Aavhu sikh satguroo kay pi-aariho gaavhu sachee banee.

Banee ta gaavhu guroo kayree baanee-aa sir banee.

Jin ka-o nadar karam hovai hirdai tinaa samaanee.

Peevhu amrit sadaa rahhu har rang japihu saarigpaanee.

Kahai naanak sadaa gaavhu ayh sachee banee. ||23||

Satguroo binaa hor kachee hai banee.

Banee ta kachee satguroo baajhahu hor kachee banee.

Kahday kachay sunday kachay kacheen aakh vakhaanee.

Har har nit karahi rasnaa kahi-aa kachhoo na jaanee.

Chit jin kaa hir la-i-aa maa-i-aa bolan pa-ay ravaanee.

Kahai naanak satguroo baajhahu hor kachee banee. ||24||

(Sri Guru Granth Sahib Ji 920)

The blessed SatGuru incarnate Amar Das Ji bestows the entire humanity with Puran Braham Gyan (perfect-divine wisdom) about the magnificence of GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). GurBani explains to a common man the significance of the human birth. GurBani demonstrates to a common man the way to live his life. GurBani divulges to a common man the technique to make his life meaningful. GurBani reveals to a common man the technique to make his life successful. GurBani teaches the way to mitigate the sufferings, distresses, hardships and troubles occurring in a common man’s life. GurBani reveals the skills with which a common man can make his life happy and prosperous. GurBani imparts upon a common man the knowledge to get rid of the bondage of births-and-deaths. GurBani discloses to a common man the craft with which he can 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). GurBani unveils to a common man the secret to quenching the devastating fire of his Trishna (worldly desires). GurBani conveys to a common man the stratagem by which to overcome the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride). These five Chandaals make their home in the human being’s body and, employing their destructive forces, turn a human being’s life into hell; GurBani shows the way to vanquish these disastrous Chandaals. GurBani imparts upon a common man the art to obtain Darshan (vision with the inner, spiritual eye) of Sat PaarBraham (Truth, the Transcendent Lord and Creator of the Universe), and accomplish the purpose of his life. GurBani shows the path to follow in order to transcend beyond the Trigun Maya and, at Chautha Pad (the fourth state beyond the three aspects of Maya), forever assimilate oneself in Sat PaarBraham Parmeshar. GurBani guides a common man on the path to become a Sant-Hirda (saintly-Hirda; Hirda 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). GurBani leads a common man on the path to acquire Puran Braham Gyan, Tat Gyan (the divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). GurBani reveals to a common man all the mysteries 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). GurBani reveals to a common man the secret to attaining Jeevan Mukti (deliverance from the cycle of births-and-deaths; salvation), and guides him on this path. GurBani manifests to a common man the art by which he can attain Param Padvi (the highest spiritual status). GurBani tells a common man the recipe of the attainment of Sehaj Awastha (the sublime state of mind absorbed in God’s devotion) and Atal Awastha (the stage of unshakable faith). Therefore, it is extremely necessary for a common man to learn, understand and accept the supremely powerful significance of GurBani, so as to make his life happy and prosperous.

GurBani is the storehouse of the accumulated personal experiences of the SatGuru Sahiban (the ten SatGuru Patshah Ji’s), the Sants (saints) and the Bhagats (devotees), based on their own Bandagi. GurBani is the supremely powerful Katha (discourse) of the explicit experiences had by the SatGuru Sahiban, the Sants and the Bhagats, during the journey of their Bandagi. GurBani is nothing but a collection of the pearls and priceless gems of Puran Braham Gyan; the Puran Braham Gyan that these great personalities experienced in the course of their Bandagi. GurBani is the supremely powerful Katha of the magnificence of Sat PaarBraham Parmeshar, manifested upon the earth in the course of Bandagi of these great-and-supremely-mighty personalities. It is a Param Sat (the supreme Truth) that the Katha of Sat PaarBraham is Akath (indescribable), and cannot be recounted. Thus, the Katha of Sat PaarBraham Parmeshar, rather than being told, manifests itself upon the earth – in exactly the same way that the Katha of these great and supremely powerful personalities was manifested upon the earth. The Katha of Sat PaarBraham manifests itself upon the earth when a Suhaagan (God’s bride; one who is accepted as a devotee in Dargah) is born. The Katha of Sat PaarBraham materializes upon the earth when a Sada Suhaagan (eternal bride of God; one who has attained Sada Suhaag, denoting the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi) incarnates upon the earth. The Katha of Sat PaarBraham is revealed upon the earth when a Bandagi-immersed human being attains Puran Awastha (the state of spiritual perfection) and, becoming one with Sat PaarBraham Parmeshar, makes appearance upon the earth as an embodiment of Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself). The Katha of Sat PaarBraham is manifested upon the earth when an Avataar (divine incarnate) of the like of SatGuru Nanak Patshah incarnates upon the earth. The greatest magnificence of Sat PaarBraham Parmeshar that materializes upon the earth is in the form of: an incarnate of Sat PaarBraham Parmeshar, a Puran Sant, a Puran Braham Gyani, a Poora SatGuru (the perfect-SatGuru), a Puran Khalsa (the pure soul that possesses Puran Braham Gyan) or a Gurmukh (a soul before God; a soul in complete Bandagi; a soul in possession of the GurParsaad of Naam; a soul in Sach Khand). These great-and-supremely-mighty personalities have manifested the supremely powerful magnificence of Sat PaarBraham Parmeshar upon the earth, founded upon their immense Bandagi that they practised through the strength of the supreme force of their limitless faith, devotion and trust in Sat PaarBraham Parmeshar. These great-and-supremely-mighty personalities have manifested GurBani upon the earth.

GurBani guides a human being in Bandagi with spirituality. GurBani unveils all the spiritual and deep mysteries of Bandagi. GurBani provides answers to all the questions of a human being in Bandagi. GurBani bears immense significance. GurBani carries immense magnificence. GurBani is the magnificence of Sat PaarBraham Parmeshar. GurBani is the magnificence of the name – ‘Sat’ Naam – of Sat PaarBraham Parmeshar. GurBani is the magnificence of the Sants, Bhagats, Braham Gyanis, SatGurus, Khalsas, Gurmukhs and Avataars of Sat PaarBraham Parmeshar. GurBani is ‘Sat’ Saroop (the embodiment of Sat – the eternal Truth or God Himself), and therefore GurBani carries immense magnificence. GurBani is ‘Sat’ Saroop, and hence GurBani is the Guru (teacher and mentor; one who is divinely ordained to lead others on the path of Bandagi and Mukti). GurBani is ‘Sat’ Saroop, and so GurBani is Nirankaar (the formless One; God). That is to say, GurBani is the Gyan Saroop (the embodiment of wisdom) of Sat PaarBraham Parmeshar, manifested upon the earth by the SatGuru Sahiban and by the Sants and the Bhagats. GurBani bears an immense force. GurBani by itself is an immense force. Therefore, it is extremely essential to dwell upon the supremely powerful significance of GurBani. Therefore, it is a matter of extreme importance for a human being in Bandagi to learn, understand and acknowledge the significance of GurBani. The blessed SatGuru Sahib reveals the supremely powerful magnificence of GurBani, addressing GurBani as ‘Nirankaar’:

Salok Mehlaa 3

Vaahu vaahu banee nirankaar hai tis jayvad avar na ko-ay.

Vaahu vaahu agam athaahu hai vaahu vaahu sachaa so-ay.

Vaahu vaahu vayparvaahu hai vaahu vaahu karay so ho-ay.

Vaahu vaahu amrit naam hai gurmukh paavai ko-ay.

Vaahu vaahu karmee paa-ee-ai aap da-i-aa kar day-ay.

Naanak vaahu vaahu gurmukh paa-ee-ai an-din naam la-ay-ay. ||1||

(Sri Guru Granth Sahib Ji 515)

It is a Param Sat that GurBani bears the supreme power, and thus GurBani is supreme. It is a Param Sat that GurBani holds the supreme power, and therefore GurBani is paramount. It is a Param Sat that GurBani is ‘Sat’ Saroop, and this is why GurBani carries the supreme power. It is a Param Sat that GurBani is ‘Sat’ Saroop, and so GurBani is paramount. This Param Sat is proclaimed in GurBani:

Vaahu vaahu banee sat hai gurmukh boojhai ko-ay.

Vaahu vaahu kar parabh salaahee-ai tis jayvad avar na ko-ay.

(Sri Guru Granth Sahib Ji 1276)

It is immensely essential to learn, comprehend and accept the meaning of all these Param Sat Tat’s (the core-essences of the supreme Truth). GurBani has emerged from 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). GurBani is the expression of Sach Khand. That is to say, GurBani manifests itself from within the Hirdas of those great-and-supremely-powerful personalities who have descended deep in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself) and who have made their home in Sach Khand. Therefore, for a common man dwelling upon the earth, whose current place is in a state below even Dharam Khand (the first state of Bandagi), it is a very tough task to learn and comprehend the Bani (GurBani). A common man, when he reads or listens to GurBani, doesn’t have his mind entirely focused in GurBani. A common man, when reciting GurBani, has the experience of his mouth uttering the words of GurBani, but his mind engrossed elsewhere in the worldly affairs. Although the words of GurBani fall into his ears, but his mind keeps wandering in some crises of its own. The utterance of GurBani and its falling into the ears continues, but the mind of the human being carries on with the stream of all the worldly whims and fancies unrelated to GurBani. This Param Sat is experienced every day by the human beings reading GurBani and practising Nitnem (ritual recitals and prayers). Hence, the human being’s mind never quietens and never pays heed to GurBani, but rather constantly stays enmeshed in the worldly commotion and frenzy. Unless the human being’s mind quietens, it cannot pay heed to GurBani. How can the mind pay attention to GurBani when it is constantly stuck in the frenzy of the worldly impulses? Therefore, the matter of paying heed to GurBani is of grave concern for the human beings reading and listening to GurBani. It is a matter of huge concern for the human beings who wish to walk the path of Bandagi and desire to recite and listen to GurBani; because, unless GurBani gets inscribed in the Surat (subconscious) and the mind of the human being when they happen to read or hear it, there is no purpose in reading or listening to GurBani. It is a Param Sat that the real purpose of reading or listening to GurBani is to inscribe GurBani in the Surat and the mind, so that the Surat and the mind of the human being are purified. An even bigger Param Sat is that reading and listening to GurBani should serve the divine purpose of inscribing GurBani in the human being’s Hirda. A still larger Param Sat is to make GurBani resound in every cell of the human being’s body. That is, when the tunes of GurBani Kirtan (chanting) are played, the Surat and the mind of the human being should immediately be drawn into GurBani, the human being should get instated in Samadhi (deep trance-like state, where there is no thought except pure consciousness), and every cell of his body should blossom with the words of GurBani. When the human being reads GurBani, the nectar of the words of GurBani should spill out of every cell of his body. When the human being listens to GurBani being recited, every cell of his body should hear GurBani and every cell of his body should bloom with the nectar of GurBani. When the human being tries to read GurBani, the streams of Amrit (our essence or the life-element; the divine energy; pure soul) should begin flowing from the Sat Sarovars (the seven sources of Amrit or the spiritual energy inside the human body) located in his Dehi (Suksham Dehi or the astral body; Suksham is part of the human soul 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), and he should attain Samadhi. When the human being hears GurBani, the springs of Amrit should start issuing forth from his Dehi. So supremely mighty is the significance of reading and listening to GurBani. This is the reason that GurBani is described as paramount by the SatGuru Sahiban. This is the reason that GurBani is called Amrit. This is the reason that GurBani is called the Guru. This is the reason that GurBani is called Nirankaar. Therefore, for those human beings who fail to experience the essentials of this Param Sat of the supremely powerful magnificence of reading and listening to GurBani, it is meaningless to indulge in reading or listening to GurBani.

The root cause behind the problem of reading and listening to GurBani is the lack of concentration of the mind, Surat and heart. The lack of concentration of the mind, Surat and heart leads even very highly acclaimed human beings, practising Nitnem and reciting GurBani, into disappointment. A common man, grounded in the first stage – Dharam Khand – of Bandagi, cannot find the concentration of his mind, Surat and heart. How can a human being, stuck in the first stage (Dharam Khand) of Bandagi, achieve concentration of his mind, Surat and heart? How can a common man, mired in the slavery of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), make his mind, Surat and heart concentrate? How can a common man, busy committing Kood Karams (the deeds of falsehood; Asat Karams) day-and-night under the slavery of the Panj Chandaals (lust, anger, greed, attachments and pride) seeking to quench the fire of his Trishna, get his mind, Surat and heart to concentrate? Therefore, it is natural to ask these questions: how to achieve concentration of the mind, Surat and heart; how to make the human being’s mind, Surat and heart pay heed to GurBani; how to make a human being derive complete pleasure out of reading and hearing GurBani, and how to make a human being find the supreme bliss in reading and listening to GurBani? This Param Sat Tat answers all of these questions: that human being alone can make his mind, Surat and heart listen to GurBani whose Surat is unified with Shabad (the divine words; GurBani); that human being alone can make his mind, Surat and heart derive the complete pleasure of GurBani who has achieved unification of his Surat with Shabad; that human being alone can open the doors of his home to GurBani who has accomplished unification of his Surat with Shabad; that human being alone can comprehend GurBani who has unified his Surat with Shabad; and that human alone can let GurBani penetrate into his Hirda whose Surat is merged with Shabad.

Those human beings – whose Surat isn’t unified with Shabad – do not and cannot get their mind, Surat and heart to concentrate. Therefore, it is essential to know, understand and accept the Param Sat that as long as the Surat and Shabad aren’t unified, the human being cannot set his mind, Surat and heart to concentrate. The unification of the Surat and Shabad is a GurParsaadi Khel (an endeavour blessed by the Guru and God; the entire process of bestowal of Naam is a GurParsaadi Khel). That is, the unification of the Surat and Shabad can only be achieved by the supreme force of GurParsaad (the eternal bliss and eternal grace). The supreme force of GurParsaad comes to bear only upon a human being who has found the Sangat (congregation) of a SatGuru. Only a human being, who has it pre-written in his destiny, finds the Sangat and the Charan Sharan (sanctuary at the feet) of a SatGuru. Only a human being who has accumulated Sat Karams (the deeds of Sat; truthful deeds) is so-predestined to find the Sangat of a SatGuru. Only a human being who transforms his Birti (consciousness; tendencies) into Sato-Birti (Birti abiding in the Sato aspects of Maya) through performing Sat Karams has the Sangat of a SatGuru pre-written in his destiny. The human being who attains Sato-Birti receives Nadar (the kind gaze; the divine grace and blessings) of Sat PaarBraham Parmeshar; his destiny comes to bear fruit and as a result he finds the Sangat of a Poora SatGuru. Having found the Sangat of a SatGuru, only a human being who seeks the Charan Sharan of the SatGuru and puts himself in service of the SatGuru receives GurParsaad. Only a human being who makes Puran Samarpan (dedication of one’s whole self) in the Charan Sharan of the SatGuru receives GurParsaad. Only a human being who seeks the Charan Sharan of the SatGuru and makes Puran Samarpan finds favour of the SatGuru. Only that human being obtains GurParsaad who dedicates his body, mind and worldly wealth in the Charan Sharan of the SatGuru with complete faith, devotion and trust.

A human being, upon whom the SatGuru brings to bear the supreme power of the GurParsaad, achieves the unification of his Surat with Shabad. The human being, upon whom the supreme force of the GurParsaad of the SatGuru comes to bear, achieves the unification of his Sat Tat (the Sat-element) with the Sat Tat of the SatGuru; and Shabad settles down in his Surat. The Shabad assimilates in his Surat, and his Surat is illuminated with the radiance of SatNaam. SatNaam begins to roll in the human being’s Surat. With the unification of the Surat and Shabad, the human being attains Samadhi. The GurParsaadi GurKirpa (the eternal grace through His blessings) is nothing but this unification of the Surat and Shabad. The unification of the Surat and Shabad is the commencement of Bandagi. The unification of the Surat and Shabad is the attainment of Bandagi. GurBani repeatedly reaffirms the supremely powerful Katha of the unification of the Surat and Shabad:

Khat mat dayhee man bairaagee.

Surat sabad dhun antar jaagee.

Vaajai anhad mayraa man leenaa.

Gur bachnee sach naam pateenaa. ||1||

Paraanee raam bhagat sukh paa-ee-ai.

Gurmukh har har meethaa laagai har har naam samaa-ee-ai. ||1|| Rahaa-o.

(Sri Guru Granth Sahib Ji 903-904)

Jaisay jal meh kamal niraalam murgaa-ee nai saanay.

Surat sabad bhav saagar taree-ai naanak naam vakhaanay.

Raheh ikaant ayko man vasi-aa aasaa maahi niraaso.

Agam agochar daykh dikhaa-ay naanak taa kaa daaso. ||5||

(Sri Guru Granth Sahib Ji 938)

Pavan arambh satgur mat vaylaa.

Sabad guroo surat dhun chaylaa.

Akath kathaa lay raha-o niraalaa.

Naanak jug jug gur gopaalaa.

Ayk sabad jit kathaa veechaaree.

Gurmukh ha-umai agan nivaaree. ||44||

(Sri Guru Granth Sahib Ji 943)

Sabad surat bin aavai jaavai pat kho-ee aavat jaataa hay. ||8||

(Sri Guru Granth Sahib Ji 1031-1032)

Jaytaa sabad surat dhun taytee jaytaa roop kaa-i-aa tayree.

Toon aapay rasnaa aapay basnaa avar na doojaa kaha-o maa-ee. ||1||

Saahib mayraa ayko hai.

Ayko hai bhaa-ee ayko hai. ||1|| Rahaa-o.

(Sri Guru Granth Sahib Ji 350)

As the Surat and Shabad get unified, the human being attains Suhaag (approval in Dargah as a devotee). As the human being attains Suhaag, his Bandagi gets stationed in Karam Khand. The account of his Bandagi is opened in Dargah (the divine court). Only after reaching this state, the mind, heart and Surat of the human being hear GurBani. Only upon reaching this state, the human being begins to comprehend GurBani. Only upon arriving at this state, the human being experiences the profoundness of GurBani. Only once arrived at this state, the human being begins to grasp the deep secrets of GurBani. Only having attained this state, the human being begins to become aware of the priceless gems of Puran Braham Gyan stored in GurBani. Only upon getting at this state, the human being begins to experience the Param Sat Tat’s revealed in GurBani. That is, everything that GurBani describes, the human being begins to experience within himself and in his life. The human being’s life begins to transform. Abiding in Samadhi and in Simran, the human being experiences the Param Sat Tat’s manifested in GurBani. The human being’s life begins to embrace Gurmat (the Godly wisdom; wisdom revealed in GurBani). The human being’s life begins to mould into GurBani. The human being’s Manmukhta (the tendency to be a Manmukh, i.e. self-willed and self-centred) begins to dissipate. The Gurmukhta (the tendency to be a Gurmukh) within the human being finds a boost. As he descends deeper in Mansarovar, the hold of Maya upon the human being begins to loosen up and his Trishna begins to quench. The Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) begin to fall under his control. The Hirda begins to achieve Puran Sachyari Rehat (complete compliance with Sat). The fickle mind is quietened. Once the human being arrives at this state, GurBani guides him with spirituality in order to keep him instep on the path of Bandagi. This is why, in this Pauri (verse) of Anand Sahib Ji, the SatGuru Sahib recounts the magnificence of the significance of reciting and listening to GurBani. Those human beings alone become worthy of listening to and reciting GurBani, upon whom the supreme force of Karam (benevolence) of Sat PaarBraham Parmeshar comes to bear. Those human beings alone become capable of assimilating GurBani in their Hirda, upon whom Sat PaarBraham Parmeshar brings to bear the supreme force of His Karam. That is to say, those human beings alone experience the essentials of Puran Sat (the perfect-Truth) revealed in GurBani in their life, upon whom the supreme force of Karam of Sat PaarBraham Parmeshar comes to bear. This also implies that only those human beings are bestowed with the so-supremely-powerful grace of the SatGuru, who attain the fourth Khand – Karam Khand – in their Bandagi.

While it is a Param Sat that the Bani of a Poora SatGuru alone bears the immense magnificence (as dwelt upon in the above-described Katha); that the Bani of a Poora SatGuru alone is Puran Sat; that the Bani of a Poora SatGuru alone is the perfect-divine Hukam (the divine will or command); at the same time this too is a Param Sat that the ‘Sat’ Guru Tat (assimilation of the human being’s Sat Tat with that of the Guru) does not, and cannot, manifest itself in a human being who hasn’t accomplished his Bandagi. The ‘Sat’ Guru Tat does not, and cannot, manifest itself in a human being abiding in the slavery of the Trigun Maya. The ‘Sat’ Tat does not, and cannot, manifest itself in a human being who hasn’t quenched his Trishna. A human being who hasn’t overcome the Panj Chandaals (lust, anger, greed, attachments and pride) is a slave to these Chandaals, and the ‘Sat’ Tat – the Guru Tat – does not, and cannot, manifest itself in such a human being. The ‘Sat’ Tat does not, and cannot, manifest itself in a human being who hasn’t attained Puran Sachyari Rehat in his Hirda. The ‘Sat’ Tat – the Guru Tat – does not, and cannot, manifest itself in a human being whose Hirda is yet to become a Sant-Hirda. The ‘Sat’ Tat does not, and cannot, manifest itself in a human being who hasn’t eradicated all his vices and who hasn’t manifested all the virtues in his Hirda. The ‘Sat’ Guru Tat does not, and cannot, manifest itself in a human being who hasn’t enlightened every cell of his body with SatNaam Simran; all of whose Bajjar Kapaats (the divine doors that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) aren’t opened up; and whose Sat Sarovars aren’t awakened.

Therefore, the words of a human being who hasn’t manifested ‘Sat’ Guru Tat within him are the ‘kachee banee’ (imperfect words; false speech). That is to say, the words of a human being abiding in the slavery of Maya are influenced by Maya, and Maya prevails in the speech of that human being. The spirituality doesn’t, and cannot, prevail in the speech of a human being in whose words Maya prevails. The speech of a human being who hasn’t ‘Sat’ Guru Tat manifested in him isn’t ‘Sat’. Such a human being’s speech is Asat (not Sat). The supreme power doesn’t, and cannot, prevail in the speech of a human being who doesn’t have ‘Sat’ Guru Tat manifested within him. The speech of a human being who hasn’t manifested ‘Sat’ Guru Tat in him isn’t, and cannot be, the Gurmat. That is to say, the human being, in whom ‘Sat’ Guru Tat doesn’t manifest itself, is a Manmukh; and the speech of a Manmukh is Asat. The speech of a Manmukh is Manmat (one’s own wisdom as opposed to Gurmat or God’s wisdom) and it isn’t, and cannot be, the Gurmat. The SatGuru Sahib reveals this Param Sat by terming the speech of such (false) religious preachers, who haven’t manifested ‘Sat’ Guru Tat within them, as the ‘kachee banee’. By terming the discourse of the (false) religious preachers, in whom ‘Sat’ Guru Tat doesn’t manifest itself, as the ‘kachee banee’ the SatGuru Sahib has refuted their Bharam (misconception; incorrect religious notion or superstition) and established that the words of such fake religious preachers are Asat. It is a Param Sat that the supreme power doesn’t, and cannot, prevail in the discourse of the religious preachers who are slave to Maya. It is a Param Sat that only Maya prevails in the religious propaganda of such religious preachers, who have made propagation of spirituality their vocation and use it as a profession to seek worldly pleasures for themselves. It is a Param Sat that religious preaching is not a profession. It is a Param Sat that religious preaching is a selfless service, ordained under the Puran Hukam (perfect-divine will) of Dargah. It is a Param Sat that spirituality doesn’t, and cannot, prevail in the discourse of the false Maya-stricken preachers. By the ‘kachee banee’ is meant the speech of an Adhoora (imperfect) person. That person is an Adhoora, who hasn’t accomplished his Bandagi and who hasn’t been ordained to perform Seva (humble and selfless service to others) by a Poora SatGuru or by Dargah. The ‘kachee banee’ implies the speech that leads a human being into Bharams. The ‘kachee banee’ denotes the utterances that are false, Asat and, instead of acting as a guide to the human being, work to mire him in Dubidha (confusion or disbelief). The ‘kachee banee’ stands for the words carrying no value in Dargah. The ‘kachee banee’ signifies the words, hearing which the human being makes no spiritual progress. Therefore the human beings who utter ‘kachee banee’ are the ‘kachay’ (Adhoora) beings, and those who pay heed to the ‘kachee banee’ too are the ‘kachay’ human beings. That is to say, the speakers as well as the listeners of the ‘kachee banee’ don’t do any service to themselves. Hence, it is a Param Sat that misleading the Sangat by discoursing ‘kachee banee’ is a grave sin before Dargah. It is a highly devastating sin without redress. To discourse ‘kachee banee’ is akin to disrespecting Sat PaarBraham Parmeshar and His supremely mighty magnificence. To preach ‘kachee banee’ is akin to disregarding the SatGuru Sahiban. To expound ‘kachee banee’ is to dishonour GurBani – the Sat Saroop of the SatGurus; which is a grave and unpardonable sin in Dargah. In conclusion, a human being, who hasn’t accomplished his Bandagi and who hasn’t been ordained in accordance with the Hukam of Dargah with Seva to bestow GurParsaad, doesn’t and cannot carry the supreme power in his words and utterances. The words, speech, writings and utterances of such a human being are ‘kachee banee’. Those who utter and write ‘kachee banee’ are the ‘kachay’ human beings and those who read and listen to ‘kachee banee’ too are the ‘kachay’ human beings. It means that neither those who utter and write‘kachee banee’, nor those who read and listen to it, attain Chad Di Kalaa (the eternal bliss). Rather, those who utter and write ‘kachee banee’ become sinners before Dargah without any way to remedy their sin. This is the reason that in today’s world, the discourse of the preachers and propagators who utter and scribe ‘kachee banee’ carries no divine power in it, and even their audience and readers derive no benefit from it. This Paran Sat is manifested in GurBani:

Pauri

Too vayparvaahu athaahu hai atul ki-o tulee-ai.

Say vadbhaagee je tudh dhi-aa-iday jin satgur milee-ai.

Satgur kee banee sat saroop hai gurbaanee banee-ai.

Satgur kee reesai hor kach pich bolday say koorhi-aar koorhay jharh parhee-ai.

Onhaa andar hor mukh hor hai bikh maa-i-aa no jhakh marday karhee-ai. ||9||

(Sri Guru Granth Sahib Ji 304)

The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone who vanquishes the Trigun Maya and, arriving at Chautha Pad, assimilates himself in Sat PaarBraham Parmeshar. The ‘Sat’ Tat manifests itself in that human being alone who has quenched his Trishna. The ‘Sat’ Tat manifests itself in that human being alone who overcomes the Panj Chandaals (lust, anger, greed, attachments and pride). The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone who abides in the Puran Sachyari Rehat of Hirda. The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone whose Bajjar Kapaats are opened up, Sat Sarovars awakened and every cell of the body enlightened with SatNaam. The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone whose Hirda is transformed into a Sant-Hirda. The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone who acquires Puran Braham Gyan, Tat Gyan and Atam Ras Amrit. The ‘Sat’ Guru Tat manifests itself in that human being alone who accomplishes his Bandagi, and whose Puran Bandagi is approved in Dargah. The ‘Sat’ Tat – the Guru Tat – manifests itself in that human being alone who attains Param Padvi and Sehaj Awastha.

The Bani of those great-beings alone is ‘Sat’ who manifest the ‘Sat’ Guru Tat in themselves. The Bani of that human being alone is Puran Sat who transforms himself into Sat Saroop. The Bani of that human being alone carries the supreme force who turns into Sat Saroop. The Bani of that human being alone is GurParsaadi (bearing the grace of the Guru and God) who becomes Sat Saroop. The Bani of that human being alone bears GurKirpa (the eternal grace) who makes himself Sat Saroop. The Bani of that human being holds the supreme power to transform the lives of the Sangat who is changed into Sat Saroop. The Bani of that human being alone carries the supreme force of the Hukam of Dargah who is transformed into Sat Saroop. Such a human being is none other than a Poora SatGuru. Sat PaarBraham Parmeshar Himself listens to, acts upon and fully honours the Bani and the words of only a Sat-Saroop-turned human being. Therefore, whatever the Poora SatGuru proclaims comes to pass in its entirety in the world. The words made by the SatGuru hold true in the world. Besides, GurBani even proclaims a Poora SatGuru as the supremely powerful embodiment of ‘Nirankaar’. GurBani declares a Poora SatGuru as the supremely powerful embodiment of ‘Parmeshar’ (the supreme lord; God). GurBani heralds a Poora SatGuru as the supremely powerful form of ‘Sat Purakh’ (the Truth manifested as a being; God). These Param Sat Tat’s are repeatedly reaffirmed by the SatGuru Avataars in GurBani:

Pauri

Jo bolay pooraa satguroo so parmaysar suni-aa.

So-ee varti-aa jagat meh ghat ghat mukh bhani-aa.

Bahut vadi-aa-ee-aa saahibai nah jaahee ganee-aa.

Sach sahj anad satguroo paas sachee gur manee-aa.

Naanak sant savaaray paarbarahm sachay ji-o bani-aa. ||12||

(Sri Guru Granth Sahib Ji 854)

Vaahu vaahu satgur purakh hai jin sach jaataa so-ay.

Jit mili-ai tikh utrai tan man seetal ho-ay.

Vaahu vaahu satgur sat purakh hai jis no samat sabh ko-ay.

Vaahu vaahu satgur nirvair hai jis nindaa ustat tul ho-ay.

Vaahu vaahu satgur sujaan hai jis antar barahm veechaar.

Vaahu vaahu satgur nirankaar hai jis ant na paaraavaar.

Vaahu vaahu satguroo hai je sach drirh-aa-ay so-ay.

Naanak satgur vaahu vaahu jis tay naam paraapat ho-ay. ||2||

(Sri Guru Granth Sahib Ji 1421)

Too satgur chahu jugee aap aapay parmaysar.

Sur nar saadhik sidh sikh sayvant dhurah dhur.

(Sri Guru Granth Sahib Ji 1406)

Thus, the Bani and the words of a Poora SatGuru bear the supreme force within them. The GurParsaad prevails in the Bani and the words of the Poora SatGuru. Only in the Charan Sharan of a Poora SatGuru one obtains the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Only by reposing complete trust in these Param Sat Tat’s revealed in GurBani, and making Puran Samarpan at the Sat Charans (the feet where Sat abides) of the SatGuru with total faith and devotion, a human being can receive GurParsaad. Therefore, it is worthwhile to seek the Sangat of a Poora SatGuru. It is essential to make Ardaas (humble prayer) in order to find the Sangat of a Poora SatGuru. It is the urge to meet a Poora SatGuru that transforms the acts of a human being into the deeds of Sat. It is the longing to meet a Poora SatGuru that transforms the Birti of a human being into Sato-Birti. It is the yearning to meet the Poora SatGuru that takes a human being into the Charan Sharan of the Poora SatGuru. It is the craving to behold and revere the Poora SatGuru that kindles a human being’s destiny. It is the desire to behold and venerate the Poora SatGuru that makes the seeds of faith, devotion and trust germinate in a human being’s Hirda. It is the urge to behold and praise the Poora SatGuru that fosters faith, devotion and trust in a human being’s Hirda.