Ay sareeraa mayri-aa is jag meh aa-ay kai ki-aa tudh karam kamaa-i-aa.

Ke karam kamaa-i-aa tudh sareeraa jaa too jag meh aa-i-aa.

Jin har tayraa rachan rachi-aa so har man na vasaa-i-aa.

Gur parsaadee har man vasi-aa poorab likhi-aa paa-i-aa.

Kahai naanak ayhu sareer parvaan ho-aa jin satgur si-o chit laa-i-aa. ||35||

(Sri Guru Granth Sahib Ji 922)

The divine Vidhan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds) is incontrovertible Sat (eternal Truth; God Himself). The Vidhan of Karma bears the unshakable supreme power. The Vidhan of Karma prevails incontestably in the life of a common human being. The Vidhan of Karma lays foundation of the everyday life of a human being. The human birth and life are conducted only in accordance with the divine Vidhan of Karma. The Vidhan of Karma governs all the affairs of the world. The Vidhan of Karma governs the everyday, worldly life of the human beings. A human being finds success or failure in his life only in accordance with his deeds. It is only in accordance with the Vidhan of Karma that a human being comes across worldly comforts and pleasures in his life. A human being acquires worldly object, wealth and riches, business, livelihood, estates and possessions only in accordance with the Vidhan of Karma. A human being achieves worldly stature and titles etc. only in accordance with the Vidhan of Karma. A human being forms the bonds of father, mother, husband, wife, sons, daughters, friends, companions and acquaintances and all other worldly relationships and ties etc. only in accordance with the Vidhan of Karma. The basis of all physical afflictions, maladies and woes faced by the human being too lies only in the Vidhan of Karma. It is only in accordance with the Vidhan of Karma that a human being takes birth. Every breath of the human being finds existence only in accordance with the Vidhan of Karma. The smallest of acts committed by a human being is governed by the Vidhan of Karma. The amount of breaths accorded to a human being is determined only in accordance with the Vidhan of Karma. Even the death of the human being is pre-determined in accordance to the Vidhan of Karma. A human being’s time of birth and his time of death too are fixed only in accordance with the Vidhan of Karma.

The number of deeds that a human being commits cannot be counted. A human being cannot keep account of his own committed deeds. The deeds of a human being are not exclusively of this birth alone. The deeds of a human being encompass all his deeds from birth-after-birth. When it is hard to keep track of the deeds committed in one day, how can it be possible to keep account for an entire lifespan? When it is impossible to keep account of the deeds committed in one lifetime, how can a human being keep record of all his births? Considering only the human births of the human beings presently inhabiting the earth, it would appear that the number just of the human births of a human being reaches several hundred births. So how can one keep account of all these several hundred human births? The human beings descending deep in Simran (meditation upon SatNaam, Truth as a manifestation of the Name of God), when the fount of Braham Gyan (the divine wisdom) of such Bhagats (devotees) springs forth, the first thing they realize is the knowledge of their own self. They become aware of from how many past births they have been treading the path of Bandagi (submission before God). They also become aware of how many times in the past they have been blessed with human births, and how many of those human births they have wasted away. The Bandagi of a human being doesn’t reach conclusion in a single birth. A human being takes several births to accomplish his Bandagi. The human mind is so fickle that it cannot be cleansed by Bandagi of a single lifetime. It takes several lifetimes to cleanse a human being’s mind. It takes several lifetimes to becalm the human mind. It takes several lifetimes to overcome the human mind. The human beings who tread the path of Bandagi and align their Birti (conscience) upon the Sat Karams (deeds of Sat; truthful deeds) are once again blessed with Bandagi in their next birth. As a result, they continue to make progress in their Bandagi. Walking the path of Bandagi, performing Sat Karams and abiding in Sato Birti (Birti of the Sato aspect of Maya; characterized by compassion, righteousness, contentment and forbearance), the human being awakens his destiny and finds the Sangat (congregation of followers) of a Puran SatGuru (the perfect Truth-Guru; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti). Making Puran Samarpan (complete dedication) in the Charan Sharan (shelter at the feet) of a Puran SatGuru, the human being receives GurParsaad (the eternal bliss and eternal grace). As the human being receives GurParsaad, his Bandagi gets instated in Karam Khand (as per GurBani there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth).

The divine Vidhan of Karma is so powerful that, in accordance with this Vidhan, the account of every human being’s each and every deed from all his births is written in his or her Chitter-Gupt (the divine records of one’s good and bad deeds). The account of all the deeds that a human being commits in his everyday life is maintained in his Chitter-Gupt. The account of every deed of the human being gets inscribed in his Chitter-Gupt the instant the deed is committed. From smallest of acts to the greatest of deeds, their account gets recorded in the Chitter-Gupt the moment these deeds are committed. In this way, the human being’s Chitter-Gupt keeps acquiring layers upon layers of his deeds. In accordance with the Vidhan of Karma, it is the supreme power of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) in the form of Chitter-Gupt of the human being that keeps account of the innumerable layers of the human being’s deeds. It is the Jyot (the divine light; soul) installed within the human being that bears burden of his endless deeds inscribed upon his Chitter-Gupt. The human being’s soul has to bear burden of the layers of all his deeds written upon his Chitter-Gupt. The human being’s Chitter-Gupt is nothing but part of his soul. It is a Param Sat (the supreme truth) that when the human being’s Jyot (soul) departs from the body, it has to carry with it burden of all of the human being’s deeds. That is, the account of every deed of the human being accompanies his soul after his death into his next birth. A human being is accorded his next birth solely to settle the account of these deeds. But, being ignorant of Puran Sat (the absolute truth), abiding in Rajo and Tamo Birtis (Rajo represents the desires and Tamo the vices aspects of Maya) and imbibing the sweet poison of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), day after day the human being commits and writes new deeds and lays even deeper layers of his Asat Karams (deeds of falsehood) upon his Chitter-Gupt. Abiding in slavery of the gravely disastrous forces of Maya (Trishna, lust, anger, greed, attachments and pride), the human being in his everyday life continues to inscribe layers upon layers of his Asat Karams upon his Chitter-Gupt. As the layers of the human being’s deeds accumulate, so does the number of future births of the human being. Thus, a human being treading the path of Maya-Birti never finds an end to the game of his births-and-deaths.

In today’s world of KalYuga (the epoch of darkness), the deeds of every human being living upon the earth belong in the category of Rajo and the Tamo Birtis. In these times of dire KalYuga, there is a predominance of Rajo and the Tamo Birtis in the human beings living in the world. Every human being living in the world is constantly engaged in committing Asat Karams in order to quench the fire of his Trishna (the worldly desires). Every human being living in the world is rotting in slavery of the gravely devastating forces of Maya. Every human being living in the world is afflicted with the deadly disastrous malady of Trishna. Every human being living in the world is sick with lust, sick with anger, sick with greed, sick with the attachments and sick with pride. The Trishna and the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride) have afflicted the human mind with grave mental ailments. Every deed committed under influence of the gravely disastrous Birti of Maya becomes a cause of sickness for the human being. At first the human being becomes mentally sick. Then, gradually as the causes of the sickness from the deeds being committed in his everyday life accumulate, these begin to make a deleterious impact upon the human being’s body. As a result, the human being’s body begins to fall prey to diseases. This is the reason that every human being in old age is gravely afflicted with diseases. Thus, it is a Param Sat that the cause of all the physical ailments of a human being is nothing other than the deeds that he himself has committed.

The human beings who embrace the gravely disastrous Rajo and Tamo Birtis of Maya are doomed forever to wander in the cycle of births-and-deaths. These human beings are called the Manmukhs (the self-willed and self-centred) in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji). A human being embracing the gravely disastrous Maya-Birti is slave to Maya. A human being embracing the gravely disastrous Rajo and Tamo Birtis of Maya is governed by his Manmat (own wisdom as opposed to Gurmat or God’s wisdom). A human being who embraces Manmat is a Manmukh. The human being embracing Manmat is a Duhaagan (the discarded bride; the one unaccepted in Dargah as a devotee). A Manmukh human being is called Duhaagan in GurBani. The human being embracing Rajo and Tamo Birtis is a Manmukh. The human being embracing Sato Birti obtains GurParsaad. Along with GurParsaad, the human being is blessed with Suhaag (acceptance in Dargah as a devotee) and accepted in Dargah (the divine court) as a Suhaagan (the divine bride; one accepted in Dargah as a devotee). The human being, who is not a Suhaagan, is a Duhaagan. A Duhaagan’s deeds follow his Manmat. A Suhaagan’s deeds follow the Gurmat (the divine wisdom). A Duhaagan contemplates the gravely destructive forces of Maya (Trishna, lust, anger, greed, attachments and pride). Therefore a Duhaagan adopts the gravely destructive forces of Maya as his Guru. The lust-Chandaal, the anger-Chandaal, the greed-Chandaal, the attachments-Chandaal and the pride-Chandaal are Gurus to a Duhaagan. A Suhaagan serves ‘Sat’. A Suhaagan contemplates ‘Sat’. Thus, ‘Sat’ is Guru to a Suhaagan. When a human being, overcome by the lust-Chandaal, commits Asat Karams in order to satisfy his lust-desire, the lust-Chandaal takes place of his Guru. When a human being commits Asat Karams under influence of the anger-Chandaal, the anger-Chandaal acts as his Guru. When the human being commits Asat Karams under influence of the greed-Chandaal, he is guided by the greed-Chandaal acting as his Guru. When a human being commits Asat Karams under influence of the attachments Chandaal, it is the attachments-Chandaal that leads him as his Guru. When the human being commits Asat Karams slaving under the pride-Chandaal, the pride-Chandaal directs him as his Guru. This is how a Duhaagan human being contemplates the gravely destructive forces of Maya and embraces these gravely devastating forces of Maya as his Gurus.

A Manmukh human being contemplating the gravely disastrous forces of Maya never achieves Suhaag. The supreme power of the grace of Sat PaarBraham Parmeshar comes to bear upon the human being embracing Sato Birti. Sat PaarBraham Parmeshar showers His Nadar (kind gaze) upon the human being contemplating Sato Birti. The supreme power of Mehramat (confidence; trust) of Sat PaarBraham Parmeshar comes to bear upon the human being engaged in Sat Karams. The supreme power of Sat PaarBraham Parmeshar comes to bear only upon a human being contemplating Sat, and such a human being finds the Sat Sangat (Sangat in the presence of Sat, or among those who have attained Jeevan Mukti and have become Sat Roop or the embodiment of Sat) of a Poora SatGuru (the Puran SatGuru). Only the human being who dedicates his body, mind and worldly wealth in the Charan Sharan of a Poora SatGuru with complete trust, devotion and faith realizes the ‘Sat’ Guru (Sat as one’s Guru). Only a human being abiding in the Charan Sharan of a Poora SatGuru and beholding the supreme power of ‘Sat’ as one’s Guru is blessed with GurParsaad. When the supreme power of GurParsaad comes to bear upon the human being, he attains Suhaag. As the supreme power of GurParsaad bears upon the human being, a new Suhaagan is born. As the supreme power of GurParsaad bears upon the human being, a new Suhaagan is manifested upon the earth in the Sat Sangat of the Poora SatGuru.

The essence of all the Param Sat’s contemplated above leads to the conclusion that the Vidhan of Karma is incontrovertible Sat. A human being writes his destiny through his own deeds. As are the deeds of the human being, so are the fruits that he reaps from them. The human being himself determines his destiny through his acts. Through his acts, the human being himself writes the story of his coming days. The human being himself is responsible for all the afflictions, suffering, distress, troubles, hardships etc. that he is encountering in his life. GurBani repeatedly stresses the supremely powerful Katha (discourse) of the Vidhan of Karma:

Karam milai taa paa-ee-ai vin karmai paa-i-aa na jaa-ay.

Lakh cha-oraaseeh tarasday jis maylay so milai har aa-ay.

Naanak gurmukh har paa-i-aa sadaa har naam samaa-ay.

(Sri Guru Granth Sahib Ji 28-29)

Sireeraag Mehlaa 3.

Manmukh karam kamaavnay ji-o dohaagan tan seegaar.

Sayjai kant na aavee nit nit ho-ay khu-aar.

Pir kaa mahal na paav-ee naa deesai ghar baar.

(Sri Guru Granth Sahib Ji 31)

Jaa pir jaanai aapnaa tan man agai dharay-ay.

Sohaaganee karam kamaavdee-aa say-ee karam karay-i.

Sehjay saach milaavrhaa saach vadaa-ee day-ay.

(Sri Guru Granth Sahib Ji 31)

Govid gunee nidhaan hai ant na paa-i-aa jaa-ay.

Kathnee badnee na paa-ee-ai ha-umai vichahu jaa-ay.

Satgur mili-ai sad bhai rachai aap vasai man aa-ay. ||1||

Bhaa-ee ray gurmukh boojhai ko-ay.

Bin boojhay karam kamaavnay janam padaarath kho-ay. ||1|| Rahaa-o.

(Sri Guru Granth Sahib Ji 33)

Kirpaa karay gur paa-ee-ai har naamo day-ay drirh-aa-ay.

Bin gur kinai na paa-i-o birthaa janam gavaa-ay.

Manmukh karam kamaavnay dargeh milai sajaa-ay.

(Sri Guru Granth Sahib Ji 33)

Jag ha-umai mail dukh paa-i-aa mal laagee doojai bhaa-ay.

Mal ha-umai dhotee kivai na utrai jay sa-o tirath naa-ay.

Baho bidh karam kamaavday doonee mal laagee aa-ay.

Parhi-ai mail na utrai poochhahu gi-aanee-aa jaa-ay.

(Sri Guru Granth Sahib Ji 39)

Jis aap bhulaa-ay so kithai hath paa-ay.

Poorab likhi-aa so maytnaa na jaa-ay.

Jin satgur mili-aa say vadbhaagee poorai karam milaavani-aa.

(Sri Guru Granth Sahib Ji 110-111)

Is jug meh gurmukh nirmalay sach naam raheh liv laa-ay.

Vin karmaa kichh paa-ee-ai nahee ki-aa kar kahi-aa jaa-ay.

(Sri Guru Granth Sahib Ji 430)

Anik janam vichhurhay dukh paa-i-aa manmukh karam karai ahankaaree.

Saadhoo parsat hee parabh paa-i-aa gobid saran tumaaree.

(Sri Guru Granth Sahib Ji 607)

So so karam karat hai paraanee jaisee tum likh paa-ee.

Sayvak ka-o tum sayvaa deenee darsan daykh aghaa-ee.

(Sri Guru Granth Sahib Ji 610)

The supremely powerful Vidhan of Karma is immutable. That is, a human being’s destiny cannot be rewritten. A human being’s destiny cannot be altered. What has been inscribed upon the Chitter-Gupt of the human being cannot be erased. A human being has to square up the account of his deeds. As a result, notwithstanding the human being’s worldly accomplishments, his present and his future cannot be altered. A human being receives only what is written in store for him. Birth-after-birth the human being enters such an immense account of his deeds in his Chitter-Gupt that he himself has no awareness of. In such state of ignorance, how can the human being keep score of his deeds? How can he even begin to square up the account of those uncounted deeds that he has no realization of? That is to say, it is not within the human being’s own capacity to square up the account of his deeds. Neither does he have the capacity to gain realization of how many past human births he has had, and in those human births how many deeds he has committed and what those deeds were. That is to say, a human being is completely unconscious of the Sat as to what he has entered in his account of deeds, and how he can go about squaring up the account of those deeds; and how he can release his soul from the burden of those deeds. It is a Param Sat that as long as the soul isn’t freed of the burden of all his deeds, the human being cannot attain Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). As long as the human being doesn’t unshackle himself from the bonds of his deeds, he cannot rid himself of the affliction of births-and-deaths. That is to say, a human being doesn’t possess the capacity to attain Jeevan Mukti by himself, and free himself from the bonds of his deeds accumulated birth-after-birth.

The question naturally arises as to how a human being can free himself from the bonds of his deeds accumulated birth-after-birth. What is the trick that can rid him of the burden of his deeds committed birth-after-birth? Which is the power that can smash the bonds of all his deeds and deliver the human being? How can the human being extricate himself from the cycle of birth-and-death and attain Jeevan Mukti? What deeds a human being must commit in order to open up the path of Mukti for him? What stratagem a human being must follow in order to bring all his suffering, distress, troubles and hardships to an end, attain the ever-lasting supreme bliss and attain Jeevan Mukti? Which is the power that can pierce the Vidhan of Karma and lead the human being to path of Jeevan Mukti? Which is the power that can break all shackles of the human being’s deeds? Which is the power that can extricate the human being from the cycle of birth-and-death and forever deliver him? Which is the supreme power that can free the human being from the gravely destructive forces of Maya (the Panj Chandaals: lust, anger, greed, attachments and pride)? Which is the supreme power that can quench fire of the gravely devastating Trishna of the human being? Which is the supreme power that can quell the human being’s mind? Which is the supreme power that can prove an aid to the human being in overcoming his mind?

There is only one answer to all these questions: that supreme power is called GurParsaad of ‘Sat’ Naam of Sat PaarBraham Parmeshar. The GurParsaad of ‘Sat’ Naam bears the supreme power that can pierce the Vidhan of Karma. The GurParsaad of ‘Sat’ Naam bears the supreme power that can shatter bonds of the immense deeds of the human being accumulated birth-after-birth. The GurParsaad of ‘Sat’ Naam bears the supreme power that can bring all the suffering, distress, hardships and troubles of the human being to an end and lead the human being into everlasting bliss. The GurParsaad of ‘Sat’ Naam carries the supreme power that can achieve unification of the human being’s Surat (conscience) with Shabad (the divine words; GurBani) and instate the human being’s Bandagi in Karam Khand. The GurParsaad of ‘Sat’ Naam carries 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 and awakens all the seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body). The GurParsaad of ‘Sat’ Naam carries the supreme power that leads the human being into Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space), that cleanses his mind. The GurParsaad of ‘Sat’ Naam carries the supreme power that irradiates every pore of the human being’s body with the light of ‘Sat’ Naam. The GurParsaad of SatNaam bears the supreme power that makes the human being vanquish all the gravely devastating forces of Maya. The GurParsaad of ‘Sat’ Naam bears the supreme power that can quench the gravely disastrous fire of the human being’s Trishna. The GurParsaad of ‘Sat’ Naam bears the supreme power that can make the human being overcome the gravely destructive forces of the Panj Chandaals (lust, anger, greed, attachments and pride). The GurParsaad of ‘Sat’ Naam bears the supreme power that can pacify the ever-chattering mind of the human being. The GurParsaad of ‘Sat’ Naam bears the supreme power that can beget the human being Jeevan Mukti. The GurParsaad of ‘Sat’ Naam bears the supreme power that makes the human being achieve victory over all the forces of Maya and assimilate himself forever in Sat PaarBraham Parmeshar. The GurParsaad of ‘Sat’ Naam bears the supreme power that makes the human being realize Tat Gyan (the divine knowledge; understanding of the divine ways) and Puran Braham Gyan (the perfect-divine wisdom). The GurParsaad of ‘Sat’ Naam carries the supreme power that obtains the human being Param Padvi (the highest spiritual status), and installs him forever in Dargah. (The supremely powerful magnificence of ‘Sat’ Naam, and the divine word ‘Sat’, is described in great detail in GurParsaadi Katha of the first Pauri. It is a humble prayer at the feet of the Jigyasoos to firmly grasp the supremely powerful magnificence of the divine word ‘Sat’, which will make them accomplish their Bandagi easily.)

The next question arises as to how a human being goes about obtaining the GurParsaad of ‘Sat’ Naam. Where does one go to obtain the GurParsaad of ‘Sat’ Naam? What game plan does a human being need to adopt in order to obtain the GurParsaad of ‘Sat’ Naam? What kind of deeds does the human being have to perform in order to obtain the GurParsaad of ‘Sat’ Naam? What is the process that the human being must follow in order to obtain the GurParsaad of ‘Sat’ Naam? The answer to all these questions is: fixate your mind in Sato Birti; perform Sat Karams; speak Sat; hear Sat; serve Sat; meditate upon SatNaam; make SatNaam Simran your Nitnem (daily recitals and prayers); listen to the teachings of GurBani and then understand, accept and adopt them in your everyday deeds; embrace Sato Birti; keep firm trust, devotion and faith in the teachings of GurBani; practise the teachings of GurBani in your life; rise at the Amrit Vela (early hours for Simran upon Naam), take Ishnan (inner bath with Amrit of Naam) and practise SatNaam Simran; observe compassion, righteousness, contentment, humility and forbearance; constantly pray to obtain the GurParsaad of ‘Sat’ Naam, SatNaam Simran, SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others); embrace Sat Santokh (divine contentedness; state where there is humility and an absence of desires) and do not chase after Trishna; stay away from lust, anger, greed, attachments and pride; be wary of the gravely destructive forces of Maya; dedicate your life to Puran Braham Gyan of GurBani; embrace Gurmat; and renounce Manmat, Durmat (the evil wisdom) and Sansarik Mat (the worldly wisdom; materialism).

Carrying out all these Sat Karams, the human being receives Nadar of Sat PaarBraham Parmeshar. These Sat Karams bear the supreme power that makes Sat PaarBraham Parmeshar shower his Mehramat upon the human being. Accumulating these Sat Karams, the human being awakens his destiny and the supreme power of GurParsaad comes to bear upon him. Adhering in performing Sat Karams, the human being lightens burden of the Asat Karams committed by him, and as a result the supreme power of kind gaze of Sat PaarBraham Parmeshar bears upon him and the human being finds Sat Sangat of a Puran Sant-SatGuru (the perfect saint and SatGuru). Abiding in Sato Birti, the human being’s destiny comes to fruition, and as a result he joins the Sat Sangat of a Puran Sant-SatGuru. The supreme power of Sat PaarBraham Parmeshar comes to bear upon the human being embracing Gurmat, and as a result he finds the Charan Sharan of a Puran Sant-SatGuru. The human beings who serve and observe the teachings of GurBani with faith, devotion and trust are showered with the supremely powerful kind gaze of Sat PaarBraham Parmeshar, and as a result they find Sat Sangat of a Puran Sant-SatGuru. The human beings who mind their Amrit Vela and practise SatNaam Simran are rewarded with the supremely powerful Sat Sangat of a Puran Sant-SatGuru. GurBani repeatedly emphasizes these Param Sat Tat’s (core-essences of the supreme truth):

Poorab karam ankur jab pargatay bhayti-o purakh rasik bairaagee.

Miti-o andhayr milat har naanak janam janam kee so-ee jaagee.

(Sri Guru Granth Sahib Ji 204)

Aavhu santahu mil naam japaahaa.

Vich sangat naam sadaa lai laahaa jee-o.

Kar sayvaa santaa amrit mukh paahaa jee-o.

Mil poorab likhi-arhay dhur karmaa.

(Sri Guru Granth Sahib Ji 172-173)

Nadree naam dhi-aa-ee-ai vin karmaa paa-i-aa na jaa-ay.

Poorai bhaag satsangat lahai satgur bhaytai jis aa-ay.

An-din naamay rati-aa dukh bikhi-aa vichahu jaa-ay.

Naanak sabad milaavrhaa naamay naam samaa-ay.

(Sri Guru Granth Sahib Ji 35)

Poorai bhaag satgur milai jaa bhaagai kaa ud-u ho-ay.

Antrahu dukh bharam katee-ai sukh paraapat ho-ay.

Gur kai bhaanai jo chalai dukh na paavai ko-ay.

(Sri Guru Granth Sahib Ji 31)

Jat sat sanjam naam hai vin naavai nirmal na ho-ay.

Poorai bhaag naam man vasai sabad milaavaa ho-ay.

Naanak sehjay hee rang varatdaa har gun paavai so-ay.

(Sri Guru Granth Sahib Ji 33)

Gi-aan vihoonee pir mutee-aa piram na paa-i-aa jaa-ay.

Agi-aan matee andhayr hai bin pir daykhay bhukh na jaa-ay.

Aavhu milhu sahayleeho mai pir dayh milaa-ay.

Poorai bhaag satgur milai pir paa-i-aa sach samaa-ay.

(Sri Guru Granth Sahib Ji 38)

Bin satgur naa-o na paa-ee-ai bujhahu kar veechaar.

Naanak poorai bhaag satgur milai sukh paa-ay jug chaar.

(Sri Guru Granth Sahib Ji 649)

It is a Param Sat that the Sangat of Sat comes into existence only in the Charan Sharan of a Puran Sant-SatGuru. It is Param Sat that the Sangat of Sat comes into being only under the shelter of Puran Braham Gyani. It is a Param Sat that Puran Sat prevails only in the Sangat of a Puran Sant-SatGuru. It is a Param Sat that a human being obtains GurParsaad only by seeking the Charan Sharan of a Puran Sant-SatGuru. It is a Param Sat that the human being finds the GurParsaad of SatNaam, SatNaam Simran and SatNaam Di Kamai only by the grace of a Puran Sant-SatGuru. It is a Param Sat that only a human being making Puran Samarpan with complete trust, devotion and faith in the Charan Sharan of a Puran Sant-SatGuru receives the GurParsaad of Puran Bandagi. It is a Param Sat that a human being accomplishes his Bandagi only abiding in the shelter of a Puran Sant-SatGuru. It is a Param Sat that only by GurKirpa (the divine grace) and GurParsaad of a Puran Sant-SatGuru a human being’s Surat achieves unification with Shabad. It is a Param Sat that a human being achieves Suhaag only in the Charan Sharan of a Puran Sant-SatGuru. It is a Param Sat that the Suhaagans manifest themselves upon earth only in the Sangat of a Puran Sant-SatGuru. It is a Param Sat that only by GurKirpa and GurParsaad of a Puran Sant-SatGuru, SatNaam settles down in the Surat of a human being; his Kundalini Shakti (divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana, and making corrections and purification throughout the body) is awakened; and the Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column – Ida channels the negative charge, Pingla the positive charge and Sushmana the neutral charge) are energized – as a result of which the human being attains Samadhi (a deep trance-like state, where there is no thought except pure consciousness).

It is a Param Sat that, only by GurKirpa and GurParsaad of a Puran Sant-SatGuru and practising SatNaam Simran while abiding in Samadhi for a long duration, a human being attains the supremely powerful state of Sunn Samadhi. It is a Param Sat that, only by GurKirpa and GurParsaad of a Puran Sant-SatGuru and practising SatNaam Simran in Sunn Samadhi, all the Bajjar Kapaats of the human being are opened up and the seven Sat Sarovars illuminated. SatNaam Simran begins to take place in every pore of the human being. It is a Param Sat that a human being can defeat the gravely disastrous forces of Maya only by making Puran Samarpan (dedicating his body, mind and worldly wealth) with faith, devotion and trust in the Charan Sharan of a Puran Sant-SatGuru. It is a Param Sat that a human being can conquer his mind only by making Puran Samarpan at the Sat Charans (feet where Sat abides) of a Puran Sant-SatGuru. It is a Param Sat that a human being can vanquish the Trigun Maya (Maya of the three aspects: Sato, Rajo and Tamo), obtain Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar and assimilate himself forever in His Nirgun Saroop (infinite divine power untouched by the three attributes of Maya) only by making Puran Samarpan at the Sat Charans of a Puran Sant-SatGuru. As result of which, the Bhagat is rewarded with Sada Suhaag (the eternal Suhaag; denotes the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). As of result of which, the Bhagat obtains Puran Braham Gyan. As a result of which, the Bhagat obtains Tat Gyan. As a result of which, the Bhagat attains Param Padvi and the Bhagat attains Puran Awastha (the state of spiritual perfection). The Bhagat becomes a Puran Sant (the perfect saint). The Bhagat becomes a Poora SatGuru. The Bhagat becomes a Puran Braham Gyani. The Bhagat becomes a Puran Khalsa (a pure soul in possession of Puran Braham Gyan).

(It is a Param Sat that a Puran Braham Gyani alone is Puran Khalsa. Therefore the human beings, who add the word ‘Khalsa’ to their worldly, Karam-Kaand-given name (Karam Kaand is the divine covenant, mandating destiny of the human being in this as well as in coming birth according to his deeds), commit a wrong and propagate falsehood. The human beings attaining the supreme Puran Awastha become a beacon of humility for others. They address themselves as ‘Neech’ (‘lowly’). They never address themselves as Khalsa. They never proclaim themselves as SatGuru. They never call themselves Sant. This is the reason that the blessed SatGuru incarnate Nanak Patshah Ji again and again calls himself ‘Neech’ in GurBani. He calls himself ‘Dassan Dass’ (‘slave-to-a-slave’) and ‘Loon Harami’ (‘ingrate’). Thus the human beings who include the word ‘Khalsa’ in their Karam-Kaand-given name commit a sin. To add ‘Khalsa’ to one’s Karam-Kaand-given name is grave Manmat; it is not Gurmat.)

As a result of which, the Bhagat is ordained with the divine Hukam (the divine will or command) and Seva to bestow the supreme power of GurParsaad upon others. As a result of which, the Bhagat is blessed with the supreme power to bestow all the divine treasures upon others. As a result of which, the Bhagat acquires the supreme power to bestow Puran Braham Gyan upon others. As a result of which, the Bhagat is ordained with Seva to bestow the GurParsaad of Amrit (our essence or the life-element; the divine energy; pure soul) upon others. He is ordained with Seva to bestow the Sangat with the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. The entire GurBani is the magnificence of Sat PaarBraham Parmeshar; the magnificence of SatNaam; and the magnificence of the Puran Sant, Puran SatGuru, the Puran Braham Gyani and the Puran Khalsa. Sat PaarBraham Parmeshar manifests his supremely powerful magnificence upon earth only in the form of a Puran Sant, Puran SatGuru, Puran Braham Gyani and Puran Khalsa. These Param Sat Tat’s are emphasized again and again in GurBani:

Tis aagai ardaas kar jo maylay kartaar.

Satgur daataa naam kaa pooraa jis bhandaar.

Sadaa sadaa salaahee-ai ant na paaraavaar.

(Sri Guru Granth Sahib Ji 49)

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)

Pa-orhee.

Satgur ho-ay da-i-aal ta sardhaa pooree-ai.

Satgur ho-ay da-i-aal na kabahoon jhooree-ai.

Satgur ho-ay da-i-aal taa dukh na jaanee-ai.

Satgur ho-ay da-i-aal taa har rang maanee-ai.

Satgur ho-ay da-i-aal taa jam kaa dar kayhaa.

Satgur ho-ay da-i-aal taa sad hee sukh dayhaa.

Satgur ho-ay da-i-aal taa nav nidh paa-ee-ai.

Satgur ho-ay da-i-aal ta sach samaa-ee-ai.

(Sri Guru Granth Sahib Ji 149)

Har amrit bhagat bhandaar hai gur satgur paasay raam raajay.

Gur satgur sachaa saahu hai sikh day-ay har raasay.

Dhan dhan vanjaaraa vanaj hai gur saahu saabaasay.

Jan naanak gur tinhee paa-i-aa jin dhur likhat lilaat likhaasay.

(Sri Guru Granth Sahib Ji 449-450)

Jin mastak dhur har likhi-aa tinaa satgur mili-aa raam raajay.

Agi-aan andhayraa kati-aa gur gi-aan ghat bali-aa.

Har ladhaa ratan padaaratho fir bahurh na chali-aa.

Jan naanak naam aaraadhi-aa aaraadh har mili-aa.

(Sri Guru Granth Sahib Ji 450)

Jinhaa bhayti-aa mayraa pooraa satguroo tin har naam darirh-aavai raam raajay.

Tis kee tarisnaa bhukh sabh utrai jo har naam dhi-aavai.

Jo har har naam dhi-aa-iday tinh jam nayrh na aavai.

Jan naanak ka-o har kirpaa kar nit japai har naam har naam taraavai. ||1||

Jinee gurmukh naam dhi-aa-i-aa tinaa fir bighan na ho-ee raam raajay.

Jinee satgur purakh manaa-i-aa tin poojay sabh ko-ee.

Jinhee satgur pi-aaraa sayvi-aa tinhaa sukh sad ho-ee.

Jinhaa naanak satgur bhayti-aa tinhaa mili-aa har so-ee.

(Sri Guru Granth Sahib Ji 451)

It is a Param Sat that a Puran Sant-SatGuru alone is the storehouse of all divine treasures. That is to say, the magnificence of a Puran Sant-SatGuru is immense. The magnificence of a Puran Sant-SatGuru is supremely powerful. A Puran Sant-SatGuru possesses the eternal Parkash (the divine light; manifestation of Nirgun Saroop) in his Hirda (one of the seven Sat Sarovars located near heart; part of one’s spiritual being), about his head and at his feet. A Puran Sant-SatGuru alone is the bestower of Amrit. A Puran Sant-SatGuru alone is the bestower of GurParsaad. A Puran Sant-SatGuru alone is the bestower of Suhaag. A Puran Sant-SatGuru alone is the grantor of Samadhi and Sunn Samadhi. A Puran Sant-SatGuru alone is the provider of GurParsaad of Puran Bandagi. A Puran Sant-SatGuru alone is the conveyor of Simran in every pore of the human being’s body. A Puran Sant-SatGuru alone is the bestower of Sada Suhaag. A Puran Sant-SatGuru alone is the grantor of Jeevan Mukti. It is only through serving a Puran Sant-SatGuru that a human being obtains the GurParsaad of Puran Bandagi. It is only through serving a Puran Sant-SatGuru that a human being obtains SatNaam, SatNaam Simran, SatNaam Di Kamai and all the divine treasures. It is only through serving a Puran Sant-SatGuru that a human being achieves the unification of his Surat with Shabad. It is only through serving a Puran Sant-SatGuru that a human being inscribes SatNaam in his Surat. Only through serving a Puran Sant-SatGuru the human being attains Samadhi. Only through serving a Puran Sant-SatGuru the human being attains Sunn Samadhi. Only through serving a Puran Sant-SatGuru the human being awakens the seven Sat Sarovars, awakens his Kundalini Shakti and energizes the nerves of Ida, Pingla and Sushmana. Only through serving a Puran Sant-SatGuru the human being achieves SatNaam streaming in every pore of his body. Only through serving a Puran Sant-SatGuru the human being achieves triumph over the gravely devastating forces of Maya. Only through serving a Puran Sant-SatGuru a human being can quell his mind. Only through serving a Puran Sant-SatGuru the human being can conquer his mind. Only through serving a Puran Sant-SatGuru the human being receives acclaim in Dargah. Only through serving a Puran Sant-SatGuru the human being becomes Sat Roop. It is only through serving a Puran Sant-SatGuru that the human being overcomes the gravely destructive forces of Maya, obtains Darshan of the Nirgun Saroop of Sat PaarBraham, and assimilates himself forever in the Nirgun Saroop. Through serving a Puran Sant-SatGuru alone, the human being attains Param Padvi. Through serving a Puran Sant-SatGuru alone, the human being achieves Puran Braham Gyan. Through serving a Puran Sant-SatGuru alone, the human being acquires Tat Gyan. Through serving a Puran Sant-SatGuru alone, the human being is ordained with the divine Hukam to bestow GurParsaad upon others. Through serving a Puran Sant-SatGuru alone, the human being is himself transformed into a Puran Sant-SatGuru.