Bhagtaa kee chaal niraalee.
Chaalaa niraalee bhagtaah kayree bikham maarag chalnaa.
Lab lobh ahankaar taj tarisnaa bahut naahee bolnaa.
Khanni-ahu tikhee vaalahu nikee ayt maarag jaanaa.
Gur parsaadee jinee aap taji-aa har vaasnaa samaanee.
Kahai naanak chaal bhagtaa jugahu jug niraalee. ||14||
(Sri Guru Granth Sahib Ji 918-919)
The human beings in Bandagi (submission before God) lead their life entirely differently than the materialistic human beings. The human beings – who happen to be blessed by Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) with His grace – find Sangat (the congregation) of a Puran Sant-SatGuru (perfect-saint and Truth Guru) and, seeking Charan Sharan (shelter at the feet; i.e. shelter along with opportunity to serve) of such a great-being, receive GurParsaad (the eternal bliss and eternal grace) and immerse themselves deep in Bandagi. The human beings who attain Puran Parkash (the supreme light; His aura; aura around the enlightened ones) of Param Jyot (the divine light; soul; God Himself) in their Hirda (Hirda or Hirda Kamal denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being) transform their lives. The human beings who absorb themselves in toiling after GurParsaad purify every cell of their body. The human beings, who immerse themselves deep in SatNaam Simran, (meditation upon SatNaam) imbue every cell of their body with SatNaam (Truth – as the Name of God) and descend deep in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself). The human beings absorbed in Bandagi realize Puran Sat (the absolute, eternal Truth). Immersed deep in Bandagi and descended in Mansarovar, the human beings attain Puran Braham Gyan (the perfect divine wisdom) and uncover all the secrets of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Deeply immersed in Bandagi, they realize all the Param Sat Tat’s (essential elements of the supreme Truth) of the material life. The human beings – who receive illumination of SatNaam in every cell of their body and attain Puran Sachyari Rehat (total compliance with Sat) in their Hirda – dedicate their life completely in the deeds of Sat (eternal Truth; God Himself). These human beings grasp all the secrets of Maya that prevail throughout the world. They discover how Maya makes the whole world dance to its tunes. Absorbed deep in Bandagi, the great-beings begin to clearly perceive every human being as gripped helplessly in the clutches of the Chandaals (villains; lowlifes) of lust, anger, greed, attachments and pride. These great-beings clearly perceive the Sat of how Trishna (the worldly desires) scalds the materialistic beings day-and-night in its fire. The Bhagats (devotees) begin to clearly see every human being firmly strung in the web of Kood (falsehood) of Maya. When this Puran Sat becomes clearly apparent to Puran Sants, they set out to preach Puran Sat to the materialistic human beings. These perfect-great-beings set out to impart the humanity with Puran Sat of the devastating game-plan of Maya being played out in the world. These Puran Sants set out to extricate the humankind from this dangerous and devastating quagmire of Maya; this is why their demeanour becomes different and distinct from the rest of the mankind.
The Bhagats begin to clearly perceive all the webs woven by Maya with the Bharams (the misconceptions; incorrect religious notions and superstitions) widespread in society. The Bhagats clearly realize all the Bharams and vices prevailing in everyday social life of the human beings. The Bhagats become fully aware of all the misleading rites and customs widespread in social life of the human beings. The Bhagats fully apprehend the root causes of all the suffering, strife, maladies and issues plaguing everyday life of the worldly beings. The Bhagats arrive at the knowledge of how the entire social fabric is badly afflicted by the web of Bharams woven by Maya. The Bhagats come to realize the Sat of how the human beings lead their social life in total contradiction of Puran Sat. The Bhagats come to realize the Param Sat that the entire world is Bhavsagar (the sea of Maya’s deceptions; the sea of ignorance), Asat (contradictory to Sat), Kood, and perishable. This is why the Puran Sants choose a path different than the materialistic beings, and their demeanour becomes distinct from the whole world; because the path they choose is the path of Puran Sat. They serve Puran Sat; they propagate Puran Sat; and Maya is slave to them. This is the difference between a Puran Sant and a common person: Maya is a slave to a Puran Sant and serves him, whereas a common human being is slave to Maya and serves Maya. This is why the demeanour of the perfect-great-beings is different and distinct from the rest of the mankind.
An even bigger truth that the Bhagats begin clearly observing is how the entire world – leading a material life mired in the Bhavsagar of Maya – has fallen at the mercy of the false religious preachers. The Bhagats come to learn how the people – belonging to the (worldly) religion that they themselves were born in, and belonging to the sect that they themselves were born in – wallow in superstitions and are gravely trapped in the web of Bharams woven by the misinformed religious preachers, who are completely ignorant of Sat. The Bhagats realize the Puran Sat of how the false religious preachers – who themselves are Maya-struck, misinformed and Bharams-stricken – instead of helping the mankind are entrapping the people more and more in Bharams and pushing them toward hell. How can the false preachers, who themselves are mired in slavery of Maya, preach the mankind? The preachers – who themselves are slave to the Chandaals of lust, anger, greed, attachments and pride and are seeking to satisfy their Trishna – are false preachers; and what good can such preachers do for the mankind? The preachers who aren’t aware of the Puran Sat and haven’t even made any endeavour – what good are such false preachers to the mankind? How can these false preachers, who have made religious preaching their vocation and their livelihood, contribute anything toward mankind’s salvation?
Propagation of religion isn’t a vocation. Propagation of religion isn’t meant to be one’s means of livelihood. The path of religion is the path of striving for Sat. The path of religion is the path in service of Sat. The path of religion is the path of propagation of Sat. The path of religion is the path of selfless Seva (the humble and selfless service to others). The deeds, when performed with an expectation of returns, aren’t Seva. The religious deeds that result in returns of wealth and riches are a trade, not Seva. Seva doesn’t bear earning of wealth and riches. Where Maya prevails, spirituality departs. Where Maya prevails, GurParsaad stays away. To accept wealth in returns for the Kirtans (chants and recitals), GurBani (words of Gur or God; Sri Guru Granth Sahib Ji) recitals and other religious rituals is a trade, leaving no place for trust, faith and devotion. Spiritually prevails only where Sat is served: with faith, devotion and trust, and with unselfish feeling. GurParsaad is showered only where Sat is served selflessly with faith, devotion and trust. Bandagi of Sat PaarBraham Parmeshar doesn’t bear asking (for material objects) or accepting. Bandagi of Sat PaarBraham Parmeshar bears nothing but giving. Bandagi is nothing but dedicating one’s body, mind and wealth at Sat Charans (feet where Sat abides) of a SatGuru. Bandagi is nothing but making Puran Samarpan (complete surrender) with complete faith, devotion and trust at Sat Charans of the SatGuru. A Puran Sant alone walks the path of Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). The path of the Sant alone is the steps to Dharam. Dharam means to become one with Sat PaarBraham Parmeshar. Dharam doesn’t imply things like Hinduism, Sikhism, Christianity or other religions, as is known in common parlance of today’s preachers. In parlance of Puran Braham Gyan, Dharam means to become one with Nirgun Saroop (infinite divine power, i.e. God beyond the three attributes of Maya) of Sat PaarBraham Parmeshar. The path of Dharam leads towards quenching one’s Trishna, vanquishing the Panj Dhoots (the five thieves; lust, anger, greed, attachments and pride), attaining Puran Sachyari Rehat in Hirda and manifesting Pargateyo Jyot (the manifested divine light; a soul that becomes the pure divine light of God Himself) and Puran Braham Gyan. Dharam means to achieve Darshan (vision with the inner, spiritual eye) of Akaal Purakh (the timeless being; God), to become one with Akaal Purakh and acquire Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways). Dharam entails Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti) – to ingest poison of the human beings arriving in the Sangat, and to bestow them with GurParsaad of SatNaam. Dharam means to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Maha Parupkaar upon the Sangat. Dharam means to bestow Puran Sat upon the Sangat. Dharam means to serve Puran Sat and to propagate Puran Sat in the Sangat. Therefore the path of Puran Sants is different than that of the other materialistic and false preachers; because the Puran Sants repudiate all such Bharams and hypocrisies prevailing in the world. When these Puran Braham Gyani great-beings present Puran Sat before the Sangat, the false religious preachers cannot digest the Puran Sat, and then these false preachers engage themselves in Nindya (denunciation; slander) of the Puran Sants and bring about their own downfall. The reason that the Puran Sants carry a different demeanour than the rest of the world is that they choose the path of Puran Sat, and not that of pursuing Maya. Because the Puran Sants speak Puran Sat, observe Puran Sat and serve Puran Sat, therefore their demeanour is distinct from the rest of the world.
In GurBani, nowhere does the term ‘Sikh Dharam’ appear. These two words appear separately in GurBani. These two words never appear together in GurBani. Thus, ‘Sikh’ and ‘Dharam’ are two disparate terms. The meaning of the word ‘Dharam’ is already contemplated above. The word ‘Sikh’ carries two meanings. The first meaning is the teachings of SatGuru, the preaching of SatGuru, the initiation of SatGuru, the instruction of SatGuru, and the words of SatGuru. This Param Sat is often reaffirmed in GurBani:
Mat vich ratan javaahar maanik jay ik gur kee sikh sunee.
(Sri Guru Granth Sahib Ji 2)
Naanak sikh day-ay man pareetam saadhsang bharam jaalay. ||1||
(Sri Guru Granth Sahib Ji 79)
Ha-o tudh aakhaa mayree kaa-i-aa toon sun sikh hamaaree.
(Sri Guru Granth Sahib Ji 154-155)
Man karhalaa mayray pi-aari-aa ik gur kee sikh sunaa-ay.
(Sri Guru Granth Sahib Ji 234)
In its second meaning, the word ‘Sikh’ denotes a human being who is a disciple of the SatGuru; who makes Puran Samarpan in the Charan Sharan of the SatGuru; who receives initiation from the SatGuru; who receives GurParsaad of Bandagi from the SatGuru; and who is held by the arm by the SatGuru and nudged on to the path of Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). This Param Sat Tat is repeatedly reaffirmed in GurBani:
Satgur sikh kee karai partipaal.
Sayvak ka-o gur sadaa da-i-aal.
Sikh kee gur durmat mal hirai.
Gur bachnee har naam uchrai.
Satgur sikh kay bandhan kaatai.
Gur kaa sikh bikaar tay haatai.
Satgur sikh ka-o naam dhan day-ay.
Gur kaa sikh vadbhaagee hay.
Satgur sikh kaa halat palat savaarai.
Naanak satgur sikh ka-o jee-a naal samaarai. ||1||
(Sri Guru Granth Sahib Ji 286)
Sachiaar sikh bahi satgur paas ghaalan koorhi-aar na labhnee kitai thaa-ay bhaalay.
(Sri Guru Granth Sahib Ji 304-305)
Gur satgur kaa jo sikh akhaa-ay so bhalkay uth har naam dhi-aavai.
(Sri Guru Granth Sahib Ji 305)
Thus, the term ‘Sikh’ does not imply ‘Dharam’. However, the word ‘Sikh’ does imply the teachings of ‘Dharam’, and a human being walking the path of ‘Dharam’ is indeed ‘Sikh’. In the same fashion, neither Hinduism nor Islam nor Christianity denotes Dharam. Hinduism, Islam, Sikh, Christianity and all other sects (the popularly followed religions in the world) widespread in today’s world are all products of the human mind. The divisions created by these sects (the popular religions of the world) are nothing but products of the human mind. These various sects have no recognition in Dargah (the divine court) of Sat PaarBraham. In Dargah, the entire human race is known by one kind alone – ‘Maanas koo jaat’ (the ‘humankind’). The blessed SatGuru incarnate the tenth Patshah Ji clearly reveals this Param Sat in his Bani: ‘Maanas koo jaat sahi ekai paithchaanbo’ (‘the entire human race is recognized as one kind’). The blessed SatGuru incarnate the fifth Patshah Arjan Dev Ji – by recording in Sri Guru Granth Sahib Ji the compositions of the Puran Sants, Bhagats (devotees) and Puran Braham Gyanis (those in possession of Puran Braham Gyan) born in every religion and in every sect – has given clear testimony to the entire mankind that these worldly religions and sects carry no value in Dargah. The divisions created in the name of religion (Hindu, Muslim, Sikh, Christian etc.) are not recognized in Dargah, and these divisions are founded only on Maya and on falsehood. SatGuru the fifth Patshah Ji brought down all these false divisions (Hindu, Muslim, Sikh, Christian etc.) by recording in Sri Guru Granth Sahib Ji the writings of the Puran Sants, Bhagats and Puran Braham Gyanis born into all religions and sects, and clearly demonstrated to the entire mankind that these divisions act as great obstacles in the path of Dharam. SatGuru Patshah Ji manifested the Param Sat Tat that the world has only one kind of human beings – the humankind. Therefore, when those who accept and acknowledge GurBani as Guru (teacher and mentor; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti) and who bow before GurBani talk of creating the divisions of worldly religions (Hindu, Sikh, Muslim, Christian etc.), they disrespect GurBani – the Puran Sat ‘Guru’ – and make a false propagation of religion. These false preachers commit an Asat and ruinous act of leading the mankind on to the path of Bharams and hypocrisy. This is the difference between a Puran Sant and a common (false) preacher: the Puran Sants first themselves adhere to the counsel prescribed in GurBani, and then aid the Sangat in observing the counsel of GurBani and in walking the path of Puran Sat by demolishing their Bharams. This is why the demeanour of the Puran Sants is unmatched and different than the rest of the world; because whatever they do opposes the Asat prevalent in the world and society, and is meant to correct it.
Therefore, when a human being attains Puran Awastha (the state of spiritual perfection) and is manifested upon the earth as Pargateyo Jyot, he first of all raises voice against the Bharams and hypocrisies prevailing in his own community, caste or sect (known as religion in the world). Because these great-beings act in a way that is different and opposite than that of a common Maya-struck being; therefore, people begin to think of them as unhinged, crazy and mad. Even the Nirankaar Saroop (the embodiment of the formless One; God in human form) SatGuru incarnate the blessed Nanak Patshah Ji was not spared by people and was thoroughly ridiculed addressed with words like ‘bhootnaa, baytaalaa and vaychaaraa’. The blessed SatGuru incarnate Nanak Patshah Ji began imparting Puran Braham Gyan against all Bharams and hypocrisies that prevailed in the name of religion in those days – the Puran Braham Gyan that was a divine blessing to the Maya-struck humanity and a divine GurParsaad of the highest order for the entire humanity – but those ignorant beings, who couldn’t understand him, ridiculed him by calling him ‘bhootnaa, baytaalaa, divaanaa and vaychaaraa’, and by these dark deeds brought about their own downfall. ‘Bhootnaa’ means a ghost, ‘baytaalaa’ means a spectre, and ‘vaychaaraa’ denotes one without means or help. ‘Ba-uraanaa’ implies deranged and demented. Even such a great persona – Param Jyot Puran Parkash of Nirankaar, Puran Sant-SatGuru Nanak Patshah, who appeared as incarnate of Akaal Purakh to benefit the entire humanity through Maha Parupkaar – was derided and ridiculed by the mankind with such uncharitable words. The blessed SatGuru incarnate Nanak Patshah Ji describes his ordeal in this supremely powerful Salok:
Maaroo Mehlaa 1.
Ko-ee aakhai bhootnaa ko kahai baytaalaa.
Ko-ee aakhai aadmee naanak vaychaaraa. ||1||
Bha-i-aa divaanaa saah kaa naanak ba-uraanaa.
Ha-o har bin avar na jaanaa. ||1|| Rahaa-o.
Ta-o dayvaanaa jaanee-ai jaa bhai dayvaanaa ho-ay.
Aykee saahib baahraa doojaa avar na jaanai ko-ay. ||2||
Ta-o dayvaanaa jaanee-ai jaa aykaa kaar kamaa-ay.
Hukam pachhaanai khasam kaa doojee avar si-aanap kaa-ay. ||3||
Ta-o dayvaanaa jaanee-ai jaa saahib dharay pi-aar.
Mandaa jaanai aap ka-o avar bhalaa sansaar. ||4||7||
(Sri Guru Granth Sahib Ji 991)
The blessed SatGuru incarnate Nanak Patshah Ji bestows this Puran Braham Gyan (in the above Salok) upon the whole humanity, based on his personal experiences in this world. It is completely true that the people in this world regard the one immersed in divine romance with Sat PaarBraham Parmeshar (i.e. Nanak) as a ghost, the spirit, deranged and simpleton. It is completely true that people of the world regard a human being – who is immersed in Bandagi and in devotion of Sat PaarBraham Parmeshar, who has dissociated himself from the worldly beings and associates only with Sat PaarBraham Parmeshar – as deranged. It is completely true that the people in the world regard a human being, who doesn’t acknowledge anybody except Sat PaarBraham Parmeshar – i.e. who considers Sat PaarBraham Parmeshar as his sole sustenance and saviour and doesn’t seek or solicit anyone other than Him – as naive. It is entirely true that the person who casts aside worldly fears and concerns – i.e. one who breaks off the ties of attachments of the material life and becomes Nirbhao (fearless) – is viewed as crazy by the world. It is perfectly true that the materialistic beings regard as insane the human being who abides in Puran Hukam (the absolute divine will or command) of Sat PaarBraham Parmeshar, embraces Puran Braham Gyan and casts away the materialistic mindset. It is utterly true that the worldly beings regard as demented the person who acknowledges the Hukam of Sat PaarBraham Parmeshar, abides in His will and performs all Sat Karams (the deeds of Sat; truthful deeds), instead of resorting to the worldly deceit and cunning and committing Asat Karams (the deeds against Sat; the deeds of falsehood) under his Manmat (one’s own wisdom). It is completely true that a Bandagi-immersed human being’s Hirda is wrapped in humbleness and suffused with humility. That is to say, a human being in Bandagi abides in humility and regards oneself as but dust at the feet of the whole Creation. That is, a soul immersed in Bandagi bows at the feet of the entire Creation. The worldly beings start thinking of someone as unhinged, who, in utter devotion toward Sat PaarBraham, embraces extreme humility and humbleness in his Hirda, considers himself as mere dust at the feet of the entire Creation and abides in humility.
It is a Puran Sat that the earthly people ridiculed SatGuru incarnate the blessed Nanak Patshah Ji, because SatGuru the true Patshah Ji chose a path that was novel and went against the false and widespread customs, rites, Bharams and hypocrisies. It is completely true that the worldly beings derided SatGuru incarnate the blessed Nanak Patshah Ji, because SatGuru the true Patshah Ji endeavoured to preach selfless service of Puran Sat. It is an utter truth that the worldly people mocked SatGuru incarnate the blessed Nanak Patshah Ji, because SatGuru the true Patshah Ji applied Puran Sat toward Maha Parupkaar of the humanity. It is a complete truth that the masses scoffed at SatGuru incarnate the blessed Nanak Patshah Ji, because SatGuru the true Patshah Ji vigorously refuted the false customs, rites, Bharams and hypocrisies prevalent in the world. For instance, the people belonging to the Brahmin caste in India have for ages been bound to the false custom of Janaeoo (the sacred thread). This bond is seen to be observed even today by people of the Brahmin caste. (The sacred thread is regarded as an important religious symbol. The sacred thread is woven with three spun strings of cotton. Many people take these three strings to symbolise the forces of Shiva, Brahma and Vishnu, while many others regard these three strings as symbolizing the three attributes – Rajo, Tamo and Sato – of Maya.) The Brahmins, who are known as Pundits (the learned and priestly beings), perform the rite of initiating the child (at an age of 9-10 years) with the sacred thread and then offering her religious guidance. SatGuru Nanak Patshah Ji openly manifests the falsehood of this bond in his Bani (compositions; part of GurBani) and offers advice of Puran Sat in this supremely powerful Salok:
Salok Mehlaa 1.
Da-i-aa kapaah santokh soot jat gandhee sat vat.
Ayhu janay-oo jee-a kaa ha-ee ta paaday ghat.
Naa ayhu tutai naa mal lagai naa ayhu jalai na jaa-ay.
dhan so maanas naankaa jo gal chalay paa-ay.
Cha-ukarh mul anaa-i-aa bahi cha-ukai paa-i-aa.
Sikhaa kann charhaa-ee-aa gur baraahman thi-aa.
Oh mu-aa oh jharh pa-i-aa vaytgaa ga-i-aa. ||1||
(Sri Guru Granth Sahib Ji 471)
SatGuru Patshah Ji made the Pundits of his time realize the Puran Sat, that, these three strings of cotton have no spiritual value. When the human life comes to an end, and the five-element body is offered to the fire, these three strings of the sacred thread too are reduced to ashes. The sacred thread doesn’t accompany the human soul. Thus, it is a Puran Sat that the sacred thread is only an outwardly Rehat (observance; compliance) and has no bearing upon a person’s spiritual progress. SatGuru Patshah Ji made the advice of Puran Sat to those Pundits that: if you must wear the sacred thread, wear the one made with cotton of compassion; whose strings are made of Sat Santokh (the divine contentedness; the state where there is humility and an absence of desires); whose knots are made of Jat (self-control); and whose braids are capable to raise the human being’s conduct to a high level. Dharam is born out of compassion. From compassion are born faith, devotion and trust. From compassion, the Bandagi of Sat PaarBraham Parmeshar takes birth. By the GurParsaad of Sat Santokh, the human being’s Trishna quenches and his quest to defeat Maya meets with success. Through adherence to Jat, the human being achieves victory over lust and through a high conduct, i.e. with deeds of Sat, the human being achieves the GurParsaad of Puran Bandagi. That human being is blessed who wears the sacred thread woven with the supremely powerful virtues of compassion, Sat Santokh, Jat (Jat implies vanquishing the Dhoot of lust) and the deeds of Sat.
Neither can any force break the sacred thread fabricated of compassion, Sat Santokh, Jat and the deeds of Sat – i.e. no destructive force can destroy this supremely mighty sacred thread –, nor can the grime of Maya stick over it; nor can fire turn it into ashes. That is to say, the sacred thread – forged of compassion, Sat Santokh, Jat and the deeds of Sat – assimilates the human being’s soul in Parmatma (the supreme soul; God), and transforms it into Sat Roop (the embodiment of Sat in human form). That is, the compassion, Sat Santokh, Jat and the deeds of Sat beget the GurParsaad of Bandagi; the GurParsaad whose supreme power and virtues are invulnerable to any force; the GurParsaad by whose supreme power the grime sticking upon the mind is washed away; the mind is brought under control; Trishna is quenched; the Panj Dhoots are subjugated; Hirda attains Puran Sachyari Rehat; 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) are opened up; all Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are awakened; every cell of the body is imbued with Simran; Hirda attains Puran Parkash of Param Jyot; the human soul vanquishes Maya and is assimilated in the Nirgun Saroop of Sat PaarBraham Parmeshar; the human being acquires Puran Braham Gyan and Tat Gyan; the human being acquires Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss); and the human being attains Jeevan Mukti. This is how the blessed SatGuru incarnate Nanak Patshah Ji demolished the falsehood and Bharam about the sacred thread made of three spun-strings of cotton, and imparted upon the entire humanity the supremely powerful counsel to serve Sat.
The blessed SatGuru incarnate Nanak Patshah Ji challenges the so-called Pundit – who is slave to Maya but thinks of himself as being ‘sujaan’, i.e. wise and knowledgeable – by branding his deeds as the deeds of falsehood; that is, how can a human being be called ‘sujaan’ when his own mind is slave to Maya, when he hasn’t brought the Panj Dhoots (the Chandaals of lust, anger, greed, attachments and pride) under his control and when he himself is slave to Trishna? Such slaves-to-Maya human beings (Pundits) have neither the right to initiate others into religion, nor the right to accept gratuity. These ignorant Pundits have turned it into a vocation: they confer the sacred thread on their patrons and offer them initiation; they set right the birth-charts of their patrons and of their families; they conduct marriages of the children of their patrons; and then, proclaiming themselves their Guru, collect gratuities. SatGuru Nanak Patshah Ji is kind upon these ignorant Pundits and counsels them thus: what good is a sacred thread if, by wearing it, a human being cannot control his five action-organs and five sensory-organs, and daily faces the humiliation of these organs committing Asat Karams? That is to say, abiding in slavery of Maya a human being accomplishes Asat Karams through his five action-organs and five sensory-organs, and as a result gives birth to suffering, distress and troubles in his life. Therefore, if one must wear the sacred thread, let it be built with compassion, Sat Santokh, Jat and the deeds of Sat; so that by wearing it, the human being brings his five sensory-organs and five action-organs under his control and turns all his deeds into Sat Karams. If you must wear the sacred thread, wear it upon your hands and feet that indulge in Asat Karams. That is, please use your hands and feet to perform Sat Karams and renounce Asat Karams; because Asat Karams alone are the cause of all sufferings, distresses, mental and physical maladies and troubles of the human being. If you must wear the sacred thread, wear it upon your tongue, so that no untrue words are uttered by this tongue. That is, please put your tongue to right use. Please do not use demeaning or abusive language. Always speak sweetly. Please do not engage in slander, vilification or spite. Please use your tongue to sing magnificence of Sat PaarBraham Parmeshar. By indulging in abuse, slander, vilification or spite, a human being uses his tongue to write one’s own dark destiny. The abusive, slandering, maligning and spiteful human being uses his tongue to lick the grime off the person that he reviles, and donates his own Sat Karams to the person he abuses. The abused person gains, while the abuser heads for a certain downfall. Therefore if you must wear the sacred thread, wear the sacred thread of Sat and wear it upon your tongue, so that you may end your suffering, distresses, maladies and troubles and attain Chad Di Kalaa (the eternal bliss). If you must wear the sacred thread, wear it upon your eyes that behold the other peoples’ women and other peoples’ wealth with jealousy. That is to say, casting a jealous eye upon others’ women and others’ wealth proves ruinous to oneself. It is the Chandaal of lust residing within the human being that casts a bad eye on other people’s women and lusts after them; which is a grave crime as per the Vidhaan (constitution; laws) of Dargah and merits very severe punishment. In this way, the Chandaal of lust wastes away the human birth of the being. Even to cast a greedy eye on someone else’s wealth, and to attempt to acquire it through Asat Karams, is a very big crime as per the divine Vidhaan, and a human being committing this crime is severely punished. Therefore, if you must wear, wear the sacred thread of Jat and Sat, which will bring the Chandaals of lust and greed under your control. All these Param Sat Tat’s are reaffirmed by SatGuru incarnate the blessed Nanak Patshah Ji in his Bani:
Tag na indree tag na naaree.
Bhalkay thuk pavai nit daarhee.
Tag na pairee tag na hathee.
Tag na jihvaa tag na akhee.
Vaytgaa aapay vatai.
Vat dhaagay avraa ghatai.
Lai bhaarh karay vee-aahu.
Kadh kaagal dasay raahu.
Sun vaykhhu lokaa ayhu vidaan.
Man andhaa naa-o sujaan. ||4||
(Sri Guru Granth Sahib Ji 471)
According to GurBani, only a Puran Braham Gyani or a Puran Sant is a Brahmin. That is, merely wearing the sacred threads doesn’t make a person Brahmin. Only the person who has attained the ever-abiding state of Liv (absorption in divine thoughts; the state where the human consciousness is absorbed in the divine) with Sat PaarBraham Parmeshar is a Brahmin. That is, only the person who has immersed himself in Sat PaarBraham Parmeshar is a Brahmin. Only the person who has assimilated himself in Sat PaarBraham Parmeshar is a Brahmin.
Barahm binday so baraahman kahee-ai je an-din har liv laa-ay.
(Sri Guru Granth Sahib Ji 512)
This is how SatGuru incarnate the blessed Nanak Patshah Ji raised his voice against the false religious preachers. SatGuru Patshah Ji has guided the whole mankind on the path to Mukti by producing Puran Braham Gyan of the divine Vidhaans in his compositions and opposing all preachers and social elements that lead the mankind into false and wrongful rites, customs, Bharams and Dubidha (double-mindedness; disbeliefs). SatGuru Patshah Ji bestowed counsel to serve Sat, and declared the deeds of Sat as being the path to make a success of our human life. He repudiated all outwardly Rehats prevailing in the society and bestowed Puran Sat upon the whole world by counselling to observe the inner Rehat. SatGuru Patshah Ji openly and strongly confronted the religious leaders of the whole society, and gave testimony to this Param Sat that ‘Bhagtaa kee chaal niraalee’. This was the reason that the mankind derided SatGuru Patshah Ji by calling him ‘bhootnaa, baytaalaa and divaanaa’; and by so doing gave invitation to their own downfall.
Just as SatGuru incarnate the blessed Nanak Patshah Ji strongly refuted the widespread Bharams, false customs, rites and outwardly observances and imparted the supremely powerful counsel to observe the inner Rehat in his compositions; in exactly the same way all other SatGuru incarnate Sahiban, Sants, Bhagats and Braham Gyanis too demolished every Bharam, rite and custom, lambasted the false preachers and counselled to observe the inner Rehat. By inner Rehat is meant the Rehat of conquering Maya, the Rehat of quenching Trishna, the Rehat of overpowering the Panj Dhoots, the Puran Sachyari Rehat of Hirda, the Rehat of Param Jyot Puran Parkash in Hirda, and the Rehat of Simran in every cell of the body; it is the Rehats through which the human being may make a success of his human birth and attain Jeevan Mukti.
The path to Bandagi is none other than that of practising the inner Rehat in life. It is an easy tasks to practise the outwardly Rehats and observe the popular rites and customs, but it is exceedingly difficult to adhere to the inner Rehat. The path to Bandagi is the path of battle with the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride). The path to Bandagi is the path of battle against the Chandaal of lust, against the Chandaal of anger, against the Chandaal of greed, against the Chandaal of attachments and against the Chandaal of pride. The path to Bandagi is the path of battle with every single one of these Chandaals. The surprising fact is that these five enemies (the Panj Dhoots) of ours reside within our own body. The Chandaal of lust resides in the lower part of our torso, and repeatedly assaults us by arousing our passion of lust and makes us commit Asat Karams. Thus, falling prey to the destructive force of the Chandaal of lust, we cause our future to be filled with suffering. The Chandaal of anger dwells in our stomach, and if sometimes for any reason our pride is hurt, it ignites within us the fire of anger. Under hold of the Chandaal of anger, every day we commit several Asat Karams and scorch our innards in the devastating fire of anger. The Chandaal of greed and the Chandaal of attachments make home in our chest. Slaving under the Chandaal of greed, we accomplish many Asat Karams with an aim to acquire wealth that belongs to others. We commit Asat Karams to acquire wealth that doesn’t belong to us, and thus sow the seeds of suffering and distress in our destiny. In the slavery of the Chandaal of attachments, we get so attached to our family as to be blind to everything else. The domestic attachments cause our family life to be filled with suffering and distress. The Chandaal of pride abides in our head. The Chandaal of pride keeps the human being from observing humility. Humility is the key to Dargah, and it is because of one’s pride alone that the human being remains fruitless in his quest of acquiring the GurParsaad of Sat PaarBraham Parmeshar. Sat PaarBraham Parmeshar is obliged to manifest Himself in a Hirda filled with humility and wrapped in humbleness. The Chandaal of pride is mightier than the other four Chandaals (of lust, anger, greed and attachments). That human being alone accomplishes his Bandagi who conquers the Chandaal of pride.
It is an arduous task to expel these five Chandaals from our own body. The destructive forces of these five Chandaals every moment exhort the human being to commit Asat Karams. The disastrous forces of these five Chandaals do not let the human being escape the worldly binds. These five Chandaals have the entire mankind utterly enmeshed in their devastating forces, creating a Bharam Jaal (the web of deceptions). Blinded by the slavery of these five Chandaals, the human being regards the physical world itself as Sat. Blind in the slavery of these five Chandaals, the human being considers his own body as being Sat. Even while realizing that this body is going to expire, he still thinks of this body alone to be Sat. Even when knowing that no family relation will accompany him in his final hours, he still considers all his family relationships to be Sat. Every human being, in the entire world, is in deep clutches of this Bharam Jaal of Maya. It is this devastating web of Maya, which is referred to as Bhavjal (the sea of deceptions) in GurBani.
Bhaa-ee ray bhavjal bikham daraan-o.
Pooraa satgur ras milai gur taaray har naa-o.
(Sri Guru Granth Sahib Ji 63)
Bhavjal bikham daraavno naa kandhee naa paar.
(Sri Guru Granth Sahib Ji 59)
Bandagi is a battle with Maya. Bandagi is an ongoing, aggressive war against the Chandaal of lust, the Chandaal of anger, the Chandaal of greed, the Chandaal of attachments and the Chandaal of pride, in order to forever quell the blaze of one’s Trishna. Bandagi is a battle to win one’s own mind. It is a battle to conquer the mind that is slave to Trishna and to the Panj Dhoots; and an intense war to rid it of this slavery. The worldly Bharam Jaal woven by Maya appears to all as Sat, and offers all worldly tastes and pleasures in their full sweetness. The taste of the worldly commodities, their pleasure and indulgence appear very sweet. But having once indulged in their taste and pleasure, the human being faces their bitterness and falls prey to their devastating influence. The taste and pleasure of the worldly objects, and the temptation to indulge in them, spare no effort in distracting and waylaying a person walking the path of Bandagi. Maya makes repeated attempts to knock over a person walking upon Sat Marg (the path of Sat) of Bandagi. The Chandaal of lust, the Chandaal of anger, the Chandaal of greed, the Chandaal of attachments and the Chandaal of greed repeatedly employ their destructive and delusionary forces to tumble a person walking the Sat Marg of Bandagi. The human being, treading the Sat Marg of Bandagi, combats Maya every moment and every instant. The human being walking the Sat Marg of Bandagi is repeatedly tried for his faith, devotion and trust toward his SatGuru. The person walking the Sat Marg of Bandagi is repeatedly tested for his dedication towards the SatGuru and toward Akaal Purakh. The person walking the Sat Marg of Bandagi repeatedly stands trial to prove how much humility he has observed, how much humbleness he has accumulated in his Hirda, how much he has adhered to Sat Santokh, how much he has complied with Sat and Jat, how much greed and how many attachments he has renounced, and how much pride he has cast away, etc. This is why the Sat Marg of Bandagi is said to be ‘bikham’ (‘arduous’). The devastating forces of Maya’s temptations are so strong that they pervert the human being’s mind every moment and every instant, and lead him astray from the path of Bandagi. The five Chandaals (of lust, anger, greed, attachments, pride) that dwell within the human body are active every moment and every instant in distracting the human being, and robbing him of Amrit (our essence or the life-element; the divine energy; pure soul) by employing their devastatingly lustful and pervert forces. Winning this battle with Maya is akin to journeying on an immensely arduous path. The Sat Marg of Bandagi is as Bikham as to be sharper than the sword’s edge, and thinner than hair.
Mahaa bikham jam panth duhaylaa kaalookhat moh andhi-aaraa.
Naanak gurmukh naam dhi-aa-i-aa taa paa-ay mokh du-aaraa. ||4||
(Sri Guru Granth Sahib Ji 443)
Jogai kaa maarag bikham hai jogee jis no nadar karay so paa-ay.
(Sri Guru Granth Sahib Ji 908-909)
Tayraa mahal agochar mayray pi-aaray bikham tayraa hai bhaanaa.
(Sri Guru Granth Sahib Ji 1185-1186)
The human beings who attain extreme Bairaag (detachment from worldly matters) in their Hirda by the grace of Sat PaarBraham Parmeshar are no longer bothered by Maya. The human beings who abide in utmost humility and innocence cannot be harmed by Maya. The human beings who surrender their body, mind and wealth at the feet of their SatGuru and immerse themselves in Bandagi with complete faith, devotion and trust readily conquer Maya. Puran Samarpan at Sat Charans of the SatGuru is the essential secret to Puran Bandagi. The human beings who grasp this secret readily achieve victory over Maya and assimilate themselves in Nirgun Saroop of Sat PaarBraham Parmeshar. The human beings who hesitate in making Puran Samarpan are subjected to repeated trials of Maya. Bandagi cannot be accomplished without vanquishing Maya. When a human being’s Bandagi arrives in Karam Khand and in Sach Khand (as per GurBani there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth), all the Chandaals, barring the Chandaal of pride, are quelled. The Chandaal of pride stays with the human being till the very end. When the human being’s Bandagi arrives at the stage of Sach Khand, he comes in possession of the divine supernatural powers. The Ridhi’s and Sidhi’s (supernatural powers; these come at a very early stage of Bandagi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akaal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akaal Purakh) try to lure him into their miraculous powers. At this stage, when the human being begins to perceive through Dib Drisht (the divine vision; also called as the third eye, Trikuti, or Gyan Netter – the wisdom eye) acquired with GurParsaad, he undergoes astounding experiences of these divine supernatural powers. At this stage, the path of Bandagi turns into a sword’s edge. At this stage, the path of Bandagi becomes thinner than hair. When the human being begins to experience these divine supreme powers, he has a very strong probability of getting intoxicated by these supreme powers. Several human beings get entangled in these supreme powers and develop arrogance in them; and become incapable of conquering Maya. Intoxicated by the divine supreme powers and in their arrogance, they cast aside the counsel of their SatGuru. They make the mistake of assuming that they have now achieved everything and no longer have the need for a SatGuru. They commit a grave crime of regarding the magnificence of capabilities of their SatGuru as lower and beneath them. In their arrogance and utter ignorance, they commit the crime of treating their all-capable SatGuru as their inferior. That is, they commit the serious crime of turning away from their all-capable SatGuru. In the last stage of their Bandagi and in setting out on the sword’s edge, in their arrogance they fall on their face and destroy all that they had gained. At the very final stage of their Bandagi and starting on a thinner-than-hair path, in their arrogance they take a tumble and, sundered from their SatGuru, fritter away all their gains. At this stage of the path of Bandagi, one needs his SatGuru the most to hold his hand. At this final stage of Bandagi, only by grasping the hand of the SatGuru, one can walk the sword’s-edge and the thinner-than-hair path and achieve victory over Maya. Without the grace of the SatGuru, one cannot conquer Maya. Therefore, upon arriving at this stage of one’s Bandagi, it is extremely essential to abide in deep humility. At this stage of Bandagi, one must achieve even more profound humbleness in one’s Hirda. At this stage of Bandagi, only by making Puran Samarpan at Sat Charans of the SatGuru, one can tread that sharper-than-sword’s-edge and thinner-than-hair path and vanquish Maya. Having won it all and arrived at this stage, one must lose one’s entire self at Sat Charans of the SatGuru in order to achieve triumph over Maya. One must abide in the Charan Sharan of SatGuru Sat PaarBraham Parmeshar in order to achieve victory over Maya.
Kahat kabeer jeet kai haar.
Baho bidh kahi-o pukaar pukaar. ||5||1||9||
(Sri Guru Granth Sahib Ji 1159)
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) of Akaal Purakh must take after Akaal Purakh. Therefore, Sat PaarBraham Parmeshar embellishes the Suhaagan (God’s bride; one who is accepted as a devotee in Dargah) that He is kind upon, and grinds him or her into a supreme and pure diamond. He creates a Puran Sachyara Hirda capable of assimilating all the universes, and then He transforms the Suhaagan into a Sada Suhaagan. The Suhaagans are born aplenty, but only a rare one amongst them attains Sada Suhaag. Only a Suhaagan who walks the sword’s-edge and succeeds in every trial of Maya becomes a Sada Suhaagan. Only a Suhaagan who meets the criterion of Sat of Sat PaarBraham Parmeshar acquires the GurParsaad of Sada Suhaag. This Param Sat Tat is repeatedly reaffirmed in GurBani:
Kharay parakh khajaanai paa-ihi khotay bharam bhulaavani-aa.
(Sri Guru Granth Sahib Ji 118-119)
Ayko ayk so apar parampar parakh khajaanai paa-idaa.
(Sri Guru Granth Sahib Ji 1033-1034)
Kharay parakh khajaanai paa-ee-an khoti-aa naahee thaa-o.
(Sri Guru Granth Sahib Ji 1092)
Aisay jan virlay jag andar parakh khajaanai paa-i-aa.
(Sri Guru Granth Sahib Ji 1345)
Therefore, to attain Puran Bandagi, it is extremely essential to learn and to fully comply with this Param Sat Tat that: only by making Puran Samarpan in the Charan Sharan of the SatGuru, a human being can achieve victory over Maya and acquire the GurParsaad of Sada Suhaag.