Ay sareeraa mayri-aa har tum meh jot rakhee taa too jag meh aa-i-aa.

Har jot rakhee tudh vich taa too jag meh aa-i-aa.

Har aapay maataa aapay pitaa jin jee-o upaa-ay jagat dikhaa-i-aa.

Gur parsaadee bujhi-aa taa chalat ho-aa chalat nadree aa-i-aa.

Kahai naanak sarisat kaa mool rachi-aa jot raakhee taa too jag meh aa-i-aa. ||33||

(Sri Guru Granth Sahib Ji 921)

The foundation of the human birth and life lies in the Param Jyot (the divine light; soul; God Himself). The core-essence of the human birth and life is the supreme power of the Param Jyot. The Param Jyot is the life-substance. To receive the blessing of the life-substance is to be blessed with the Param Jyot. The Param Jyot bears the supreme power. The Param Jyot bears all the supreme powers of the Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat PaarBraham (Truth, the Transcendent Lord and Creator of the Universe). By installing the Param Jyot in the human body, Sat PaarBraham Parmeshar has endowed the human body with all the supreme powers. The Param Jyot is the supremely powerful Hukam (the divine will or command) of Sat PaarBraham Parmeshar, in accordance with which a human being takes birth. The birth of a human being is not possible without the supreme power of the Param Jyot. The creation of a human body is not possible without the supremely powerful Hukam of the Param Jyot. All the worldly objects are created from the five elements. The human body too is made from the five elements. That is, the human body is created through a composition of the five elements: air, water, earth, fire and sky. All these five elements are mutually antagonistic. These five elements naturally oppose one another. As an example: the air inflames the fire; the water extinguishes the fire; the air vaporises the water; the earth (clay) reshapes itself in water; the sky is always above or within the earth. It is the supremely powerful Hukam of the Param Jyot that combines together these five elements and manifests them in the form of the human body. It is the supreme power of the Param Jyot that materializes these five mutually opposing elements into the shape of the human body.

It is a Param Sat (the supreme truth) that the Param Jyot established in the human body is the life-element of the human being. The power that makes a human being breathe is the power of the life-element. That is, a human body is alive as long as the human being is breathing. The power that makes a human being breathe has its foundation in the Param Jyot. The power to take breath remains within the human body as long as the Param Jyot is established in the human body. When the Param Jyot leaves the human body, the human being’s power to take breath comes to an end. Once it happens, the life-element departs from the human body and the human birth and life arrive at their end. Therefore the human body has life in it as long as the Param Jyot abides in it; when the Param Jyot quits the human body, the human being comes to the end of his birth and life. With the exit of the life-giving Jyot from the five-element body, the five elements assimilate back into their own existence. It is a Param Sat that every creation created from the five elements is doomed to come to an end. Everything formed with the five elements is bound to perish. Everything created from the five elements takes birth in Kaal (space-time), and eventually gets consumed in Kaal.

The Param Jyot is the basis of all the functions of the human body too. The five Kalaa’s (faculties; competencies), the five sensory organs and the five action organs find their basis in the Param Jyot. The capacity of the human body to perform actions is founded in the Param Jyot. The five Kalaa’s are: the power of speaking; the power of seeing; the power of hearing; the power of smelling; and the power of feeling through touch. Along with these five Kalaa’s, the power to give birth to a human being through the union of male and female is established within the female body. The five sensory organs are: the eyes, the ears, the nose, the tongue and the skin. The five action organs are: the two hands, the two feet, a mouth, the excretory organs and the reproductive organs. The basis of the five Kalaa’s lies only in the Param Jyot. The basis of the five sensory organs and the five action organs too lies only in the Param Jyot. The five action organs operate based on the inputs from the five sensory organs. The five sensory organs are governed by the functioning of the five Kalaa’s. The foundation of the five Kalaa’s lies in the Param Jyot. The entire life of the human being is governed by the five Kalaa’s, the five sensory organs and the five action organs. Through these five Kalaa’s, the five sensory organs and the five action organs, the human being performs all good and bad deeds. That is to say, the foundation of all the functions and capacities of the human being lies only in the Param Jyot established within the human body.

The power of sight in the human eyes, the ability to see everything in the world, is based only upon the Param Jyot. An ophthalmologist will tell you that the eyes are able to see because of the optic nerves, and the eyes derive their power of sight by virtue of being connected to the brain through the optic nerves; but if you ask the ophthalmologist about basis of the power of visualisation in the brain, he will be without answers. The power of speech in the human tongue and mouth is based only upon the Param Jyot. The power of smell in nose too has its basis only in the Param Jyot. The power of feeling through touch in the skin finds its basis only in the Param Jyot. The power of hearing in the ears is founded only in the Param Jyot. It is the powers of the five Kalaa’s that govern the human being’s life. It is the functionality established in the five Kalaa’s of the human being that allows the humankind to carry out all their affairs in the world.

What power drives the blood in the human being’s veins? What power makes a human being’s heart beat? If the question is posed to a cardiologist as to what power operates the heart beat in a human being, he will argue that there are electrical impulses present in the human being’s heart and these maintain the heart beat in the human being. It is this power in the human being’s heart that impels the blood throughout the body. But if a doctor is asked as to the source of the electrical energy making the heart beat; or how this electrical energy finds its way into the human being’s heart; the doctor will have no answer to these questions. Because the supreme power that maintains the heart beat in a human being is the Param Jyot; and the doctors are incognizant and inexperienced in the supreme power of the Param Jyot. Therefore it is immensely essential to learn, understand and acknowledge the Param Sat that the supreme powers of Sat PaarBraham Parmeshar are beyond the logic originating from the Manmat (one’s own wisdom, as opposed to Gurmat or God’s wisdom) of the human being. The supremely mighty Hukam of Sat PaarBraham Parmeshar mandates that only a human being who has complete faith in the singular existence of Sat PaarBraham Parmeshar can experience all the supreme powers located within the human body. Only a human being who serves Him with complete trust, devotion and faith can experience all the supreme powers of Sat PaarBraham Parmeshar (established within the human being’s body). The science has its reach as far as the logic extends. Bandagi (submission before God) transcends beyond logic. Bandagi is not founded in logic. Bandagi is founded only in trust, devotion and faith.

It is the supremely powerful divine and heavenly Jyot (the divine light within; soul), the foundation of the human birth and life, whose magnificence the blessed SatGuru incarnate Amar Das Ji has revealed in Pauri 33 of Anand Sahib. Having descended deep in their Bandagi by grace of the supreme power of the GurParsaad (the eternal bliss and eternal grace), the human beings who experience this Jyot in their everyday life are the great-beings who manifest this Jyot in the form of the Param Jyot. This divine Jyot, manifesting in the mind and Hirda (one of the seven Sat Sarovars, located near heart; part of one’s spiritual being) of the human being, takes the form of the Param Jyot. The great-beings who manifest this Param Jyot are called Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself) in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). This Jyot is present within every human being’s Hirda. The Hirda of the human being is nothing other than this Jyot. This Jyot manifests itself only through the GurParsaad of Puran Bandagi (complete surrender before God). This Jyot manifests itself through the GurParsaad of practising SatNaam Simran (meditation upon SatNaam – Truth as a manifestation of the Name of God). Making Puran Samarpan (complete dedication, with one’s mind, body and earthly possessions) in the Charan Sharan (shelter at the feet) of a Puran Sant-SatGuru (the perfect saint and the Truth-Guru), a human being easily make this Jyot established in the Hirda manifest itself. It is only through making Puran Samarpan in the Charan Sharan of a Puran Sant-SatGuru that a human being can vanquish the gravely disastrous forces of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Without conquering Maya, this divine Jyot cannot manifest itself in the Hirda of the human being as the perfect form of the Param Jyot. Without conquering 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), the human being cannot obtain Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop of Sat PaarBraham Parmeshar. Once the human being obtains Darshan of Sat PaarBraham Parmeshar, the Param Jyot manifests itself clearly in the Hirda of the human being. The SatGuru incarnates have repeatedly emphasized the supremely powerful magnificence of Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) in GurBani:

Sabh meh jot jot hai so-ay.

Tis dai chaanan sabh meh chaanan ho-ay.

Gur saakhee jot pargat ho-ay.

Jo tis bhaavai so aartee ho-ay. ||3||

(Sri Guru Granth Sahib Ji 13)

Jin ayhu jagat upaa-i-aa taribhavan kar aakaar.

Gurmukh chaanan jaanee-ai manmukh mugadh gubaar.

Ghat ghat jot nirantree boojhai gurmat saar. ||4||

(Sri Guru Granth Sahib Ji 20)

Aykaa jot jot hai sareeraa.

Sabad dikhaa-ay satgur pooraa.

Aapay farak keeton ghat antar aapay banat banaavani-aa. ||1||

(Sri Guru Granth Sahib Ji 125)

Jichar tayree jot tichar jotee vich toon boleh vin jotee ko-ee kichh karihu dikhaa si-aanee-ai.

Naanak gurmukh nadree aa-i-aa har iko sugharh sujaanee-ai. ||2||

(Sri Guru Granth Sahib Ji 138)

Pa-orhee.

Ih sareer sabh dharam hai jis andar sachay kee vich jot.

Guhaj ratan vich luk rahay ko-ee gurmukh sayvak kadhai khot.

Sabh aatam raam pachhaani-aa taan ik ravi-aa iko ot pot.

Ik daykhi-aa ik mani-aa iko suni-aa sarvan sarot.

Jan naanak naam salaahi too sach sachay sayvaa tayree hot. ||16||

(Sri Guru Granth Sahib Ji 309)

Sat PaarBraham Parmeshar Himself endows the human being with the life-substance. Sat PaarBraham Parmeshar Himself installs the divine Jyot in the human body. It is the supremely powerful Hukam of Sat PaarBraham that founds the human birth and life upon the divine Jyot. It is the divine and sacred laws created by Sat PaarBraham in accordance to which one is blessed with the human life-substance. The worldly bond of parenthood is a transient one. The worldly bond of parenthood is founded upon one’s Karam Kaand (the account of one’s deeds determining one’s destiny in this as well as in coming births). The worldly bond of parenthood is short-lived. The worldly bond with one’s parents is formed in order to square the account of one’s Karam Kaand, and gets dissolved. Therefore, the worldly bond of parenthood is illusory. The true bond is the one of the divine Jyot. The bond of the Jyot is forever. The bond of the Jyot doesn’t get dissolved. The bond of the Jyot is eternal. The bond of the Jyot is the bond of Puran Sat (the absolute Truth). The bond of the Jyot lasts from the origin till the end of Creation. The bond of the Jyot is the bond for all the births. When there is the Jyot, there is the human birth and life. There is no birth and life without the Jyot. Therefore every human being is essentially the Jyot. This Jyot is a part of Sat PaarBraham Parmeshar. The Jyot is the Sat PaarBraham Parmeshar-element abiding within every creature. Therefore, the Jyot alone is the true father and the true mother. Not just that, but the divine Jyot alone is the basis of the birth and life of every creature living in the world. The Jyot alone is the basis of the birth and life of all the creatures in the 8.4 million species. The Jyot alone has brought about the existence of the whole world. The entire Creation is created from within the divine Jyot. The Jyot alone is Sarab Kalaa Bharpoor (in possession of all the supreme and divine abilities). The Jyot alone has the supremely powerful divine existence. The Jyot itself is Sat PaarBraham Parmeshar.

The human being manifesting the Jyot within himself by the grace of GurParsaadi GurKirpa (the eternal grace through His blessings) assimilates himself in the Nirgun Saroop of Sat PaarBraham Parmeshar and becomes an embodiment of Sat PaarBraham Parmeshar. The human being manifesting the Jyot within himself through GurParsaadi GurKirpa achieves Puran Braham Gyan (the absolute divine wisdom) and Tat Gyan (the divine knowledge; understanding of the divine ways). The human being manifesting the Jyot within himself through GurParsaadi GurKirpa attains Param Padvi (the highest spiritual status). The human being manifesting the Jyot within himself through GurParsaadi GurKirpa becomes a Puran Sant-SatGuru. There is no difference or distinction left between a Puran Sant, Puran SatGuru, Puran Braham Gyani and Puran Khalsa (the pure soul in possession of Puran Braham Gyan) attaining such a supremely powerful state, and Sat PaarBraham Parmeshar. The Puran Sants, Puran SatGurus, Puran Braham Gyanis and Puran Khalsas arriving at such a supremely powerful state, when they experience the supremely powerful magnificence of the Param Jyot, they reveal the Param Sat that the Puran SatGuru alone is their true parent. The Puran Sants, Puran SatGurus, Puran Braham Gyanis and Puran Khalsas attaining such a supremely powerful state, when they experience the supremely powerful magnificence of the Param Jyot, they reveal the Param Sat that Sat PaarBraham Parmeshar alone is their true parent. The Puran Sants, Puran SatGurus, Puran Braham Gyanis and Puran Khalsas attaining such a supremely powerful state, when they experience the supremely powerful magnificence of the Param Jyot, they reveal the Param Sat that it is the Jyot of Sat PaarBraham Parmeshar that makes up the birth and life of the creatures in the 8.4 million species. Thus, all the SatGurus, Avataars (the divine incarnates), Sants and Bhagats (devotees) have experienced this Param Sat and manifested it in GurBani time and again:

Mayraa pi-aaraa pareetam satgur rakhvaalaa.

Ham baarik deen karahu partipaalaa.

Mayraa maat pitaa gur satgur pooraa gur jal mil kamal vigsai jee-o.

(Sri Guru Granth Sahib Ji 94)

Toon mayraa pitaa toonhai mayraa maataa.

Toon mayraa bandhap toon mayraa bharaataa.

Toon mayraa raakhaa sabhnee thaa-ee taa bha-o kayhaa kaarhaa jee-o. ||1||

Tumree kirpaa tay tudh pachhaanaa.

Toon mayree ot toonhai mayraa maanaa.

Tujh bin doojaa avar na ko-ee sabh tayraa khayl akhaarhaa jee-o.

(Sri Guru Granth Sahib Ji 103)

Mayrai har parabh laykh likhaa-i-aa dhur mastak pooraa.

Har har naam dhi-aa-i-aa bhayti-aa gur sooraa.

Mayraa pitaa maataa har naam hai har bandhap beeraa.

Har har bakhas milaa-ay parabh jan naanak keeraa.

(Sri Guru Granth Sahib Ji 162-163)

Tumray gun ki-aa kahaa mayray satiguraa jab gur bolah tab bisam ho-ay jaa-ay.

Ham jaisay apraadhee avar ko-ee raakhai jaisay ham satgur raakh lee-ay chhadaa-ay.

Toon gur pitaa toonhai gur maataa toon gur bandhap mayraa sakhaa sakhaa-ay.

(Sri Guru Granth Sahib Ji 167)

Maat pitaa sut bandhpo toon mayray paraan adhaar.

Saadhsang naanak bhajai bikh tari-aa sansaar.

(Sri Guru Granth Sahib Ji 203)

Aasaa Mehlaa 5.

Purakh patay bhagvaan taa kee saran gahee.

Nirbha-o bha-ay paraan chintaa sagal lahee.

Maat pitaa sut meet surijan isat bandhap jaani-aa.

Geh kanth laa-i-aa gur milaa-i-aa jas bimal sant vakhaani-aa.

Bay-ant gun anayk mahimaa keemat kachhoo na jaa-ay kahee.

Parabh ayk anik alakh thaakur ot naanak tis gahee. ||1||

(Sri Guru Granth Sahib Ji 458)

The blessed SatGurus have revealed the Param Sat in GurBani that only Sat PaarBraham Parmeshar is the husband and master of the creatures in the 8.4 million species. Only Sat PaarBraham Parmeshar is the life-basis, husband and master, mother, father, kin and friend etc. of the creatures in the whole Creation. Those who accept the Param Sat that the SatGuru Poora (the perfect-SatGuru) alone is their husband and master, mother, father, brother, kin etc. make their Bandagi easier. Those who accept the Param Sat that Sat PaarBraham Parmeshar alone is their husband and master, mother, father, brother, kin etc., they develop trust in the SatGuru and in Sat PaarBraham Parmeshar and as a result give birth to true devotion and faith in their Hirda. With complete trust, devotion and faith in the SatGuru and in Sat PaarBraham Parmeshar, they readily accomplish their Bandagi. The human beings, who accept the Param Sat that the divine Jyot alone is the basis of their life-element, foster trust in the SatGuru and in Sat PaarBraham Parmeshar and the true devotion and faith sprouts in their Hirda and as a result their Bandagi becomes easier.

Puran Bandagi is founded only upon complete trust, devotion and faith in the SatGuru. Puran Bandagi is founded only upon complete trust, devotion and faith in Sat PaarBraham Parmeshar. Trust, devotion and faith bear the supreme power that has the capacity to obtain the GurParsaad of SatNaam, SatNaam Di Kamai (practising SatNaam in life), Puran Bandagi and Seva (humble and selfless service to others) for the human being. Trust, devotion and faith carry the supreme power that has the capacity to make the human being easily accomplish his Bandagi. Trust, devotion and faith bear the supreme power that opens up all the 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) of the human being, awakens his Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) and illuminates every cell of his body with SatNaam. Trust, devotion and faith bear the supreme power that cleanses the mind of the human being, and the human being succeeds in conquering his mind. Trust, devotion and faith bear the supreme power that has the capacity to make the human being defeat the Trigun Maya. Trust, devotion and faith bear the supreme power that compels Sat PaarBraham Parmeshar to manifest Himself in the human being’s Hirda. Trust, devotion and faith have the supreme power that has the capacity to make all the divine treasures available to the human being. Trust, devotion and faith carry the supreme power that has the capacity to bless the human being with a Maha Parupkaari life (life devoted in Maha Parupkaar, or in guiding the mankind on the path of Bhagati and Jeevan Mukti). Trust, devotion and faith bear the supreme power that has the capability to assimilate the human being in Sat PaarBraham. Trust, devotion and faith bear the supreme power that has the capacity to make the human being Jeevan Mukt (one who has attained salvation – i.e., liberation while still in one’s physical body). Trust, devotion and faith have the supreme power that has the capacity to obtain Puran Braham Gyan for the human being.

Bandagi is a GurParsadi Khel (an endeavour that carries the blessings of the Guru and God; the entire process of bestowal of Naam is described as a GurParsaadi Khel). The Bandagi of the human being is a playact enacted in accordance with the divine Hukam of Sat PaarBraham Parmeshar. It is the supreme power of GurParsaad that admits the human being in the GurParsaadi Khel. It is the supreme power of GurParsaad that sees to the success of the human being in the GurParsaadi Khel. Sat PaarBraham Parmeshar Himself admits the human being that He chooses in the GurParsaadi Khel, and then sees to the accomplishment of his Bandagi under His watch. Sat PaarBraham Parmeshar grants His Bandagi to the human being that He is pleased with. Sat PaarBraham Parmeshar takes the human being that He blesses in His Charan Sharan, and bestows him with GurParsaad. Sat PaarBraham Parmeshar bestows the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon the human being who receives His Nadar (kind eye; divine grace and blessings). Sat PaarBraham Parmeshar leads the human being who receives His Mehramat (confidence; trust) into the Charan Sharan of a Puran Sant-SatGuru. Sat PaarBraham Parmeshar inscribes His Naam in the Surat (conscience) of the human being who receives His kindness. A thus-fortunate human being achieves unification of his Surat with Shabad (the divine words; GurBani). Shabad getting inscribed in the Surat, Shabad immersing in the Surat, Shabad getting unified with the Surat is GurParsaadi (bearing grace of Guru and God). It is due to the supreme power of the GurParsaad that the Surat of the human being unifies with Shabad. That is, SatNaam makes home in the Surat of the human being and the human being attains Samadhi (a deep trance-like state, where there is no thought except pure consciousness). The mind of the human being ceases to wander. The mind of the human being becalms. Ajapaa Jaap (the state where Simran carries on without effort on the part of the being) begins playing in the Surat of the human being. GurBani repeatedly reaffirms the magnificence of the supreme power of GurParsaad:

Sachaa saahib sayvee-ai sach vadi-aa-ee day-ay.

Gur parsaadee man vasai ha-umai door karay-i.

Ih man dhaavat taa rahai jaa aapay nadar karay-i.

(Sri Guru Granth Sahib Ji 30)

Bin gur rog na tut-ee ha-umai peerh na jaa-ay.

Gur parsaadee man vasai naamay rahai samaa-ay.

Gur sabdee har paa-ee-ai bin sabdai bharam bhulaa-ay.

(Sri Guru Granth Sahib Ji 36)

                                         Jee-o pind sabh tis daa tisai daa aadhaar.                                       

Gur parsaadee bujhee-ai taa paa-ay mokh du-aar.

Naanak naam salaahi toon ant na paaraavaar.

(Sri Guru Granth Sahib Ji 36)

Gur parsaadee jin bujhi-aa tin paa-i-aa mokh du-aar.

(Sri Guru Granth Sahib Ji 90)

Sabh kichh ghar meh baahar naahee.

Baahar tolai so bharam bhulaahee.

Gur parsaadee jinee antar paa-i-aa so antar baahar suhaylaa jee-o.

(Sri Guru Granth Sahib Ji 102)

Harnee hovaa ban basaa kand mool chun khaa-o.

Gur parsaadee mayraa saho milai vaar vaar ha-o jaa-o jee-o.

(Sri Guru Granth Sahib Ji 157)

Har jee-o raakho apnee sarnaa-ee.

Gur parsaadee har ras paa-i-aa naam padaarath na-o nidh paa-ee.

(Sri Guru Granth Sahib Ji 352-353)

Naanak nadar karay so boojhai so jan naam dhi-aa-ay.

Gur parsaadee ayko boojhai aykas maahi samaa-ay.

(Sri Guru Granth Sahib Ji 732)

Gur parsaadee naam man vasi-aa an-din naam dhi-aa-i-aa.

                                                   (Sri Guru Granth Sahib Ji 852)

Saasan saas saas bal paa-ee hai nihsaasan naam dhi-aavaigo.

Gur parsaadee ha-umai boojhai tou gurmat naam samaavaigo.

(Sri Guru Granth Sahib Ji 1309-1310)

Nothing is in the hands or in control of the human being. Whatever takes place in the life of a human being takes place according to the Hukam of Sat PaarBraham Parmeshar. The life and all the worldly affairs of the human being are governed by the divine Hukam. The entire Creation runs in accordance with all the divine Vidhaans (constitutions; sets of laws). Even all the deeds of a human being come into being only in accordance with the Vidhaan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds). The human being who comes into realization of the Vidhaan of Karma stops committing bad deeds. The human being who comes to the realization that everything happening in his life is the result of his own deeds begins to mould his Birti (bent of mind) into that of the Sat Karams (the deeds of truth). The sole cause of all the suffering, distresses, hardships and troubles taking place in the life of a human being is his own deeds. When a human being comes to realize this Param Sat, his Birti begins to be concentrated upon Sat Karams. The Nadar of Sat PaarBraham Parmeshar comes to bear upon the human beings seeking to abide in Sato Birti (Birti of the Sato aspect of Maya). As a result, those human beings are blessed with GurParsaad. Therefore, it is a humble prayer at the feet of the entire humanity to focus their mind upon performing Sat Karams. Try to transform your everyday deeds into the deeds of Sat. The Sat Karams lay the foundation for the Bandagi of the human being, and he is blessed with GurParsaad. The deeds of Sat carry within them the supreme power that compels Sat PaarBraham Parmeshar to shower His Nadar of Mehramat upon you. Therefore, serve Sat, speak Sat, hear Sat, act Sat and observe Sat. Serving Sat in your day-to-day affairs, every deed of yours will lay the foundation for your Bandagi. Perform the deeds of Sat, and all your deeds will become worthwhile. Renounce the deeds of falsehood. Make the deeds of Sat your act and conduct. Embrace Sato Birti, and as a result you will accumulate your Sat Karams, receive GurParsaad and make your human birth and life purposeful.

Bandagi of a human being commences only upon receiving GurParsaad. It is the supreme power of GurParsaad that leads the human being into Simran. When the supreme power of GurParsaad comes to bear upon the human being, he achieves SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. With the supreme power of GurParsaad coming to bear upon the human being, Shabad gets inscribed in his Surat and Ajapaa Jaap begins to play. With the supreme power of GurParsaad coming to bear upon the human being, he attains Samadhi and Sunn Samadhi (the silent, deep meditation; a state free of thoughts, even free from the effects of time and space). With the supreme power of GurParsaad bearing upon the human being, all his Bajjar Kapaats are opened up. With the supreme power of GurParsaad bearing upon the human being, every cell of his body is infused with SatNaam Simran. With the supreme power of GurParsaad bearing upon the human being, his seven Sat Sarovars are awakened. With the supreme power of GurParsaad coming to bear upon the human being, his mind is cleansed. The human being, upon whom the supreme power of GurParsaad comes to bear, manifests his mind in the form of Jyot and conquers his mind. The human being that the supreme power of GurParsaad comes to bear upon quenches his Trishna (the worldly desires). The human being that the supreme power of GurParsaad comes to bear upon overcomes lust, anger, greed, attachments and pride. The human being that the supreme power of GurParsaad comes to bear upon vanquishes the gravely disastrous forces of Maya and brings his ego to an end. When the supreme power of GurParsaad comes to bear upon the human being, he obtains Darshan of Sat PaarBraham Parmeshar. When the supreme power of GurParsaad comes to bear upon the human being, he is forever assimilated in the Nirgun Saroop of Sat PaarBraham Parmeshar. When the supreme power of GurParsaad bears upon a human being, he attains Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). When the supreme power of GurParsaad bears upon the human being, he attains Param Padvi. When the supreme power of GurParsaad bears upon the human being, he obtains Puran Braham Gyan and Tat Gyan. When the supreme power of GurParsaad bears upon a human being, he is ordained by Dargah (the divine court) to bestow GurParsaad upon others. When the supreme power of GurParsaad bears upon a human being, he obtains the supreme power to deal in SatNaam. When the supreme power of GurParsaad bears upon a human being, he acquires the supreme power to perform Maha Parupkaar.

It is a Param Sat that the origin of the entire Creation lies in the Jyot of Sat PaarBraham Parmeshar. The foundation of birth and life of the 8.4 million species lies in the Jyot of Sat PaarBraham Parmeshar. It is the Jyot of Sat PaarBraham Parmeshar that bestows life upon the 8.4 million species. Sat PaarBraham Parmeshar Himself is the husband and master, mother, father, brother and kin of the 8.4 million species. Therefore, the only true bond is the bond of the Jyot of Sat PaarBraham Parmeshar. All the other bonds are born out of one’s Karam Kaand, and are perishable. All the other bonds are of Maya, and are formed and erased for the sake of squaring up the account of one’s Karam Kaand. The bond of the Jyot is everlasting and eternal. To assimilate forever in the Jyot of Sat PaarBraham Parmeshar is the ultimate aim of the birth and life of the human being. The Jyot established within the human being getting assimilated in Sat PaarBraham is the GurParsaadi Khel. The human being that Sat PaarBraham showers His kind gaze upon receives GurParsaad. The human beings that embrace Sato Birti are showered with Nadar of Sat PaarBraham Parmeshar.