Jay ko gur tay vaimukh hovai bin satgur mukat na paavai.

Paavai mukat na hor thai ko-ee puchhahu bibaykee-aa jaa-ay.

Anayk joonee bharam aavai vin satgur mukat na paa-ay.

Fir mukat paa-ay laag charnee satguroo sabad sunaa-ay.

Kahai naanak veechaar daykhhu vin satgur mukat na paa-ay. ||22||

(Sri Guru Granth Sahib Ji 920)

In the last Pauri (verse), the blessed SatGuru Sahib (Guru Amar Das Ji) revealed the extremely immaculate magnificence of a ‘Sanmukh’ human being (one present before, or in the presence of a SatGuru). In this Pauri, SatGuru Sahib reveals the supremely powerful magnificence of a SatGuru (the Truth-Guru). Along with this, in the Pauri, the blessed SatGuru Sahib Ji reveals the Param Sat Tat (core-essence of the supreme Truth) of the fate of a ‘Vaimukh’ human being (one who turns his back on someone). A Saakat human being (unbeliever; believer in Maya and the materialism) is ‘Vaimukh’ to Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). A human being, who doesn’t have any trust in the supremely powerful existence of Sat PaarBraham Parmeshar, is a ‘Vaimukh’ being. A human being, who doesn’t believe in the very existence of Sat PaarBraham Parmeshar, is a ‘Vaimukh’ being. A human being, who is bereft of love towards Sat PaarBraham Parmeshar, is a ‘Vaimukh’ being. A human being without any faith in Sat PaarBraham Parmeshar in his Hirda (Hirda denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being) is a ‘Vaimukh’ being. A human being with an atheist Birti (bent of mind) is a ‘Vaimukh’ being. A human being, who isn’t Sanmukh of the SatGuru, is a ‘Vaimukh’ being. A human being who embraces solely his own Mat (intellect; wisdom) is a ‘Vaimukh’ being. A human being who embraces Sansarik Mat (the worldly wisdom; materialism) is a ‘Vaimukh’ being. A human being who embraces Durmat (ill-advice; evilness) is a ‘Vaimukh’ being. A human being who doesn’t embrace Gurmat (Godly wisdom; wisdom revealed in GurBani) is a ‘Vaimukh’ being. A human being who isn’t Sanmukh of the SatGuru is a ‘Vaimukh’ being. A Manmukh (self-willed; self-centred) human being is a ‘Vaimukh’ being. A ‘Vaimukh’ being is none other than a Manmukh human being. The human being who holds his own mind above all-else is a ‘Vaimukh’ and ‘Manmukh’ being. That is, a human being who embraces Manmat, Sansarik Mat and Durmat, and refuses to embrace Gurmat, is a ‘Vaimukh’ and ‘Manmukh’ being. It is a Param Sat (supreme Truth) that a human being, who is absorbed in the slavery of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), is a ‘Vaimukh’ and ‘Manmukh’ being. It is a Param Sat that a human being, who commits devastating acts in the slavery of the destructive forces of the Panj Chandaals (the five villains or lowlifes: the lust, anger, greed, attachments and pride) in order to quench his worldly Trishna (desires), is a ‘Vaimukh’ and ‘Manmukh’ being. It is a Param Sat that a human being who embraces Maya is a ‘Vaimukh’ and ‘Manmukh’ being. A Manmukh human being is a ‘Vaimukh’ being, and a Sanmukh human being goes on to become a Gurmukh being (a soul in Puran Bandagi; a soul in possession of the GurParsaad of Naam; a soul in Sach Khand). The Manmukh human being gathers Asat Karams (untruthful deeds; deeds against Sat), and the Sanmukh human being accumulates Sat Karams (the deeds of Sat; truthful deeds). The Manmukh human being gathers sinful deeds, and the Sanmukh being accumulates virtuous deeds. Thus a ‘Manmukh’ and ‘Vaimukh’ human being writes sufferings, distresses, troubles and sorrows in his own destiny, and a Sanmukh human being earns virtues and as a result finds no lack of pleasures in his destiny. A Manmukh human being spends his life in sufferings, and a Sanmukh being, accomplishing his Bandagi and transforming himself into a Gurmukh being, inscribes everlasting pleasures in his destiny. A Gurmukh human being assimilates himself in Sat PaarBraham Parmeshar and thus finds everlasting bliss, and a Manmukh being remains forever sundered from Sat PaarBraham Parmeshar. This Param Sat Tat is revealed in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji):

Gurmukh sukhee-aa manmukh dukhee-aa.

Gurmukh sanmukh manmukh vaymukhee-aa.

Gurmukh milee-ai manmukh vichhurai gurmukh bidh pargataa-ay jee-o.

(Sri Guru Granth Sahib Ji 131)

Those human beings – who become Sanmukh of the SatGuru and receive GurParsaad (the eternal bliss and eternal grace), and walk the path of Bandagi (submission before God) – strive to cast off their ‘Vaimukhta’ (Vaimukh-ness). That is, those human beings endeavour to cast off their ‘Vaimukhta’ who receive the blessing of GurKirpa (the divine grace) of the SatGuru, receive the GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life) and Puran Bandagi (complete surrender before God), and make effort to walk the path of Bandagi. Those human beings toil to renounce their Manmat, Sansarik Mat and Durmat, who seek to make Puran Samarpan (complete dedication of their entire self) at the Sat Charans (the feet where Sat abides) of the SatGuru and abide in SatNaam Simran. Those human beings toil to practise Gurmat in their everyday life who – having received GurParsaad – are immersed in the devotion of Sat PaarBraham Parmeshar. It is a Param Sat that a human being abiding in the slavery of Maya is mired in Manmat, Sansarik Mat and Durmat. Bandagi is nothing other than casting off the Manmat, Sansarik Mat and Durmat, and embracing Gurmat. To embrace Gurmat is to conquer Maya. To vanquish the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride) and to assimilate oneself in the Nirgun Saroop (God in His infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar at Chautha Pad (the fourth state lying beyond the three aspects of Maya) is to fully embrace Gurmat. With the GurParsaad of SatNaam Simran and SatNaam Di Kamai, the mind of the human being is straightened, and it becomes possible to cast off the Manmat, Sansarik Mat and Gurmat. The Puran Samarpan can only be made with complete faith, devotion and trust. Therefore, it is only through the Samarpan made with complete faith, devotion and trust that a human being’s Bandagi finds approval in Dargah. As the human being’s faith, devotion and trust gain intensity, his Samarpan becomes more and more profound. As the human being’s faith, devotion and trust grow, he descends deeper and deeper in Mansarovar and thus puts his Manmukhta (Manmukh-ness) to an end.

As long as a human being doesn’t make Puran Samarpan at the Sat Charans of the SatGuru, he doesn’t completely route out the element of Manmukhta from within himself. Until a human being vanquishes the Trigun Maya and, arriving at the Chautha Pad, assimilates himself in the Nirgun Saroop of Sat PaarBraham Parmeshar, the element of Manmukhta within him doesn’t get completely destroyed. Until a human being transforms himself into a Gurmukh, he continues to carry the element of Manmukhta within him. This is the reason that many human beings – even those having immersed themselves in Bandagi and having attained a very high state – fail to accomplish their Bandagi. Since their element of Manmukhta isn’t completely destroyed, even those human beings as are immersed in Bandagi and have attained a very high state (of Karam Khand and Sach Khand) fail to accomplish their goal; because, in such a high and supremely powerful state where one achieves the blessing to perform Seva (humble and selfless service to others), a human being begins to experience the divine and heavenly supreme powers. Having reached the grand and supremely mighty states of Karam Khand and 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), when the human beings experience the supreme powers bestowed by Sat PaarBraham, many of them get intoxicated by these supreme powers and forget that all of this is due only to the kindness and GurParsaad of the SatGuru and Sat PaarBraham Parmeshar. Thus, still bearing the element of Manmukhta within them, they lapse into committing some error or the other. Because of their Manmukhta, they often assume that they have achieved everything and are no longer in need of the SatGuru. With the element of Manmukhta still alive within them, such human beings assume that they have become all-capable and thus are no longer in need of the SatGuru. Or, lacking in their Puran Samarpan and still carrying the element of Manmukhta within them, they delude themselves with many such arguments and make themselves commit some error or the other, which turns out to be the cause of their Vaimukhta. Such human beings, through committing these errors, too turn ‘Vaimukh’ from the SatGuru. Such human beings, turning away from the SatGuru who bestowed them with GurParsaad, become ‘Vaimukh’ and waste away their life.

The human beings in Bandagi and practising GurParsaadi SatNaam must necessarily learn, understand and accept that they will surely be judged for their genuineness or their falsehood, upon the criterion of Sat. During his Bandagi, a human being has to pass through many difficult trials to prove his faith, devotion and trust. The SatGuru Sat PaarBraham Parmeshar will certainly put the human-being-in-Bandagi on trial to assess the measure of Sat in his trust, devotion and faith. The SatGuru Sat PaarBraham Parmeshar will definitely judge the human being upon the criterion of Sat to gauge the measure of Manmukhta and Gurmukhta (Gurmukh-ness) in him. Sat PaarBraham Parmeshar will assuredly assess the human being in Bandagi for the measure of purity and impurity of his inner self. So long as the human being isn’t absolutely pure within, Sat PaarBraham Parmeshar doesn’t completely approve his Bandagi. As long as the human being’s Manmukhta isn’t completely uprooted from within, his Bandagi isn’t accomplished and approved in Dargah. As long as the human being’s inner self isn’t truly established to be abiding in Gurmat, his Bandagi isn’t complete. Therefore, in order to judge the genuineness or the falseness of the human being, the SatGuru and Sat PaarBraham Parmeshar will surely try him on the criterion of Sat. Only the human beings proved to be absolutely genuine are accepted by Sat PaarBraham Parmeshar as Sada Suhaagans (the eternal brides of God; those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi). Only a human being having embraced Puran Sachyari Rehat (total compliance with absolute Truth) is assimilated by Sat PaarBraham Parmeshar within Himself. Only a human being, who has vanquished Maya, is assimilated by Sat PaarBraham Parmeshar within Himself. Only a human being held true on the criterion of Sat is accepted by Sat PaarBraham Parmeshar as a Sada Suhaagan. A human being, who fails to come true on the criterion of Sat, doesn’t achieve Sada Suhaag. The human being who turns ‘Vaimukh’ from SatGuru because of his Manmukhta doesn’t receive approval for his Bandagi in Dargah. This Param Sat Tat is repeatedly stressed in GurBani:

Khotay kharay tudh aap upaa-ay.

Tudh aapay parkhay lok sabaa-ay.

Kharay parakh khajaanai paa-ihi khotay bharam bhulaavani-aa.

(Sri Guru Granth Sahib Ji 118-119)

Ik khotay ik kharay aapay parkhanhaar.

Kharay khajaanai paa-ee-ah khotay satee-ah baahar vaar.

Khotay sachee dargeh sutee-ah kis aagai karahi pukaar.

Satgur pichhai bhaj paveh ayhaa karnee saar.

Satgur khoti-ahu kharay karay sabad savaaranhaar.

(Sri Guru Granth Sahib Ji 143)

Kharay parakh khajaanai paa-ee-an khoti-aa naahee thaa-o.

Sabh sacho sach varatdaa sadaa sach ni-aa-o.

(Sri Guru Granth Sahib Ji 1092)

The human beings having complete faith, devotion and trust in the SatGuru and in Sat PaarBraham Parmeshar easily succeed in proving true on the yardstick of Sat. The human beings with an inner innocence will never find their faith, devotion or trust go in vain. The purer a human being is within, the easier will he find approval of his Bandagi. The more innocent a human being, the more readily he embraces Gurmat and destroys his Manmukhta. The wilier and more guileful a human being is in his nature, the tougher will be his Bandagi. The wilier and craftier a human being’s inner nature, the harder he will be tested on the touchstone of Sat. Therefore, the more guileful and artful a human being in his inner nature, likelier he will turn out to be a ‘Vaimukh’ person. Therefore, while in Bandagi, it will serve you well to never lift your head from the Sat Charans of the SatGuru. Always dedicate all the credit at the feet of the SatGuru and Sat PaarBraham Parmeshar. Always abide in humility and keep a low profile. Do abide in humbleness of Hirda. Never let your spiritual advancement cause to bring arrogance in your Hirda. Never, even by mistake, brag of your greatness. Always be grateful for the grace of the SatGuru and Sat PaarBraham. Never disregard the fact that all your spiritual advancement is due only to the GurParsaad of the SatGuru. Never commit the wrong of belittling the supreme powers vested in the SatGuru. Only once your Bandagi is accomplished, you will be ordained by Dargah (the divine court) with the GurParsaad to perform Seva of Parupkaar (selfless acts for benefaction of humanity). Once your Bandagi is completed, the Poora SatGuru (the perfect-SatGuru) will himself prostrate before you and release you from his tutelage; just as Bhai Lehna Ji was edified by SatGuru incarnate the blessed Nanak Patshah Ji as a Puran SatGuru. The SatGuru performs the role of an intermediary in making you a Sada Suhaagan, and once you attain Sada Suhaag, the task of the SatGuru is over. After reaching this state, Sat PaarBraham Parmeshar takes over as your SatGuru. It is only after you attain this state (of a Sada Suhaagan) that you can serve the humanity. It is only after attainment of this state (of a Sada Suhaagan) that the human being is ordained with the Seva to bestow GurParsaad upon others, and becomes a true dealer of the Amrit (the divine energy) of GurParsaad.

Without having a SatGuru, the human being’s Bandagi doesn’t take a start. Without having a SatGuru, a human being doesn’t find the GurParsaad of Bandagi. Without having a SatGuru, the human being doesn’t find the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. Without having a SatGuru, the human being doesn’t achieve Suhaag (acceptance in Dargah as a devotee). Without finding a SatGuru, the human being’s Surat (mind; consciousness) and Shabad (the divine words; GurBani) are not unified. Without meeting a SatGuru, neither is Simran inscribed in the human being’s Surat, nor does the human being attain Samadhi (deep trance-like state, where there is no thought except pure consciousness). Without having a SatGuru, the human being cannot attain the state where every cell of his body abides in Simran. Without finding a SatGuru, the human being cannot open up his Bajjar Kapaats (the divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh); nor can he attain Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Without coming in touch with a SatGuru, the mind of the human being doesn’t get straightened. Without seeking a SatGuru, the human being cannot put an end to his Manmukhta. Without having a SatGuru, the human being cannot completely embrace Gurmat. Without the company of a SatGuru, the grime upon the mind of the human being doesn’t wash away. Without coming in contact with a SatGuru, the human being cannot end his ego. Without finding a SatGuru, neither can the human being put an end to his vices, nor can he nurture his virtues. Without the presence of a SatGuru, the temptations and the attachments of the human being do not go away. Without a SatGuru, the human being cannot quench his Trishna, nor can he overcome the Panj Chandaals (lust, anger, greed, attachments and pride). Without a SatGuru, the human being cannot find freedom from the slavery of Maya. Without a SatGuru, the human being cannot conquer Maya. Without seeking a SatGuru, the human being cannot become a Gurmukh. Without seeking a SatGuru, the human being cannot become a Sant (saint). Without meeting a SatGuru, the human being cannot obtain Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar. Without a SatGuru, the human being cannot vanquish the Trigun Maya and arrive at Chautha Pad; nor can he assimilate himself in Sat PaarBraham Parmeshar. Without finding a SatGuru, the human being cannot acquire Puran Braham Gyan (the perfect-divine wisdom). Without having a SatGuru, the human being cannot find Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). Without having a SatGuru, the human being cannot attain Sada Suhaag. Without a SatGuru, the human being cannot attain Param Padvi (the highest spiritual status). Without a SatGuru, the human being cannot attain Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). This Param Sat Tat is repeatedly reaffirmed in GurBani by the SatGuru Sahiban (the ten SatGuru Patshah Ji’s):

Bin satgur kinai na paa-i-o kar vaykhhu man veechaar.

Manmukh mail na utrai jichar gur sabad na karay pi-aar.

(Sri Guru Granth Sahib Ji 37)

Bin satgur mukat na paa-ee-ai manmukh firai divaan.

Sabad na cheenai kathnee badnee karay bikhi-aa maahi samaan.

(Sri Guru Granth Sahib Ji 38-39)

Bin satgur naa-o na paa-ee-ai bin naavai ki-aa su-aa-o.

Aa-ay ga-i-aa pachhutaavnaa ji-o sunjai ghar kaa-o.

(Sri Guru Granth Sahib Ji 58)

Bin satgur sayvay mukat na ho-ee.

Gur parsaadee milai har so-ee.

Gur daataa jug chaaray ho-ee.

(Sri Guru Granth Sahib Ji 230)

Pauri

Bin satgur kinai na paa-i-o bin satgur kinai na paa-i-aa.

Satgur vich aap rakhi-on kar pargat aakh sunaa-i-aa.

Satgur mili-ai sadaa mukat hai jin vichahu moh chukaa-i-aa.

Utam ayhu beechaar hai jin sachay si-o chit laa-i-aa.

Jagjeevan daataa paa-i-aa. ||6||

(Sri Guru Granth Sahib Ji 466)

In their teachings, the Pargateyo Jyot (the manifested divine light; a soul that becomes the pure divine light of God Himself) Puran Braham Gyanis, Sants, Bhagats (devotees), SatGurus, Avataars (the divine incarnates; the ten Guru Sahiban), Pirs (seers) and Paigambars (prophets) – who appeared upon the earth from time to time – have repeatedly reaffirmed this Param Sat Tat that without a SatGuru, a human being cannot achieve Bandagi. To those who do not believe this Param Sat Tat, SatGuru Amar Das Ji counsels to get this Param Sat Tat corroborated by the ‘bibaykee-aa’ (‘the wise; the discerning’) beings currently inhabiting the earth. That is, they may get this Param Sat confirmed with the Puran Sants and Puran Braham Gyanis currently dwelling upon the earth, that, without a SatGuru the human being cannot perform Bandagi. This is so, because in the form of the SatGuru, Sat PaarBraham Parmeshar Himself manifests upon the earth as Pargateyo Jyot and an embodiment of the Param Jyot (the divine light; the supreme soul; God Himself). There is no distinction or difference between the SatGuru and Sat PaarBraham Parmeshar. The SatGuru, as an embodiment of the Nirankaar Jyot (the formless being; God) Himself, guides the Sangat (congregation) and bestows Sat GurParsaad. He indeed is a fortunate human being, who finds a SatGuru. The human being, performing Sat Karams and absorbed in Sato Birti, assuredly strike a fortune and find the SatGuru. Without serving a SatGuru, all efforts of the human being are in vain. A SatGuru alone bestows the GurParsaad of SatNaam. A SatGuru alone makes the Sikh (the disciple) recite SatNaam. That is, a SatGuru alone inscribes the GurParsaad of SatNaam upon the Surat of the human being and unifies the Surat of the human being with Shabad. The SatGuru unifies his own Sat Tat (the Sat-element) with the Sat Tat of the Jigyasoo (the seeker of the divine) seeking his Charan Sharan (shelter at the feet; i.e. shelter along with opportunity to serve), and instates SatNaam in the Surat of the Jigyasoo. The SatGuru, with the supreme power of the Param Jyot manifesting in him, lights up and manifests the Jyot (the divine light within; soul) present within the Jigyasoo abiding in his Charan Sharan. As a result, SatNaam gets inscribed in the Surat of the Jigyasoo. The Surat of the Jigyasoo is unified with Shabad. He attains Samadhi, and acquires the GurParsaad of Suhaag. With the acquiring of the GurParsaad, the Jigyasoo reaches the state of Karam Khand and his Bandagi commences. His account of Bandagi is opened in Dargah. His wealth of SatNaam begins to accumulate in Dargah. This Param Sat Tat is repeatedly stressed by the SatGuru Sahiban in GurBani:

Bin satgur har naam na labh-ee lakh kotee karam kamaa-o. ||2||

Bin bhaagaa satgur naa milai ghar baithi-aa nikat nit paas.

(Sri Guru Granth Sahib Ji 40)

Bin satgur bhaytay kanchan naa thee-ai

manmukh lohu boodaa bayrhee paas. ||3||

Satgur bohith har naav hai kit bidh charhi-aa jaa-ay.

Satgur kai bhaanai jo chalai vich bohith baithaa aa-ay.

Dhan dhan vadbhaagee naankaa jinaa satgur la-ay milaa-ay.

(Sri Guru Granth Sahib Ji 40)

Naam amolak ratan hai pooray satgur paas.

Satgur sayvai lagi-aa kadh ratan dayvai pargaas.

(Sri Guru Granth Sahib Ji 40)

The SatGuru is the bestower of Amrit. The SatGuru is the reservoir of Amrit. The SatGuru is the keeper of Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself). The SatGuru is the merchant of Amrit. The SatGuru is the bestower of the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. The SatGuru is akin to the ship (‘bohith’) that can ferry the human being across the Bhavsagar (sea of Maya’s deceptions; sea of ignorance) of the world. The only way one can board the ship of the SatGuru is to abide in the ‘bhaanaa’ (will) of the SatGuru. To adhere to the words of the SatGuru; to make Puran Samarpan at the Sat Charans of the SatGuru; and to dedicate body, mind and wealth at the Sat Charans of the SatGuru with complete faith, devotion and trust is the only way to board the ship of the SatGuru. Without the grace and the GurParsaad of the SatGuru, a human being cannot make his body Kanchan (golden; disease-free). That is, only by the grace of the SatGuru, the human being washes away the grime upon his mind; puts an end to the Manmukhta and all his vices; attains Puran Sachyari Rehat in his Hirda; and succeeds in conquering Maya. That is, those human beings – who receive GurParsaad from the SatGuru and perform Bandagi in the Charan Sharan of the SatGuru – succeed in attaining Jeevan Mukti. Under the shelter of the SatGuru, a human being easily accomplishes his Bandagi. Those who abide in the will of the SatGuru find their Bandagi easily accepted in Dargah. Those – who dedicate their body, mind and wealth at the Sat Charans of the SatGuru with complete faith, devotion and trust – readily find approval of their Bandagi in Dargah.

Every human being living upon the earth has been wandering deluded and trapped in the web of Maya for a very long time. The wandering of every human being – ensnared in the Bharam Jaal (web of deceptions) of Maya – isn’t the affair of this present birth alone. That is to say, every human being abiding upon the earth is wandering, trapped in the devastating Bharam Jaal of Maya, for hundreds (e.g. 100, 200, 300, 400 etc.) of years. In the present times, there is no human being to be found upon the earth who hasn’t had the human births a few hundreds of time. In between these human births, for an uncountable number of times, the human being has also wandered in the 8.4 million Juni’s (species); of which no human being has any awareness. The illusionary Bharam Jaal of Maya is so strong that it doesn’t let a human being escape from its clutches. The deceitful Bharam Jaal of Maya has been successful in enslaving the human being birth-after-birth. That is, birth-after-birth, the Trishna of the human being has kept the human being in its slavery. The Panj Chandaal inhabiting the human body – the lust, anger, greed, attachments and pride – have enslaved the human being birth-after-birth. Even when a human being performs any religious deeds in his human births, these are only performed with a desire to satisfy his Trishna. When a human being reads and recites GurBani, it is only to acquire the worldly pleasures. If a human being visits a Gurdwara (the temple of Sikhism) and bows his head, it is only to seek fulfilment of his worldly demands. If a human being performs Simran, it is only to accomplish his worldly and domestic pleasures. If a human being arranges Langar (a community supper) for the Sangat at a Gurdwara, it is only with an aim to end the sorrows and distresses occurring in his life. In this way, all the deeds of a human being are committed under the delusions created by Maya, and cannot be called Sat Karams. All the Asat Karams performed under the slavery of Maya become the sole cause of the human being remaining stuck in the cycle of births-and-deaths, or of wandering in the 8.4 million Juni’s. Only a SatGuru can extricate the human being from this Bharam Jaal of Maya. This is so, because the SatGuru has achieved victory over Maya and is cognizant of the whole Braham Gyan about the entire Creation and its creator – Sat PaarBraham Parmeshar. Maya makes its place under the Sat Charans of the SatGuru. Maya abides in the service of the SatGuru. Maya is a slave to the SatGuru. This is the difference between a common person and the SatGuru – a common person is slave to Maya, while Maya is slave to the SatGuru. Thus, it is only the SatGuru that can release a common person from the slavery of Maya.

It is extremely essential for every human being living upon the earth, for the whole mankind and the whole humanity to learn, understand and accept the magnificence of the SatGuru. Especially for the human beings in Bandagi, it is extremely necessary that they learn, grasp and acknowledge the magnificence of the SatGuru; because without learning, understanding and accepting the magnificence of the SatGuru, it is not possible to perform Bandagi. The magnificence of SatGuru is immense. The magnificence of SatGuru is supremely powerful. In order to know who a SatGuru is, and to learn, understand and acknowledge his supremely powerful magnificence, it is essentially necessary to dwell upon this Param Sat Tat revealed in GurBani with complete faith, devotion and trust.

Sat purakh jin jaani-aa satgur tis kaa naa-o.

Tis kai sang sikh udhrai naanak har gun gaa-o. ||1||

(Sri Guru Granth Sahib Ji 286)

In the supremely powerful GurBani of Sukhmani Sahib (the composition by SatGuru the Fifth Patshah Arjan Dev Ji, comprising of 24 Astpadis or the 8-stanza poems), and in this priceless gem of a Salok (and the 19th Astapadi) of Puran Braham Gyan, the blessed SatGuru incarnate Arjan Dev Ji, with boundless benevolence for the entire humanity, has made an immense blessing of Puran Braham Gyan about the supremely powerful magnificence of the SatGuru. The Jeevan Mukt (one who has attained salvation – i.e., liberation while still in one’s physical body), Puran Sant, Puran Braham Gyani, SatGuru, Puran Khalsa (the pure soul that possesses Puran Braham Gyan) are all different names given to the one-and-the-same soul of a supremely powerful personage; there is no distinction amongst them and these are all spiritually one and the same. In Sukhmani GurBani, the blessed SatGuru incarnate the fifth Patshah Ji, with immense compassion, blesses us with Puran Braham Gyan about the Param Sat Tat of who is a ‘SatGuru’.

In today’s world, the entire Sikh society is in a Dubidha (dilemma; two-mindedness) that, after the tenth Patshah Ji the blessed Guru Gobind Singh Ji, there has appeared no other SatGuru upon the earth; nor is it possible for another SatGuru to appear upon the earth. The religious preachers of today have convinced the Sangat of the present times that the blessed SatGuru the tenth Patshah Ji has proclaimed Sri Guru Granth Sahib to succeed him as the SatGuru, and has decreed the Sangat to regard Sri Guru Granth Sahib Ji as the Guru (teacher and mentor; one divinely ordained to lead others on the path of Bandagi and Mukti). There is no denying the Param Sat that GurBani is the Guru. There is also no denying the Param Sat that GurBani is Sat. There is also no questioning the fact that GurBani is the Gyan Saroop (embodiment of wisdom) of the blessed Sat PaarBraham Parmeshar. There is also no doubt that GurBani has manifested from Dargah. That is to say, the SatGuru Sahiban and all the Sants and Bhagats, whose compositions appear in GurBani, have enunciated the GurBani while abiding in Dargah. That is, the SatGuru Sahiban and all the Sants and Bhagats who have enunciated the GurBani are indistinct from Sat PaarBraham Parmeshar, and they are all assimilated in Sat PaarBraham Parmeshar. Therefore, there is no denying this Param Sat that the blessed Sri Guru Granth Sahib Ji is the SatGuru, because the GurBani has been manifested before the entire world by the blessings of the blessed fifth Patshah Ji Sri Arjan Dev Ji.

The blessed Sri Guru Granth Sahib Ji is forever the Gyan Saroop – the Gyan Guru (the wisdom-Guru), GurShabad (the words of God) and Shabad Guru (the divine words of the Guru) – of the blessed Akaal Purakh Ji. That is, the blessed Sri Guru Granth Sahib Ji is the Puran Braham Gyan. The GurBani is blessed upon the earth as the Gyan Saroop of the blessed Sat PaarBraham Parmeshar, with immense compassion of the SatGuru Sahiban and the Sants and the Bhagats. The GurBani is composed and compiled and bestowed upon the humanity with immense benevolence by the blessed fifth Patshah Ji. Besides this, it is also extremely important to learn, understand and accept another Param Sat Tat that the Puran Braham Gyan manifested in GurBani too is boundless. Just as Sat PaarBraham Parmeshar is immense, in the same way Puran Braham Gyan of Sat PaarBraham Parmeshar too is immense. Each and every word appearing in GurBani bears immense magnificence; because, by practising a single word appearing in GurBani in life, a human being becomes one with Sat PaarBraham Parmeshar. The observance of and adherence to a single word of GurBani can earn a human being acclaim in Dargah, and obtain him Jeevan Mukti. Therefore, rather than looking at the shape and volume of Sri Guru Granth Sahib Ji, if we take glance at the immensity of the thousands of words written therein, one will be left with no illusion that GurBani the Shabad Guru is boundless. The SatGuru is omnipresent. That, which is confined in bounds, cannot be the SatGuru. The SatGuru cannot be perceived in a shape with boundaries. Therefore, when you prostrate before Sri Guru Granth Sahib Ji, do so as you would before the GurBani Guru, Shabad Guru, the immense Guru, the omnipresent Guru, and the Gyan Saroop Guru of Sat PaarBraham Parmeshar; because the magnificence of the GurBani Guru, Shabad Guru, the immense Guru, the omnipresent Guru, and the Gyan Saroop Guru of Sat PaarBraham Parmeshar is immense. The Puran Braham Gyan of the Bandagi-immersed great-beings the Puran Braham Gyanis too is boundless. Such great-beings unveil everyday with new Braham Gyan the deep mysteries of the nature and the Creation, and manifest the magnificence of Sat PaarBraham Parmeshar upon the earth. Every entity in the Creation comes into existence, grows and prospers, and meets its end only in accordance with the Puran Braham Gyan.

When we disbelieve the essentials of the Puran Sat revealed in GurBani (Puran Braham Gyan, Shabad Guru, Sri Guru Granth Sahib Ji), we reject GurBani as the Guru. GurBani is the Puran Braham Gyan that clearly reveals the magnificence of SatNaam. GurBani is the Puran Braham Gyan that clearly manifests the magnificence of Akaal Purakh Sat PaarBraham Parmeshar. GurBani is the Puran Braham Gyan that clearly evinces the magnificence of such personas as the Puran Sant, Puran Bhagat, Puran Braham Gyani, Puran Khalsa, SatGuru, Gurmukh, Jan (the pure soul that delivers others from bonds of Maya and brings them salvation), Gursikh and Puran Purakh (the perfect-being; a living God on earth). GurBani proclaims the magnificence of such great-personas as are endowed with the blessing of Param Padvi, and have become one with Sarab Kalaa Bharpoor Sat PaarBraham Parmeshar. GurBani counsels us to serve the Puran Sant. GurBani counsels us to serve the Puran Braham Gyani. GurBani is the source of inspiration to acknowledge and serve the Puran Khalsa. GurBani counsels us to serve the SatGuru. GurBani counsels us to make Puran Samarpan at the Sat Charans of the Puran Sant. GurBani counsels us to make Puran Samarpan of body, mind and wealth with complete faith, devotion and trust at the Sat Charans of the Puran Braham Gyani. GurBani describes Puran Samarpan at the feet of the SatGuru and Puran Khalsa as the key to spiritual success. In this way, GurBani avers the Param Sat that our spiritual success depends upon our dedicating us at the Sat Charans of the Puran Sant, Puran Khalsa and the SatGuru. The more the dedication, the more one attains Chad Di Kalaa.

The fount of the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi lies in a Puran Sant, Puran Braham Gyani, Puran SatGuru and Puran Khalsa; and without dedicating ourselves in the Charan Sharan of such a personage, we cannot succeed in our Bandagi. This is the Param Sat Tat described in the above Katha (discourse). Thus, to say that we must only bow before Sri Guru Granth Sahib Ji is incorrect. The gravest Dubidha widespread among a large part of the Sangat is that one need not acknowledge a Puran Sant, Puran Braham Gyani, SatGuru or Puran Khalsa. These great-beings are spurned as Dehdhari Gurus (the Gurus-in-flesh); which is completely Asat and holds untrue upon the criterion laid down in GurBani. It is a Puran Sat that the physical body is not the Guru; the physical body is made of the five elements and is perishable; the physical body is Maya, and thus the physical body is Asat, and that which is Asat cannot be the Guru. However, the ‘Sat’ Tat (the Sat-element), which is the Guru Tat (the Guru-element), manifests itself in a human body alone. This Sat Tat, called Jyot in GurBani, must necessarily manifest itself only in a human body. Thus, this Sat Tat-Param Jyot manifests itself within a Pargateyo Jyot-Puran Braham Gyani. The human beings, attaining Puran Awastha (the state of spiritual perfection) in their Bandagi, have this Param Jyot manifesting itself within them. Those Bandagi-immersed human beings, who conquer Maya, arrive at the Chautha Pad and get assimilated in Sat PaarBraham Parmeshar – GurBani acclaims them as the Puran Sant, Puran Braham Gyani, Puran SatGuru and Puran Khalsa.

Considering all these Param Sat Tat’s, it wouldn’t be wrong to say that it is nothing but a Dubidha that, after the tenth Patshah Ji, no SatGuru has appeared upon the earth and neither is there a possibility of one appearing. It is a supremely divine Sat that the ten SatGuru Sahiban are the Avataars incarnated upon the earth; they attained unparalleled spiritual heights and no human being can claim to reach those spiritual levels; nor can anybody claim to be equal to the ten SatGuru Avataars. If a human being does so by foolishness, he cannot be a Puran Sant, Puran Braham Gyani, Puran SatGuru or Puran Khalsa. In fact, it isn’t sufficient to regard these ten great and supremely powerful figures – known throughout the world as the ten Gurus – as mere Gurus, because they are the Avataars of Sat PaarBraham Parmeshar incarnated upon the earth. Sat PaarBraham Parmeshar manifested Himself as these supremely mighty personalities and pacified the earth, and carried out Maha Parupkaar for the humanity. SatGuru incarnate the blessed tenth Patshah Ji acclaimed a Puran Khalsa as a Poora SatGuru, and with immense kindness, declared a Puran Khalsa as bearing his own image. With utter benevolence, he crowned the five Puran Khalsas – the Puran Braham Gyanis – and proclaimed them the Panj Pyaras. They are the five Puran Khalsas, Puran Braham Gyanis and Puran SatGurus. The succession of these Panj Pyaras-Puran Braham Gyanis continues unbroken even today, and in this succession many Puran Braham Gyanis, Puran Sants have appeared upon the earth and still continue to do so. The blessed SatGuru the fifth Patshah Ji, while revealing the magnificence of a Puran Braham Gyani, Sadh (Sadhu; the sage) and Aparas Apaaras (one that is untouched by Maya, and one that can lead others away from Maya) in Sukhmani Bani, proclaimed these supreme powerful personages to be the embodiment of Nirankaar, Parmeshar (the supreme lord; God), Puran Purakh Vidhata (the perfect-being and maker of the divine laws) and the creator of the entire Creation. The blessed SatGuru the fifth Patshah Ji also revealed the Param Sat that a Sadhu and Parmatma (the supreme soul; God) are indistinct from each other. A human being, who manifests the radiance of SatNaam in his Hirda, is presented in Sukhmani Bani as a SatGuru. That is to say, when the Param Jyot manifests itself in Hirda of a Bandagi-immersed human being by the grace of the supreme power of GurParsaad, all the bonds of Karma (destiny determined by one’s good and bad deeds) of that human being are shattered and he attains Jeevan Mukti. Such a great-being is extolled in GurBani as a SatGuru:

So satgur jis ridai har naa-o.

Anik baar gur ka-o bal jaa-o.

(Sri Guru Granth Sahib Ji 287)

The blessed SatGuru Avataars have portrayed the magnificence of the Gursikh (a pious Sikh), Gurmukh, Jan, Bhagat, Sant and Braham Gyani in GurBani by declaring them the fount of the supreme force. The blessed SatGuru Sahiban have repeatedly urged us to seek the Charan Sharan of a soul who is a Puran Sant, Puran Braham Gyani and SatGuru. The blessed Sant Kabir Ji has pronounced that a Sant and Parmatma are indistinct from each other. (The magnificence of a Sadh, the magnificence of a Braham Gyani and the magnificence of an Aparas are depicted in the sixth, seventh and eighth Astapadis of Sukhmani Bani). The Sampooran Samarpan (Puran Samarpan) is what the five Puran Khalsas made at the Sat Charans of SatGuru the blessed tenth Patshah Ji. These Panj Pyaras made an offering of their heads. These Panj Pyaras dedicated everything they had at the Sat Charans of the SatGuru. These Panj Pyaras dedicated their whole selves completely before the SatGuru. Hence, these Panj Pyaras were immediately blessed by the grace of the supreme power of GurParsaad and, having attained Puran Braham Gyan, they became Puran Khalsas. It was a misfortune of the Sangat of that time that only five amongst them presented themselves to make Puran Samarpan of their whole self at the Sat Charans of the true Patshah Ji. But it was a great stroke of luck for those five, who instantly and unhesitatingly complied with the words of the true Patshah Ji Gobind Singh Ji and, blessed with the immense grace, accomplished the purpose of their life. For the rest thousands of Sikhs, it was a moment of misfortune as they lost a divine opportunity to become Puran Khalsas. Had more Sikhs come forward at that moment and made Puran Samarpan at the Sat Charans of the SatGuru Ji, they too would have become Puran Khalsas. It was the supreme kindness of SatGuru-incarnate the true Patshah Ji that he offered a divine opportunity to thousands of Sikhs present at that time in the Sat Sangat, but only the five fortunate ones availed it and became Khalsas. Had all the Sikhs present in the Sangat made Puran Samarpan, all of them would have become Puran Khalsas, Puran Braham Gyanis. Therefore, when we observe it in the light of the Puran Braham Gyan of Sri Guru Granth Sahib Ji and put it to test it upon the touchstone of Puran Sat, we find it nothing but a devastating Dubidha that keeps us from serving such great and benevolent souls; the souls that GurBani acclaims as the Puran Sants, Puran Braham Gyanis, SatGurus and Puran Khalsas.

By not making ourselves of service to the Puran Sants, Puran Braham Gyanis, SatGurus and Puran Khalsas and such supremely powerful great-souls, we commit the crime of refusing to accept the GurBani embodied in Sri Guru Granth Sahib as the Guru. By so doing, we commit the crime of disrespecting the GurBani incarnated in Sri Guru Granth Sahib. Thus, it is a Param Sat that we accept the GurBani unfolded in Sri Guru Granth Sahib in the true divine sense as our Guru, only when we adhere to the GurBani in our everyday life. Please hold this Param Sat firmly in your mind that we are not considered Sikhs merely on account of bowing our forehead before Sri Guru Granth Sahib Ji, and we are not accorded the right to declare Sri Guru Granth Sahib Ji our Guru. It is a Param Sat that the only way of adopting Sri Guru Granth Sahib Ji as our Guru is to follow GurBani in our everyday life, and to lead our life in accordance with the Gurmat. If we do not make attempt to mould our everyday life according to the Gurmat of GurBani, we essentially commit the wrong of rejecting GurBani as our Guru. Practising the teachings of GurBani in our everyday life makes us a true Sikh; the mere bowing of forehead, or reading and reciting of GurBani doesn’t make us the true Sikh. The only key to success is to adopt the teachings of GurBani in our everyday life. The only way to regard, respect and adopt Sri Guru Granth Sahib Ji as our Guru is to tread the path of embracing GurBani in our everyday life.

The supremely mighty magnificence of SatGuru is revealed in many Saloks of GurBani. GurBani reveals the Param Sat of how the SatGuru looks and cares after the Sikhs who seek the Charan Sharan of the SatGuru and make Puran Samarpan at the Sat Charans of the SatGuru:

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)

Pauri

Dhan dhan sat purakh satguroo hamaaraa jit mili-ai ham ka-o saant aa-ee.

Dhan dhan sat purakh satguroo hamaaraa jit mili-ai ham har bhagat paa-ee.

(Sri Guru Granth Sahib Ji 594)

Dhan dhan har bhagat satguroo hamaaraa

jis kee sayvaa tay ham har naam liv laa-ee.

Dhan dhan har gi-aanee satguroo hamaaraa

jin vairee mitar ham ka-o sabh sam darisat dikhaa-ee.

(Sri Guru Granth Sahib Ji 594)

Dhan dhan satguroo mitar hamaaraa

jin har naam si-o hamaaree pareet banaa-ee. ||19||

(Sri Guru Granth Sahib Ji 594)

Therefore, no one can refute the Param Sat Tat that, unless one makes Puran Samarpan in the Charan Sharan of the Pargateyo Jyot Puran Sant-SatGuru-Puran Braham Gyani, one cannot attain Jeevan Mukti. Only a Poora SatGuru can offer freedom from the bonds of the births-and-deaths. Only by the grace of the Poora SatGuru, a human being can wash away the grime of birth-after-birth sticking upon his mind. Only by the grace of the Poora SatGuru, the mind of the human being can be straightened. Only a Poora SatGuru is capable of undoing the knots of the Asat Karams accumulated birth-after-birth. Only a Poora SatGuru can annihilate all the vices of a human being. Only a Poora SatGuru can put in shape the life of a human being. Only in the Charan Sharan of a Poora SatGuru, one can find the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Therefore, it is a humble prayer at the feet of the entire humanity to inscribe this Param Sat Tat in their Hirda that it is impossible to gain spirituality without seeking a Poora SatGuru. Therefore, please make Ardas to find a Poora SatGuru, and focus your mind upon the deeds of Sat, so that you may find the Charan Sharan of a Poora SatGuru and your life may turn out to be a success.