Jee-ahu mailay baahrahu nirmal.
Baahrahu nirmal jee-ahu ta mailay tinee janam joo-ai haari-aa.
Ayh tisnaa vadaa rog lagaa maran manhu visaari-aa.
Vaydaa meh naam utam so suneh naahee fireh ji-o baytaali-aa.
Kahai naanak jin sach taji-aa koorhay laagay tinee janam joo-ai haari-aa. ||19||
Jee-ahu nirmal baahrahu nirmal.
Baahrahu ta nirmal jee-ahu nirmal satgur tay karnee kamaanee.
Koorh kee so-ay pahuchai naahee mansaa sach samaanee.
Janam ratan jinee khati-aa bhalay say vanjaaray.
Kahai naanak jin man nirmal sadaa raheh gur naalay. ||20||
(Sri Guru Granth Sahib Ji 919)
The real Kamai (practising in life; observance and adherence) is that of the inner Rehat (way of living). It is in the Kamai of the inner Rehat that the Kamai of all the supreme powers of Param Sat (the supreme Truth; God Himself) lies. It is through practising the inner Rehat that the human being washes away the grime of birth-after-birth sticking upon his mind. It is through practising the inner Rehat that the fickle and obdurate mind of the human being is set straight. It is through practising the inner Rehat that the immensely grimy mind of the human being becomes pure. It is through practising the inner Rehat that the ever-agitated mind of the human being arrives at perfect calm. It is through practising the inner Rehat that the mind of the human being drowning in the swamp of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) attains Puran Sachyari Rehat (total compliance with Sat). It is through abiding in the inner Rehat that the human being quenches the fire of his Trishna (the worldly desires). It is by observing the inner Rehat that the human being vanquishes the Panj Chandaals (the five villains or lowlifes – the lust, anger, greed, the attachments and pride), the gravely devastating forces of Maya consuming the human being. It is through adhering to the inner Rehat that the human being conquers the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. the compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. the hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachments and pride). It is the adherence to the inner Rehat that sets the human being’s mind free from the slavery of Maya. It is through observing the inner Rehat that the human being’s mind transforms and manifests as Jyot (the divine light within; pure soul). It is through observing the inner Rehat that the human being conquers his own mind. It is the observance of the inner Rehat alone that is endorsed in Dargah (the divine court). It is by following the inner Rehat that the human being transcends beyond the Trigun Maya, arrives at Chautha Pad (the fourth stage; beyond the three attributes of Maya), obtains Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop (the attribute-less immense divine power; beyond the three attributes of Maya) of Akaal Purakh (the Timeless Being; God) and assimilates himself forever in this supremely powerful form. It is by following the inner Rehat that the human being achieves Sada Suhaag (the eternal bride-hood of God; denoting the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). It is through abiding in the inner Rehat that the human being acquires Puran Braham Gyan (the perfect-divine wisdom) and Tat Gyan (the divine knowledge; understanding of the divine ways). It is through adhering to the inner Rehat that the human being achieves Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). It is by observing the inner Rehat that the human being attains Param Padvi (the highest spiritual status). It is through practising the inner Rehat that the human being attains Sehaj Awastha (the sublime state of mind absorbed in God’s devotion). This is why Bandagi (submission before God) is nothing other than abiding in the inner Rehat; Bandagi isn’t accomplished by observing the outwardly Rehats.
The human mind is house to the deadly disease of Trishna. That is, the human mind is afflicted with the gravely devastating disease of Trishna. Because Trishna is related to acquiring the worldly pleasures and objects; therefore, Trishna of the human mind keeps the human being entangled in the worldly pleasures and objects. It is the gravely destructive force of Trishna because of which the human being has come to regard the worldly possessions as his ultimate reality. The grave and disastrous force of Trishna is so potent that it renders the mind of the human being blind. As a result, the human being loses the distinction between Sat Karams (the deeds of Sat; truthful deeds) and the Asat Karams (untruthful deeds; deeds against Sat). It is the gravely disastrous force of Trishna of the human mind that, instigating the Panj Chandaals (lust, anger, greed, attachments and pride) dwelling within the human body, gives rise to all kinds of Asat and gravely destructive acts through these highly destructive forces. The gravely disastrous force of Trishna of the human mind renders the human being outward-looking. The deadly dangerous force of Trishna of the human mind doesn’t let the human being detach himself from the outer world. The highly devastating force of Trishna of the human mind doesn’t let the human being look inwards. That is to say, the grave and disastrous force of Trishna of the human mind is so forceful that it doesn’t let the human being glance within his own mind. The grave and deadly force of Trishna of the human mind is so strong that it doesn’t even let the human being take awareness of the inner Rehat. The human being, seeking to quell the gravely disastrous fire of his Trishna, repeatedly commits Kood Karams (the deeds of falsehood; Asat Karams). As a result, the human being dooms his own destiny with sorrows, distresses, troubles, maladies, strife and a hellish future. The gravely dangerous force of Trishna never lets the human being be rid of his desires. As a result, the human being never finds an end to his hell-like destiny, and continues to be weighed down by the burden of his own Asat Karams. Consequently, the human being never finds deliverance from the scourge of births-and-deaths.
Consumed by the temptations of Maya, the entire mankind (people of every sect and religion) has become oblivious to this Param Sat that all religious texts manifest nothing but the magnificence of the name of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). All religious tomes – the Smritis, Vedas and Puranas (the ancient religious scriptures) written by the preeminent religious personalities in the world – in their essence preach to meditate upon the name of Sat PaarBraham Parmeshar. The GurBani (the words of Gur or God; Sri Guru Granth Sahib Ji) – manifested by the SatGurus (the Gurus of the Truth; the teachers and mentors having accomplished Bandagi and attained Jeevan Mukti, and divinely ordained to lead others on the path of Bandagi and Mukti; the ten SatGuru Patshah Ji’s) – is founded only upon the name ‘SatNaam’ (‘Truth as a manifestation of the Name of God’) of Sat PaarBraham Parmeshar. Everything besides SatNaam is Kood (falsehood). That is, the name ‘SatNaam’ of Sat PaarBraham Parmeshar alone is Sat. (The magnificence of SatNaam is contemplated in detail in the discourse of Pauri 1). This Param Sat is emphasized in GurBani:
Simrit bayd puraan pukaaran pothee-aa.
Naam binaa sabh koorh gaalhee hochhee-aa.
(Sri Guru Granth Sahib Ji 761)
In today’s world, almost all the human beings attempting to walk the path of Dharam (righteousness; commonly interpreted as religion or seeking union with the divine) have come to focus themselves only upon the outwardly Rehats. Even the human beings striving to abide in Sato Birti (consciousness abiding in the Sato aspect of Maya, characterized by the compassion, righteousness, contentedness and forbearance) are all merely embroiled in the outwardly Karam Kaand (the rituals and rites of religiosity). Almost the entire humankind regards the observance of the outwardly Rehats as Sat. The entire mankind is ignorant of the Param Sat Tat (the essence of the supreme Truth) that one cannot attain Chad Di Kalaa (the eternal bliss) in spirituality by being outwardly-looking.
Galeen asee changee-aa aachaaree buree-aah.
Manhu kusudhaa kaalee-aa baahar chitvee-aah.
(Sri Guru Granth Sahib Ji 85)
These words of Puran Sat (the perfect Truth) reveal the Param Sat of every common human being living on the earth. The blessed SatGuru incarnate Nanak Patshah Ji has clearly revealed the inner as well as the outer reality of the today’s man. One cannot attain Jog (union with God) merely by talking about it. A man cannot transform his inner conduct merely by his utterances. The real test of a human being is in his deeds. The deeds of a human being provide the testimony to his conduct. By mere talk, the mind isn’t cleansed of the grime of the sinful deeds sticking upon it from birth-after-birth. By cloaking oneself in an outer white garb, the deep blackness of the evil deeds sticking upon the mind from birth-after-birth doesn’t get washed away. The outer white garb cannot offer an evidence of the good conduct of a human being. The inner purity of a human being is clearly reflected in one’s everyday acts.
Taking a view of the entire humanity, SatGuru incarnate the blessed Nanak Patshah Ji says:
Kalee andar naankaa jinnaan daa a-utaar.
Put jinooraa dhee-a jinnooree joroo jinna daa sikdaar. ||1||
(Sri Guru Granth Sahib Ji 556)
Incarnated in the period of KalYug (the epoch of darkness), wherever SatGuru Nanak Sahib turned, he saw only the distorted faces of phantoms and the ghosts in all the human beings of KalYug. Abiding birth-after-birth in the slavery of Maya, the humanity had been reduced to the state of spectres (ghosts). That is, through his Dib Drisht (the divine vision) SatGuru Patshah Ji saw everywhere a clear image of the vice-ridden mind in every human being – KalYug-born and mired in the slavery of Maya – and perceiving this reality, SatGuru Patshah Ji manifested this Param Sat Tat in GurBani for all times to come. Wherever he went during his long journeys upon the earth, he saw through his Dib Drisht the mind and the Surat (consciousness) of the KalYug-born human beings blackened with grime of countless Asat Karams. Every human being that SatGuru Sahib glanced at, he found his inner state so utterly rotting in the swamp of Maya with the grime of vices and the burden of sins, that seeing it SatGuru Sahib was compelled to utter these words so as to make the entire humanity aware of this Param Sat. In the form of the human beings, SatGuru Sahib saw the contorted faces of apparitions. In the form of the human beings, SatGuru Sahib felt all around him the presence of humanity languishing in the deeds of phantoms. In the world of KalYug, SatGuru Sahib found an utter lack of SatoGuni (virtuous) human beings. In every direction, SatGuru Patshah Ji found the human beings trapped in the web woven by the gravely disastrous forces of Maya. He saw the entire world oppressed by hatred, enmity, cruelty and repression and ablaze in an inferno, crying for help. Scorched and lying in this state of devastation, the whole humankind was in need of a Puran SatGuru (the perfect SatGuru) who could guide and extricate the humanity from the hell of Maya; and this need was fulfilled by virtue of the immense grace of Sat PaarBraham Parmeshar with SatGuru Nanak Patshah taking Avataar upon the earth.
When SatGuru incarnate Nanak Patshah Ji saw all the mankind languishing in the Bharam Jaal (the web of illusions) of Maya, he decided to propagate Puran Sat in order to extricate the entire humanity from the disastrous Bharam Jaal of Maya. As the entire mankind couldn’t come trudging into the Charan Sharan (shelter at the feet) of SatGuru Nanak Patshah Ji; hence SatGuru Patshah Ji set upon his long travels in order to impart Puran Sat upon the humanity. Wherever the humanity had established habitat upon the earth, SatGuru Patshah Ji went walking to all those places and bestowed Puran Sat upon the humanity, guiding them in finding deliverance from Maya. 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) has described this immensely strenuous effort and endeavour of SatGuru Patshah Ji beautifully in his Vaars (ballads). In Pauri 24 (verse 24) of the first Vaar, Bhai Gurdas Ji sets out to describe the arduous effort of SatGuru Patshah Ji:
Pahilaa baabay paayaa bakhasu dari pichhoday dhiri ghaali kamaaee.
Raytu aku aahaaru kari rorhaa kee gur keea vichhaaee.
Bhaaree karee tapasiaa vaday bhaagi hari siu bani aaee.
Baabaa paidhaa sachi khandi nau nidhi naamu gareebee paaee.
Baabaa daykhai dhiaanu dhari jalatee sabhi pridavee disi aaee.
Baajhu guroo goubaaru hai hai hai karadee sounee loukaaee.
Baabay bhaykh banaaiaa udaasee kee reeti chalaaee.
Charhhiaa sodhani dharati loukaaee ॥24॥
(Bhai Gurdas Ji Vaar – Pauri 24, Vaar 1)
When SatGuru Nanak Patshah Ji found the entire world in decay being ensnared by the devastating forces of Maya, he prayed and begged at the feet of Sat PaarBraham Parmeshar and sought His blessing to provide deliverance to the whole humanity. Blessed with the Puran Hukam (the absolute divine will) of Sat PaarBraham Parmeshar, SatGuru Patshah Ji undertook the arduous endeavour of extricating the whole humanity from the swamp of Maya. SatGuru Patshah Ji accomplished his gruelling mission to deliver the entire mankind by surviving on the fruits of the desert-plants, and resting upon the beds of stones during his long treks. There can be no other example in the history of the world of the Maha Parupkaar (guiding on the path of Bandagi and Jeevan Mukti) benefitting the entire humanity. SatGuru Daataa (the provider) bore all the hardships and troubles during his long journeys with a smiling face, accepting them as a Dargahi Hukam (the divine will) of Sat PaarBraham Parmeshar. SatGuru Daataa, by accomplishing his crusade of Maha Parupkaar, manifested the magnificence of Puran Sat among the entire mankind and guided the entire mankind. By virtue of the hard labours of SatGuru Nanak Patshah Ji in making a selfless service to benefit the entire humanity in a supremely powerful way, SatGuru Sahib Ji received the immense and supremely powerful grace of Sat PaarBraham Parmeshar and was hailed as SatGuru in the whole world. SatGuru Patshah Ji practised humbleness in his 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 urged the whole world to practise the same. SatGuru Patshah Ji bestowed the teachings of Jap Ji Bani (Jap Ji Sahib; compositions by SatGuru Nanak Patshah Ji, appearing at the very beginning of Sri Guru Granth Sahib Ji) upon the entire humanity. In Jap Ji Bani, SatGuru Patshah Ji disseminated the GurParsaad (the eternal bliss and eternal grace) of SatNaam, SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (the humble and selfless service to others). In Jap Ji GurBani, SatGuru Patshah Ji sketched the roadmap for a common person to reach up to Sach Khand (as per GurBani there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth). In his Bani, SatGuru Patshah Ji bestowed the entire humanity with the teachings of all the ways by which one can make a success of his human birth.
In today’s world of KalYug, amongst all the outwardly Karam Kaands, a great significance is being attached to making visits of the places of pilgrimage and taking dips in the holy waters at these places. Making visits to the sixty-eight (68) places of pilgrimage and taking holy dips in the lakes and streams is an outwardly Rehat. Almost the entire humankind is in a Bharam (illusion; incorrect religious notion or superstition) that visiting the places of pilgrimage situated upon the earth and taking holy dips in the waters of the lakes and rivers will wash away the sins of the human being and will cleanse his mind. Neither do the visits to the sixty-eight (68) places of pilgrimage and the holy dips in the waters of lakes and rivers wash away the grime sticking upon the mind of the human being from birth-after-birth; nor do they wipe away the sinful deeds committed by the human being. That is to say, a human being doesn’t achieve any spiritual advancement by visiting the places of pilgrimage or by taking dips in holy waters of the lakes and streams at such places. This Param Sat Tat is reaffirmed in GurBani:
Athsath tirath jay naaveh utrai naahee mail.
(Sri Guru Granth Sahib Ji 473)
Dhotee mool na utrai jay athsath tirath naa-ay.
(Sri Guru Granth Sahib Ji 87)
Athsath tirath baho ghanaa bharam thaakay bhaykhaa.
(Sri Guru Granth Sahib Ji 1008-1009)
Athsath tirath bharam vigoocheh ki-o mal dhopai paapai.
(Sri Guru Granth Sahib Ji 1012-1013)
Donning an outwardly attire, a human being doesn’t wash away the grime of his mind. The outwardly Rehat denotes observance of the outwardly symbols of religiosity; just as a popular story tells of the Jogis (ascetics; practitioners of Yoga) from the olden times who used to attire themselves in the outwardly garbs. Earrings in the ears, a long gown over the neck, the Vibhuti (ashes) of cow-dung smeared all over the body, a begging bowl in hand etc. are the outerwardly religious symbols of the Jogis and the Sidh beings (practitioners of Yoga, with spiritual accomplishments). The Jogis wear jewellery made of glass in ears. They carry an oval-shaped bowl in hand to receive alms, and wear a shoulder-bag around their neck in which they collect the alms. They smear ash all over their body to depict a life of humble means. The Jogis smear their bodies with Vibhuti made from cow-dung ashes in order to ward off any egotism arising from their physical body. The Shastras portray cow-dung as holy and pure. Burning the cow-dung cakes to warm themselves, smearing themselves in its ashes and thinking of themselves as the embodiment of Sat PaarBraham Parmeshar is the practice of the Jogis. This is how the Jogis and the Sidh beings abide in outwardly symbolism and lead a life of hypocrisy and, being unaware and ignorant of the Puran Sat, stay trapped in the cycle of births-and-deaths.
When the blessed SatGuru incarnate Nanak Patshah Ji arived at the Mount Sumer to offer salvation to the Sidhs and found them with these outwardly religious symbols, he bestowed upon them Puran Braham Gyan about the hollowness of these outer symbols of religiosity and counselled them that a human being cannot attain Jeevan Mukti by adorning oneself in these outer religious symbols. The Sidhs were unaware that one cannot conquer the mind by adorning these symbols of religiosity. The Sidhs were unaware that they can attain Jeevan Mukti only through conquering their mind. The Sidhs were also ignorant that Bandagi is a matter of one’s inner self and is accomplished with GurParsaad. The Sidhs were also unaware that Bandagi means to abide in the inner Rehat. The Sidhs were also ignorant of the fact that they were all wasting away their lives in the slavery of Maya. The Sidhs were also oblivious that the Ridhi’s-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) are Maya, and that they were in fact ensnared in this web of Maya. The Sidhs were also unenlightened that only by conquering Maya one can accomplish the inner Rehat and attain Jeevan Mukti. Having prolonged their life-spans through the practice of Yoga and Pranayam (respiratory discipline; a form of breathing exercises), the Sidhs were living under the delusion that they had attained the highest state in spirituality.
The story of today’s fake and hypocrite religious leaders is no different than that of the Jogis and the Sidhs. From the beginning of time, the religious symbolism has reigned supreme in all the prevalent religions of the world. Even in today’s world, the fake and hypocritical religious leaders in every religion are busy trying to vigorously embrace the religious symbolism. Such false and charlatan religious leaders only propagate to be steadfast in observing the outwardly Rehat. These phony and hypocritical religious leaders do not realize that a human being cannot conquer his mind simply by adorning himself in outwardly religious symbols. A human being cannot find acclaim in Dargah merely through abiding in the outwardly Rehat. Embellished in these religious symbols you may appear a saint in the eye of the humanity, but these religious symbols cannot obtain you honour in Dargah. The outwardly garb doesn’t wash away the grime of the human being’s mind. The outer attire doesn’t help the human being conquer his mind. With the outer attire alone, the mind of the human being doesn’t transform and manifest as the Jyot. The outer attire doesn’t turn the human being into a ‘Gurmukh’ being (a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand). With the outer garb alone, a human being cannot conquer Maya. With the outer garb alone, no human being has so far obtained Darshan of Sat PaarBraham Parmeshar. With the outer garb alone, no human being has ever attained Jeevan Mukti. Merely adorning oneself in the outer garb, no human being has ever become a Sant Hirda (saintly Hirda). The whole humanity is in dire need to understand this Param Sat Tat. Only by comprehending this Param Sat Tat and abiding in the inner Rehat a human being can achieve spiritual progress. GurBani repeatedly reaffirms the Param Sat Tat about the outwardly appearances:
Bhaykh-dhaaree bhaykh kar thakay athisath tirath naa-ay.
Man kee saar na jaannee ha-umai bharam bhulaa-ay.
(Sri Guru Granth Sahib Ji 644)
Vin man maaray ko-ay na sijh-ee vaykhhu ko liv laa-ay.
Bhaykh-dhaaree teerthee bhav thakay naa ayhu man maari-aa jaa-ay.
(Sri Guru Granth Sahib Ji 650)
Manmukh bharam bhulay bhaykh-Dhaaree ant kaal pachhutaataa hay. ||8||
(Sri Guru Granth Sahib Ji 1052)
Pandit parhh parhh monee sabh thaakay bharam bhaykh thakay bhaykh-dhaaree.
Gur parsaad niranjan paa-i-aa saachai sabad veechaaree. ||4||
(Sri Guru Granth Sahib Ji 1234)
It is a Puran Sat and an essential fact that the observance of the outwardly Rehat doesn’t make a Sant of a human being. A human being doesn’t become a Khalsa (pure soul that has obtained the Braham Gyan) by keeping the outwardly Rehat. A human being doesn’t become Amritdhari (the possessor of Amrit; a true Braham Gyani) by adhering to the outwardly Rehat. Merely attiring oneself in a particular garb, a human being doesn’t become a Khalsa, Sant or Amritdhari. A human being abiding in the outwardly Rehat may achieve fame in the society, but cannot find honour in Dargah. This is so, because a Khalsa is a soul that has acquired Puran Braham Gyan and Puran Tat Gyan. A Sant is a person who has realized Puran Braham Gyan and Puran Tat Gyan. An Amritdhari is a human being who has turned himself into Amrit, and has attained Puran Braham Gyan and Puran Tat Gyan. Therefore, to call a person Khalsa who isn’t a Puran Braham Gyani, or to address him as an Amritdhari, Gurmukh or Sant is utter falsehood, a transgression of the divine Vidhaan (laws, constitution), and a complete hypocrisy. Only that human being, who has immersed himself completely and forever in the one Khand, i.e., ‘Sach Khand’ – the Mansarovar, is a Khalsa, Sant, Gurmukh and Amritdhari.
The inner Rehat is the Rehat of purifying the mind. It is the Rehat of purifying a mind that has the grime of the gravely destructive Asat Karams committed birth-after-birth sticking over it. The inner Rehat is the Rehat of conquering the mind. It is the Rehat of freeing the mind from the gravely disastrous clutches of Maya; a mind that has been corrupted with the Sanskaars (moral norms and practices) of the gravely devastating forces of Maya, having slaved birth-after-birth under Maya. The inner Rehat is the Rehat of quenching the terribly deadly fire of Trishna. It is the Rehat of quenching the fire of Trishna in which the human being constantly singes. The inner Rehat is the Rehat of vanquishing the utterly pernicious forces of the Panj Chandaals (lust, anger, greed, attachments and pride). It is the Rehat of vanquishing those gravely disastrous forces of the Panj Chandaals, abiding in whose slavery birth-after-birth the human being has wasted away so many of his human births; those Panj Chandaals, slaving under whom all his past births the human being has burdened himself with incalculable Asat Karams; those Panj Chandaals, slaving under whom all his previous births the human being has made his life hell-like. Only by abiding in the Rehat of vanquishing such gravely destructive Dhoots (thieves) the human being can conquer his mind and practise the inner Rehat. Thus, the inner Rehat is the Rehat of conquering the Trigun Maya and assimilating oneself forever in the Nirgun Saroop of Sat PaarBraham Parmeshar in the Chautha Pad. The inner Rehat is the Rehat of manifesting Puran Parkash of Param Jyot (the perfect radiance of divine light; His aura; God Himself) in Hirda. The inner Rehat is the Rehat of practicing all the SatGun’s (virtues); the SatGun’s that are the embodiment of the supreme powers of the blessed Sat PaarBraham Parmeshar. The Kamai of the inner Rehat is accomplished by accumulating such SatGun’s as abiding in faith, abiding in devotion, abiding in trust, abiding in humility, abiding in compassion, abiding in Parupkaar (selfless acts for benefaction of humanity) and abiding in service performed with a selfless intent, etc. The Kamai of the inner Rehat is the supremely powerful Kamai of every cell of the body abiding in Simran. By abiding in the inner Rehat, all seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) and all 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) located in the Suksham Dehi (Suksham is part of the human souls that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars) of the human being are opened up. These Sat Sarovars house all of the supreme powers within them. To abide in the inner Rehat is to attain Jeevan Mukti. To abide in the inner Rehat is to attain Sada Suhaag. To abide in the inner Rehat is to attain Param Padvi. To abide in the inner Rehat is to acquire Puran Braham Gyan. To abide in the inner Rehat is to acquire Tat Gyan. To abide in the inner Rehat is to attain Atam Ras Amrit.
Abiding in the inner Rehat, all the deeds of a human being are transformed into Sat Karams. Practising the inner Rehat in life, all the acts of a human being turn into the deeds of Parupkaar. Abiding in the inner Rehat the human being becomes Ik Drisht (seeing all as equal; non-discriminatory). Observing the inner Rehat the human being becomes Nirvair (without hate; without enmity). Adhering to the inner Rehat the human being becomes Nirbhao (without fear). Abiding in the inner Rehat the human being becomes harmonious and unsullied, inwardly and outwardly. Abiding in the inner Rehat the human being becomes pure, inside and outside. Abiding in the inner Rehat the human being becomes chaste, within and without. Abiding in the inner Rehat the human being succeeds in attaining Jeevat Maran (liberation while still in one’s physical body). Jeevat Maran denotes the end of the human being’s ego and his liberation from Maya. Such a human being transforms all his actions, conduct, demeanor, interactions, dealings, expressions and speech etc. into Sat. The life of such great-beings is only devoted in Maha Parupkaar. They seek nothing but good for others. They behold Sat PaarBraham Parmeshar within every creation. Only by the grace of a Poora SatGuru (the perfect-SatGuru) one can abide in such a supremely powerful Rehat. A human being who has sown the seeds of Sat Karams in his past births, and when these seeds come to sprout, he finds the Sangat (company; congregation) of a Poora SatGuru. GurBani reaffirms this Param Sat Tat:
Poorai bhaag satgur milai jaa bhaagai kaa ud-u ho-ay.
Antrahu dukh bharam katee-ai sukh paraapat ho-ay.
(Sri Guru Granth Sahib Ji 31)
The supreme power of the grace of a Poora SatGuru comes to bear upon those human beings who seek the Charan Sharan of a Poora SatGuru. Those human beings receive GurParsaad, who make Puran Samarpan (complete surrender, with body, mind and the worldly wealth) at the Sat Charans (feet where Sat abides) of a Poora SatGuru. Those human beings realize SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva, upon whom Sat PaarBraham Parmeshar brings to bear the supreme power of His GurParsaad. Those human beings receive the patronage of a Poora SatGuru and abide in the inner Rehat, who find the blessing of the supreme power of GurParsaad. Those human beings achieve the state of abiding in the inner Rehat, who treat the words of the Poora SatGuru as Sat and observe them in their everyday life. Those human beings are blessed with Seva of the SatGuru, who make Puran Samarpan at the Sat Charans of the SatGuru. The human beings abiding in Seva of the SatGuru realize SatNaam, SatNaam Di Kamai, Puran Bandagi and Seva. The human beings abiding in Seva of the SatGuru achieve Suhaag (bride-hood of God; acceptance in Dargah as a devotee). The human beings abiding in Seva of the SatGuru have their Surat unified with Shabad (the divine words; GurBani), and along with the attainment of Samadhi (deep trance-like state, where there is no thought except pure consciousness) they also attain Ajapaa Jaap (state where Simran carries on without effort on the part of the being). The human beings abiding in Seva of the SatGuru attain Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) that leads their mind into the perfect tranquility. The human beings abiding in Seva of the SatGuru have their seven Sat Sarovars illuminated, and SatNaam imbues every cell of their body. The human beings abiding in Seva of the SatGuru have all their Bajjar Kapaats opened up. The human beings abiding in Seva of the SatGuru have their Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes link between the human being and Akaal Purakh) opened up, and realize 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). The human beings abiding in Seva of the SatGuru manifest Puran Parkash of Param Jyot in their Hirda. The human beings abiding in Seva of the SatGuru conquer their own mind. The human beings abiding in Seva of the SatGuru become Sat Roop (Sat in a human form). The human beings abiding in Seva of the SatGuru achieve triumph over Trigun Maya and assimilate themselves in the Nirgun Saroop of Sat PaarBraham Parmeshar, established in Chautha Pad. The human beings abiding in Seva of the SatGuru obtain Darshan of the Nirgun Saroop of Sat PaarBraham Parmeshar and acquire Puran Braham Gyan. The human beings abiding in Seva of the SatGuru acquire Tat Gyan and Atam Ras Amrit. The human beings abiding in Seva of the SatGuru attain Param Padvi. All the elements of this Param Sat are repeatedly emphasized in GurBani:
Satgur mili-ai dhan paa-i-aa har naamaa ridai samaal.
(Sri Guru Granth Sahib Ji 31-32)
Hirdai charan kamal parabh dhaaray.
Pooray satgur mil nistaaray.
(Sri Guru Granth Sahib Ji 193)
Satgur sayv sadaa sukh paa-i-aa jotee jot milaa-ee.
(Sri Guru Granth Sahib Ji 31)
Satgur sikh kee karai partipaal.
Sayvak ka-o gur sadaa da-i-aal.
Sikh kee gur durmat mal hirai.
Gur bachnee har naam uchrai.
Satgur sikh kay bandhan kaatai.
Gur kaa sikh bikaar tay haatai.
Satgur sikh ka-o naam dhan day-ay.
Gur kaa sikh vadbhaagee hay.
Satgur sikh kaa halat palat savaarai.
Naanak satgur sikh ka-o jee-a naal samaarai. ||1||
(Sri Guru Granth Sahib Ji 286)
The SatGuru is the bearer of immense compassion. The supreme power of immense compassion of the SatGuru comes to bear upon the Sikh (the disciple of the Guru) who abides in service of the SatGuru. The SatGuru bestows upon the Sikh abiding in his service the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. The Sat Tat (the Sat element) of the SatGuru and the Sat Tat of the Sikh are unified, and the Sikh attains the state of Liv (the state of absorption in divine thoughts; state where the human consciousness is absorbed in the divine); and the Sikh attains Samadhi and Sunn Samadhi. The SatGuru shields his disciple from the destructive forces of Maya. The SatGuru protects his disciple from the Panj Chandaals (lust, anger, greed, attachments and pride). Maya abides in the slavery of the Poora SatGuru, and therefore Maya is powerless under the shelter of the SatGuru. Abiding in Bandagi under the shelter of the SatGuru, the Sikh receives every help to vanquish the disastrous forces of Maya and he readily overpowers the devastating forces of the Panj Chandaals (lust, anger, greed, attachments and Pride). The SatGuru holds the Sikh’s arm and nudges him on to the path of Bandagi. The SatGuru safeguards the Sikh treading the path of Bandagi from Durmat (ill-wisdom; evilness), Sansarik Mat (worldly wisdom; materialism) and Manmat (own wisdom; self-will). The SatGuru cleanses the grime off the mind of the Sikh walking upon the path of Bandagi. The SatGuru annihilates the Durmat of the Sikh trudging the path of Bandagi and imbues his Hirda with all the divine SatGun’s. By the supreme force of the grace of the SatGuru, the bonds of all the past births’ deeds of the Sikh following the path of Bandagi are broken and the Sikh attains Jeevan Mukti. The SatGuru banishes all the disastrous vices of the Sikh moving on the path of Bandagi and the Sikh is rid of all vices. By the supreme force of the grace of the SatGuru, every act of the Sikh advancing on the path of Bandagi turns into a Sat Karam. By the supreme force of the grace of the SatGuru, the Sikh marching on the path of Bandagi receives the illumination of SatNaam in every cell of the body; his Hirda attains Puran Parkash of Param Jyot; the seven Sat Sarovars are awakened; all the Bajjar Kapaats are opened up; the Sikh vanquishes Maya, and arriving at the Chautha Pad forever assimilates himself in the Nirgun Saroop of Sat PaarBraham Parmeshar; he acquires Puran Braham Gyan; the Sikh manifests Tat Gyan in his Dassam Duaar; he achieves Atam Ras Amrit; he attains Param Padvi; the present and the future of the Sikh become bright, and the Sikh strikes a huge fortune; the Sikh becomes a Puran Braham Gyani; the SatGuru moulds the Sikh into his own image.
Contemplating deeply the Puran Braham Gyan manifested in this supremely powerful Pauri (verse) of Anand Sahib, one comes to the realization that only a human being abiding in the inner Rehat is immaculate, chaste and pure. Bandagi is a part of one’s innate nature, and not of outwardly appearance. To be outward-seeking isn’t Bandagi. Bandagi is to be inward-looking. Sat PaarBraham Parmeshar manifests Himself within the Hirda of the human being. The purity and sanctity relate to the mind and Hirda of the human being. The purity and sanctity relate to the cleansing of the mind of the human being, and not to the outwardly attire or demeanor. The purity and sanctity are concerned with the conduct of the human being. A person with the purity of conduct automatically achieves the purity of character. A human being with the purity of mind attains the tranquility of mind. That is, a person with the purity of mind poises his mind in perfect calm. Such a human being puts an end to all the destructive whims and fancies of his mind. The mind of such a human being manifests as an embodiment of Jyot and stays unaffected by the deceptions of Maya. That is to say, a human being whose mind is transformed as an embodiment of Jyot and has attained perfect calm doesn’t let the disastrous urges of Maya come anywhere near his mind. Such a human being drenches every cell of his body forever in the constantly-streaming Amrit of SatNaam. Hence the disastrous forces of Maya too bow before him and take their place at his feet.
The human beings who achieve abiding in the inner Rehat make a success of the priceless gem of their human birth. They achieve Jeevan Mukti and forever attain the state of Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). Such great beings attain Puran Braham Gyan, Tat Gyan, Atam Ras Amrit, Turia Awastha (the state of having transcended beyond the three attributes of Maya; the fourth and final stage of spiritual accomplishment, also called Chautha Pad), Sehaj Samadhi (continual state of Samadhi – awake or asleep) and Param Padvi, and are ordained by Dargah with the GurParsaad to perform Seva of the Sangat. Ordained with such GurParsaadi and supremely powerful Seva, they acquire the right to deal in SatNaam. Endowed with the honor to bestow the supreme power of GurParsaad upon others, they make SatNaam their trade and provide deliverance to the people in the world all their life, bestowing Puran Sat upon the humanity. Such human beings serve Puran Sat, and propagate Puran Sat. The human beings, having accomplished abiding in the inner Rehat, assimilate themselves forever in the Nirgun Saroop of Sat PaarBraham Parmeshar. Sat PaarBraham Parmeshar Himself comes down upon the earth in the form of such great-beings and guides the humanity in walking the path of Puran Sat. The words of such great-beings are divine commands. To serve such great-beings is to serve Puran Sat. All the supreme powers abide in the Charan Sharan of such great-beings. The feet of such great-beings are the feet of Sat PaarBraham Parmeshar. The Charan Sharan of such great-beings is the Charan Sharan of Sat PaarBraham Parmeshar. Maya keeps itself in the service of such great-beings. Indeed all the Ridhi’s-Sidhi’s abide in the service of such great-beings. Maya has its place under the feet of such great-beings. The Ridhi’s-Sidhi’s make their home under the feet of such great-beings. There is no distinction between such great-beings and Sat PaarBraham Parmeshar. GurBani acclaims such great-beings, addressing them as Parmeshar (the supreme lord; God) and Nirankaar (the formless being; God).
Therefore, it is a humble prayer at the feet of all the mankind to pay heed to abiding in the inner Rehat. Let’s pay heed to the deeds of Sat, so as to become worthy of receiving GurParsaad. Let’s perform the supremely virtuous deed of SatNaam Simran, so that we may commence the journey on the path of abiding in the inner Rehat. Let’s pay heed to observing the teachings of GurBani. Let’s recall each day the arduous labour of SatGuru Nanak Patshah Ji and perform service of abiding in his supremely powerful teachings. Let’s make selfless service of Sat the primary task amongst all our everyday deeds. Let’s hold foremost the teachings of the SatGurus and set out on the Sat-Marg (the path of Sat) of becoming a ‘Gurmukh’ being. Let’s instil the teachings of GurBani in our everyday deeds, embrace Gurmat, and practise the inner Rehat in our life.