessed-saintly-soul from her womb. The children born of parents, who are saintly-souls, too turn out to be the Bandagi-absorbed souls. A child born of such parents too goes on to become a saint. But not every parent can be a saintly-soul; because saintly-souls are only one amongst tens of millions. Therefore the possibility of a saintly-soul child getting born becomes considerably less. So, in the situation, what steps must the parents take to ensure that the influence of Maya upon their children is reduced? For the good of their children, and for their own good, it is very necessary that the parents embrace Sato-Gun’s. At the very least if the parents focus their attention on deeds of Sat, it will do good to them as well as to their children. Therefore, if the parents ensure always the presence of enlightenment of GurBani around the newborn child, the influence of Maya upon the child can be lessened. That is to say, if the newborn child is made to hear as much of GurBani as possible, her soul will maintain its equanimity and child will come under less of an impact from Maya. Were the parents to place the newborn child in their lap and perform as much SatNaam Simran as they can, the child will come under a lessened impact of Maya. If GurBani is made to play all the time at low volume in the newborn child’s room, it can have an amazing effect upon the child. If both parents practise SatNaam Simran, it will make a marvellous effect upon the child.
In this fashion, the human being remains trapped in the game-plan of Maya and remains shackled in the bonds of births-and-deaths. He or she gives account of many deeds, as well as commits many new deeds that he or she must account for in times to come. This is how the human soul carries burden of these deeds from one birth to another, then to still another and so on for countless births. In all these births one finds new families, forges new relationships, finds new parents and gets entangled in all other ties and bonds. In this way, in all one’s past births and up to this birth, there have been countless parents, countless siblings and countless other relations; countless bonds made and broken, countless deeds accounted for and countless deeds committed afresh. In essence, this chain continues until one attains Jeevan Mukti. In every new birth of the human being, same saga is repeated. The game of Karam Kaand begins anew followed by the slavery of Maya and, carrying on in slavery of Maya, to his or her eventual death. When life comes to end, no relation, bond, tie, family, kith or kin accompanies the human being in this disastrous game-plan of Maya. When the human being comes to the end of his life, only his good and bad deeds accompany his soul. None of his close relations and bonds of his parents or siblings survives; neither do his estates and worldly possessions – that he spent and wasted away a lifetime accumulating – accompany him.
Thus, the human being’s relationships, bonds, ties and affiliations aren’t originated in this birth alone, but have been carrying on from several previous births. Because all these relationships, bonds, ties and affiliations are made and broken only to account for one’s Karam Kaand, therefore all these relationships, bonds, ties and affiliations are false. Not only this, but all the wealth, riches, estates and worldly assets acquired over one’s lifetime too do not accompany a human being at the time of his death. This Param Sat Tat is repeatedly reaffirmed in GurBani. The blessed SatGuru incarnate Nanak Patshah Ji reaffirms reality of the whole world in this supremely powerful Salok (verse) of Puran Braham Gyan (perfect divine wisdom) in Asa Di Vaar (a collection of 24 Pauris written by Guru Nanak Ji):
Salok Mehlaa 1.
Koorh raajaa koorh parjaa koorh sabh sansaar.
Koorh mandap koorh maarhee koorh baisanhaar.
Koorh su-inaa koorh rupaa koorh painhanhaar.
Koorh kaa-i-aa koorh kaparh koorh roop apaar.
Koorh mee-aa koorh beebee khap ho-ay khaar.
Koorh koorhai nayhu lagaa visri-aa kartaar.
Kis naal keechai dostee sabh jag chalanhaar.
Koorh mithaa koorh maakhi-o koorh dobay poor.
Naanak vakhaanai bayntee tudh baajh koorho koorh. ||1||
(Sri Guru Granth Sahib Ji 468)
These divine words of Param Sat inherently forming part of the divine Vidhans (constitutions; set of laws) have forever been governing the entire Creation. The words spoken by the Avataars (divine incarnates), Sants (saints), Braham Gyanis (possessing Braham Gyan) and SatGurus are Atal Sat (the invariable Truth). The utterances of the Avataars, Sants, Braham Gyanis and SatGurus are Puran Sat, Puran Braham Gyan, and a divine Hukam (the divine will or command). Therefore, every word recorded in GurBani is Puran Sat (the absolute Truth), Puran Braham Gyan, and the immutable divine Hukam. In this Salok of Puran Sat, the blessed SatGuru incarnate Nanak Patshah Ji declares the whole expanse of this Creation as nothing but Kood (falsehood). Kood implies deception. Kood implies Bharams (misconceptions; incorrect religious notions and superstitions). Kood implies falsehood. Kood implies that which isn’t Sat (the eternal Truth; God Himself). Kood implies that which is Asat (not Sat). Kood implies that which isn’t abiding. Kood implies something that is transient. Kood implies something that mutates with time. Something that takes birth in Kaal (space-time) will assuredly meet its end in Kaal. Since this world too is created and is being created in Kaal, therefore this world too is Kood. Since the world is Kood, therefore every object present in the world, and the entire humanity, is perishable; therefore every entity in this world is Kood. Since this world is created in Kaal and constantly mutates, therefore every creation present in the world is mutable and is mutating every moment; the end of this world is certain, i.e. the end of every creation in this world is certain. Because every creation in the world is death-bound, transient and Asat; therefore every creation in the world is Kood. It implies that every creation in the world is Asat, anything but Sat, perishable, false, and nothing but a Bharam and a delusion. The foremost example of this Param Sat is presented by the beginning and the end of the human life. We clearly and constantly observe this Sat in our everyday life. Every day several new lives begin, and several old lives come to end. Not just this, from birth of the human being till his death, constant mutation of the human body and human life is Puran Sat, and this Param Sat begs no proof. Similarly, every creation belonging to the 8.4 million species (4.2 million upon land and 4.2 million underwater) constantly witnesses countless births and countless deaths. Every day in this world new creation are born and destroyed. The whole world, in every moment and every instant, undergoes transformation. Every creation in the world, in every moment and every instant, is headed for its destruction.
It is completely true that, in accordance with their Karam Kaand and destiny, many great sovereign, valiant, mighty, pious and impious rulers were born in the world, who established mighty empires upon this earth, reigned over them and then met their end in Kaal. In myriad regions of the earth, regimes were established and destroyed. Even in present times when democracies are in vogue, country after country is openly witnessing constant establishing and toppling of regimes. Just as all rulers, dynasties and regimes take birth and then meet their end, in the same way subjects of these rulers too take birth and die. The palaces and mansions and all the worldly riches of these rulers too meet their end in Kaal. Because all worldly riches, palaces and mansions are destructible, and rulers who enjoy them and all their subjects are perishable; therefore all of this is Kood, i.e. the entire expanse of the world is short-lived, Asat and false. The gems and jewels, gold and silver and such other priceless worldly objects too are short-lived, and so too are those human beings that possess them, adorn them (as ornaments etc.) and put them in use. That is to say, from the viewpoint of spirituality, these expensive objects carry no value; neither is any spiritual importance attached to those who adorn and possess them. From the viewpoint of spirituality, the gems, gold and silver are merely as valuable as sand.
The bond of husband-and-wife too is Kood. That is, the relationship between a husband and his wife too is Asat. The bond of husband-and-wife, held sacrosanct by the world, too is Asat. The bond of husband-and-wife too is false. The bond between those husband and wife couples who have passed through Kaal, are passing through Kaal, or are yet to pass through Kaal isn’t the bond of one particular birth. It is a bond of several lifetimes. This bond has several times been made and broken. This bond too dies with death of one of the partners. Therefore this bond too is false. The foundation of this bond lies solely in the Karam Kaand. The bond between husband-and-wife becomes Sat only when both husband and wife become Sants. The marriage ceremony (of taking rounds around fire) mentioned in GurBani is the ceremony of marriage between a Suhaagan (God’s bride; one who is accepted as a devotee in Dargah) and Sat PaarBraham Parmeshar. The first round begins when one acquires GurParsaad (eternal bliss and eternal grace) and sets off on one’s Bandagi; and the fourth (the final) round is completed when the Suhaagan accomplishes Bandagi and becomes a Sada Suhaagan (the eternal bride of God; one who has attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi). The bond of husband-and-wife acquires divine passion when both husband and wife attain Suhaag. The bond of Sat is the true bond. All other bonds are false. This is why the husband-and-wife couples constantly suffer in false bonds and perish. All bonds forged under Maya are false. Under Maya, the husband and the wife are kept deprived of offering their true devotion to one-another. Domestic attachments and pride turn their life into a living hell.
The domestic attachments and pride alone are the cause of all the suffering and distress of a human being. Everybody wants a good turn for himself. Everybody thinks and believes that he is the only one the others must care for. Everybody feels and wishes that he is the only one the others must favour. Nobody thinks that anybody other than himself ought to be favoured. Nobody dedicates his own life in Parupkaar (selfless acts for benefaction of humanity). A life spent in slavery of Maya is eternally false. A life spent in deeds of Asat is nothing but Asat. Therefore, in slavery of Maya, the bond of husband-and-wife too is Asat. A bond becomes the bond of Sat only when Maya is vanquished. The family ties exist because of the domestic attachments, and all the domestic pain, suffering, troubles and distresses too exist only because of these attachments. A family is nothing but a storehouse of Moh-Maya. Abiding in Moh-Maya, the family and the entire world is merely a honey-sweet deception. Maya-Moh is a sweet poison that slowly destroys the human life. The sole reason of all mental and physical maladies of a human being is the sweet poison of Maya. When a newborn child gets addicted to the sweet poison of Maya, her bond with Sat Kartaar (the Truth and the Creator; God) is broken. When the child – deeply immersed in Samadhi and suffused with Amrit in her mother’s womb – learns to drink the sweet poison of Maya after birth, she lets Sat Kartaar slip out of her mind.
The question arises as to how, and why, is Maya a sweet poison? The answer is that the human being is drawn towards power, youth, wealth, riches, glamour, taste and aroma, which are various forms of Maya, and trapped in these vices the human being falls under the hold of lust, anger, greed, attachments and pride and absorbs himself in committing Asat Karams. A human being commits Asat Karam when intoxicated by power. That is, a human being misuses his worldly rank and title and the authority vested in him by these titles to further his own affairs and those of his family and friends, and to accumulate wealth, riches, properties, estates and all material objects throughout his life, and, in so doing, gets more and more bogged down in the swamp of vices. The human being, under intoxication of youth, falls prey to the Chandaal of lust and gets further and further mired in the swamp of vices. Intoxicated by the beauty, touch and scent of the opposite sex, the human being becomes slave to one’s lust and, falling prey to the Chandaal of lust, gets further and further trapped in the swamp of vices. Intoxicated by wealth and riches (worldly possessions, mansions and estates, money and assets) the human being falls prey to the Chandaal of pride and steeps further in the bog of vices. Thus, at the mercy of these alluring vices of Maya and unaware of the devastating power of these vices, the human being gets deeply mired in the morass of Maya. Under intoxication of the sweet poison of Maya, the human being loses his ability to discern right from wrong, and good from evil. The sweet poison of Maya corrupts the human being’s power of judgement. The human being begins to regard slavery of Maya as the sole purpose in his life and occupies himself in constantly ingesting this sweet poison. How can a human being, stuck in the morass of Maya and in such a gravely devastating state, be cognizant of Sat PaarBraham Parmeshar? That is, the human being is no longer conscious of Sat Kartaar. The human being loses sight of the reason and purpose of his life. He loses sight of the promises that he made to himself in his mother’s womb and, stuck in the swamp of Moh-Maya, reaches the end of his life and passes away. The SatGuru Sahiban have repeatedly reaffirmed the Param Sat Tat about Moh-Maya in GurBani:
Daykh kutamb mohi lobhaanaa chaldi-aa naal na jaa-ee.
(Sri Guru Granth Sahib Ji 32)
Ih maa-i-aa moh kutamb hai bhaa-ay doojai faas.
(Sri Guru Granth Sahib Ji 166)
Mithi-aa tan dhan kutamb sabaa-i-aa.
Mithi-aa ha-umai mamtaa maa-i-aa.
(Sri Guru Granth Sahib Ji 268)
Moh kutamb dis aavdaa sabh chalanhaaraa aavan jaanaa.
(Sri Guru Granth Sahib Ji 305)
Moh koorh kutamb hai manmukh mugadh rataa.
(Sri Guru Granth Sahib Ji 787)
Kabeer har kaa simran chhaad kai paali-o bahut kutamb.
Dhandhaa kartaa reh ga-i-aa bhaa-ee rahi-aa na bandh. ||106||
(Sri Guru Granth Sahib Ji 1370)
Kabeer raam naam jaani-o nahee paali-o katak kutamb.
Dhandhay hee meh mar ga-i-o baahar bha-ee na bamb. ||226||
(Sri Guru Granth Sahib Ji 1376)
Put kalat kutamb hai maa-i-aa moh vadhaa-ay.
(Sri Guru Granth Sahib Ji 1422-1423)
Moh kutamb sabh koorh hai koorh rahi-aa laptaa-ay.
(Sri Guru Granth Sahib Ji 1424)
Thus, it is an utter truth that the entire world abiding in slavery of Maya is illusionary and transient. So, if the entire world is fleeting as described in this GurParsaadi Katha, how can one repose any trust in any worldly object, bond, relation, tie or affiliation? When the entire world in its entire expanse is illusionary and Asat, which object, relation, bond, tie or affiliation can one have faith in? It goes to say that the entire world is merely a domain of Maya, and one cannot repose faith in it. The only faith-worthy element is the Param Tat, which is the Sat Tat. The Param Sat Tat alone is ever-abiding, and this Param Sat Tat is Sat PaarBraham Parmeshar Himself. (The supremely powerful magnificence of Param Sat Tat is described in detail in GurParsaadi Katha of Pauri 1.) A human being makes friends with those whom he trusts. The bond of friendship is based upon trust. Where there is trust, there is love. That is, a human being likes those whom he trusts. Trust gives birth to love. Trust alone gives rise to faith. The attachments do not create trust. The attachments only create fear of losing an object, relationship, tie, bond or friendship. The attachments do not generate the feeling of sacrifice for others. Love generates the feeling of sacrifice. The attachments carry within them the pull of affinity. Therefore the bond of friendship is the bond of trust, love and faith. Therefore the entire materialistic world – i.e., which abides in the slavery of Maya, which is born in Kaal and is mutable, which is bound to end in Kaal, which is Asat, which is short-lived and which is not Sat – cannot be trusted upon. Only the Param Sat Tat – which is ever-abiding, which is indestructible, which is Sat from the beginning, Sat throughout the ages, Sat in the present age and will remain Sat in all epochs to come – is trustworthy. This Param Sat Tat assimilates in it alone all the immense-supreme powers. The origin, sustenance and destruction of the whole Creation takes place only from within this Param Sat Tat.
There is nothing to be gained by getting attached to a world that is perishable, Asat and drowning in slavery of Maya; or to a worldly object, relation, bond, tie or affiliation that is entirely Kood, illusory, Asat, false and untrustworthy. Therefore, please embrace the Param Sat Tat. Make friends with the Param Sat Tat. Focus your mind and attention upon the Param Sat Tat. Perform Bandagi of the Param Sat Tat. Look after and serve the Param Sat Tat. Embrace deeds of Sat. Do not employ the disastrous forces (Chandaals) of lust, anger, greed, attachments and pride to satiate your Trishna. Do not let these five Chandaals (lust, anger, greed, attachments and pride) govern your mind in your everyday affairs. Pay attention to your everyday deeds and focus attention upon Sato Birti. Carry out all your deeds keeping your domestic life in Sato Birti. Regard all worldly objects, estates, wealth and riches, relations, ties, bonds and friendships available to you in this life as blessings bestowed by Sat PaarBraham Parmeshar, and enjoy them while abiding in Sato Birti. Carry on serving Sat Tat by tending to all your domestic and worldly matters with Sato Birti. By regarding all your family, your relations, ties, bonds and affiliations as the Sangat (congregation; gathering) and serving them, your domestic attachments will break and your deeds will transform into Sat Karams. Focus your mind upon compassion, piety, contentment and forbearance. Adhere to humility in life. Let your trust, devotion and faith in Sat Tat grow. Follow the teachings of GurBani. Practise compassion in life. Learn to abide in Sat Santokh (the divine contentedness; state where there is humility and an absence of desires). Piety is born only from compassion. Practise humbleness in life. Humility is the divine weapon to annihilate the Chandaals of pride and anger. In your everyday life, practise speaking Sat, hearing Sat, acting Sat and propagating Sat. Take advantage of the service of dedicating Dasvandh (10% of one’s earnings or time earmarked for charity) from your well-earned wealth, and you will be rid of the Chandaal of greed. Making the service of Dasvandh, you will never face any want in your wealth. Embracing Sat Karams in your life, all your troubles and distresses will begin to disappear. You will be saved in future from having to account for your deeds. That is to say, Sat Karams will have a magnificent impact upon your destiny in days to come. The Sat Karams are transformed into virtuous deeds and, removing the burden of your Asat Karams, make your life a pleasant one in days to come.
As your deeds begin to transform into the deeds of Sat, and your Sat Karams begin to accumulate, you will progress toward meeting a SatGuru and acquiring GurParsaad. When you accumulate enough Sat Karams to begin outweighing your Asat Karams, you will strike a fortune and Sat PaarBraham Parmeshar will lead you into the Sangat of a Puran Sant-SatGuru. Sat PaarBraham Parmeshar manifests Himself upon earth only in the form of a Puran Sant, SatGuru or Puran Braham Gyani. It is only by listening to the counsel of such a great-being, accepting it and by serving and caring after such a great-being that a human being obtains GurParsaad. It is only by surrendering one’s entire self at Sat Charans (the feet where Sat abides) of such a great-being that a human being receives GurParsaad and attains Bandagi. By dedicating one’s body, mind and physical wealth at Sat Charans of such a Puran Sant-SatGuru-Puran Braham Gyani, a human being easily acquires GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others), and attains Samadhi. Bandagi cannot be performed without obtaining GurParsaad. Bandagi begins only upon receiving GurParsaad. Only those human beings are admitted by Sat PaarBraham Parmeshar into His Charan Sharan (shelter at the feet; i.e. shelter along with opportunity to serve) who follow Sat Bachans (words of Truth; divine words) of their SatGuru and who fall at Sat Charans of their SatGuru. Only those human beings acquire GurParsaad of Puran Bandagi and Jeevan Mukti who dedicate their body, mind and worldly wealth at Sat Charans of their SatGuru. It is only the Charan Sharan of a SatGuru where one is blessed with GurParsaad. The human beings easily accomplish their Bandagi who surrender their entire self at Sat Charans of their SatGuru with complete faith, devotion and trust.
Therefore, it is a humble prayer at the feet of the entire humanity to hear, perceive, understand and accept the immense magnificence of Sat. Please heed, discern, grasp and acknowledge the immense magnificence of the SatGuru. Please regard, recognize, realize and respect the supremely powerful magnificence of a Puran Sant and Puran Braham Gyani. By so doing, you will be rewarded with GurParsaad. By so doing, you will be rewarded with a place in the Charan Sharan of these great-beings, and with SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. The entire GurBani is the magnificence of Sat. The great-beings – the Puran Sants, SatGurus and Puran Braham Gyanis – are manifestations of Sat. There is no distinction between these great-beings and Sat PaarBraham. Sat PaarBraham manifests Himself upon earth in form of these great-beings. These great-beings are the image of Nirankaar (the Formless; God) manifesting Himself upon earth. The words of these great-beings are Sat. The words of these great-beings are the divine Hukam. The feet of such great-beings are Sat Charans exuding incessant Amrit and radiating Parkash. The immense-supreme powers make their home at the feet of these great-beings. The Charan Sharan of these great-beings is the Charan Sharan of Sat PaarBraham. By making Puran Samarpan (complete surrender) at Sat Charans of these great-beings possessing supreme-and-powerful magnificence, the human being is extricated from the Bharam Jaal (web of deceptions) of Maya and easily attains Jeevan Mukti.