Pauri 27

Simrit saastar punn paap beechaarday tatai saar na jaanee.

Tatai saar na jaanee guroo baajhahu tatai saar na jaanee.

Tihee gunee sansaar bharam sutaa suti-aa rain vihaanee.

Gur kirpaa tay say jan jaagay jinaa har man vasi-aa boleh amrit banee.

Kahai naanak so tat paa-ay jis no an-din har liv laagai jaagat rain vihaanee. ||27||

(Sri Guru Granth Sahib Ji 920)

A very large number of religious scriptures known as the Shastras, the Smritis, the Vedas, the Puranas and the Upanishads are available in the world, composed by the ancient Rishis and Munis (the saints and sages). (The 8 Shastras or the treatises: Artha Shastra (economics), Bhautika Shastra (physics), Jiva Shastra (biology), Naga (yoga) Shastra, Rasayana Shastra (chemistry), Niti Shastra (political science), Shilpa Shastra (sculpture), Vastu Shastra (architecture); the 3 Smritis or the reminiscences: the Bhagvada Gita, the Ramayana, the Mahabharata; the 4 Vedas or the knowledge’s: the Samaveda, the Yajurveda, the Rigveda, the Atharvaveda; the 19 Puranas or the narratives: Brahma Purana, Padma Purana, Vishnu Purana, Shiva Purana, Bhagvata Purana, Puran Purana, Narayana Purana, Markandeya Purana, Agni Purana, Bhavisha Purana, Brahmavaivarta Purana, Linga Purana, Varaha Purana, Skanda Purana, Vamana Purana, Kurma Purana, Matsya Purana, Garuda Purana, Brahmanda Purana; the 18 Upanishads or the philosophical concepts: Brhad-Aranyaka Upanishad, Chandogya Upanishad, Aitareya Upanishad, Tattitiya Upanishad, Isa Upanishad, Kena Upanishad, Katha Upanishad, Prasna Upanishad, Mundaka Upanishad, Mandukya Upanishad, Svetasvatara Upanishad, Kausitaki-Brahmana Upanishad, Maitri Upanishad, Subala Upanishad, Jabala Upanishad, Paingala Upanishad, Kaivalya Upanishad, Vajrasucika Upanishad) All of these religious scriptures are known to be an integral part of Hinduism. All of these religious tomes impart knowledge of the art of living upon the human beings. These are filled with techniques, rituals and philosophies of how to make one’s life happy and untroubled. All of these scriptures prove helpful in making a human being’s life trouble-free and in helping him lead an exalted and pure life. These scriptures also relate the life-stories of the Rishis and Munis of the ancient days.

These religious books also describe how the Rishis and Munis of the ancient times led their everyday lives, and their intellectual and spiritual accomplishments. In the olden days, the Gurukuls (seminaries) administered by the Rishis and Munis imparted upon the students education founded upon the knowledge depicted in these religious tomes. Having received their learning in these Gurukuls, the students were prepared to lead their life in a proper way. These scriptures describe and explain the religious rituals and the worldly deeds of a human being. These religious texts contain the description and the explanation of the sinful deeds and the virtuous deeds. They convey the difference between sins and the virtuous acts. They depict the realities of the devastating results of committing sinful deeds, and the pleasures brought about in a human being’s life through performing virtuous deeds. They describe and explain how to avoid committing sinful deeds, and how to perform the virtuous deeds. These scriptures provide instructions for the discipline of Yoga, and for many other disciplines such as the Hath Yoga, etc. Practising the discipline of Yoga, one can attain the powers of the Ridhi-Sidhi’s (the supernatural powers; these powers are attainable at a very early stage in one’s Bandagi but, if indulged, stop any further spiritual progress and thus pose 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 His Hukam), but one cannot attain Jeevan Mukti (deliverance from the cycle of births-and-deaths; salvation). This Param Sat Tat (core-essence of the supreme-Truth) is openly revealed by the SatGuru Sahib (Guru Nanak Dev Ji) in the Sidh Gosht GurBani (the address of Guru Nanak Dev Ji to the Sidhs). The Sidh’s (the accomplished practisers of asceticism, who had attained spiritual heights and supernatural powers) had attained the Ridhi-Sidhi’s, and prolonged their lives through rigorous practice of Yoga, but they had been unable to learn about Jeevan Mukti. The Sidh’s had remained embroiled in the Ridhi-Sidhi’s and were thinking too highly of themselves, until the time the blessed SatGuru Nanak Patshah Ji repudiated their Bharams (misconceptions; incorrect religious notions and superstitions) and, enlightening them with Puran Braham Gyan (the perfect-divine wisdom) of the Puran Sat Tat (core-essence of the perfect-Truth), bestowed upon them the blessing of GurParsaad (the eternal bliss and eternal grace) and granted them Jeevan Mukti. In exactly the same way, the authors of these scriptures had attained the powers of the Ridhi-Sidhi’s, but had been unsuccessful in attaining Jeevan Mukti. Similarly, all the Rishis and Munis practising the discipline of Yoga founded in these scriptures had achieved the Ridhi-Sidhi’s, but were unaware of the way to the attainment of Jeevan Mukti. Therefore, these religious books do not depict the path to obtain the GurParsaad of Puran Bandagi (complete surrender before God) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). Merely practising the teachings depicted in these scriptures, one cannot perform Puran Bandagi of Sat PaarBraham Parmeshar. SatGuru incarnate Arjan Dev Ji in Sukhmani Bani (the composition by SatGuru the fifth Patshah Arjan Dev Ji, comprising of 24 Astpadis) reveals the Param Sat Tat that, having searched into and dwelt upon all these religious texts, the only Sat (the eternal Truth) that comes across is that one cannot obtain GurParsaad merely by reading, learning and comprehending these religious texts:

Salok

Baho saastar baho simritee paykhay sarab dhadhol.

Poojas naahee har haray naanak naam amol. ||1||

(Sri Guru Granth Sahib Ji 265)

A human being cannot achieve GurParsaad through the study of these scriptures. This is so, because these scriptures do not depict the Puran Sat Tat. These scriptures do not portray the magnificence of the Param Tat (the supreme-essence) of GurParsaad. These scripture do not manifest the magnificence of Sat PaarBraham Parmeshar in the form of the Puran Sat Tat. These scripture do not reveal the Param Sat Tat. These scriptures do not unveil the magnificence of the GurParsaad of Puran Bandagi. These scripture do not divulge the Tat Gyan (the divine knowledge; understanding of the divine ways) about vanquishing 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). These scriptures do not disclose the Param Sat Tat’s of a Puran Braham Gyani (possessor of Puran Braham Gyan), a Puran Sant (the perfect-saint) or a Puran SatGuru (the perfect Truth-Guru). These scriptures do not depict the magnificence of the GurParsaadi Tat (the divine-essence) of ‘Sat’ Naam (‘Truth’ as a manifestation of the Name of God). These scriptures do not even convey the knowhow of attaining Jeevan Mukti. These scriptures were not composed by a Puran Braham Gyani or a Puran SatGuru Avataar (the perfect SatGuru and a divine incarnate). Hence these scriptures do not manifest the Puran Braham Gyan. The authors of these scriptures lacked the Puran Braham Gyan. The composers of these scriptures weren’t Jeevan Mukt beings (those who have attained liberation, i.e. salvation while still in their physical body). (As per Hinduism, the Vedas were created by the god Brahma. The Purana’s were composed by Maharishi Vyas. The teachings of the Gita are ascribed to Sri Krishna Ji. Maharishi Vyas put down the Gita in written form. Maharishi Vyas was also the scribe who gave written form to the Mahabharata. Maharishi Valmiki scribed the Ramayana in written words. The Rishis and Munis are credited to have scribed the rest of the scriptures into their written forms). Those who perform Bandagi in accordance with these scriptures are able to make their way up to the fourth Khand (Karam Khand), but they cannot attain the fifth Khand (Sach Khand) (GurBani describes 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). As a result, they can attain the Ridhi-Sidhi’s and the reign of the heavens through the practice of Yoga, but they cannot attain Jeevan Mukti. The Ridhi-Sidhi’s are nothing but a form of Maya (the worldly illusions and temptations; all physical perceptions are nothing but illusions created by Maya). One can achieve the powers and the status of the gods and goddesses, and even obtain the paradise through the practice of Yoga, but one cannot attain Param Padvi (the highest spiritual status). It is a Param Sat (the supreme Truth) that the discipline of Yoga cannot lead a human being to finding the Param Tat-Sat Tat (the supreme-Truth element) and becoming one with Sat PaarBraham Parmeshar. GurBani (the words of God; Sri Guru Granth Sahib Ji) reaffirms this Param Sat:

Saastar bayd paap punn veechaar.

Narak surag fir fir a-utaar.

(Sri Guru Granth Sahib Ji 385)

Pauri

Simrit saastar sodh sabh kinai keem na jaanee.

Jo jan bhaytai saadhsang so har rang maanee.

Sach naam kartaa purakh ayh ratnaa khaanee.

Mastak hovai likhi-aa har simar paraanee.

Tosaa dichai sach naam naanak mihmaanee. ||4||

(Sri Guru Granth Sahib Ji 319)

Bayd saastar ka-o tarkan laagaa tat jog na pachhaanai.

(Sri Guru Granth Sahib Ji 381)

It is a Param Sat that every creation in the Cosmos originates from the ‘Sat’ Tat (the ‘Truth’-element). The actual basis of these scriptures is none other than the ‘Sat’ Naam: ‘Naam kay dhaaray simrit bayd puraan’ (‘Naam’ is the basis of the Smritis, Vedas and Puranas’). Bandagi can only be realized through GurParsaad. Bandagi can only be realized through obtaining the GurParsaad of SatNaam, SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life) and Puran Bandagi, and it cannot be realized by making recitals of these scriptures or of GurBani. Bandagi is realized through following the path shown by these scriptures and GurBani. Since ‘Sat’ Naam is the foundation, the realization of Puran Braham Gyan and Puran Tat Gyan can only be achieved through the GurParsaad of ‘Sat’ Naam. Hence the divine stipulation, and the incontrovertible divine decree, dictates that one must first arrive at the foundation of ‘Sat’ Naam, in order to assimilate oneself in the foundation of ‘Sat’ Naam. This foundation is the immense Nirgun Saroop (the divine form untouched by the three attributes of Maya) of Akaal Purakh (the timeless-immortal being; God); this foundation is the GurParsaadi ‘Sat’ Naam of Akaal Purakh; this foundation is the Mansarovar (the eternal source of divine powers; the source of all life; God), the GurSaagar (the ocean of divinity; God); this foundation is the origin; and it is only through realizing this foundation that one can arrive at it, and immerse oneself in it – and it is nothing other than the priceless gem of SatNaam. It is the GurParsaad of ‘Sat’ Naam, clearly proclaimed as a divine edict in the Mool Mantar (the definition of the origin; the very first composition of the Jap Ji Sahib) by the blessed SatGuru Nanak Patshah Ji. The venerated 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 accordingly thrown light upon a glimpse of the magnificence of SatNaam Mantar in his first Vaar (ballad). SatNaam is not to be confused with the True Name; SatNaam stands for Ik-Onkaar ‘Sat’ (the One God, which is the ‘Truth’), and this ‘Sat’ is the name of Akaal Purakh. In the same vein, SatGuru implies that the ‘Sat’ Tat (the ‘Sat’-element within the being) itself is the Guru Tat (the divine-element); it does not mean to say that the human body is the Guru, but instead that the Jyot (the divine light within; soul) that manifests itself in the body, called ‘Pargateyo Jyot’ (the manifested divine light; the pure divine light of God Himself) in GurBani – that divine Jyot is the Param Jyot (the divine light; soul; God Himself), which is ‘Sat’, and this ‘Sat’ Tat alone is the Guru Tat.

This implies that only the GurParsaad of SatNaam is capable of assimilating us in the almighty Sat PaarBraham Pita Parmeshar. No other religious rite or ritual can make us capable of reaching up to that great force and assimilating us in that supreme power. It is a Param Sat that so long as we do not receive the GurParsaad of Naam, we cannot make ourselves capable of assimilating in that supreme power. Only the supreme force of GurParsaad has the capacity to cleanse the grime off our inner mind. Only the supreme power of GurParsaad can wash away the sins of all our past births and release us from the bonds of our countless deeds. Only the supreme force of GurParsaad bears the capacity to suffuse our Hirda (Hirda denotes one of the seven Sat Sarovars located near heart; part of our spiritual being) with the blessing of Puran Sachyari Rehat (total compliance with Sat). Only the supreme force of GurParsaad can manifest the Puran Parkash of Param Jyot (the perfect radiance of divine light; His aura; God Himself) in our Hirda. Only the supreme force of GurParsaad can saturate our Hirda with all the SatGun’s (virtues). Only the supreme force of GurParsaad can enlighten our inner self with Puran Braham Gyan. Only the supreme force of GurParsaad can manifest Puran Tat Gyan within us. Only the supreme force of GurParsaad can obtain us Jeevan Mukti. Only the supreme force of GurParsaad can unshackle us from the bonds of Maya. Only the supreme force of GurParsaad can make our Suksham Dehi (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) pure-as-gold, and suffuse us with all the SatGun’s of a Suhaagan (God’s bride; one who is accepted as a devotee in Dargah) and a Sada Suhaagan (the eternal bride of God; one who has attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi). Only the supreme force of GurParsaad possesses the capacity to manifest the blessed Sat PaarBraham Pita Parmeshar in our Hirda. Therefore, it is a humble appeal of Dass (Dassan Dass, the servant to a servant; the narrator) at the feet of the entire Sangat (congregation) to pray day-and-night at the sacred feet of the supremely mighty Sarab Kalaa Bharpoor (the possessor of all supreme and divine abilities) the blessed Sat PaarBraham Pita Parmeshar for the blessing of the supreme force of GurParsaad. Those beloveds who have received the blessing of GurParsaad are prayed to fully devote themselves with their body, mind and worldly wealth in service of the GurParsaad, and dedicate their whole self in SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva (humble and selfless service rendered to others) and in Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bandagi and Jeevan Mukti).

This is why the Shastras, Smritis, Vedas, Puranas and Upnishads do not depict the Sat Tat’s so-clearly manifested in GurBani. The Shastras, Smritis, Vedas, Puranas and Upnishads do not describe the priceless jewels of the Puran Sat of Puran Braham Gyan and the gems, the diamonds and the pearls etc. of Puran Braham Gyan portrayed in GurBani. The Shastras, Smritis, Vedas, Puranas and Upnishads do not reflect the Puran Tat Gyan presented in GurBani. The state of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa (a pure soul that possesses Puran Braham Gyan) is the state of attainment of Jeevan Mukti. The state of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa is the state of Sach Khand and of attainment of Param Padvi; and this state is unattained by the scholars of the Shastras, Smritis, Vedas, Puranas and Upnishads. The state of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa is higher and better than that of the Rishis, Munis, Brahma (the god of creation), Vishnu (the god of sustenance), Mahesh (Shiva; the god of destruction) and all the gods and goddesses. The state of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa is the state of being indistinct from Sat PaarBraham Parmeshar, and is unattained by the Rishis, Munis, Brahma, Vishnu, Mahesh and all the gods and goddesses. Brahma, Vishnu and Mahesh – the greatest amongst the gods – are depicted as abiding under Maya in GurBani:

Tarai gun achayt naam cheeteh naahee bin naavai binas jaa-ee. ||15||

Barahmaa bisan mahays tarai moorat tarigun bharam bhulaa-ee. ||16||

Gur parsaadee tarikutee chhootai cha-uthai pad liv laa-ee. ||17||

Pandit parheh parh vaad vakaaneh tinnaa boojh na paa-ee. ||18||

Bikhi-aa maatay bharam bhulaa-ay updays kaheh kis bhaa-ee. ||19||

Bhagat janaa kee ootam banee jug jug rahee samaa-ee. ||20||

(Sri Guru Granth Sahib Ji 909)

Aasaa sree kabeer jee-o kay cha-upday iktukay.

Sanak sanand ant nahee paa-i-aa.

Bayd parhay parh barahmay janam gavaa-i-aa. ||1||

Har kaa bilovanaa bilovahu mayray bhaa-ee.

Sahj bilovahu jaisay tat na jaa-ee. ||1|| Rahaa-o.

(Sri Guru Granth Sahib Ji 478)

Vad-hans Mehlaa 3

Amrit naam sad meethaa laagaa gur sabdee saad aa-i-aa.

Sachee banee sahj samaanee har jee-o man vasaa-i-aa. ||1||

Har kar kirpaa satguroo milaa-i-aa.

Poorai satgur har naam dhi-aa-i-aa. ||1|| Rahaa-o.

Barahmai bayd banee pargaasee maa-i-aa moh pasaaraa.

Mahaaday-o gi-aanee vartai ghar aapnai taamas bahut ahankaaraa. ||2||

Kisan sadaa avtaaree roodhaa kit lag tarai sansaaraa.

Gurmukh gi-aan ratay jug antar chookai moh gubaaraa. ||3||

Satgur sayvaa tay nistaaraa gurmukh tarai sansaaraa.

Saachai naa-ay ratay bairaagee paa-in mokh du-aaraa. ||4||

Ayko sach vartai sabh antar sabhnaa karay partipaalaa.

Naanak ikas bin mai avar na jaanaa sabhnaa deevaan da-i-aalaa. ||5||5||

(Sri Guru Granth Sahib Ji 559)

The blessed saint Kabir Sahib portrays in his Bani (the composition appearing in GurBani) the woeful state of the mankind inhabiting this world. Sant Kabir Patshah describes in his Bani the Param Sat of how the entire mankind – lacking awareness of the Sat Tat – is trapped in the Bharam Jaal (the web of deceptions) of Maya:

But pooj pooj hindoo moo-ay turak moo-ay sir naa-ee.

O-ay lay jaaray o-ay lay gaaday tayree gat duhoo na paa-ee. ||1||

Man ray sansaar andh gahayraa.

Chahu dis pasri-o hai jam jayvraa. ||1|| Rahaa-o.

Kabit parhay parh kabitaa moo-ay kaparh kaydaarai jaa-ee.

Jataa dhaar dhaar jogee moo-ay tayree gat ineh na paa-ee. ||2||

Darab sanch sanch raajay moo-ay gad lay kanchan bhaaree.

Bayd parhay parh pandit moo-ay roop daykh daykh naaree. ||3||

Raam naam bin sabhai bigootay daykhhu nirakh sareeraa.

Har kay naam bin kin gat paa-ee kahi updays kabeeraa. ||4||1||

(Sri Guru Granth Sahib Ji 654)

Bereft of the awareness of Sat Tat, the entire world is mired in the darkness of ignorance. The whole humanity, more and more getting entangled in the devastating Asat Karams (the deeds of falsehood; deeds against Sat), is pushing itself deeper into the darkness of ignorance. The entire (Hindu) populace is wasting away their lives worshipping the idols of the gods and goddesses. The Muslims are in a hassle, prostrating before the Mecca. The Hindus and the Muslims fight amongst each-other, with Hindus holding the corpse-burning and the Muslims holding the corpse-burial as Sat. Fighting over the dead bodies, both of them are unaware of Sat Tat and are wandering in the darkness of ignorance. The poets are frittering away their lives priding themselves over their poetry. The Jogis (the ascetics; practitioners of Yoga) with their long-tresses are squandering away their births, insisting upon adorning the outwardly religious symbols. The political classes and the royals and the aristocrats are spending away their lives pursuing their sole aim of accumulating wealth and riches. The Pundits (the religious scholars; the learned beings) are wasting away their lives reading and reciting the Vedas. The women are making their lives go in vain admiring their beauty in the mirror. That is to say, the entire mankind is squandering away their birth, engaged in Asat Karams. The entire mankind is rotting in the deep gloom of ignorance, trapped in the Bharam Jaal of Maya. Nobody is cognizant of the Param Sat Tat. Nobody has any awareness of the name SatNaam of Sat PaarBraham Parmeshar. Nobody has realization of the essence of Sat Tat. This is the sole reason that the entire humankind is wasting away their lives, entangled in the gravely devastating web of Maya.

It is a Param Sat that Brahma, Vishnu and Shiva didn’t vanquish the Trigun Maya. It is a Param Sat that the god Brahma, the creator of the Vedas, too wasted away his birth. Sanaka and Sanandana, the sons of Brahma, too wasted away their births. That is to say, even the gods Brahma, Vishnu and Mahesh are kept ensnared by Maya in its web of Moh-Maya (the attachments and temptations) and, consequently, they too have let their births go in vain. The god Mahesh – also known as Mahadev, Shiv and Shankar – is depicted in GurBani as afflicted with Tamo-Birti (the subconscious abiding in the Tamo-aspect of Maya: lust, anger, greed, attachments and pride) and prey to the Chandaal (villain; lowlife) of pride. The god Vishnu busies himself with the recurrent incarnations of his form. The point is, that, the gods Brahma, Vishnu and Mahesh – while availing their powers and the reigns of their kingdoms (Brahma rules over the Brahm-Lok, Vishnu over the Vishnu-Lok and Mahesh over the Shiv-Lok) – are not entitled to the state of assimilation in Sat PaarBraham Parmeshar. As a result, having ruled over their kingdoms for a certain period of time, these gods too must revert back into the bonds of births-and-deaths. Because these gods are without a Poora SatGuru (the perfect-SatGuru), therefore their Bandagi doesn’t reach the state of completion, and they remain deprived of Jeevan Mukti. It is a Param Sat that the Bandagi of these gods only comes to a halt at the fourth Khand (Karam Khand). This is so, because these gods, having attained this state, get enmeshed in their newfound powers and the Ridhi-Sidhi’s. These gods, having being given the reign of their kingdoms, busy themselves only with ruling over these kingdoms (Brahma over the Brahm-Lok, Vishnu over the Vishnu-Lok and Mahesh over the Shiv-Lok). This is the reason that these gods must revert back time-and-again into the bonds of births-and-deaths.

Because all the gods and goddesses have embraced Maya, therefore the entire humankind – worshipping these gods and goddesses – too is deluded by the triple-characteristics of Maya and trapped in the deceitful Bharam Jaal of Maya. Not just that, even the rest of the mankind too is stuck in the Bharam Jaal of the devastating forces of Maya. Caught in the web of the sweet poison of Maya, the entire humanity considers this very state as its true reality. The entire world is intoxicated in the powers of Maya’s triple-characteristics. Seeking to quench the blazing inferno of their Trishna (the worldly desires), some seek the (devastating) intoxication of lust, while the others seek the (devastating) intoxication of greed and attachments. Some are under the (devastating) intoxication of their pride and hold it their Guru, while the others – scorching and aflame in their rage – are unable to comprehend that being intoxicated with rage is the sole cause of their downfall. Ignorant of the ‘Sat’ Tat of Maya, the entire world is thus in a slumber and in contemplation of the devastating forces of Maya. It is a Param Sat that the force we contemplate shall manifest itself within us. If we contemplate the devastating forces of Maya, these devastating forces gain intensity within us. If we contemplate the ‘Sat’ Tat, we shall develop all the virtuous powers within us and as a result manifest all the virtuous forces within us.

It is a Param Sat that Sat PaarBraham Parmeshar, while creating the human being, established all the devastating forces as well as all the virtuous forces within the human being. As an example, a human being constantly puts to use the devastating forces of Maya. It is a Param Sat that every human being has the devastating force of the fire of Trishna present within him. It is a constant endeavour of the human being to quell the fire of Trishna. To quell the fire of the lust-desire, the human being constantly employs the devastating force of the Chandaal of lust. When a man casts a lustful eye upon others’ women, he shamelessly puts to use the devastating force of the lust-Chandaal. The everyday occurrences of countless rapes present a clear testimony of the devastating force of the lust-Chandaal. There is no dearth in the world of the instances of horrendous and disastrous crimes, such as rapes of women. In these dire days of Kal Yuga (the epoch of darkness), the safety and security of women is a huge challenge for the governments of today. It is an issue that these governments have no solution to tackle with. How can the governments destroy the destructive lust-Chandaal, which makes its home within the human being? Because the governments have no means to tackle the lust-Chandaal, therefore the governments find themselves without any solution to this issue.

It is a Param Sat that a human being is never afraid to make use of the devastating force of the greed-Chandaal in order to quell the fire of his avaricious desires. The human being willingly becomes prey to corruption, in order to accumulate wealth and riches, lands and estates and the worldly pleasures and comforts. The world of today is rife with corrupt practices of the bribery, infringement on others’ rights, theft, larceny etc. The earth is teeming with human beings employing such corrupt practices as misusing their official position in the world, in order to gather wealth and riches, estates, properties and earthly pleasures and comforts. In India, today even a child is aware that the corrupt politicians and businessmen of this country have stashed away a wealth of INR 480 trillion in the Swiss banks. There can be no greater testimony to the use of the devastating force of the greed-Chandaal. The present governments, despite being aware of this fact, are proving ineffective in bringing this wealth back to the country, since those running these governments themselves are mired in the disastrous corruption. All these governments themselves are deeply bogged down in the slavery of the devastating Chandaal of profiteering and greed. All the government officials and ministers (mired in the slavery of Maya) have their thinking so corrupted that they are unable to grasp how much good this hoard of wealth in the Swiss banks can mean to the citizens of the country, if it were to be brought back into the country. Instead of safeguarding the people and their rights, the administrators running the present governments in these times of Kal Yuga have fallen prey to the gravely disastrous power of the Chandaal of profiteering and greed, and have started robbing their own country of its wealth and of the rights of its citizens. The present-day rulers of the dire Kal Yuga have forsaken the Birti (subconscious) of committing righteous deeds, and have instead taken on the role of the bloodsuckers. Instead of providing safety and security to the citizens, the present-day rulers of Kal Yuga, immersed in their Maya-influenced Birti, are busy murdering the rights of the citizens. The words of the blessed SatGuru incarnate Nanak Patshah Ji are clearly coming true in the present-day Maya-dominated world of Kal Yuga:

Salok Mehlaa 1

Kal kaatee raajay kaasaa-ee dharam pankh kar udri-aa.

Koorh amaavas sach chandarmaa deesai naahee kah charhi-aa.

Ha-o bhaal vikunnee ho-ee.

Aadhaarai raahu na ko-ee.

Vich ha-umai kar dukh ro-ee.

Kaho naanak kin bidh gat ho-ee. ||1||

(Sri Guru Granth Sahib Ji 145)

Like the gloomy night of Maya, all around us the deep darkness of ignorance prevails. The whole world is overwhelmed by the illusionary and gravely destructive elements of Maya. Contemplating the disastrous elements of Maya, the creatures of Maya have drowned their lives in suffering, distresses, troubles and hardships and are now reaching the depths of their desperation. The mankind is unable to find a way out of the deceptive Bharam Jaal of the deleterious forces of Maya. The rulers and the entire mankind alike are bearing the brunt of their sorrows, strife, problems and miseries, carrying on with their affairs absorbed in the slavery of the gravely disastrous Birti of the pride-Chandaal. Beset with the grave and disastrous elements of Maya, how can the people of Kal Yuga find deliverance?

Falsehood and depredation dominates the deeds of the humanity drowning in the gravely dangerous elements of Maya. Injustice prevails in the governments run by the administrators of Kal Yuga besieged by the gravely disastrous facets of Maya. The governments run by the administrators of Kal Yuga, rotting under the gravely devastating features of Maya, instead of mitigating the sufferings and troubles of the citizens are rather busy adding to the woes, miseries and hardships etc. of the citizens. These rulers, slave to the gravely disastrous forces and leading a life of sin, are committing the severe crime of plundering their own home. Even the citizenry, wasting away in the gravely devastating characteristics of Maya, is blind to the truth and committing the serious crime of living upon deceit in its ignorance. The blessed Bhai Gurdas Ji in his Vaars reveals the Param Sat Tat’s of life in the world of Kal Yuga:

Kali aaee koutay muhee khaaju hoiaa muradaar gousaaee.

Raajay paapu kamaanvaday ulatee vaarh khayt kau khaaee.

Parajaa andhee giaan binu koorh kousatu moukhahu aalaaee.

Chaylay saaj vajaaiday nachani guroo bahoutu bidhi bhaaee.

Sayvak baithani gharaan vichi guru outhi ghareen tinaarhay jaaee.

Kaajee hoay risavatee vaddhee lai kai haku gavaaee.

Isatree purakhay daami hitu bhaavai aai kidaaoon jaaee.

Varatiaa paapu sabhasi jagi maanhee 30

(Bhai Gurdas Ji Vaar – Pauri 30, Vaar 1)

Bogged down in the gravely disastrous elements of Maya, even the Guru and the disciples of Kal Yuga too are absorbed in committing Asat Karams. The false religious preachers hold sway. Devoid of Puran Sat Tat’s, the false propaganda of religion is pushing the mankind of Kal Yuga deeper into ignorance. The fake religious preachers of today are committing a serious divine crime of turning the service of spirituality into a vocation, in order to assuage their Maya-dominated Birtis. The holy bond of the husband and wife has shrunk to the one of acquiring worldly objects and comforts. Languishing in the gravely disastrous elements of Maya, the humanity in Kal Yuga has descended to living a life of reaping the fruits of sins.

This is how all the creatures of Kal Yuga are day-and-night falling prey to the devastating forces of the Chandaals of anger and pride. When a human being’s pride is hurt, he becomes livid with rage. When a human being is enraged, it is because his Dhoot (Chandaal; thief)) of pride has come under attack. This is how a human being is consumed in the slavery of the Dhoot of anger and the Dhoot of pride. There is no human being upon earth who doesn’t get angry. Every person experiences anger in his everyday life. Since a human being gets angry when his pride gets hurt, therefore the Dhoot of anger and Dhoot of pride combine to lay siege of the human being. If we take a glance at ourselves and at our domestic life, we shall surely find that our everyday life is filled with disastrous evidences of the Chandaals of anger and pride. The history of world is replete with the destructive evidences of the Dhoots of anger and pride. It was rage, born out of Duryodhana’s pride, which resulted in the attempted disrobing of the empress Panchali. It was the rage, born of Duryodhana’s pride, which gave cause to the gravely devastating great-war of Mahabharata. History is replete with countless tales of ancient kings and emperors, that were enacted by these kings and emperors immersed in the slavery of the gravely disastrous forces of the Chandaals of pride and anger; which resulted in horrific massacres taking place upon earth. The two world-wars of the past century too stand testimony to the gravely dangerous play-act of the Chandaals of pride and anger. Therefore, it is a Param Sat that the gravely devastating forces of the Chandaals of anger and pride are keeping the entire world trapped in their slavery.

The devastating force of the Chandaal of attachments too devours a human being’s everyday life like the termite. It is a Param Sat that every human being living upon the earth is shackled in slavery of the Chandaal of attachments. Every human being is constantly beset by the anxiety of losing one thing or another in his life. Someone is anxious about losing his wealth and riches, while the other is fearful of losing his lands and estates. Someone is anxious about break-up in family relationships and the other is fearful of his family ties becoming sour. Someone is afraid of incurring losses in his business, and the other fears losing his job and position. This fear of losing is called the Chandaal of attachments. The Chandaal of attachments is so disastrous that it keeps the human being’s life filled with sorrows, distresses, maladies etc. The devastating Chandaal of attachments turns the human being’s life into a living hell. The destructive Chandaal of attachments does not let the human being follow in the path of Sat; because a human being beset with fear can neither express Puran Sat nor serve Puran Sat. The Chandaal of attachments keeps the human being under delusion that expressing Sat or serving Sat could be to his disadvantage. Thus the Chandaal of attachments keeps compelling the human being to follow the path of Asat. Therefore, it is a Param Sat that only a Nirbhao (fearless) human being can serve Puran Sat and propagate Puran Sat.

Having learnt about, understood and accepted the Sat Tat’s of the gravely disastrous Maya-dominated Birti of the creatures in Kal Yuga, let’s try to learn, understand and accept through this GurParsaadi Katha (the discourse graced by God and Guru) why is it that even the Bandagi-immersed human beings get beguiled by the miracles of the Ridhi-Sidhi’s, and are unable to extricate themselves from the web of Maya. The Bandagi-immersed Puran Braham Gyanis, the great-beings, are witness to the Param Sat that when a human being is absorbed deep in Simran in his Bandagi, then, having arrived at the Karam Khand, a time comes when Maya presents itself before him in the form of the Ridhi-Sidhi’s, following the decree by Sat PaarBraham Parmeshar. Maya adorns the form of the Ridhi-Sidhi’s and tries to lead the human being astray by their miracles. At this stage, the Ridhi-Sidhi’s take their supernatural form before the human being and solicit him to embrace their miraculous powers. The human beings, who embrace the miraculous powers of the Ridhi-Sidhi’s, make their Bandagi come to a halt. That is, the Bandagi of the human beings who get enamoured with the miraculous powers of the Ridhi-Sidhi’s comes to a standstill, and fails to proceed further. The human beings not deeply imbibed with faith, devotion and trust towards Sat PaarBraham Parmeshar in their Hirda get themselves enmeshed in the miraculous powers of the Ridhi-Sidhi’s, and cause damage to their Bandagi. The human beings having deeply inscribed devotion, faith and trust for Sat PaarBraham Parmeshar in their Hirda refuse and cast aside the miraculous powers of the Ridhi-Sidhi’s, and make their entry in the Sach Khand and attain Jeevan Mukti. Besides this, it is also extremely necessary for the Bandagi-immersed human beings to learn, understand and accept one more Param Sat Tat, which is: if (for instance) a strong desire makes home in the mind of a Bandagi-absorbed human being to acquire reign of the heavens, or to attain rule over the Vishnu-Lok, Brahma-Lok or Shiv-Lok, or to acquire a kingdom upon the earth, there is a very real possibility of his desire getting fulfilled. A Bandagi-immersed human being has all the chances of coming into these kinds of blessings. The human beings, falling into greed of such blessings, bring their Bandagi to a standstill. All the gods and goddesses fall for the temptations of these blessings and waste away their birth, remaining unsuccessful in attaining Jeevan Mukti. The human beings, who keep themselves from falling into the temptations of these blessings, accomplish their Bandagi. Thus, it is absolutely necessary for the Bandagi-immersed human beings to stay alert against the temptation of these blessings, and against embracing the supernatural powers of the Ridhi-Sidhi’s.

If a human being is decreed to ask for a blessing during Bandagi, he should only ask for the blessing of the GurParsaad of SatNaam Di Kamai, Puran Bandagi and Seva to perform Maha Parupkaar. If a human being is decreed to opt for a blessing during his Bandagi, he should decline the blessing of the Ridhi-Sidhi’s and of other forms of Maya. By so doing, the human being will successfully pass the tough trial of Maya, and his Bandagi will reach completion. As a result, he will attain Jeevan Mukti. It is a Param Sat that the human beings failing the trial of Maya are enamoured with the miracle-bearing powers of the Ridhi-Sidhi’s and other forms of Maya, and let slip a golden opportunity to attain Jeevan Mukti. However, the human beings successfully accomplishing their Bandagi not only attain Jeevan Mukti, but also earn the reign of the 14 Lok-Parlok’s (the world and the hereafters; physical and metaphysical worlds). Having attained Jeevan Mukti, such a human being enters the state of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa. It is a Param Sat that Maya becomes slave to a human being attaining the state of the Puran SatGuru, Puran Sant, Puran Braham Gyani or Puran Khalsa, and makes its home at his feet. Maya becomes a servant to the Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa, and places itself in their service. Therefore, Jeevan Mukti bears a greater significance than the reign of the heavens, rule over the Vishnu-Lok, kingdom of the Brahm-Lok or the sovereignty over the Shiv-Lok. This is so, because even the gods and goddesses are obliged to bow at the feet of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa. The decree issued by a Puran SatGuru, Puran Sant, Puran Braham Gyani or a Puran Khalsa is honoured even in Dargah (the divine court). Even Sat PaarBraham Parmeshar yields before the Sat Bachans (the words of Sat) of a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa, and makes these Sat Bachans come true. This is why GurBani accords a Puran SatGuru, Puran Sant, Puran Braham Gyani and Puran Khalsa the status of Parmeshar (the supreme lord; God), Vidhaata (the ultimate authority; God) and Nirankaar (the formless being; God).

Only a Poora SatGura can show the way to attaining Jeevan Mukti. It is only through finding a Poora SatGuru and joining his Sat Sangat (the Sangat where Sat abides; the Sangat in presence of Sat or of those who have attained Jeevan Mukti and have thus become part of Sat) that a human being can receive the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Only through seeking the Charan Sharan (sanctuary at the feet) of a Poora SatGuru, a human being comes to receive the GurParsaad. Only through making Puran Samarpan (complete dedication of one’s entire self with body, mind and physical possessions) with complete faith, devotion and trust at the Sat Charans (feet where Sat abides) of a Poora SatGuru, a human being comes to acquire the GurParsaad of Puran Bandagi. Only through the power of the grace of a Poora SatGuru, a human being comes to find the Sat Tat. When the Sat Tat manifested in the Poora SatGuru unifies with the Sat Tat of the human being seeking his Charan Sharan, a new Suhaagan takes birth and receives the GurParsaad. This is how the Jyot manifested within the Poora Satguru lights up the Jyot present within the human being in his Charan Sharan, and a new Suhaagan incarnates upon the earth. Only through seeking the Charan Sharan of a Poora SatGuru, a human being attains the unification of his Surat (consciousness) with Shabad (the divine words; GurBani). Only by entering the Charan Sharan of a Poora SatGuru, a human being achieves SatNaam, SatNaam Simran, Samadhi and Sunn Samadhi. Only by taking his place in the Charan Sharan of a Poora SatGuru, a human being illuminates his Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body). Only by making his home in the Charan Sharan of a Poora SatGuru, a human being opens up his 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). Only in the Charan Sharan of a Poora SatGuru, a human being manifests Simran in every cell of his body. Only through making Puran Samarpan in the Sat Charans of a Poora SatGuru, a human being vanquishes the Trigun Maya, arrives at Chautha Pad (the fourth stage beyond the three aspects of Maya) and obtains Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar. Only through making Puran Samarpan at the Sat Charans of a Poora SatGuru, a human being acquires Puran Braham Gyan and Tat Gyan. Only through making Puran Samarpan at the Sat Charans of the Poora SatGuru, a human being attains Sada Suhaag.