Pauri 17

Pavit ho-ay say janaa jinee har dhi-aa-i-aa.

Har dhi-aa-i-aa pavit ho-ay gurmukh jinee dhi-aa-i-aa.

Pavit maataa pitaa kutamb sahit si-o pavit sangat sabaa-ee-aa.

Kahday pavit sunday pavit say pavit jinee man vasaa-i-aa.

Kahai naanak say pavit jinee gurmukh har har dhi-aa-i-aa. ||17||

(Sri Guru Granth Sahib Ji 919)

How does the life of a human being become pure? What is the meaning of purity in a human being’s life? Which Rehat (observance; way of life) should a human being adhere to in order to make one’s life pure? What deeds make the life of a human being pure? Which is the Rehat whose observance makes the human being attain eternal bliss? What are the deeds that one must engage in to attain Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness) in the human life? What kind of deeds bring to an end the suffering, distress, problems and dire troubles etc. in the human life, and make the human life pure? Which efforts forever entrench the human life in the supreme bliss? GurBani (the words of Gur, i.e. God; Sri Guru Granth Sahib Ji) clearly reveals the answers to all these questions. This sacred Bani (composition; part of GurBani) reveals the supremely powerful Katha (discourse) of the human being’s purity. The human beings, who practise ‘Sat’ (the eternal Truth; God Himself) in life, attain this purity, which purifies their 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), and Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) manifests Himself in that Hirda. To practise ‘Sat’ in life means to abide in compliance with ‘Sat’ – a supremely powerful compliance that leads the human being’s Hirda into Puran Sachyari Rehat (complete compliance with Truth). The human being who attains Puran Sachyari Rehat in his Hirda manifests Param Jyot (the divine light; soul; God Himself) of Sat PaarBraham Parmeshar and Puran Parkash (the perfect radiance of divine light; His aura; God Himself) in his Hirda. The human beings who practise ‘Sat’ transform every cell of their body into ‘Sat Roop’ (‘Sat in a human form’). To abide in Puran Sachyari Rehat means to abide in the Rehat of vanquishing Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). To abide in Puran Sachyari Rehat means to quench Trishna (the worldly desires), and to defeat the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride). To abide in Puran Sachyari Rehat is to abide in that supremely powerful Rehat, which makes a human being triumph over the grimly devastating forces of Maya, transcend beyond Trigun Maya (Maya of the three characteristics: 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) and arrive at Chautha Pad (the fourth state; beyond the three attributes of Maya), where he obtains Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop ( the infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar and achieves Puran Braham Gyan (the perfect divine wisdom).

Those who meditate upon Sat PaarBraham Parmeshar are granted the supremely powerful blessing of arriving at the state of being ‘Pavit’ (‘pure’). The question naturally arises: What is meant by meditating upon Sat PaarBraham Parmeshar? How does one meditate upon Sat PaarBraham Parmeshar? The answers to these questions are hidden in the deeds of Sat. How? Through focussing one’s mind upon the deeds of Sat, gradually all the deeds of a human being are transformed into Sat Karams (the deeds of Sat; truthful deeds). Which deeds are Sat Karams? The deeds committed under lust, anger, greed, attachments and pride are Asat Karams (untruthful deeds; deeds against Sat). The deeds that are performed under Sat Santokh (divine contentedness; state where there is humility and an absence of desires), compassion, righteousness and forbearance are Sat Karams. The deeds committed under Manmat (one’s own wisdom as opposed to Gurmat or God’s wisdom) are Asat Karams. The deeds performed under Gurmat (Godly wisdom; wisdom revealed in GurBani) are Sat Karams. The deeds that give rise to Bharams (misconceptions; incorrect religious notions and superstitions) are Asat Karams. The deeds committed while in Dubidha (two-mindedness; distortions and distractions of mind; disbeliefs) are Asat Karams. The deeds performed while abiding in the Hukam (the divine will or command) of the SatGuru (the Truth 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) are Sat Karams. The deeds committed by a human being to satisfy his Trishna under the influence of the Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride are Asat Karams.

Therefore, it is extremely necessary for a human being to develop an awareness in his everyday life, so that he can realize before committing a deed whether or not it is an Asat Karam. When a human being becomes aware of the Param Sat (the supreme Truth) that he must awaken his Sato Birti (consciousness abiding in the Sato attribute of Maya) and persevere in doing Sat Karams, he begins to focus his attention upon the deeds of Sat. In the beginning, when the human being attempts to focus his mind upon the deeds of Sat, he faces a lot of difficulties. Knowingly or unknowingly, the human being ends up committing Asat Karams. The mind gives rise to many destructive and wrongful whims and fancies. Some of these evil and destructive whims and fancies get translated into actions by the human being. The Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride do their utmost to divert the human being’s mind towards destructive acts. When the Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride, abiding within the human body, come to realize that the human being is now aware of the escape from the devastating web of Maya and is striving to move in the direction to serve Sat, these five Chandaals become fully active and use their full might to divert the mind of the human being, and even succeed to a large extent. Therefore, the human being who focuses his mind upon adherence to Sato Birti has a strong possibility of his mind straying towards Asat Karams. But, if these human beings possess firm trust, devotion and faith in Sat PaarBraham Parmeshar in their Hirda, then Sat PaarBraham Parmeshar brings to bear the supreme power of His grace upon them and they easily overcome such initial hurdles. Therefore, it is extremely necessary to understand the Param Sat Tat (essence of the supreme Truth) that, in order to abide in Sato Birti, the human being must have immense faith, devotion and trust in Sat PaarBraham Parmeshar.

Faith, devotion and trust are the supreme forces that oblige Sat PaarBraham Parmeshar to manifest Himself in a human being’s Hirda. Faith knows no bounds. Faith is immeasurably deep. Faith is endlessly deep. Devotion too has no bounds. Devotion too is immeasurably and endlessly deep. Trust too is boundless. Trust too is endlessly deep. Thus faith, devotion and trust are the immense supreme forces that reside within the human being. The human beings who make use of these supreme forces of faith, devotion and trust easily lead their mind into Sato Birti. Sat PaarBraham Parmeshar values only the devotion, faith and trust of the human being. Sat PaarBraham Parmeshar hungers only after the devotion, trust and faith of the human being in Him. Sat PaarBraham Parmeshar considers only faith, devotion and trust as the basis of one’s Bandagi (submission before God). The human beings, who suffuse their life with faith, devotion and trust in Sat PaarBraham Parmeshar, transform their life into the one of deeds of Sat. The human beings, whose deeds comprise of nothing but speaking Sat, hearing Sat, serving Sat and propagating Sat, are showered by Sat PaarBraham Parmeshar with His GurKirpa (the eternal grace).

Sat PaarBraham Parmeshar brings to bear the supreme power of His grace upon those human beings who make the deeds of Sat their vocation. By virtue of this supreme power, these human beings achieve the Sangat (gathering of the followers; congregation) of a Puran Sant-SatGuru (the perfect saint and SatGuru). The human beings, who seek the Charan Sharan (shelter at the feet; shelter and opportunity to serve) of such a Puran Sant-SatGuru and make Puran Samarpan (complete dedication of one’s entire self with body, mind and worldly wealth), receive the GurParsaad (the eternal bliss and eternal grace) of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). By making Puran Samarpan is meant dedicating one’s body, mind and wealth at the feet of the SatGuru. By dedicating one’s body is meant engaging oneself in Simran and Seva. By dedicating mind is meant adhering to the words of the SatGuru. By dedicating wealth is meant dedicating Dasvandh (one-tenth of the earnings or time, earmarked for charity) from one’s Dassan-Nahuan-Di-Kamai (earnings by the ten nails of the hand, i.e., hard-earned money) at the feet of the SatGuru. The human beings who make Puran Samarpan at the feet of the SatGuru are the ones who attain Puran Bandagi. The supreme power of GurParsaad comes to bear upon those human beings who seek the Charan Sharan of the SatGuru and make Puran Samarpan. The human beings, who are blessed with the supreme power of GurParsaad, achieve the unification of their Surat (the mind; consciousness) with Shabad (the divine words; GurBani). SatNaam illuminates their Surat. Their Surat begins to abide in SatNaam Simran, and they attain Samadhi (deep trance-like state, where there is no thought except pure consciousness). These human beings attain Suhaag (acceptance in Dargah as a devotee), and their account of SatNaam is opened in Dargah (the divine court). The supreme power of GurParsaad leads these human beings into the state of Ajapaa Jaap (state where Simran carries on without effort on the part of the being). When a Suhaagan (the bride of God; one accepted in Dargah as a devotee) abides regularly and for long durations in SatNaam Simran, he or she attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Once instated in Sunn Samadhi, the mind of the human being is cleansed. The Trikuti (the third eye; also called Gyan Netter, the wisdom eye) is opened up. All Bajjar Kapaats (the divine doors located at various places in the human body that, when opened, channel Amrit into the body and establish link between the human being and Akaal Purakh) are opened up. The Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are awakened. The Hirda Kamal (Hirda) is illuminated by Param Jyot. SatNaam illuminates every cell of the human body. Every cell of the human body begins to abide in Simran. Dehi (the astral form of the body, called Suksham; Suksham is part of the human souls and the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars) is suffused with Amrit (our essence or the life-element; the divine energy; pure soul). Trishna is quenched. The Panj Chandaals (lust, anger, greed, attachments and pride) fall at the feet of the human being. The human being conquers the Trigun Maya and arrives at Chautha Pad. At Chautha Pad, the human being obtains Darshan of Sat PaarBraham Parmeshar and acquires Puran Braham Gyan. The human being attains Tat Gyan (the divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). The Suhaagan is transformed into a Sada Suhaagan (eternal bride of God; one who has attained Sada Suhaag, i.e. Puran Braham Gyan, Tat Gyan and Param Padvi). Every cell of the human body is purified and sanctified.

The SatGuru Sahiban (the ten SatGuru Patshah Ji’s) have honoured the human being who attains such a supremely powerful and sacred state by addressing him as ‘Gurmukh’ (‘a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand’). That human being alone becomes the ‘Gurmukh’, who makes Puran Samarpan at the Charan Sharan of a SatGuru. That human being alone has his Mukh (face) turned toward the SatGuru, who has made Puran Samarpan at the feet of the SatGuru. If you want to be ‘Gurmukh’, then hold your SatGuru before you. That is, honour the words of your SatGuru. Regard the words of the SatGuru as Sat, and Sat alone. Regard the words of the SatGuru as a command from Dargah. Visualise Nirankaar (the Formless Being; God) in the SatGuru. All the words and deeds of the SatGuru are in compliance with Puran Hukam (absolute divine will or command). The words of the SatGuru are the words of Nirankaar. The words of the SatGuru are a divine command. The words of the SatGuru conceal within them the good of the disciple. By holding the SatGuru before oneself is meant first dedicating Dasvandh of your time to the SatGuru, and only then carrying on with your daily routine. That is to say, first devote two-and-a-half hours in SatNaam Simran sitting at the feet of the SatGuru, and only then attend to any of your other affairs. First take out Dasvandh from your Dassan-Nahuan-Di-Kamai to be dedicated at the feet of the SatGuru; and only then make use of your wealth for any other purpose. Always keep the Sat Bachans (the words of Truth; divine words) of the SatGuru uppermost in your mind. Renounce your Manmat, and adhere to the words of the SatGuru. Adopt the words of the SatGuru in your actions without even a moment’s hesitation. Respect and observe the words of the SatGuru, every moment and every instant. Let the words of the SatGuru become your life. By so doing, you will steep yourself deep in the Charan Sharan of the SatGuru.

Always bear in mind that the feet of the SatGuru carry immense magnificence. A thousand suns radiate at the feet of the SatGuru. Immense treasure of Amrit lies at the feet of the SatGuru. The supreme power of GurParsaad too prevails at the feet of the SatGuru. All the supreme powers too reside at the feet of the SatGuru. Abiding under the Charan Sharan of the SatGuru, a human being easily accomplishes his Bandagi. There is no distinction between the SatGuru and Sat PaarBraham Parmeshar. Sat PaarBraham Parmeshar manifests Himself in the SatGuru. Therefore, having once placed your head at the Sat Charans of the SatGuru, never make the mistake of lifting it. Do not bear any doubts, ifs or buts in the SatGuru. There shouldn’t be place for any kind of doubt, question, ifs or buts in your Puran Samarpan. Only by making Puran Samarpan at the feet of SatGuru, you will attain Gyan, Dhyan and Ishnan. Gyan implies Puran Braham Gyan and Tat Gyan manifesting from within the human being. Dhyan signifies the attainment of Sehaj Samadhi – 24 hours constant state of Samadhi; opening up of all Bajjar Kapaats; illumination of the seven Sat Sarovars and enlightenment of SatNaam Simran in every cell of the body. Ishnan means to descend deep in Mansarovar (the eternal source of divine powers; the source of all life; God Himself); to become one with Mansarovar – the manifestation of the Nirgun Saroop of Sat PaarBraham Parmeshar; to obtain Darshan of Akaal Purakh (the Timeless Being; God); to become Jeevan Mukt (one who has attained liberation, i.e. salvation while still in one’s physical body); to achieve manifestation of Param Jyot Puran Parkash in Hirda; to obtain Puran Braham Gyan and Tat Gyan; and to achieve Atam Ras Amrit. The attainment of Gyan-Dhyan-Ishnan is the supremely powerful stage of Bandagi, which is attained by the ‘Gurmukh’. Therefore, it is a humble prayer before the Jigyasoos (seekers of the divine Truth) in Bandagi of Sat PaarBraham Parmeshar to apply their mind in the deeds of Sat, so that they may obtain the Sangat of a Puran Sant-SatGuru. Those human beings, who have achieved the Sangat of a Puran Sant-SatGuru, are humbly prayed to keep making efforts to make Puran Samarpan in the Charan Sharan of the SatGuru. This is the sole easy path to become ‘Gurmukh’, and to attain Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation) and achieve honour in Dargah.

The magnificence of being ‘Gurmukh’ is immense. The magnificence of being ‘Gurmukh’ is supremely powerful. Bhai Gurdas Ji (a Sikh writer, historian and preacher of the 16-17th century; original scribe of the Adi Granth – the first rendition of Sri Guru Granth Sahib Ji) describes SatGuru incarnate the blessed Nanak Patshah Ji as ‘Gurmukh’:

Gurmukh kal vich pargat ho-i-aa. ||27||

(Bhai Gurdas Ji Vaar – Pauri 27, Vaar 1)

It means that a SatGuru himself is ‘Gurmukh’. A Puran Sant himself is ‘Gurmukh’. A Puran Braham Gyani himself is ‘Gurmukh’. A Puran Khalsa (the pure soul that possesses Puran Braham Gyan) himself is ‘Gurmukh’. So supremely powerful is the magnificence of being ‘Gurmukh’. Therefore those preachers, who are bereft of this understanding and apply the word ‘Gurmukh’ for a common being, are totally mistaken and in dire need to comprehend the immense magnificence of being ‘Gurmukh’. In the same way, there are many human beings in the world who use the word Khalsa as part of their worldly name – they too are mistaken. This is so, because only a Puran Braham Gyani is a Khalsa. Only a Puran Sant is a Khalsa. Only a SatGuru is a Khalsa. Only the ‘Gurmukh’ is a Khalsa. The human beings who reach this stage acquire so much humility in their Hirda that they begin to address themselves as ‘Neech’ (‘lowly’). The blessed SatGuru Nanak Patshah Ji repeatedly calls himself ‘Neech’ in GurBani (‘Naanak neech kahai veechaar’). The blessed SatGuru Nanak Patshah Ji calls himself ‘Loon Harami’ (‘ingrate’). The blessed tenth Patshah Ji calls himself ‘Gareeb’ (‘needy’). None of the SatGurus addresses himself as SatGuru. The human beings with such profound humbleness of Hirda and humility alone are capable of embracing a so-supremely powerful state. Therefore, please take a look at the extreme humility displayed by the SatGurus, and refrain from deserving a place in hell by making false claim in your name of possessing such a supremely mighty state (for those human beings who use the words ‘Khalsa’ and ‘Gurmukh’ in their names). It is a humble prayer before the false preachers, and those who use the word ‘Khalsa’ in their name, to desist from committing a serious sin of making false propaganda and misleading the Sangat, and instead to truly embrace Gurmat and devote their life in striving to become ‘Gurmukh’ and fulfilling the purpose of their life.

Thus, being ‘Gurmukh’ is a supreme and immensely powerful state in one’s Bandagi. Just like the state of being a Puran Sant, SatGuru, Puran Braham Gyani or Puran Khalsa, the state of being ‘Gurmukh’ too is immensely and supremely powerful. The human beings attaining such states alone become ‘Pavit’. The human beings attaining these states alone achieve the blessings of Gyan, Dhyan and Ishnan. The human beings reaching these states alone attain Puran Sachyari Rehat in their Hirda. The human beings arriving in these states alone manifest Puran Parkash of Param Jyot in their Hirda. The human beings attaining these states alone vanquish Maya and assimilate themselves in the Nirgun Saroop of Sat PaarBraham Parmeshar. The human beings attaining these states alone acquire Atam Ras Amrit, Puran Braham Gyan and Tat Gyan. The human beings attaining these states alone are ordained by Dargah with Seva to bestow GurParsaad (of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi) upon others. The human beings attaining these states alone are ordained by Dargah with Seva to preach Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). Suhaagans are born only in the Sangat of those human beings who have attained such states. Therefore, it is a humble prayer at the feet of the entire humanity to set their mind upon the deeds of Sat, so that the maximum number of people may be able to transform their actions into the deeds of Sat, and the maximum number of people may succeed in becoming ‘Gurmukh’. Only the deeds of Sat are capable of changing KalYug (the epoch of darkness, or ignorance) into SatYug (the epoch of the Truth). Only the deeds of Sat can make a human being worthy to receive Nadar (kind gaze; the divine blessing) of Sat PaarBraham Parmeshar. Only the deeds of Sat can beget a human being GurParsaad. Only the deeds of Sat can transform a human being’s life, and make it ‘Pavit’. Only the deeds of Sat can put an end to a human being’s sorrows, distresses, troubles and hardships, and obtain him the supreme bliss – Sat Chit Anand. Only the deeds of Sat can make a human being worthy to attain Jeevan Mukti. Only the deeds of Sat can make a human being ‘Gurmukh’. Only the deeds of Sat have the capacity to make a Puran Sant, SatGuru, Puran Braham Gyan and Khalsa out of a human being. Therefore, it is a humble prayer at the feet of the entire Sangat to make endeavour to convert your everyday acts into the deeds of Sat. In your everyday life, speak Sat; hear Sat; and practise Sat. In your everyday life, serve Sat and observe Sat.

The supremely powerful magnificence of being ‘Gurmukh’:

It is extremely necessary for the human beings, treading the path of Bandagi, to firmly believe in the supremely powerful magnificence of being ‘Gurmukh’. Having realized the magnificence of being ‘Gurmukh’, one’s Bandagi becomes easy and simple. To accomplish this purpose alone, the SatGuru Sahiban have revealed the Katha of the immense and supremely powerful magnificence of being ‘Gurmukh’ in many Saloks (verses) of GurBani. Let us dwell in greater depths upon the Param Sat Tat reaffirmed in GurBani about the magnificence of being ‘Gurmukh’; so that we may understand the Sat Tat’s (essence of the Truth) and the testimonies revealed in GurBani about the supremely powerful magnificence of being ‘Gurmukh’; so that we may uncover and understand the secrets of the Param Sat’s revealed about the magnificence of being ‘Gurmukh’.

Gurmukh saachay kaa bha-o paavai.

Gurmukh banee agharh gharhaavai.

Gurmukh nirmal har gun gaavai.

Gurmukh pavitar param pad paavai.

Gurmukh rom rom har dhi-aavai.                                          

Naanak gurmukh saach samaavai. ||27||

(Sri Guru Granth Sahib Ji 941)

The human being, who achieves Param Pad, is ‘Gurmukh’. That is, the human being who attains the highest level of Bandagi is ‘Gurmukh’. The human being, who overcomes his fickle mind, is ‘Gurmukh’. The human mind is a wild horse, untamed by a common man. That is, the human mind never stays quiet. There is a never-ending stream of good and evil thoughts in the mind. The good and bad thoughts occurring in the human mind alone lay the foundation of the human deeds. Out of these thoughts, many actually take shape of the human acts and come into occurrence. By virtue of GurParsaadi GurKirpa (the eternal grace through His blessings), the ‘Gurmukh’ tames this wild horse of the human mind. That is, the mind of the ‘Gurmukh’ becomes calm. The mind of the ‘Gurmukh’ finds rest. The mind of the ‘Gurmukh’ becomes devoid of good and evil thoughts, and attains Sunn Samadhi. The mind of a common man is but a slave to Maya. The foundation of all the ideas in the human mind lies in the Trigun Maya. The ‘Gurmukh’ quenches his Trishna and overpowers the Panj Chandaals (lust, anger, greed, attachments and pride). That is, the human being who conquers Maya is ‘Gurmukh’. To conquer Maya is to conquer the mind. That human being is ‘Gurmukh’, who turns Maya into his slave. That human being alone is ‘Gurmukh’, who achieves the enlightenment of SatNaam in every cell of his body. That human being is ‘Gurmukh’, who attains Sada Suhaag. As the ‘Gurmukh’ conquers Maya, he becomes one with the Nirgun Saroop of Sat PaarBraham Parmeshar and attains Jeevan Mukti. The human being, who conquers his mind, transforms his mind into Param Jyot; and his five sensory-organs and five action-organs begin abiding in Puran Hukam. As the mind is conquered, Manmat comes to an end and Gurmat casts its enlightenment. The five sensory-organs and the five action-organs begin to function only under Gurmat. As Manmat, Durmat (ill-wisdom; evilness) and Sansarik Mat (the worldly wisdom; materialism) come to an end, all the acts of the ‘Gurmukh’ are subjected under Puran Hukam and Puran Bhaana (the absolute divine will) of Sat PaarBraham Parmeshar. The acts of the ‘Gurmukh’ are the deeds of Sat. The acts of the ‘Gurmukh’ are unsullied deeds. The acts of the ‘Gurmukh’ are only for the good of the humanity. The acts of the ‘Gurmukh’ are the deeds of Parupkaar (selfless acts for benefaction of humanity). The ‘Gurmukh’ is forever immersed in the service of Sat PaarBraham. The ‘Gurmukh’ always speaks Sat, always hears Sat, always serves Sat, and always observes nothing but Puran Sat.

Gurmukh parchai bayd beechaaree.

Gurmukh parchai taree-ai taaree.

Gurmukh parchai so sabad gi-aanee.

Gurmukh parchai antar bidh jaanee.

Gurmukh paa-ee-ai alakh apaar.

Naanak gurmukh mukat du-aar. ||28||

(Sri Guru Granth Sahib Ji 941)

It is only by a stroke of good fortune that one finds the Sangat of the ‘Gurmukh’. There is no distinction between the ‘Gurmukh’ and the SatGuru. The state of being ‘Gurmukh’ is so supremely powerful that those human beings too, who come face-to-face with the ‘Gurmukh’ and make close association with such a persona, are showered with GurParsaadi GurKirpa. The human beings, who make a deep and loving association with trust and faith in the ‘Gurmukh’, are showered with immense GurKirpa. That is, the human beings – who hold the ‘Gurmukh’ as their SatGuru and dedicate their body, mind and wealth completely at his Sat Charans – are blessed with the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. The human beings who, having acquired GurParsaad, begin abiding in Bandagi, realize the Param Tat Saar (core essence of the supreme Truth) of all religious Shasta’s and Vedas (ancient Hindu scriptures and spiritual texts) and the entire GurBani. This is so, because the Param Tat Saar of all religious Shastras, Vedas, Kateb (the Koran) and the entire GurBani is nothing but ‘Sat’. Dedicating oneself completely in the Sangat and Seva of the ‘Gurmukh’, a human being finds the knowledge and the way to accomplish his Andherla Teerath (the inner pilgrimage), and, accomplishing his Andherla Teerath, attains Puran Awastha (the state of spiritual perfection). The human mind can only be conquered by completing one’s Andherla Teerath. The human beings, dedicating themselves completely in the Sangat and Seva of the ‘Gurmukh’, have all their Bajjar Kapaats opened up and Sat Sarovars illuminated. The Sat Sarovars house within themselves all the supreme powers. From these supreme powers housed within the Sat Sarovars the fount of Puran Braham Gyan springs forth, through which the human being comes in possession of Puran Braham Gyan. Such human beings, having received GurParsaad and having made Puran Samarpan at the Sat Charans (feet where Sat abides) of the SatGuru, attain Jeevan Mukti. The ‘Gurmukh’ conquers Maya, and thus only the ‘Gurmukh’ obtains Darshan of Sat PaarBraham Parmeshar. Only the ‘Gurmukh’ possesses the secret to attaining Jeevan Mukti, and only the ‘Gurmukh’ can lead a human being to the doorsteps of Mukti (liberation). It is a Puran Sat that the ‘Gurmukh’ himself is the path leading to Jeevan Mukti, and the ‘Gurmukh’ himself is the doorsteps to Jeevan Mukti. That is, the ‘Gurmukh’ alone is in possession of the supreme power to grant Jeevan Mukti to a human being.

Gurmukh akath kathai beechaar.

Gurmukh nibhai saparvaar.

Gurmukh japee-ai antar pi-aar.

Gurmukh paa-ee-ai sabad achaar.

Sabad bhayd jaanai jaanaa-ee.

Naanak ha-umai jaal samaa-ee. ||29||

(Sri Guru Granth Sahib Ji 941)

Bear in mind that the ‘Gurmukh’ alone is a Puran Braham Gyani. It is a Puran Sat that a Puran Braham Gyani alone is in possession of Puran Braham Gyan of the hidden secrets of Sat PaarBraham Parmeshar. This is so, because only a Puran Braham Gyani experiences these hidden secrets of Sat PaarBraham Parmeshar. Only a Puran Braham Gyani experiences the immense supreme powers of Sat PaarBraham Parmeshar. Only a Puran Braham Gyani experiences the immense supreme SatGun’s (the divine virtues) of Sat PaarBraham Parmeshar. Only a Puran Braham Gyani is aware of the supremely powerful magnificence of the GurParsaad of Bandagi of Sat PaarBraham Parmeshar. Only a Puran Braham Gyani is the bestower of the art of Bandagi of Sat PaarBraham Parmeshar and the bestower of GurParsaad. Only a Puran Braham Gyani is the bestower of the art of attaining Mukti, the bestower of Jee-a-Daan (bestowal of Puran Bandagi and Seva) and the bestower of Amrit. Only a Puran Braham Gyani experiences in his Bandagi all that is described in GurBani. It is only during the Bandagi of a Puran Braham Gyani that GurBani openly comes to transpire. Everything that is written in GurBani is clearly experienced by a human being during his Bandagi.

For instance, as decreed in GurBani, the human being experiences the unification of Shabad and Surat. When Shabad and Surat are unified, the Surat of the human being automatically settles down in Shabad. Whenever the sound of GurBani or the Kirtans (chanting and reciting of holy texts) falls into the human being’s ears, his Surat gets drawn into Shabad, and the human being comes to experience Ajapaa Jaap. In this state, the human being attains Samadhi. As the human being practises abiding in Samadhi for long durations, he begins to have the experience of Sunn Samadhi. In Sunn Samadhi, the mind and Surat of the human being are all completely placated, and thus it is as if the time has stood still, and there is no awareness of the passage of time. While in Samadhi, the human being obtains Darshans of SatGurus, Braham Gyanis, Sants (saints) and Bhagats (devotees). During Samadhi, the human being has several other kinds of experiences, e.g. he obtains Darshan of Param Jyot; he perceives Parkash (the divine light; manifestation of Nirgun Saroop); he has out-of-body experiences; he experiences Simran in every cell of his body; he experiences Parkash emitting from his eyes; he experiences Amrit streaming in his body; he experiences Parkash radiating from his body; he obtains Darshan of Dargah; and eventually he obtains Darshan of the Nirgun Saroop of Sat PaarBraham Parmeshar. While in Samadhi, he also experiences the vanquishing of the Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) and the vanquishing of Maya.

Each human being’s Bandagi is unique. This is so, because each human being’s destiny is unalike. Therefore, the experiences that each human being has during his Bandagi are unparalleled. In this way, because of the GurParsaadi (bearing the grace of Guru and God) supreme powers coming into effect, many events take place during the Bandagi of the human being that are revealed in their entirety in GurBani. Thus, only a Puran Braham Gyani experiences the Akath Katha of Sat PaarBraham Parmeshar (the indescribable discourse; the Akath Katha is experienced in the human being’s Hirda when he attains victory over Maya, thus becoming an Apras, and becomes one with Akaal Purakh). The experiences that a Puran Braham Gyani has, by virtue of the GurParsaadi supreme powers taking effect during his Bandagi, are impossible to fully explain to the common human beings in their own worldly language. Thus, the Katha (discourse) of Sat PaarBraham Parmeshar cannot be told, and can only be experienced. But, he (the Puran Braham Gyani) gathers the experiences of his Bandagi, and based on these experiences, bestows upon the Sangat the GurParsaad of Braham Gyan about the Bandagi and about the magnificence of Sat PaarBraham. A Puran Braham Gyani bestows Braham Gyan upon the Sangat, in accordance with their needs, to lead them deeper into their Bandagi. Always keep in mind that the Katha transpiring in the Sangat of a Puran Braham Gyani isn’t predetermined. That is, a Puran Braham Gyani never addresses the Sangat with a Katha on a subject decided beforehand. The Katha of a Puran Braham Gyani takes shape under Puran Hukam, and his words correspond to the current needs of the Sangat present before him. Since the supreme power of GurParsaad prevails in the Sangat of a Puran Braham Gyani; therefore, it is a Puran Sat that only in the Sangat of a Puran Braham Gyani the Akath Katha of Sat PaarBraham Parmeshar is seen to clearly transpire – when the Suhaagans are born in such a supremely powerful Sangat. Only in the Sangat of a Puran Braham Gyani, Shabad and Surat achieve unification and all the above-described experiences are clearly encountered by the Sangat. Only by abiding under the shelter of a Puran Braham Gyani, a human being easily accomplishes his Bandagi. Only in the Sangat of a Puran Braham Gyani, the Sada Suhaagans openly manifest themselves upon earth. A Puran Braham Gyani is Aparas Apaaras (one that is untouched by Maya, and one that can lead others away from Maya); therefore, only in the Sangat of a Puran Braham Gyani, the other Puran Braham Gyanis openly reveal themselves. Only in the supremely powerful Sangat of a Puran Braham Gyani, the ‘Khalsa’ or the ‘Gurmukh’ reveals himself. Thus, it is only in the Sangat of a Puran Braham Gyani that the Akath Katha of Sat PaarBraham Parmeshar clearly comes to transpire. It is only in the Sangat of a Puran Braham Gyani that the supremely powerful magnificence of Sat PaarBraham Parmeshar explicitly manifests itself.

Not only does such a ‘Gurmukh’ Puran Braham Gyani himself transcend beyond the Bhavsagar (sea of Maya’s deceptions; sea of ignorance) of Maya, i.e. this world, but also delivers his entire lost family. That is, not only does the ‘Gurmukh’ himself attain Jeevan Mukti, but along with him also delivers his entire lost family from his past births. Every human being arriving in the supremely powerful Sangat of such a Gurmukh great-being definitely has a bond, tie or relationship with these Gurmukh beings from the previous births. It is only the relations from the past births, who arrive in the Sangat of a Puran Braham Gyani. Thus, a ‘Gurmukh’ Puran Braham Gyani offers salvation to his families from his previous births, as well as delivers his coming 21 generations. Only in the Sangat of a ‘Gurmukh’ Puran Braham Gyani, a human being awakens within himself the supreme powers of faith, devotion and trust. Only in the Sangat of a ‘Gurmukh’ Puran Braham Gyani, a human being brings all his pernicious vices and perversions to an end, and arouses all the supremely mighty virtues. With this, the human being is cleansed from within, and his life undergoes a transformation. All his deeds turn into Sat Karams, and he acquires GurParsaad. The human being begins to abide in humility, and his Hirda is wrapped in humbleness; which leads to end of the human being’s ego. Amongst all the Panj Chandaals (lust, anger, greed, attachments and pride), it is the Chandaal of pride, residing at the head of the human being, which is the last one to depart. Therefore, the end of ego (pride) in itself signifies Jeevan Mukti. Only in a Hirda wrapped in humbleness does the Puran Parkash of Param Jyot of Sat PaarBraham Parmeshar manifest itself; and such a Hirda is transformed into a Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself) and a Puran-Sant Hirda.

Gurmukh naam daan isnaan.

Gurmukh laagai sahj dhi-aan.

Gurmukh paavai dargeh maan.

Gurmukh bha-o bhanjan pardhaan.

Gurmukh karnee kaar karaa-ay.

Naanak gurmukh mayl milaa-ay. ||36||

(Sri Guru Granth Sahib Ji 942)

The magnificence of the ‘Gurmukh’ is immensely powerful. The ‘Gurmukh’ is ordained to bestow GurParsaad of SatNaam upon the Sangat present before him. The Sangat in the presence of the ‘Gurmukh’ is bestowed by the ‘Gurmukh’ with the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. Immense Amrit is showered amongst and upon the Sangat abiding under the shelter of the ‘Gurmukh’. Mansarovar manifests itself at the place where the ‘Gurmukh’ holds his Sangat. Dargah manifests itself at the place where the ‘Gurmukh’ holds his Sangat, and where Suhaagans and Sada Suhaagans instate themselves in Samadhi and engage themselves in SatNaam Simran of Sat PaarBraham and sing praises of His magnificence. Mansarovar is manifested in such a supremely powerful Sangat, and the Sangat making Puran Samarpan at the Sat Charans of the ‘Gurmukh’ is blessed with Ishnaan in Mansarovar. The ‘Gurmukh’ abides constantly in Sehaj Samadhi. The supremely powerful state of Sehaj Samadhi is the Atal Awastha (the stage of unshakable faith). This is the stage of Param Padvi (the highest spiritual status), also called Turia Awastha (the state of transcending beyond the three attributes of Maya and arriving at the fourth and final stage of spiritual accomplishment called Chautha Pad) in GurBani.

In Sehaj Awastha (the sublime state of mind absorbed in God’s devotion), the ‘Gurmukh’ abides upon earth in Puran Hukam and, bestowing GurParsaad upon the Sangat, guides the Sangat to tread the path of Jeevan Mukti. Having vanquished Trigun Maya, the human being arrives at ‘Chautha Pad’ and, obtaining Darshan of Sat PaarBraham Parmeshar instated in Chautha Pad, the human being achieves the supremely powerful state of Sehaj Samadhi. Once arrived in this state, the ‘Gurmukh’ is forever acclaimed in Dargah, receives honour in Dargah, and is forever instated in Dargah. Such human beings, who have accomplished their Bandagi and are honoured in Dargah, though in their earthly body they dwell upon the earth bestowing Jee-a-Daan upon the humanity and leading them into Bandagi; but their Pargateyo Jyot form, the embodiment of PaarBraham, resides in Dargah. The ‘Gurmukh’, dwelling upon the earth, connects Dargah and the earth at their two ends, and engrosses himself in preaching Sat to the humanity and in serving to deliver the humanity. In the Sangat of the ‘Gurmukh’, the divine supreme power of GurParsaad prevails that carries and establishes the Surat of the Sangat in Shabad, which in turn leads to the birth of the Suhaagans.

The human beings, seeking the Sangat of the ‘Gurmukh’ and abiding under the shelter of the ‘Gurmukh’ and making Puran Samarpan at the Sat Charans of the ‘Gurmukh’, receive GurParsaad and commence their Bandagi and, defeating and vanquishing the Chandaal of attachments, become Nirbhao (without fear). Immersed in deep Samadhi and practising SatNaam Simran regularly and for long durations, the human beings become aware of the devastating power of the Chandaal of attachments, and they become disinterested in domestic attachments and in the attachments of worldly objects and materials. By attachments is meant the fear of losing family relationships and worldly objects, the fear that a human being constantly lives in, and suffers every moment the blows of the deadly Chandaal of attachments. The attachments with the family, the attachments with material objects, the attachments with properties, the attachments with wealth and assets, etc. are the cause of all the sorrows, distresses, problems and troubles of the human being. The GurParsaadi supreme force comes to bear upon the human beings who abide in Bandagi in the supremely powerful Sangat of the ‘Gurmukh’, which frees the human being of his attachments and makes him Nirbhao.

All the deeds of the ‘Gurmukh’ are Sat Karams. All the deeds of the ‘Gurmukh’ are performed under Puran Hukam of Sat PaarBraham. Every act of the ‘Gurmukh’ is aimed only at manifesting the magnificence of Sat. Every act of the ‘Gurmukh’ is selfless in nature, and directed for the good of the Sangat. The life of the ‘Gurmukh’ is solely dedicated for the good of the humanity. The human being making Puran Samarpan at the Sat Charans of the ‘Gurmukh’ achieves Bandagi of Sat PaarBraham Parmeshar, by virtue of the GurParsaadi supreme force. The human beings, who accomplish their Bandagi, find their Bandagi approved in Dargah; they obtain Darshan of Sat PaarBraham Parmeshar and make a success of their human birth.

Gurmukh asat sidhee sabh budhee.

Gurmukh bhavjal taree-ai sach sudhee.

Gurmukh sar apsar bidh jaanai.

Gurmukh parvirat narvirat pachhaanai.

Gurmukh taaray paar utaaray.

Naanak gurmukh sabad nistaaray. ||31||

(Sri Guru Granth Sahib Ji 941)

Maya abides to serve the supremely powerful state of the ‘Gurmukh’. The whole world abides in slavery of Maya, but Maya is slave to the ‘Gurmukh’. Maya dwells at the feet of the ‘Gurmukh’. When, having received GurParsaad, the Bandagi-immersed human being gets deeply absorbed in Simran, he arrives at a state where the Ridhi’s and Sidhi’s (the supernatural powers; these arrive 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) appear before him and try to waylay him. Those human beings, who get waylaid by the Ridhi’s-Sidhi’s and get enmeshed in their miraculous powers, have their Bandagi come to an immediate halt. That is, those human beings, who get drawn into using the miraculous powers of the Ridhi’s-Sidhi’s, find their Bandagi instantly come to a stop and unable to advance further. The human beings, uninfluenced by the miraculous powers of the Ridhi’s-Sidhi’s, succeed in progressing ahead in their Bandagi. That is, the human beings who refuse to get drawn into using the miraculous powers of the Ridhi’s-Sidhi’s make further progress in their Bandagi. When a human being immerses himself deep in Simran, the Panj Dhoots heavily lose their influence over him, and his Trishna is quenched. In order to make a human being, having attained such a state, stumble from the path of Bandagi, Maya adorns the form of the Ridhi’s-Sidhi’s and tries to distract the human being. The Ridhi’s-Sidhi’s too are a form of Maya. Sat PaarBraham has created the Ridhi’s-Sidhi’s for the purpose of administering the affairs of the world. The human beings, who start employing the miraculous powers of Ridhi’s-Sidhi’s for their own purpose, commit the sin of holding themselves equal to Sat PaarBraham Parmeshar. Therefore, the Bandagi of such human beings comes to a stop, and they are unable to attain Jeevan Mukti. Besides, as a result of committing the sin of putting the Ridhi’s-Sidhi’s to their own use, they are sentenced for a prolonged duration by the order of Dargah. This is the reason that Gurmat forbids employing the miraculous powers of the Ridhi’s-Sidhi’s. The human beings walking the path of Bandagi must determine the Param Sat to never, even by mistake, come under the influence of the Ridhi’s-Sidhi’s.

Maya is slave to the ‘Gurmukh’. Therefore, all the forces of Maya too are in service of the ‘Gurmukh’. The Ridhi’s-Sidhi’s are a part of Maya, and therefore even the Ridhi’s-Sidhi’s serve the ‘Gurmukh’. When the human being, having vanquished Maya, reaches the stage of Puran Awastha, the Ridhi’s-Sidhi’s too begin abiding under his feet. In the supremely powerful Sangat of being ‘Gurmukh’, when the ‘Gurmukh’ speaks words for the good of the Sangat, the Ridhi’s-Sidhi’s treat his words as their command and engage themselves in fulfilling his words. This is how Maya renders service to the ‘Gurmukh’. (The Sidhis possess eight miraculous powers: Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Ishita and Vashita. Anima: to take the shape of another being; Mahima: to expand one’s body; Laghima: to shrink one’s body; Garima: to become heavier of body; Prapti: to possess the power to acquire the luxuries of one’s desire; Prakamya: to possess the power to know the mind of the others, the power of mind-reading; Ishita: to make all others bend to one’s will; and Vashita: to subjugate all others.)

Just as SatGuru incarnate the blessed Nanak Patshah Ji provided deliverance to the world and led an immense number of people across Bhavjal (sea of deceptions) – the world of Maya, in the same way a large number of people arriving in the Sangat of the ‘Gurmukh’ are taken across this Bhavjal world. The supremely powerful GurBani pronounced by the blessed SatGuru incarnate Nanak Patshah Ji continues even today to deliver the world, and will keep delivering till the end of the world. There is no greater testimony than GurBani in the history of the world that bears witness to the Param Sat that the GurBani, pronounced by these SatGuru incarnates, will forever continue to deliver the world. That is to say, the human beings who imbibe GurBani in their deeds assuredly become ‘Gurmukh’, make a success of their life and attain Jeevan Mukti.

The ‘Gurmukh’ is in possession of Puran Braham Gyan. The ‘Gurmukh’ is in possession of Atam Ras Amrit. The ‘Gurmukh’ is in possession of Tat Gyan. This is why the ‘Gurmukh’ knows the good from evil. He knows the virtue from the vice. He can discriminate between Kood (falsehood) and Sat. He can tell a lie from the truth. The ‘Gurmukh’ has awareness of the Sat of what to embrace and what to renounce for the spiritual advancement of the human being. The ‘Gurmukh’ possesses complete knowledge of all the destructive forces, and about all the virtuous supreme powers. Thus, based upon the supreme powers of Puran Braham Gyan and Tat Gyan, the ‘Gurmukh’ knows the core-essence of all the divine edicts revealed in GurBani, the GurShabad. The ‘Gurmukh’ adorns himself with the GurParsaad of the supremely powerful gems and the priceless jewels of the wisdom and the core-essence of all Param Sat’s established in GurBani. This is why the ‘Gurmukh’ possesses the capability to impart the priceless treasure of Puran Braham Gyan upon the Sangat. GurBani is the supremely powerful scales of Sat. The ‘Gurmukh’ preaches the Sangat to come true (in their everyday deeds) on this scales of Puran Sat (GurBani), and makes the life of the Sangat meaningful. Explaining the supremely powerful magnificence of GurBani to the Sangat, he preaches the Sangat to mould their life in accordance with GurBani and aids the Sangat in making their human birth a success.

Gurmukh naadan gurmukh vaydan gurmukh rahi-aa samaa-ee.

In these words of Puran Braham Gyan, the blessed SatGuru incarnate Nanak Patshah Ji bestows upon the entire humanity the supremely powerful magnificence of the ‘Gurmukh’. It is a prayer at the feet of the entire mankind to adorn their Hirda with these supremely powerful gems and jewels of Puran Braham Gyan, and suffuse their Hirda with these supreme virtues and these divine powers. By so doing, the Hirda will attain Puran Sachyari Rehat and manifest the blessed Sat PaarBraham Pita Parmeshar in it. These divine words, in a very profound way, sing the magnificence of a Gurmukh soul. These words portray the very high spiritual state of the Gurmukh soul. ‘Gurmukh naadan’ means that the ‘Gurmukh’ is a soul ever-immersed in the music of Naam. He at all times stays merged with the ever-existent music of Naam. The tune of Panch Shabad Anhad Naad (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) becomes an everlasting part of his life. He hears this divine music all the time at his Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes connection between the human being and Akaal Purakh). When Naam illuminates one’s Dassam Duaar, the Dassam Duaar opens up and one is blessed with Anhad Naad –

Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa.

(Sri Guru Granth Sahib Ji 1002)

Anhad Naad music is the ever-flowing spring of Amrit. Once the Dassam Duaar is opened up, direct connection with Akaal Purakh is established and Amrit begins to shower constantly. The entire body is suffused with Amrit. The entire body begins to throb with Naam. Every cell of the body is immersed in Naam Simran.

The Dassam Duaar is the place where Param Jyot dwells within the soul of the ‘Gurmukh’ –

Dasam du-aaraa agam apaaraa param purakh kee ghaatee.

(Sri Guru Granth Sahib Ji 974)

Anhad Naad is the true and the real divine music, playing constantly at the Dassam Duaar. It sounds like a harmony of several musical instruments. For a number of Gurmukhs, it even takes the form of GurBani; this is how the Gurus and the Bhagats came to realize GurBani. It is a direct musical connection of the ‘Gurmukh’ with Akaal Purakh, the Param Jyot. This state is realized only once the Dassam Duaar is opened up. When the Dassam Duaar opens up, one obtains Darshan of the blessed Sat PaarBraham Pita Parmeshar. One obtains Darshan of Nirgun in Sargun Saroop (Nirgun represents God beyond the Trigun Maya observed only through one’s spiritual eye, and Sargun is the divine power present in every creation and sustaining it. Seeing Nirgun in Sargun represents the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Tat Gyan). Along with Darshan of Sat PaarBraham Pita, one also obtains Puran Braham Gyan. Along with Darshan of Sat PaarBraham Pita Parmeshar, one also obtains Puran Tat Gyan. Along with Darshan of Sat PaarBraham Pita Parmeshar, one also attains Atam Ras Amrit; and so ‘gurmukh vaydan’ comes into being. By ‘gurmukh vaydan’ is meant that such a Gurmukh soul begins to exude Puran Braham Gyan. Whatever the ‘Gurmukh’ says or tells – it is Puran Hukam and Braham Gyan. He becomes a living tome of Braham Gyan. In this state, he becomes Puran Sachyara (one in Puran Sachyari Rehat) and begins serving Sat. He is immersed in Sat, and so arrives the state of ‘gurmukh rahi-aa samaa-ee’. It denotes that he gets completely immersed in Akaal Purakh. He becomes one with Akaal Purakh, and all of this comes to pass in Sach Khand (according to 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). In such a high spiritual state, he is transformed into a Puran Sant, a Puran Braham Gyani and Pargateyo Jyot. But one must always bear it in mind that only such a person becomes ‘Gurmukh’, who dedicates his entire self completely before his Guru. Only those human making Puran Samarpan at the feet of the Guru are the ones who receive GurParsaad and, serving and caring after GurParsaad, attain the state of being ‘Gurmukh’.

These few Saloks depicted in GurBani contemplate the supremely powerful magnificence of the state of being ‘Gurmukh’. Indeed, the magnificence of being ‘Gurmukh’ is immense. In the thoughts expressed above, a mere attempt is made to provide a glimpse of the magnificence of being ‘Gurmukh’. GurBani contains many more Saloks portraying the supremely powerful magnificence of being ‘Gurmukh’. Some of these Saloks are:

Gurmukh saastar simrit bayd.

Gurmukh paavai ghat ghat bhayd.

Gurmukh vair virodh gavaavai.

Gurmukh saglee ganat mitaavai.

Gurmukh raam naam rang raataa.

Naanak gurmukh khasam pachhaataa. ||37||

(Sri Guru Granth Sahib Ji 942)

Gurmukh ratan lahai liv laa-ay.

Gurmukh parkhai ratan subhaa-ay.

Gurmukh saachee kaar kamaa-ay.

Gurmukh saachay man patee-aa-ay.

Gurmukh alakh lakhaa-ay tis bhaavai.

Naanak gurmukh chot na khaavai. ||35||

(Sri Guru Granth Sahib Ji 942)

Gurmukh chookai aavan jaan.

Gurmukh dargeh paavai maan.

Gurmukh khotay kharay pachhaan.

Gurmukh laagai sahj dhi-aan.

Gurmukh dargeh sifat samaa-ay.

Naanak gurmukh bandh na paa-ay. ||41||

(Sri Guru Granth Sahib Ji 942)

Gurmukh naam niranjan paa-ay.

Gurmukh ha-umai sabad jalaa-ay.

Gurmukh saachay kay gun gaa-ay.

Gurmukh saachai rahai samaa-ay.

Gurmukh saach naam pat ootam ho-ay.

Naanak gurmukh sagal bhavan kee sojhee ho-ay. ||42||

(Sri Guru Granth Sahib Ji 942)

Gurmukh saach sabad beechaarai ko-ay.

Gurmukh sach banee pargat ho-ay.

Gurmukh man bheejai virlaa boojhai ko-ay.

Gurmukh nij ghar vaasaa ho-ay.

Gurmukh jogee jugat pachhaanai.

Gurmukh naanak ayko jaanai. ||69||

(Sri Guru Granth Sahib Ji 946)

Gurmukh man jeetaa ha-umai maar.

Gurmukh saach rakhi-aa ur dhaar.

Gurmukh jag jeetaa jamkaal maar bidaar.

Gurmukh dargeh na aavai haar.

Gurmukh mayl milaa-ay so jaanai.

Naanak gurmukh sabad pachhaanai. ||71||

(Sri Guru Granth Sahib Ji 946)

Gurmukh saachai kee-aa akaaraa.

Gurmukh pasri-aa sabh paasaaraa.

Gurmukh hovai so sach boojhai sabad sachai sukh taahaa hay. ||9||

Gurmukh jaataa karam bidhaataa.

Jug chaaray gur sabad pachhaataa.

Gurmukh marai na janmai gurmukh gurmukh sabad samaahaa hay. ||10||

Gurmukh naam sabad saalaahay.

Agam agochar vayparvaahay.

Ayk naam jug chaar udhaaray sabday naam visaahaa hay. ||11||

Gurmukh saant sadaa sukh paa-ay.

Gurmukh hirdai naam vasaa-ay.

Gurmukh hovai so naam boojhai kaatay durmat faahaa hay. ||12||

(Sri Guru Granth Sahib Ji 1054-1055)

The essential meaning of these Saloks is only this: that the ‘Gurmukh’ is a Puran Sant-SatGuru. The ‘Gurmukh’ is Puran Khalsa. The ‘Gurmukh’ is a Puran Braham Gyani. The ‘Gurmukh’ is a Sada Suhaagan. The ‘Gurmukh’ has attained Param Padvi. The ‘Gurmukh’ is Nirbhao. The ‘Gurmukh’ is Nirvair (without hate or enmity). The ‘Gurmukh’ is Ik Drisht (seeing all as equal; non-discriminatory). The ‘Gurmukh’ has conquered Maya. The ‘Gurmukh’ has conquered the mind. The ‘Gurmukh’ has Puran Parkash of Param Jyot in his Hirda. The ‘Gurmukh’ has the enlightenment of SatNaam in every cell of his body. The ‘Gurmukh’ has all his Bajjar Kapaats opened up. The ‘Gurmukh’ has his Dassam Duaar ajar. The ‘Gurmukh’ has his Sat Sarovars illuminated. The ‘Gurmukh’ constantly hears Anhad Shabad at his Dassam Duaar. The ‘Gurmukh’ has in his Hirda the enlightenment of all the SatGun’s. All the deeds of the ‘Gurmukh’ are the deeds of Sat, and carried out under Puran Hukam. The ‘Gurmukh’ has obtained Darshan of Akaal Purakh. The ‘Gurmukh’ has attained the state of being ‘Pavit’. The ‘Gurmukh’ is ordained by Dargah to perform Seva. The ‘Gurmukh’ is ‘mukat jugat jee-a kaa daataa’ (‘the bestower of the way to achieve salvation’). The ‘Gurmukh’ is the bestower of Amrit. The ‘Gurmukh’ is the bestower of GurParsaad. The ‘Gurmukh’ is the provider of Jeevan Mukti. The ‘Gurmukh’ attains salvation himself; and besides delivers his entire lost family from the past births. He delivers his present generation, as well as the coming 21 generations. The Sangat of the ‘Gurmukh’ is a family of SatNaam. The human beings in the Sangat of the ‘Gurmukh’, who make Puran Samarpan at the Sat Charans of the ‘Gurmukh’, turn ‘Pavit’ themselves. Those who hear and abide by the Sat Bachans of the ‘Gurmukh’ also turn ‘Pavit’. Those human beings, who seek the Charan Sharan of the ‘Gurmukh’ and meditate upon Sat PaarBraham Parmeshar, too turn ‘Pavit’. Therefore, it is a humble prayer at the feet of the entire Sangat to embrace the deeds of Sat, so that you too may find the Sangat of a ‘Gurmukh’ and make a success of this human birth.