Ayhu sohilaa sabad suhaavaa.
Sabdo suhaavaa sadaa sohilaa satguroo sunaa-i-aa.
Ayhu tin kai man vasi-aa jin dharahu likhi-aa aa-i-aa.
Ik fireh ghanayray karahi galaa galee kinai na paa-i-aa.
Kahai naanak sabad sohilaa satguroo sunaa-i-aa. ||16||
(Sri Guru Granth Sahib Ji 919)
‘Sohilaa’ (prayer by the Sikhs; usually before bedtime) is ‘Gur Shabad’ (the words of Gur or God; His Hukam; GurBani). ‘Gur Shabad’ is the Bani (the words; composition recorded in GurBani) of SatGuru (the Truth Guru; teacher and mentor of the path of Sat; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti). The Bani of SatGuru is GurBani (Sri Guru Granth Sahib Ji). The Bani of SatGuru is ‘Sohilaa’. By ‘Gur Shabad’ is meant the counsel of SatGuru. GurBani is the counsel of SatGuru. The Bani of SatGuru alone is ‘Gur Shabad’. The adherence to the counsel of SatGuru is the adherence to ‘Gur Shabad’. The entire GurBani is ‘Sohilaa’. Each and every word of GurBani in itself is ‘Sohilaa’. The words of SatGuru are ‘Sohilaa’. The adherence to ‘Gur Shabad’ alone is the means to spiritual progress. The adherence to ‘Gur Shabad’ is the path to Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). The adherence to ‘Gur Shabad’ is the sole path to attaining spiritual bliss. The adherence to ‘Gur Shabad’ is the only path to freedom from the slavery of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). The adherence to ‘Gur Shabad’ is the lone path to finding honour in Dargah (the divine court). That is to say, the adherence to the supremely powerful counsel of GurBani is the adherence to ‘Gur Shabad’.
Adherence to ‘Gur Shabad’ isn’t merely to make repeated readings of GurBani. If the mere readings of GurBani could count as adherence to ‘Gur Shabad’, all those people who make regular, repetitive readings of Guru Granth Sahib would have achieved Braham Gyan (the divine wisdom). All those known as the Akhand Paathi’s (readers performing Akhand Paath, i.e. uninterrupted recital of the Sikh scriptures) in today’s world would have become Braham Gyanis (divinely wise). Every pious man and woman, who regularly reads and recites GurBani, would have become a Braham Gyani. If the repeated readings of GurBani alone could qualify as adherence to ‘Gur Shabad’, the esteemed Granthees (readers of the Sikh scriptures) in all Gurdwaras (the temples of Sikhism) would have become Braham Gyanis. Thus, the mere repeated readings of GurBani do not result in gain of spirituality; and spirituality is gained only through adherence to the counsel of GurBani. Almost every religious preacher in today’s world puts emphasis upon outwardly observances and upon simply making the readings of GurBani. The preachers who have made propagation of religion their vocation, rather than a selfless service; who preach GurBani to earn money and wealth; who offer to buy and sell Kirtans (chanting and singing of holy texts) and GurBani with money and wealth; they are guilty before SatGuru GurBani – because, where Puran Sat (the perfect, eternal Truth; God Himself) doesn’t prevail and where only Maya reigns, there spirituality becomes scarce; there only Maya prevails in complete opposition to the preaching of SatGuru GurBani; where Maya is transacted in the name of Dharam (righteousness; commonly interpreted as religion or seeking union with the divine), there the sin of disrespecting SatGuru GurBani is committed. Such false religious preachers merely emphasize the outwardly observances and recitals of GurBani because they are ignorant of Puran Sat, lacking any spiritual achievement of their own. Therefore, for lack of any spiritual progress of their own, these half-baked religious preachers are incapable of propagating Puran Sat. The service to SatGuru and Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) bears fruit, if only rendered selflessly. The foundation of the selfless service to SatGuru and Sat PaarBraham Parmeshar is nothing but complete trust, total faith and utter devotion. By the selfless service to SatGuru and Sat PaarBraham Parmeshar is meant total absence of any desire for any material object, wealth and riches (wages etc.) or any wish-fulfilment.
It is a rare, accomplished Puran Sant-SatGuru (the perfect saint-SatGuru) who inspires the humanity to strive for GurParsaad (eternal bliss and eternal grace) of Puran Bandagi (total submission before God). It is a rare, accomplished Puran Sant-SatGuru who inspires the mankind to observe the teachings of GurBani. It is a rare, accomplished Puran Sant-SatGuru who reveals to the humanity the secret of observing Andherli Rehat (inner compliance with Truth; also called Sat Ki Rehat, or Puran Sachyari Rehat – complete compliance with the absolute Truth), i.e. the secret of observing the Rehat of attaining victory over Maya. It is a rare and accomplished Puran Sant-SatGuru who guides the humanity on the path to Jeevan Mukti. It is a rare and accomplished Puran Sant-SatGuru who teaches the mankind the magnificence of the GurParsaadi Khel (an endeavour bearing the blessings of Guru and God; the entire process of bestowal of Naam is described as the GurParsaadi Khel) of Puran Bandagi. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat (gathering of followers; congregation) the total magnificence of Puran Sat prevails. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat the Suhaagans (the brides of God; those accepted as the devotees in Dargah) and Sada Suhaagans (the eternal brides of God; those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi) take birth. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat Puran Sat is served and Puran Sat is propagated. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat the total magnificence of GurBani prevails and GurBani isn’t traded as a commodity. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat the magnificence of Puran Sat manifests itself. It is a rare and accomplished Puran Sant-SatGuru, in whose Sangat the Puran Sat – as described in GurBani – manifests itself. The Bani of a Puran Sant-SatGuru is GurBani. The Bani of a Puran Sant-SatGuru is ‘Gur Shabad’.
Acquiring of GurParsaad in itself is the realization of ‘Gur Shabad’. By GurParsaad is meant the acquiring of ‘GurParsaad of SatNaam (Truth as a manifestation of the Name of God), GurParsaad of SatNaam Simran (meditation upon SatNaam), GurParsaad of SatNaam Di Kamai (adherence to SatNaam in life), GurParsaad of Puran Bandagi and GurParsaad of Seva (humble and selfless service to others)’. The realization of Gur Shabad implies the commencement of one’s Bandagi. The realization of Gur Shabad is an indication of SatNaam getting inscribed in Surat (mind; consciousness) of the human being. The realization of Gur Shabad signifies SatNaam imbued in Surat of the human being. The realization of Gur Shabad means SatNaam getting unified with Surat of the human being. The realization of Gur Shabad implies the acquisition of Suhaag (acceptance in Dargah as a devotee). The realization of Gur Shabad conveys the attainment of Samadhi (deep trance-like state, where there is no thought except pure consciousness). The realization of Gur Shabad indicates opening of one’s account of Bandagi in Dargah. The realization of Gur Shabad expresses the attainment of the stage of Karam Khand (according to GurBani there are five Khands or the 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). With the realization of Gur Shabad, the human mind becalms and SatNaam permeates into Surat of the human being. Only upon attaining the stage of Karam Khand (the fourth stage of Bandagi), the Bandagi of the human being commences. Prior to this stage, every effort goes in preparing the vessel (the body) of the human being for receiving GurParsaad, so that it is able to hold and store this Amrit (our essence or the life-element; the divine energy; pure soul). However, by GurKirpa (the divine grace) of a Puran Sant-SatGuru and with having received GurParsaad, the Bandagi of the human being arrives in Karam Khand. It is only by GurKirpa of the Puran Sant-SatGuru and with acquiring of GurParsaad that the Bandagi of the human being commences.
‘Gur Shabad’ is realized only by seeking the Charan Sharan (shelter at the feet; i.e. shelter with the opportunity to serve) of a Puran Sant-SatGuru. Those human beings realize Gur Shabad who dedicate their body, mind and wealth in the Sat Charans (feet where Sat abides) of a Puran Sant-SatGuru. The only secret to Puran Bandagi is this; that Gur Shabad is realized through dedicating one’s body, mind and wealth at the feet of a Puran Sant-SatGuru. GurParsaad is not achieved without seeking the Charan Sharan of a Puran Sant-SatGuru. The GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva is not obtained without making Puran Samarpan (complete dedication) in the Charan Sharan of a Puran Sant-SatGuru. Only by making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru, the human being’s Surat is imbued with SatNaam and Surat and Shabad (Gur Shabad) are unified. Only by making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru, Samadhi and Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) are attained. Without making Puran Samarpan in the Charan Sharan of a Puran Sant-SatGuru, neither the Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) of the human being are awakened; nor the Bajjar Kapaats (divine doors located in the human body that, once opened, channel Amrit into the body and establish connection with Akaal Purakh) are opened up. The human being attains Puran Bandagi only by making Puran Samarpan in the Charan Sharan of a Puran Sant-SatGuru. Maya can only be conquered by making Puran Samarpan in the Charan Sharan of a Puran Sant-SatGuru. Suhaag and Sada Suhaag are earned only by making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru. This Param Sat Tat (essence of the supreme Truth) is repeatedly reaffirmed in GurBani by the SatGuru Sahiban (the ten SatGuru Patshahs):
Hor kitai bhagat na hova-ee bin satgur kay updays.
(Sri Guru Granth Sahib Ji 22)
Bin satgur kinai na paa-i-o kar vaykhhu man veechaar.
(Sri Guru Granth Sahib Ji 37)
Bin satgur mukat na paa-ee-ai manmukh firai divaan.
(Sri Guru Granth Sahib Ji 38-39)
Bin satgur har naam na labh-ee lakh kotee karam kamaa-o.
(Sri Guru Granth Sahib Ji 40)
Bin satgur naa-o na paa-ee-ai bin naavai ki-aa su-aa-o.
(Sri Guru Granth Sahib Ji 58)
Bin satgur kinai na paa-i-o bin satgur kinai na paa-i-aa.
Satgur vich aap rakhi-on kar pargat aakh sunaa-i-aa.
Satgur mili-ai sadaa mukat hai jin vichahu moh chukaa-i-aa.
(Sri Guru Granth Sahib Ji 466)
Bin satgur sayvay naam na paa-ee-ai parh thaakay saant na aa-ee hay.
(Sri Guru Granth Sahib Ji 1046)
Bin satgur bhagat na hova-ee naam na lagai pi-aar.
(Sri Guru Granth Sahib Ji 1417)
Therefore, all SatGuru incarnate Sahiban have clearly established in GurBani this Param Puran Sat (supreme and perfect Truth) that the GurParsaad of Bandagi can only be obtained from a Puran Sant-SatGuru. Bandagi can only be achieved through making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru. The GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva can only be obtained by making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru. It is only by GurKirpa and GurParsaad of a Puran Sant-SatGuru that SatNaam makes its home in the Surat of a human being. A human being attains Samadhi and Sunn Samadhi only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. The seven Sat Sarovars located in Suksham Dehi (astral body; Suksham is part of the human soul and the source of all energy running the senses and physical functions of the body. This spiritual energy comes from the Sat Sarovars) of the human being are awakened only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. All Bajjar Kapaats and Dassam Duaar (the tenth door; also known as the Crown Chakra; once opened, it establishes link between the human being and Akaal Purakh) of the human being, located in Suksham Dehi, are opened up only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. SatNaam casts its illumination in the human being’s 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) only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. SatNaam enlightens every cell of the human body only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. The Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride) are conquered only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. The Trishna (the worldly desires) of the human being is quenched only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. Maya is conquered only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. Jeevan Mukti is attained only by GurKirpa and GurParsaad of a Puran Sant-SatGuru. Those human beings, who make Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru, readily make all these spiritual gains. Because Maya has no influence under the shelter of a Puran Sant-SatGuru; therefore the Jigyasoos (seekers of the divine Truth) seeking the shelter of such great-beings easily accomplish their Bandagi. The human beings making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru forever enjoy the shelter of such great-beings over their head. Such a Bandagi-immersed human being, wherever he might be, always finds the shelter of his SatGuru over his head, safeguarding him. This is so, because the shelter offered by a Puran Sant-SatGuru is immensely vast and extends to the entire cosmos. Such Jigyasoos in possession of GurKirpa and GurParsaad of the Puran Sant-SatGuru, when they abide in Simran Samadhi, find a great number of Jeevan-Mukt saintly souls arrive and take place besides them and abide in Simran. The presence of such Mukt (liberated) and saintly souls purifies the environment surrounding the Jigyasoo in Samadhi, and thus these saintly souls prove beneficial in his Simran. Therefore, when such a Samadhi-immersed Jigyasoo descends deeper in Simran, he not only moves forward in his own salvation but also becalms those in the nearby and neighbourly surroundings. The magnificence of a Puran Sant-SatGuru is immense. A Puran Sant-SatGuru is Nirankaar Roop (embodiment of the Formless One; God in human form). A Puran Braham Gyani is Parmeshar (the Supreme Lord; God) Himself. That is, Sat PaarBraham Parmeshar manifests Himself in a Puran Sant-SatGuru or Puran Braham Gyani. Therefore the Jigyasoos, who comprehend that the Puran Sant-SatGuru is Parmeshar Himself, readily accomplish their Bandagi. That is, Bandagi is easily accomplished by listening to and by accepting and following the teachings of GurBani. Thus, it is only a Puran Sant-SatGuru who propagates Puran Braham Gyan. This is the supremely powerful teaching of Puran Sat, which is described as ‘Sohilaa’ in this Pauri and which is obtained by GurKirpa and GurParsaad of a Puran Sant-SatGuru.
Having grasped this supremely powerful Sat about the immense magnificence of the Puran Sant-SatGuru, the question necessarily arises in the mind of the Jigyasoo as to how does one find the Sangat of a Puran Sant-SatGuru. According to GurBani-the-Guru, a human being finds the Sangat of a Puran Sant-SatGuru based upon the deeds of his past births. The Bandagi and Jeevan Mukti aren’t accomplished in one single lifetime. A human being must strive hard for many births in order to arrive at the stage of Jeevan Mukti. The allure of Maya is so strong that it doesn’t let a human being take steps toward Sat PaarBraham Parmeshar. A human being never even realizes till the very end how his entire life has been spent away under the slavery of Maya. A common person takes the Maya-stricken world to be his sole reality. Abiding in the slavery of Maya, when a human being encounters suffering, distress, maladies, troubles, misery etc. as the results of his own Asat Karams (the deeds against Sat; untruthful deeds), then he turns toward Sat PaarBraham Parmeshar. A human being – when aiming to satisfy his Trishna and slaving under the Panj Chandaals (lust, anger, greed, attachments and pride) commits deeds of falsehood and, as a result of these Asat Karams, experiences suffering, distress, problems, misery and mental and physical maladies, and is besieged by despair – then he turns toward Sat PaarBraham Parmeshar. This very experience of suffering, distress, troubles, poverty, mental and physical maladies becomes his cure, and in this state of helplessness he looks toward Sat PaarBraham Parmeshar. Abiding in the slavery of Maya and having fallen prey to such a miserable and extremely sorrowful state, he remembers God. This is the turning point, from where the human being starts moving toward God. The human being begins seeking God out. Gradually he starts renouncing Asat Karams. He starts fearing God, and starts taking steps towards Sat Karams (the deeds of Sat; truthful deeds). He begins to discriminate between good and bad. He begins to renounce evil acts. He begins performing virtuous deeds. He attempts walking the path of truth. Gradually his interest in Sat Karams grows and his Sato Birti (Maya is characterized by 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) begins to build up. Engaged in carrying out Sat Karams, his Sato Birti (compassion, righteousness, contentedness, forbearance) gradually overcomes his Rajo (desires) and Tamo (lust, anger, greed, attachments and pride) Birtis. A human being of Sato Birti, after death, is once again blessed with the human birth. A God-seeking being, reborn as a human being after death, is aided by his past birth’s Sanskaars (socio-cultural and moral norms; religious practices) of Sato Birti. He is granted the blessing to take-off, from where he had left in his past life, on the path toward God. Although, as a material being, in his new life he must undertake all endeavours afresh (e.g. all affairs like school education, job, business, marriage, household etc.); but he doesn’t have to start afresh in his path toward God; rather, his next journey begins from up till where he had reached in his past birth. That is to say, his toil of the past births on the path toward God doesn’t go in vain, but all this toil bears fruit in advancing the human being toward God. In this way, the Sat Karams of the human being keep accumulating birth-after-birth, and his Sat Karams begin to outweigh his Asat Karams. (It is the personal experience of Dassan Dass – the slave-to-a-slave, the narrator – that a human being takes 10-15 births to accomplish his path to Jeevan Mukti). Thus abiding in Sato Birti, the human being arrives at the threshold, on crossing of which Sat PaarBraham Parmeshar becomes pleased with him and bestows His Nadar (kind gaze; divine grace and blessing) upon him. Sat PaarBraham Parmeshar Himself guides the human beings who abide in Sato Birti, and declares the destiny of such human beings as having reached its culmination. Sat PaarBraham Parmeshar then leads such destiny-fulfilled human beings into the Sangat of a Puran Sant-SatGuru. This is how a human being writes his own destiny with his everyday deeds. This Param Sat Tat is reaffirmed repeatedly in GurBani:
Poorai bhaag satgur milai jaa bhaagai kaa ud-u ho-ay.
(Sri Guru Granth Sahib Ji 31)
Jin ka-o poorab likhi-aa tin satgur mili-aa aa-ay.
(Sri Guru Granth Sahib Ji 27)
Jin ka-o poorab likhi-aa satgur bhayti-aa tin aa-ay.
(Sri Guru Granth Sahib Ji 35-36)
Jay hovee poorab likhi-aa taa gur kaa bachan kamaahi.
(Sri Guru Granth Sahib Ji 43)
Jis ka-o poorab likhi-aa tin satgur charan gahay.
(Sri Guru Granth Sahib Ji 44)
Poorab karam ankur jab pargatay bhayti-o purakh rasik bairaagee.
Miti-o andhayr milat har naanak janam janam kee so-ee jaagee.
(Sri Guru Granth Sahib Ji 204)
Jin ka-o poorab likhi-aa tinaa satgur mili-aa parabh aa-ay.
Naanak gur parsaadee ubray ha-umai sabad jalaa-ay. ||2||
(Sri Guru Granth Sahib Ji 592)
Jin ka-o poorab likhi-aa satgur mili-aa tin aa-ay.
An-din naam dhi-aa-iday naanak sach samaa-ay. ||1||
(Sri Guru Granth Sahib Ji 1249)
When Sat PaarBraham Parmeshar showers His supremely powerful Nadar upon the human being, the seeds of his past Sat Karams begin to sprout. It is a Puran Sat that when the seeds of the past Sat Karams sprout, the human being finds the Sangat of a ‘Purakh rasik bairaagee’ (the perfect-being who has attained Ik Ras – the divine bliss – along with detachment from worldly matters), i.e. finds the Charan Sharan of a great-being who has become one with Sat PaarBraham, has assimilated himself in every creation and instated himself in a state free of Maya. Such a great-being is a Puran Sant, SatGuru or Puran Braham Gyani. Therefore, it is a supremely powerful Puran Sat that, when the seeds sown in the past with Sat Karams begin to sprout, the human being achieves the Sangat of a Puran Sant-SatGuru or Puran Braham Gyani. When the human being seeks the Charan Sharan of a Puran Sant-SatGuru, and makes Puran Samarpan at the Sat Charans of such a great-being with complete faith, devotion and trust; he receives the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. With the acquiring of this GurParsaad, the human being strikes a fortune. He is showered with immense boons. He attains Suhaag. His Surat unifies with Shabad. SatNaam is inscribed in his Surat. His SatNaam Di Kamai commences. His account of Bandagi is opened in Dargah. Samadhi and Sunn Samadhi are attained. All Sat Sarovars are awakened. All Bajjar Kapaats are opened up. Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments) is attained. The SatNaam-immersed Suhaagan makes merry. SatNaam permeates in every cell of the body. The body is drenched in Amrit. The Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) are overcome. Trishna is quenched. Maya comes down on its knees at the human being’s feet. Maya places its head at the human being’s feet. Hirda attains Puran Parkash of Param Jyot (perfect radiance of the divine light; His aura; God Himself). The human being transcends beyond Trigun Maya (Maya of the three attributes: Sato, Rajo and Tamo), arrives at Chautha Pad (the fourth step beyond the Trigun Maya) and obtains Darshan (vision with inner, spiritual eye) of the Nirgun Saroop (the immense divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar. The human being becomes one with the Nirgun Saroop of Sat PaarBraham Parmeshar. Puran Braham Gyan is acquired. Tat Gyan (the divine knowledge; understanding of the divine ways) is acquired. Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) is attained. The Bandagi finds approval in Dargah. The Bandagi is accomplished. The Suhaagan becomes a Sada Suhaagan. The Seva of Maha Parupkaar (guiding the mankind on the path of Bandagi and Jeevan Mukti) is ordained. So endearing and supremely powerful is the magnificence of the Sangat of a Puran Sant-SatGuru, a Sangat that is a clear manifestation of Dargah upon earth. Therefore, it is a humble prayer at the feet of the entire Sangat to please keep your mind focussed upon the deeds of Sat and adhere to Sato Birti in life, so that you too may strike a fortune, and you too may find the Sangat of a Puran Sant-SatGuru, and you too may accomplish the mission of the priceless gem of your life.
Sat PaarBraham Parmeshar showers his Nadar upon many human beings, but it is only a rare one who strives to benefit from it. Many Jigyasoos have the good fortune of finding the Sangat of a Puran Sant-SatGuru and of acquiring GurParsaad; but only a rare one strives to practise it in life and attain Jeevan Mukti. The path of Bandagi is the path of Puran Samarpan. It is only a rare being that makes Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru. By making Puran Samarpan is meant to dedicate one’s body, mind and wealth at the Sat Charans of a SatGuru with complete faith, devotion and trust. This is so, because only those human beings who make Puran Samarpan at the Sat Charans of a SatGuru achieve the GurParsaad of Puran Bandagi. Only a human being, who absolutely holds SatGuru the foremost, becomes a Gurmukh (a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand). Barring a rare being, all others remain unsuccessful to achieve victory over Maya; because, they do not make Puran Samarpan at the Sat Charans of their SatGuru. Therefore, without adhering to the words of a Puran Sant-SatGuru, Jog is not attained. By attaining Jog is meant assimilating oneself in Sat PaarBraham Parmeshar. Jog is attained only by adhering to the teachings of GurBani. Because a large number of people – having received the grace of a Puran Sant-SatGuru and having received GurParsaad – do not bring any depth into their devotion, faith and trust; therefore, their Samarpan is incomplete. They lack in their devotion, faith and trust. They are unable to hold their SatGuru the uppermost. They are unable to completely quit being Manmukhs (self-willed; self-centred). They are unable to completely embrace Gurmat (Godly wisdom; wisdom revealed in GurBani). Their only mission in life isn’t keeping SatGuru the foremost. Therefore, Maya succeeds in luring them back into the false enchantments of the material life and they fail to win at the real stakes of life.
Kahat sunat kachh jog na ho-oo.
(Sri Guru Granth Sahib Ji 251)
Galee jog na ho-ee.
Ayk darisat kar samsar jaanai jogee kahee-ai so-ee.
(Sri Guru Granth Sahib Ji 730)
Therefore, imitating the false Jogis (practitioners of asceticism) and chasing after outwardly Rehats (observances), one doesn’t attain Jog; neither does one attain Jeevan Mukti. Merely reading and reciting GurBani, one doesn’t attain spirituality or Jeevan Mukti. Seeking and following the false and half-baked preachers, one neither gains spirituality nor achieves GurParsaad. The supreme force of spirituality is a force beyond the human control. The supreme force of spirituality doesn’t depend on the human committees and managements; neither is this force under regulation of these institutes. Seva, performed for remuneration, isn’t approved in Dargah. Seva, accompanied by wages or earnings of wealth and riches, doesn’t bear any fruit. In the present times, the entire humanity is busy chasing after these salaried, half-baked and slaves-to-Maya preachers, abiding in ignorance of Puran Sat and wasting away their human life. Spirituality cannot be bought or sold with money. GurKirpa cannot be bought or sold with wealth. GurParsaad cannot be bought or sold with cash. Buying or selling of GurBani is a divine sin. Spirituality isn’t a vocation or the means of livelihood. Treating spirituality as a vocation or the means of livelihood is slavery of Maya. Where Maya reigns, spirituality doesn’t prevail. Where Maya rules, there spirituality isn’t propagated. Where there are hordes of people, spirituality takes leave; because hordes of people gather only where Maya prevails. Therefore, please make a note that the preacher, who draws followers in millions, doesn’t propagate spirituality. It is a common perception with people that bigger the crowd, bigger would be the Sant (saint). If this common perception of humanity is right, then SatGuru incarnate Nanak Patshah Ji should have had Sangat in tens of millions – which is not a fact. If this perception of mankind is true, then all SatGuru incarnate Sahiban should have drawn a Sangat in tens of millions – which is untrue. This is so because, in reality, the people who abide in Bandagi are very few. Therefore, it is a fallacy to think that bigger the crowd, bigger is the Sant. Although, it wouldn’t be wrong to suggest that where there is a gathering of millions, Maya surely has a field day there, and only the herd-mentality prevails there. It wouldn’t be wrong even to say that where there is a crowd of millions, the Sant there (who is a Sant only in the eye of the people) doesn’t propagate Puran Sat. Where Puran Sat is not propagated, there a Puran Sant (a perfect saint) cannot be present. Where Maya prevails, there a Puran Sant cannot be present. This is so, because Maya cannot come anywhere near under the shelter of a Puran Sant. This is the Param Sat that SatGuru Patshah Ji has revealed in this Pauri (verse) in these words ‘Ik fireh ghanayray karahi galaa galee kinai na paa-i-aa’. Puran Sat only prevails in the Sangat of a Puran Sant-SatGuru. Dargah only manifests itself upon earth in the Sangat of a Puran Sant-SatGuru. GurParsaad is only bestowed in the Sangat of a Puran Sant-SatGuru. Suhaagans are only born in the Sangat of a Puran Sant-SatGuru. A human being abides in Bandagi and conquers Maya, only by seeking the shelter of a Puran Sant-SatGuru. A human being accomplishes his Bandagi only by seeking the shelter of a Puran Sant-SatGuru.
Spirituality is attained only through the result of selfless Seva performed with total faith, devotion and trust, and by receiving Nadar of Sat PaarBraham Parmeshar. Spirituality is attained only by making Puran Samarpan with complete faith, devotion and trust. Bandagi is the path of Samarpan (dedication). Bandagi is the path of giving, and not of desiring material pleasures. Where the crowds gather in millions, there only those desirous of material pleasures gather. Where the crowds gather in millions, only the seekers of Maya gather there. The Maya-stricken (half-baked), so-called Sants attract only the seekers of Maya. These half-baked, so-called Sants cannot fulfil even the desires of these Maya-seekers; neither can they grant even a drop of Amrit. Therefore it is a humble prayer at the feet of the entire humanity to pay heed to the deeds of Sat, and pray to find the Charan Sharan of a Puran Sant-SatGuru. By so doing, you will surely awaken your destiny and you will find a Puran Sant-SatGuru.