Ji-o too chalaa-ihi tiv chalah su-aamee hor ki-aa jaanaa gun tayray.
Jiv too chalaa-ihi tivai chalah jinaa maarag paavhay.
Kar kirpaa jin naam laa-ihi se har har sadaa dhi-aavhay.
Jis no kathaa sunaa-ihi aapnee se gurdu-aarai sukh paavhay.
Kahai naanak sachay saahib ji-o bhaavai tivai chalaavahay. ||15||
(Sri Guru Granth Sahib Ji 919)
The blessed SatGuru (Truth Guru) incarnate Amardas the true Patshah Ji reveals the magnificence of the divine and spiritual Hukam (divine will; command) of the blessed Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) in this supremely powerful Salok (verse).
The Hukam of the blessed Sat PaarBraham Parmeshar is irrefutable Sat (eternal Truth; God Himself). The entire Creation takes birth, transforms, abides, destructs and meets its end under the supremely powerful Hukam of the blessed Sat PaarBraham Parmeshar. All Khand-Brahamands (the inner spiritual realms and the outer physical worlds), air, water, fire and the 8.4 million Medni’s (species) operate within the Hukam of Sat PaarBraham. The supreme power of the divine Hukam alone creates, operates and destroys the entire Creation. The spiritual and divine Hukam is nothing else but the divine laws created by Akaal Purakh (the Immortal Being; God). These are the divine and spiritual rules and regulations created by Akaal Purakh solely for the administration of the whole Creation. The entire Gurmat (Godly wisdom; wisdom revealed in GurBani) defines nothing but these spiritual and divine rules and regulations. The entire GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) describes nothing but these spiritual and divine rules and regulations. Therefore, this supremely powerful Bani (composition; forming part of GurBani) describes the magnificence of these great and supremely powerful divine laws. The entire Creation is created, has been created, is being created and will continue to be created in accordance with these divine and spiritual rules and regulations. Not only that the entire Creation is created, has been created, continues to be created and will be created in accordance with these divine rules and regulations; but even the sustenance, operation and destruction of this whole Creation has taken place, is taking place and will continue to take place in accordance with these divine rules and regulations alone.
The creator of the Hukam is Vidhata (the ultimate authority; the maker of the divine laws), the blessed Sat PaarBraham Pita Parmeshar; and the Hukam is the ‘Vidhaan’ (‘constitution’; set of laws) created by Vidhata. At the same time (of origin of the Creation) that Akaal Purakh – the blessed Sat PaarBraham Pita Parmeshar, the Vidhata – created the Creation, Sat PaarBraham Pita Parmeshar also created these divine Vidhaans, in accordance with which the creation, sustenance and destruction of the Creation has taken place, is taking place and will continue to take place. It means that at the same time when the Creation came into existence, Sat PaarBraham Pita Parmeshar also instituted in Dargah (the divine court) the order to govern the creation, sustenance and destruction of the Creation in accordance with these divine Vidhaans. Just as the government of a country, state or town institutes for its governance the rules and laws – called the constitution – and then governs in accordance with the rules and laws established in the constitution; in the same way the divine rules and laws were created by Dargah in order to regulate the creation, sustenance and destruction of the whole Creation. This constitution, created by Dargah, is also called ‘Vidhaan of Vidhi’ (the divine laws of the ultimate authority). Therefore, these divine rules and laws have been governing the creation, sustenance and destruction of the entire Creation from the very beginning and through the ages, and will continue to govern in all ages to come. Just as Akaal Purakh Himself is ‘Aad sach jugaad sach, Hai bhee sach naanak hosee bhee sach.’ (‘True from the beginning; true throughout the ages; true now and forever’), in the same way these divine Vidhaans and laws created by Him too are ‘Aad sach jugaad sach, Hai bhee sach naanak hosee bhee sach.’
In the same way as Akaal Purakh Himself is eternal, infinite and Sarab Kalaa Bharpoor (possessor of the supreme and divine abilities), the ‘Vidhaan’ created by Sat PaarBraham Pita Parmeshar too is the source of immense powers. In the same way as the Katha (discourse) of the eternal, infinite, the blessed Sat PaarBraham Pita Parmeshar is Akath (indescribable), the Katha of His Hukam, i.e. His Vidhaan too is indescribable. That is to say, the human beings who lead their lives in accordance with this divine Vidhaan become indistinct from this immense, eternal supreme power; become immense themselves; and become a source of this supreme power. Wherever such great-beings make it their place and propagate Puran Sat (the perfect Truth); Dargah manifests itself at that place. In the Sangat of these great-beings the divine Vidhaan prevails, and Suhaagans (God’s brides; those accepted as devotees in Dargah) and Sada Suhaagans (eternal brides of God; those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi) take birth. The divine laws and the Vidhaan, called Vidhaan of Vidhi, itself is Gurmat. GurBani describes nothing but this Vidhaan. The entire GurBani is nothing but Gurmat. The entire GurBani is nothing but the magnificence of this Vidhaan. The Avataars (divine incarnates), SatGurus, Puran Sants (perfect saints), Puran Braham Gyanis (possessing perfect divine wisdom), Puran Khalsas (pure soul that possesses Puran Braham Gyan) conduct their lives in accordance with this Vidhaan; and guide the entire mankind on the path of this divine Vidhaan; and bestow blessings of the supreme powers of GurKirpa (eternal grace) and GurParsaad (eternal bliss and eternal grace) to follow this great and supremely powerful Vidhaan. The SatGurus, Puran Sants, Puran Braham Gyanis and Puran Khalsas are the trustees and the propagators of this Vidhaan, and they bestow the Amrit (our essence or the life-element; the divine energy; pure soul) of this supremely powerful Vidhaan upon the entire humankind. The divine Avataars, SatGuru Patshahs, Puran Braham Gyanis, Puran Sants and Puran Khalsas have adhered to this supremely powerful divine Vidhaan and bequeathed this boundless force to the whole mankind in the form of GurBani. Therefore, the human beings who abide by this divine Vidhaan free themselves from the clutches of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya); become trustees of this divine Vidhaan; become rightful custodians of this divine Vidhaan; acquire GurParsaad to bestow this divine Vidhaan upon others and become one with Akaal Purakh; and, accomplishing the mission of their human birth, engage themselves in providing deliverance to the people everywhere in the world.
With immense benevolence, GurKirpa and GurParsaad, the blessed SatGuru incarnate Nirankaar Roop (embodiment of the Formless Being; God Himself) Nanak Patshah Ji reveals the supremely powerful Sat Tat (the essence of Sat) and Puran Braham Gyan (perfect divine wisdom) about the magnificence of this Param Sat Tat (essence of the supreme Truth), in the second Pauri (verse) of the ‘Jap Ji’ Bani, the Bani that came to be pronounced before all the rest (Jap Ji Bani or Jap Ji Sahib is the composition by the blessed SatGuru incarnate Nanak Patshah Ji, appearing at the very beginning of Sri Guru Granth Sahib Ji):
Hukmee hovan aakaar hukam na kahi-aa jaa-ee.
Hukmee hovan jee-a hukam milai vadi-aa-ee.
Hukmee utam neech hukam likh dukh sukh paa-ee-ah.
Iknaa hukmee bakhsees ik hukmee sadaa bhavaa-ee-ah.
Hukmai andar sabh ko baahar hukam na ko-ay.
Naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2||
(Sri Guru Granth Sahib Ji 1)
To lead a true life is to abide in this divine Vidhaan. The true pleasure of life can only be enjoyed by leading life in accordance with this divine Vidhaan. All the pleasures and pains come to appear in our life only in accordance with this Vidhaan. The Vidhaan of Karma (the divine laws determining one’s destiny in accordance with one’s deeds) is an extremely significant part of this very divine Vidhaan. The Vidhaan of Karma is a supremely mighty Vidhaan that governs the life of creatures in the 8.4 million Medni’s dwelling upon the earth. Our entire life is conducted only in accordance with this Vidhaan of Karma. Our every moment and every breath transpire only in accordance with this supremely mighty Vidhaan of Karma. Our destiny is written only in accordance with this supremely mighty Vidhaan, and comes to pass in our future births. The supremely important fact to be realized is this: every act of our daily life; every pain and pleasure; good and bad moments; happiness and sadness; being together and getting separated – meeting and parting; relationships and bonds; good and bad earthly ties; good and bad domestic attachments; domestic contentment and suffering-strife; riches and penury; affluence and poverty; availability and lack of worldly pleasures; our conduct; our Sanskaars (socio-cultural and moral norms; religious practices) and habits; our mind being Maya-oriented – leaning towards Rajo or Tamo attributes of Maya (Maya is said to possess the three attributes or Birtis: 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), i.e. being slave to the destructive forces of the Chandaal (villain; lowlife) of lust, the Chandaal of anger, the Chandaal of greed, the Chandaal of attachments and the Chandaal of pride; our mind leaning towards Sato attributes, i.e. towards compassion, righteousness, contentedness and forbearance; the level of our worldly education; our means of livelihood and our successes and failures; our Bandagi (submission before God) and Seva (humble and selfless service to others); our honours and humiliations; in essence everything that transpires in our everyday life comes to pass only in accordance with this supremely mighty Vidhaan of Karma.
The human beings, who acquire understanding of this supremely mighty Vidhaan and bow before it, begin leading their life in accordance with this Vidhaan and, by so doing, efface their very being, eradicate their pride, obtain deliverance from Maya and make a success of their life. The human beings, who grasp this Vidhaan, comprehend the game-plan of Maya. Such human beings cast off their Tamo Birti and Rajo Birti, embrace Sato Birti in their everyday acts, and transform all their deeds into Sat Karams (the deeds of Sat; truthful deeds). Thus leading a life of the deeds of Sat, our Sat Karams begin to accumulate and a time comes when we accumulate so many Sat Karams that we are showered with Nadar (kind gaze; divine grace and blessings) of Akaal Purakh, and by virtue of this blessing we earn the right to receive GurParsaad. The blessing of GurParsaad transforms our life. There is only one Vidhaan to break the shackles of the supremely mighty Vidhaan of Karma and to forever ingratiate our life with the supreme bliss; and this Vidhaan is that – once we acquire GurParsaad, perform Naam Simran (meditation upon Naam, or the Name representing God and all His Creation), perform Naam Di Kamai (practise Naam in life), manifest Parkash (the divine light; manifestation of Nirgun Saroop) of Naam in Hirda (literally meaning heart, Hirda actually denotes Anhat Chakra located near the heart; one of the seven Sat Sarovars, and more a part of our spiritual being than our physical body), manifest Parkash of Naam in every cell of the body, defeat Maya and accomplish our Bandagi – we square up the account of the deeds of all our past births and attain the supreme bliss, Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). This is how the human beings who abide in Sato Birti acquire GurParsaad and, serving and caring after the GurParsaad, rid themselves of the bonds of Karma. All the deeds of a Jeevan-Mukt human being (one who has attained salvation while still in one’s physical body) turn into Sat Karams. Such Jeevan-Mukt human beings lead their life rightly and blissfully, and engage themselves in Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti) of the entire humanity.
Here it is important to consider the question of how these perfect-great-beings bring their life and all their deeds under Hukam. This Param Sat Tat can be realized by understanding this Puran Sat: a human being possesses five action-organs (two hands, two feet and a mouth), which have as their basis the five sensory-organs (nose, ears, eyes, tongue and skin). The basis of these five sensory-organs is the human mind, and the basis of the human mind is the human intellect. It therefore implies that, based upon the knowledge gained through the experiences of the five sensory-organs, the mind reaches into its intellect and issues commands to the action-organs, and the five action-organs perform the deed. A human being’s own intellect is called Manmat. It means that all the acts of a common human being are governed by his Manmat. This Manmat is slave to Maya. This Manmat itself is Maya. This is how all our deeds are performed under the influence of Maya.
Another Sat Tat, supremely essential to understand, is that there is Param Jyot (the divine flame; soul; God Himself) above the human mind; and it is due to the existence of this Param Jyot that the human being is born in this world. This Param Jyot assimilates within it the storehouse of the immense knowledge that we call Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways). We also call this storehouse of knowledge Gurmat and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). This Param Jyot itself is the storehouse of the immense, eternal spiritual and divine supreme powers. The Param Jyot itself is the limitless storehouse of all spiritual treasures. This Param Jyot is Sat PaarBraham Pita Parmeshar Himself, established within our body. When a human being, abiding in Sato Birti, performs and accumulates Sat Karams, receives GurParsaad, serves and cares after this immense supreme power, defeats Maya, attains GurParsaad of Puran Sachyari Rehat (total compliance with Sat) in Hirda, crosses the milestones of Puran Bandagi (complete surrender before God) and achieves approval of Dargah – he obtains Darshan (glimpse with the inner, spiritual eye) of Akaal Purakh Sat PaarBraham Pita Parmeshar and becomes indistinct from Akaal Purakh. Upon arriving at this stage, he acquires Gurmat, i.e. acquires Puran Braham Gyan and Puran Tat Gyan. As he receives Puran Braham Gyan and Puran Tat Gyan, his Manmat comes to an end. That is, his slavery to Maya comes to an end; his mind is erased; and Maya places itself at his service. When a human being comes in possession of such grace and GurParsaad, his all-five sensory-organs embrace Gurmat. His all-five sensory-organs come to abide under Puran Braham Gyan. That is, all-five sensory-organs are subjugated under the divine Vidhaan, under Puran Hukam (absolute divine will or command). Thus, his all-five action-organs are subjugated under Puran Hukam. Therefore, all the acts performed by such a human being fall within Puran Hukam, and are Sat Karams. All the acts of such a human being are abundant with Parupkaar and Maha Parupkaar for the whole humanity.
The human beings, who spend their lives in the slavery of the Rajo and Tamo Birtis of Maya, continue to wander birth-after-birth in Juni’s (lowlife species). All the acts of such human beings are Asat Karams (untruthful deeds), and these Asat Karams alone become the cause of their base Sanskaars, ill-manners, lack of character, suffering, strife, pains, a life in dregs, poverty and penury. These Asat Karams alone are the cause of our every problem in life. The Vidhaan of Karma dictates that as we sow, so do we reap. That is, our life in future will transpire in accordance with our deeds today. The human beings who defy this divine Vidhaan, called Hukam, have a lot of suffering in store for them.
Therefore, when we realize this Puran Braham Gyan that everything comes to pass only in accordance with the divine Vidhaan enacted by Akaal Purakh the blessed Sat PaarBraham Pita Parmeshar – called Hukam in GurBani – we arrive at the understanding of ego. GurBani declares ego as a grave mental affliction. When we are enlightened of this understanding and wisdom about ego, we are overcome with humility. Utter humility alone is the key to Dargah. The end of ego in itself is Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). Ego comes to its end when we make Puran Samarpan (complete surrender along with body, mind and worldly wealth) at the feet of our 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). Puran Samarpan effaces one’s selfhood, leaving only Param Jyot; and this Param Jyot assimilates forever in Nirgun Saroop (infinite divine power beyond the three attributes of Maya; God Himself).
The next Param Sat Tat, extremely essential for a human being to understand, is that Sat PaarBraham is ‘Sarab Gun Nidhaan’ (‘treasure-house of all virtues’). That is, Sat PaarBraham Parmeshar is a treasure-house of the immense SatGun’s (the divine virtues). All the supreme powers of the blessed Sat PaarBraham Parmeshar are assimilated in His SatGun’s. When we mention the magnificence of the immense supreme powers of Sat PaarBraham Parmeshar, it denotes nothing but the magnificence of the SatGun’s of Sat PaarBraham Parmeshar. This Param Sat is repeatedly reaffirmed in GurBani:
Dar sayvan sant jan kharhay paa-in gunee nidhaan.
(Sri Guru Granth Sahib Ji 32)
Govid gunee nidhaan hai ant na paa-i-aa jaa-ay.
(Sri Guru Granth Sahib Ji 33)
Sarab nidhaan gun tum hee paas.
(Sri Guru Granth Sahib Ji 180)
Gobind gunee nidhaan gurmukh jaanee-ai.
(Sri Guru Granth Sahib Ji 399)
By SatGun’s we mean: Hirda suffused with extreme humility; Hirda suffused with boundless humbleness; Hirda filled with limitless faith; Hirda imbued with immense devotion; Hirda brimming with abundant trust; Hirda replete with endless compassion; Hirda devoted in Parupkaar; Hirda full of fearlessness; Nirvair (without hate or enmity) and Ik Drisht (seeing all as equal; non-discriminatory) Hirda; Hirda abundant with Sat Santokh (divine contentedness; state where there is humility and an absence of desires); Maha-Parupkaari Hirda suffused with the capacity to absorb pains of others; Maha-Parupkaari Hirda capable of taking away others’ suffering and strife – the decimator-of-suffering; Maha-Parupkaari Hirda capable of ingesting poison of others and bestowing Amrit in return – humble and compassionate; Maha-Parupkaari Hirda guiding others on the path of Sat; Maha-Parupkaari Hirda bestowing Jee-a-Daan (bestowal of Puran Bandagi and Seva) upon others and guiding them in their Bandagi – the treasure-trove of kindness; Maha-Parupkaari Hirda ingesting poison of others and bestowing upon them 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 and Seva – Sat GurParsaad (possessing eternal, divine grace); Maha-Parupkaari Hirda providing salvation to others – Sat GurParsaad; a fount of Puran Braham Gyan – Sat GurParsaad; a fount of Atam Ras Amrit – Sat GurParsaad; a fount of the boundless divine treasures – Sat GurParsaad; a fount of 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); a fount of Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) – Sat GurParsaad; a fount of inexhaustible Amrit – Sat GurParsaad; Sarab Kalaa Bharpoor; soft-spoken, etc. are a few of the virtues from the treasure-house of the immense SatGun’s of Sat PaarBraham Parmeshar. Although the Avataars, SatGurus, Sants, Bhagats, Braham Gyanis, Khalsas, Pirs (seers) and Paigambars (prophets) – who were endowed with Puran Bandagi in their human birth – have all tried to reveal the magnificence of the SatGun’s of Sat PaarBraham Parmeshar, no one has so far been able to fully unravel the secrets of the SatGun’s of Sat PaarBraham Parmeshar. Thus, when all these Avataars, SatGurus, Sants, Bhagats, Braham Gyanis, Khalsas, Pirs and Paigambars determined to reveal the Katha of the SatGun’s of Sat PaarBraham, they found themselves unable to fully describe these SatGun’s, and therefore proclaimed these to be boundless. This implies that each and every SatGun of Sat PaarBraham Parmeshar is boundless in itself.
As an example, when we dwell upon the supremely powerful SatGun of ‘divine affection, devotion and love’, we come to realize the Param Sat Tat that Sat alone is the mother to the divine love. Sat alone is the procreator of the divine love, and this Sat is none other than the blessed PaarBraham Pita Parmeshar Himself. Therefore, Sat PaarBraham Pita Parmeshar Himself is the extremely endearing figure of the divine love. The divine love has no bounds. The divine love is endlessly deep. The divine love is immeasurable. The divine love is a divine blessing of indescribable magnificence. This immense divine love alone is the foundation of faith. This boundless spiritual love itself is the foundation of trust. This limitless ethereal love alone is the basis of Bandagi. Humility and compassion, too, are born out of the divine love. The perfect calm of mind and Hirda, too, is born out of this immense divine love. In essence, the foundation of the entire Creation is nothing but this infinite divine love. This immense divine love also is the foundation of the entire divine and spiritual Vidhaan. This immense divine love is also the name – ‘SatNaam’ – of Akaal Purakh. Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself), the blessed Sat PaarBraham Pita Parmeshar Himself manifests in a Hirda suffused with this immensely divine and heavenly love. ‘Nirvair’ – one of the supremely powerful characteristics of Akaal Purakh revealed in Mool Mantar (the Definition of the Origin; the very first composition in Jap Ji Sahib) – also denotes nothing other than this immense divine love. Thus, this divine discarnate love alone is the immense, eternal supreme power. A human being imbued in this immense divine love achieves Darshan of Sat PaarBraham Pita Parmeshar, sacrifices himself in this divine romance and effaces his very existence, and forever assimilates himself in Akaal Purakh. We must hold this Puran-Sat-and-an-essential-fact firmly in mind that, by granting us a human birth, Sat PaarBraham Pita Parmeshar has already endowed us with the supreme power to experience this divine love. Take a moment to centre your attention upon this Puran-Sat-essential-fact, and think: do you not possess the immense supreme power to feel this love? Can you not abide in love? Aren’t you capable of loving the whole Creation? Aren’t you capable of loving all living-beings? Can you not feel affection for all your near and dear ones? Of course, you do possess the supreme power of love, and you can realize the purpose of your life by drenching yourself in love. Love, unconditional and undemanding, is the divine love. Love doesn’t make conditions and demands; it then turns into an attachment. The divine love is unselfish. Once love turns selfish, it becomes a destructive force of Maya. The divine love calls for sacrifice, and this sacrifice has no bounds. The divine love is all about giving, and not demanding; just as Sat PaarBraham Pita Parmeshar knows nothing but to give, has forever been giving, and goes on giving. Bandagi is all about giving. The divine love is all about giving. There is no limit to giving in the divine love. There is no limit even to sacrificing in the divine love. This is a glimpse of the SatGun of the divine devotion-affection-love, and of the supreme power assimilated in it.
Being Nirbhao (fearless) is another supreme power of Sat PaarBraham Pita Parmeshar. This supreme power is also termed as a supreme virtue of the Guni Nidhaan Sat PaarBraham Pita Parmeshar. ‘Nirbhao’ means to be ‘without Bhao’ (without fear). The question arises: the fear of what? Since Sat PaarBraham Pita Parmeshar – ‘Kartaa Purakh’ (‘the Creator’) – is Himself assimilated in all His Creation, what fear can He possibly have? As there is no greater power than Sat PaarBraham Pita Parmeshar, and He Himself governs all His powers, therefore He is ‘Nirbhao’. As Sat PaarBraham Pita Parmeshar is beyond Trigun Maya (Maya of the three attributes: Tamo, Rajo and Sato); and He Himself has created, is creating and will continue to create the whole Creation; and because He Himself is sustaining and will continue to sustain the whole Creation; therefore He doesn’t possess the fear of losing any object. Being ‘Nirbhao’ means being free of all bonds. It is extremely necessary to understand this fact in our human life, if we wish to see our Bandagi reach Puran Awastha (state of spiritual perfection). This is because only a ‘Nirbhao’ being can attain Puran Sachyari Rehat in Hirda. Only a ‘Nirbhao’ being can assimilate in Puran ‘Sat’. Only a ‘Nirbhao’ being can vanquish Maya, transcend beyond Trigun Maya, and immerse himself in Sat PaarBraham Pita Parmeshar. Only a ‘Nirbhao’ being can serve Puran Sat. Only a ‘Nirbhao’ being can propagate Puran Sat. Therefore, achieving the state of being ‘Nirbhao’ is a divine stipulation for assimilating our human life in Akaal Purakh, and for attaining Puran Bandagi. Because the power of creation is beyond the reach of a common person, therefore ‘Bhao’ has a significant role in the human life. As the entire Creation is created and run in accordance with the Hukam of ‘Kartaa Purkah’, therefore the human beings are entirely powerless; and thus a common man is always besieged with ‘Bhao’. Therefore, it is extremely necessary for a common person to understand the essence of ‘Bhao’ in order to attain the state of being ‘Nirbhao’. This begs the question: ‘Bhao’ of what? It is the ‘Bhao’ of losing something; ‘Bhao’ of misplacing something; ‘Bhao’ of squandering something; or ‘Bhao’ of being robbed of something. It is the ‘Bhao’ of one’s worldly relationships and bonds getting broken up. It is the ‘Bhao’ of losing one’s worldly wealth and estates. It is the ‘Bhao’ of one’s death. It is the ‘Bhao’ of losing one’s earthly kith-and-kin. It is the ‘Bhao’ of one’s desires remaining unfulfilled. It is the ‘Bhao’ of one’s endeavours remaining unaccomplished. It is the ‘Bhao’ of one’s physical afflictions going untreated. It is the ‘Bhao’ of one’s mental maladies remaining uncured. It is the ‘Bhao’ of incurring losses in businesses. If we take a glance at our everyday life, we find that our every moment is spent in ‘Bhao’. Therefore, this ‘Bhao’ actually implies ‘Moh’ (‘the attachments’). Our every moment is spent living under the influence of this Dhoot (thief) of ‘Moh’. Therefore, to be ‘Nirbhao’ is to free oneself from this Dhoot of Moh. Akaal Purakh is beyond Trigun Maya; He is the creator of Maya; therefore He is uninfluenced by the Dhoot of ‘Moh’; therefore He is uninfluenced by ‘Bhao’ and is ‘Nirbhao’. In the same way, only by attaining the state of being ‘Nirbhao’ a human being, too, can free himself of these bonds of Maya, become worthy of serving Puran Sat and become worthy of propagating Puran Sat. Only a ‘Nirbhao’ human being can acquire the blessing of Parupkaar and Maha Parupkaar. Only a ‘Nirbhao’ human being can achieve Puran Bandagi and Sada Suhaag. (This supremely powerful and priceless virtue of Sat PaarBraham Pita Parmeshar is also deliberated upon in Mool Mantar).
Having learnt this supreme virtue of fearlessness, please think whether any price can be put upon this supreme virtue. Can any price be put on making someone’s Hirda Nirbhao? This is why this supreme and mighty virtue is considered priceless. The Sant-beings deal in this supremely mighty virtue. These great-beings make those human beings Nirbhao, who completely surrender their entire self before them.
Being ‘Nirvair’ is the next supreme power of Sat PaarBraham Pita Parmeshar. This supreme power also is called a supreme virtue of the Guni Nidhaan Sat PaarBraham Pita Parmeshar. Sat PaarBraham Pita Parmeshar is ‘Kartaa Purakh’; is Himself assimilated in all His Creation; and is Himself looking after the entire Creation; therefore He has no enmity with anyone. Therefore Sat PaarBraham Pita Parmeshar is ‘Nirvair’. Because Sat PaarBraham Pita Parmeshar is ‘Nirvair’, therefore He is ‘Ik Drisht’. Being ‘Ik Dirsht’, Sat PaarBraham Pita Parmeshar loves His entire Creation uniformly and bears no discrimination against anybody. He doesn’t dwell on anybody’s vices. Sat PaarBraham Pita Parmeshar has no bias against anyone in all Khand-Brahamands and in the 8.4 million Medni’s. He is amicable with the entire Creation. He is the guardian-parent to everybody. He engages Himself in Maha Parupkaar and wishes well-being of everybody. The doors of Dargah of Sat PaarBraham Pita Parmeshar are always open for the whole Creation (the entire mankind). Being ‘Ik Drisht’, Sat PaarBraham Pita Parmeshar is immensely compassionate and immensely merciful, and therefore He is immensely forgiving. He doesn’t take even a moment to pardon all our countless sins, committed birth-after-birth. Being assimilated in His smallest and lowliest creations, He is the fount of extreme humility. Being in possession of the supreme power of extreme humility, the path to reach Him is the path of extreme humbleness. This is why the extreme and limitless humility and humbleness is the key to Dargah. Therefore, only by acquiring this supreme power of being ‘Nirvair’ it is possible to become one with Akaal Purakh. Acquiring the supreme power of being ‘Nirvair’ implies: acquiring the supreme power of being Ik Drisht; acquiring the supreme power of immense compassion; acquiring the supreme power of forgiveness for the wrongdoers; acquiring the supreme power of unbounded humility and humbleness. Being ‘Nirvair’ means: possessing the supreme virtue of being Ik Drisht; possessing the supreme virtue of being utterly compassionate; possessing the supreme virtue to forgive the wrongdoers; possessing the supreme virtue of limitless humility and humbleness; and possessing the GurParsaad of suffusing one’s Hirda with these supreme virtues. It is extremely essential to comprehend the essence of being ‘Nirvair’ in our human life in order to attain Puran Awastha in our Bandagi. This is so because only a ‘Nirvair’ being can attain Puran Sachyari Rehat of Hirda. Only a ‘Nirvair’ being can assimilate in Puran ‘Sat’. Only a ‘Nirvair’ being can conquer Maya, transcend beyond Trigun Maya and absorb himself in Sat PaarBraham Pita Parmeshar. Only a ‘Nirvair’ being can serve Puran Sat. Only a ‘Nirvair’ being can bestow Puran Sat upon others. Therefore, attaining the state of being ‘Nirvair’ is a divine decree for assimilating the human life in Akaal Purakh and for accomplishing Bandagi. Only a ‘Nirvair’ human being is capable of obtaining the GurParsaad of Parupkaar and Maha Parupkaar. Only a ‘Nirvair’ human being can attain Puran Bandagi and Sada Suhaag.
Utter humility is the key to Dargah. Humbleness of Hirda is the key to Dargah. Abiding in humility, one’s devotion, trust and faith deepen even more. Humbleness of Hirda is a divine weapon to eradicate one’s ego. Eradication of ego denotes freedom from the slavery of Maya. Humbleness of Hirda begets Jeevan Mukti. Humility knows no bounds. Humility is immeasurably deep. The deeper a human being dives in humility, the deeper his Bandagi becomes, i.e. the deeper he descends in Mansarovar. Abiding in humility, a human being purifies every cell of his body; and makes his body Kanchan (pure as gold; disease-free). Abiding in humility, every cell of the human being is suffused with Amrit. In the absence of humility, SatNaam doesn’t penetrate Hirda of the human being. A Hirda that achieves acute humbleness attains Puran Sachyari Rehat. That is to say, Param Jyot Puran Parkash manifests itself in a Hirda that abides in humbleness. When a Hirda is awakened with the GurParsaad of SatNaam, it heralds the attainment of Jeevan Mukti. Therefore, to abide in humility is the most significant part of one’s Bandagi. To abide in humility is the biggest SatGun in a human being’s Bandagi. The blessed SatGuru incarnate Nanak Patshah Ji – a beacon of abiding relentlessly in utter humility and extreme humbleness – repeatedly addresses himself in GurBani as ‘Neech’ (‘lowly), ‘Loon Harami’ (‘ingrate’), ‘Dass’ (‘slave’) and ‘Dassan Dass’ (‘slave-to-a-slave’). A human being acquires Braham Gyan only when he embraces so much humility as to begin regarding himself as dust at the feet of the entire Creation. A human being achieves Braham Gyan only when he imbibes so much humility as to bow his head before a dung-dwelling insect, because he begins to behold Sat PaarBraham Parmeshar even in a dung-beetle.
Compassion is an immensely powerful SatGun of Bandagi. Compassion gives birth to Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). Dharam takes birth in the womb of compassion. Dharam is the child of compassion. Compassion bears the supreme power to make a human being indistinct from Sat PaarBraham Parmeshar. Dharam signifies to become one with Sat PaarBraham Parmeshar. Compassion also gives birth to mercy. Compassion alone gives birth to GurParsaad. Compassion alone is the profound form of Bandagi. Compassion alone breeds forgiveness. All pious feelings and virtues are engendered by compassion alone. SatGuru is very compassionate. Sat PaarBraham Parmeshar is extremely compassionate. This is the reason that SatGur Sat PaarBraham Parmeshar doesn’t dwell upon our vices, and doesn’t take even a moment to pardon all our sins and wrongdoings of birth-after-birth. All we need is to seek the Charan Sharan (shelter at the feet; i.e. shelter along with opportunity to serve) of SatGur Sat PaarBraham Parmeshar and make Puran Samarpan at His Sat Charans (feet where Sat abides). SatGur Sat PaarBraham Parmeshar doesn’t take even a moment to forgive the incalculable misdeeds and sins committed by us birth-after-birth. Thus, compassion is a supreme power that has no bounds. Compassion is immeasurably profound. Compassion bears immense supreme power. In the same way, faith too bears immense supreme power. Faith too has no bounds. Faith too is immeasurably deep. Trust too bears immense supreme power. A human being who has complete trust in SatGur Sat PaarBraham Parmeshar in his Hirda doesn’t carry even a trace of Manmat or Sansarik Mat (worldly-wisdom; materialism) in his Hirda. A human being having complete trust in SatGur Sat PaarBraham Parmeshar in his Hirda devotes his entire life in observing only the Sat Bachans (words of Truth; divine words) of SatGuru. A human being with absolute trust in SatGur Sat PaarBraham Parmeshar in his Hirda readily embraces Gurmat in his life. From trust arises the human being’s innocence. Innocence makes the human being easily accomplish his Bandagi. Cleverness and guile cause the downfall of the human being. Innocence unites the human being with Sat PaarBraham Parmeshar. Trust in SatGur Sat PaarBraham Parmeshar alone is Bandagi. Trust in the Sat Charans of SatGuru alone is Bandagi. The GurParsaad of Bandagi isn’t found without trust, faith and devotion. Trust too is boundless. Trust too is immeasurably deep. Trust too bears immense supreme power. Trust alone has the capacity to obtain Darshan of Sat PaarBraham Parmeshar for the human being and to assimilate him in His Nirgun Saroop. Where there is trust, there is Bandagi; there is no Bandagi without trust. Trust alone makes the human being capable of making Puran Samarpan at the Sat Charans of SatGur Sat PaarBraham Parmeshar.
This is a mere glimpse of some of the SatGun’s of Sat PaarBraham Parmeshar, and of the supreme powers assimilated in these SatGun’s. Sat PaarBraham Parmeshar possesses uncountable such SatGun’s. Sat PaarBraham Parmeshar has even endowed the human beings with the capacity to embrace these SatGun’s. That is to say, a human being is quite capable of embracing these SatGun’s and of realizing all the supreme powers assimilated in these SatGun’s. A human being can have faith, devotion and trust in SatGur Sat PaarBraham Parmeshar. A human being can abide in humility. A human being can observe humbleness in Hirda. A human being can harbour compassion. A human being can practise forgiveness. A human being can possess fearlessness. A human being can observe amiability. A human being can perform the deeds of Sat and adhere to Sato Birti. Performing deeds of Sat, a human being can please SatGur Sat PaarBraham Parmeshar and receive GurParsaad. A human being can also perform SatNaam Simran. A human being can also abide in SatNaam Simran. A human being can accomplish his Bandagi, become one with Sat PaarBraham Parmeshar and attain Jeevan Mukti.
A human being must practise these SatGun’s in order to become one with Sat PaarBraham Parmeshar. The human beings, who practise these SatGun’s, are blessed with Nadar, Karam (benevolence), Mehar (generosity), Mehramat (confidence; trust) and GurKirpa of Sat PaarBraham Parmeshar; and by their virtue the human being practising SatGun’s receives GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. The human being, who receives GurParsaad by the grace of SatGur Sat PaarBraham Parmeshar, embarks on his Bandagi. SatNaam gets inscribed in his Surat (mind; consciousness). The human being’s Surat unifies with SatNaam, and he attains Samadhi (deep trance-like state, where there is no thought except pure consciousness). As he regularly abides for prolonged durations in Samadhi, he receives the GurParsaad of Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). All his Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are awakened. All his Bajjar Kapaats (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. SatNaam permeates every cell of his body. His body turns Kanchan and is suffused with Amrit. His Trishna (desires) is quenched, and the Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) are overcome. His Hirda attains Puran Sachyari Rehat. The human being’s Hirda is the true Gurdwara (doorsteps of God; commonly the temple of Sikhism); because Sat PaarBraham Parmeshar dwells only in the human Hirda. Such a Hirda manifests Param Jyot and attains Puran Parkash (the perfect radiance of the supreme light; His aura; God Himself). Sat PaarBraham Parmeshar manifests Himself in the Gurdwara of Hirda. The human being attains the state of Sat Chit Anand. The Katha of the magnificence of Sat clearly manifests itself upon earth, taking the form of a Puran Sant, SatGuru and Puran Braham Gyani. The Andherla Teerath (pilgrimage of the inner self) is the real pilgrimage. The outwardly Teerath is a superficial pilgrimage. The outwardly Teerath doesn’t result in Jeevan Mukti. Only when Maya is conquered, Sat PaarBraham Parmeshar manifests Himself in the Gurdwara of Hirda. The Andherla Teerath is nothing but Param Jyot Puran Parkash manifesting itself in Hirda, and Sat PaarBraham Parmeshar manifesting Himself in Hirda. The human being – who is showered with the grace of Sat PaarBraham Parmeshar and with GurParsaad – completes his Andherla Teerath, accomplishes the mission of his life, and forever attains Sat Chit Anand.