Anand Sahib Pauri – 1

Anand Sahib

By the grace of the eternal, infinite and boundless GurKirpa (the divine grace) and GurParsaad (the eternal bliss and eternal grace) of the blessed Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe), SatGuru the true Patshah Ji (the Truth Guru and the true Sovereign), Dass (Dassan Dass – slave-to-His-slaves; here the narrator) is blessed by His Dargah (the divine court) with an edict to devote himself in Seva (humble and selfless service) of the Jigyasoo’s (the seekers of divine truth) – those who are immersed in Bandagi (submission before God) of Sat PaarBraham Parmeshar; are in the process of immersing themselves in His Bandagi; or are desirous of immersing themselves in His Bandagi – as well as to serve the entire humankind trapped in the disastrous web of Maya (the worldly temptations) and wasting away in these dire times of Kal Yuga (the age of darkness), by providing a glimpse of the heavenly source of Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself), the Mansarovar (the eternal source of divine powers; the source of all life; God Himself), in their Hirda (literally meaning heart, Hirda actually denotes one of the seven Sat Sarovars, and is more a part of our spiritual being than of our physical body) through these supremely powerful and divine words of “Sri Anand Sahib”, the sacred and divine discourse delivered by the blessed SatGuru incarnate Amardas Ji (SatGuru the third Patshah Ji). This divine edict is bestowed upon the writer – by the grace of the eternal, infinite GurKirpa and GurParsaad of the blessed Sat PaarBraham Parmeshar –subsequent to his having penned the GurParsaadi Katha (the discourse graced by God and Guru) of Sri Sukhmani Sahib (the composition by SatGuru the Fifth Patshah Arjan Dev Ji, comprising of 24 Astpadis) and Sri Jap Ji Sahib (the composition by the blessed SatGuru incarnate Nanak Patshah Ji) under Puran Dargahi Hukam (His absolute and divine will).

Dass, the narrator, dares not claim to provide a glimpse of Mansarovar to Sat Sangat (congregation in the company of Sat, or of those who have transformed themselves into Sat by virtue of having attained salvation), or to describe this great and divine treasure of GurBani (God’s words; Sri Guru Granth Sahib Ji). It is entirely by the eternal, infinite GurParsaadi GurKirpa of Sat PaarBraham Pita Parmeshar and His trust, the divine and supreme power by grace of which this Seva has been initiated. It is nothing but the supreme power of Sat PaarBraham that resides as the Nirgun Saroop (the divine power beyond the three attributes of Maya) in the human body (Sargun – the power sustaining each individual bit of Creation); and it is this divine supreme power that makes everything happen, and makes everything come to pass in accordance with its own divine Vidhaan (constitution; set of laws). The human body has no existence without this supreme power inherent in the Nirgun Saroop (which is beyond the reach of the five human sensory organs). The composition of this GurParsaadi Katha too is an act of the divine, supreme power of this Nirgun Saroop.

Therefore Dass makes this humble prayer, request and appeal at the sacred feet of Sat PaarBraham Parmeshar to let His edict be fulfilled; to let the Seva be performed; to let His magnificence be manifested; to help the Jigyasoo’s who immerse themselves in His Bandagi; and to let the Seva of Puran Sat (absolute Truth) be performed in order to extricate the entire mankind from the disastrous swamp of Maya. Thus Dass makes this humble prayer, request and appeal at the sacred feet of all the SatGuru Sahiban (the ten Patshahs) – who appeared upon earth in Nirankaar Roop (the embodiment of Formless One; God in human form) – to place their hands graced with their eternal, infinite benevolence upon Dass’s head, and to let their edict be fulfilled; to let their Seva be performed; to let the magnificence of Sat PaarBraham Parmeshar be manifested; to help the Jigyasoo’s who immerse themselves in Bandagi of Sat PaarBraham Parmeshar; to guide the Jigyasoo’s who immerse themselves in Bandagi of Sat PaarBraham Parmeshar; and to let the Seva of Puran Sat be performed in order to extricate the entire mankind from the disastrous swamp of Maya. Thus Dass makes this humble prayer, request and appeal at the sacred feet of all the Avataars (divine incarnates; the ten Guru Sahiban), SatGurus, Sants (saints), Bhagats (devotees), Braham Gyani (those possessing divine wisdom), Pirs (seers), Paigambars (prophets) and Gurmukhs (those immersed in Puran Bandagi; those who have attained Guparsaad of Naam, and have attained Sach Khand) in the entire Creation – who made their appearance upon earth in Nirankaar Roop – to place their hands graced with their eternal, infinite benevolence upon the head of Dass and to assist Dass in fulfilling this sacred and divine edict, and in disseminating this Puran Sat.

It has been verily experienced by Dass, and by SatNaam Sat Sangat that – when we serve Puran Sat, when we receive GurParsaad, when we are immersed in Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) and in Sunn Samadhi (silent, deep meditation; a state free of thoughts, free even from the effects of time and space) and plunge ourselves in Simran (meditation) of SatNaam (Truth as a manifestation of the Name of God) – these great souls who have appeared upon earth from time to time, and have manifested their eternal magnificence upon this earth, these SatGurus, Avataars, Braham Gyanis, Sants, Bhagats, Pirs and Paigambars grant us their Darshan (vision through our inner, spiritual eye) in order to reaffirm to us that we are following the right path, and to help us in continuing upon this path. The Sat Sangi’s (participants in Sat Sangat) absorbed in the Simran of GurParsaad of SatNaam receive – in accordance with the Bandagi they performed in their past lives, and the Bandagi they are performing in this life, and by GurParsaad and GurKirpa – Darshans of Guru Nanak Patshah Ji, of Guru Gobind Singh Patshah Ji, of Sahibzada’s (the four sons of Guru Gobind Singh Ji), of Guru Mata’s (the mothers of SatGuru Sahiban, and the mothers of Sahibzada’s), of SatGuru Patshah Ji’s, of Mahatma Buddha Ji, of Jesus Christ Ji, of Mohammed Sahib Ji, of Sant Kabir Sahib Ji, of Sant Baba Nand Singh Ji, of Sant Baba Isher Singh Ji, and of many other Sants and Bhagats. In the Sangat of the Puran Sants (perfect saints) who bestow Puran Sat upon their Sangat, those human beings who meditate upon SatNaam realize all the experiences revealed by SatGuru Sahiban in GurBani. In the SatNaam Sat Sangat of such Puran Sants who bestow Puran Sat upon their Sangat, all the Avataars, SatGurus, Braham Gyanis, Sants, Bhagats, Pirs and Paigambars in the entire Creation make their presence and shower the Sangats with immense blessings. In the SatNaam Sangat of those Puran Sants who bestow Puran Sat upon their Sangat, Dargah clearly manifests itself upon earth. In the SatNaam Sangat of the Puran Sants who bestow Puran Sat upon their Sangat, the magnificence of Sada Suhaagans (those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi) and of Suhaagans (those accepted as devotees in Dargah) clearly manifests itself. All the Avataars, SatGurus, Braham Gyanis, Sants, Bhagats, Pirs and Paigambars from Dargah, and all those souls who have attained salvation arrive and join the SatNaam Sangat of these Puran Sants who bestow Puran Sat upon their Sangat, and perform SatNaam Simran. Suhaagans and Sada Suhaagans take part with great pleasure in the SatNaam Sangat of these Puran Sants that bestow Puran Sat upon their Sangat. In the SatNaam Sangat of the Puran Sants, who bestow Puran Sat upon their Sangat, the Sangats attain Puran Bairaag (complete detachment from worldly matters, i.e. from Maya). Every being that comes to the SatNaam Sangat of these Puran Sants bestowing Puran Sat upon their Sangat achieves peace of mind; since Maya cannot come anywhere near the auspices of such great and perfect beings. In the SatNaam Sangat of those Puran Sants who bestow Puran Sat upon their Sangat, Mansarovar manifests itself upon earth and the Sangats are blessed with Amrit Ishnaan (inner bath with Amrit, i.e. our essence or the life-element; the divine energy) in Mansarovar, and are satiated. In the SatNaam Sangat of the Puran Sants who bestow Puran Sat upon their Sangat, Suhaagans and Sada Suhaagans are born. In the SatNaam Sangat of Puran Sants bestowing Puran Sat upon their Sangat, the Sangats receive the GurParsaad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (putting Naam in practice in one’s life), Puran Bandagi (complete surrender before God) and Parupkaar (selfless acts for benefaction of humanity).

In the SatNaam Sangat of Puran Sants bestowing Puran Sat upon their Sangat is clearly revealed the magnificence of Jap Ji Sahib, Sukhmani Sahib, Anand Sahib and of the entire GurBani. In such divine and hallowed SatNaam Sangat is clearly revealed the bliss expressed in the divine words of Anand Sahib. Therefore one shouldn’t think or feel that GurBani is merely a text or speech or mere words. It is extremely important to know, to understand and to acknowledge this supremely true fact that when we put GurBani to practice in our lives, then everything that is written in GurBani – the supreme and essential truth inherent within these divine words – clearly reveals itself in SatNaam Sangat. It is extremely important to know, to understand and to acknowledge this supremely true fact that when we put Gurshabad (GurBani) to practice in our lives, then the true essence of these divine words becomes clearly manifest in SatNaam Sangat.

SatGuru incarnate the blessed Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself) Amardas Ji – with eternally boundless GurKirpa and GurParsaad – has revealed this supremely powerful prose of Anand Sahib upon this earth. At the foundation of this supreme and powerful prose are blessed SatGuru incarnate Amardas Ji’s own limitless practice of, and limitless service of Puran Sat. This prose is SatGuru Patshah Ji’s own personal experience. It is utterly necessary for the human beings who read and listen to GurBani to know, understand and to accept that the entire GurBani comprises of SatGuru Sahiban’s own personal experiences, which they veritably encountered in their lives during their Bandagi.

Let’s now concentrate our attention upon these sacred words of the blessed SatGuru incarnate Amardas Ji with great devotion, faith and trust, and – praying that we imbibe the Puran Sat, Puran Hukam (absolute divine will) and Puran Braham Gyan (perfect divine wisdom) about the supremely powerful and divine state of “Anand” (“Bliss”) in our Hirdas – try to learn, grasp and accept these sacred words.

Ik-Onkaar sat gurparsaad ||

It is immensely essential for every Jigyasoo – who is treading the divine path of Prema Bhagati (loving devotion) towards Puran Sat, or is desirous of treading this path – to learn, understand and to abide by the supremely true fact of why the SatGuru Sahiban composed these supremely powerful words of “Ik-Onkaar sat gurparsaad” at the beginning of nearly every Salok (verse) while writing GurBani. A Jigyasoo – who learns this supremely powerful divine truth, understands and accepts it, meditates upon it and contemplates it, puts it to practice in one’s life, inscribes it in one’s Hirda and upon every cell of one’s body and absorbs oneself in it – will earn the approval of Dargah for his or her Bandagi, will attain Jeevan Mukti (deliverance from the cycle of life-and-death; salvation), will become a Sant Hirda (saintly-hearted), will attain Puran Awastha (a state of spiritual perfection), will attain Puran Braham Gyan, will attain Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways), will acquire Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss), will attain Atal Awastha (the state of unshakable faith), will attain Param Padvi (the highest spiritual status), will earn the endorsement of Dargah, and will be bestowed with this supremely powerful “Anand”. This is why the blessed SatGuru Sahiban – by placing these supremely powerful words ,“Ik-Onkaar sat gurparsaad” at the beginning of nearly every Salok – have repeatedly reaffirmed this supremely essential truth. All the Saloks and the entire Bani (GurBani) is nothing but the magnificence of these supremely powerful words, “Ik-Onkaar sat gurparsaad.” The rest of the entire GurBani serves just to exhibit the magnificence of this supremely powerful, supremely essential truth. Therefore let’s learn this supremely powerful and supremely essential truth, understand it and accept it, contemplate it, follow it and practise it in our life, meditate upon it and make a success of our life.

Ik-Onkaar:

Sat PaarBraham Pita Parmeshar is one. There is none other as Him. There is none as His match, and none that can match Him. There is none as His rival, and none that can rival Him. Why is there none as Him? Because He is Sarab Kalaa Bharpoor (abundant with all crafts and competencies); He is the master – and the origin – of all eternal, immense supreme powers; No one ever has fully comprehended Him, nor can anyone ever do so; He doesn’t possess a form, and thus He is omnipresent; He is omnipresent, and thus He is infinite, eternal; He is infinite, eternal, and thus His creation (the Creation) too is infinite, eternal; He is infinite, eternal, and thus all His supreme powers too are infinite, eternal; As He is Sarab Kalaa Bharpoor, therefore He Himself possesses the power of creating (the power of Brahma, god of creation), the power of nurturing (the power of Vishnu, god of sustenance) and the power of destroying (the power of Shiva, god of destruction); He Himself is the origin of these three great supreme powers; Since He Himself is the creator of all Creation, therefore He Himself is the creator of Maya, therefore He is beyond Trigun Maya (the three attributes of Maya: Sato – the goodness viz. charity, compassion and contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride), therefore He rules over Maya; Since He is beyond Trigun Maya, therefore He is beyond the human sensory perceptions, therefore He is Agadh (unfathomable), He is Agam (beyond human reach), He is Agochar (imperceptible; needing divine sight to perceive).

Going further into details, what is meant by Onkaar? The word Ik Onkaar is an auspicious merger of two words, ‘Ik’ and ‘Onnkaar’. The word ‘Ik’ implies Adwait (without parallel), which implies that there is none like Him, no power that matches Him, and no power that rivals Him; He is Ik Khand (the one and only spiritual realm); Ik Khand is Sach Khand (the realm of ultimate, absolute truth; Sach Khand is one – multiple Khands do not make Sach Khand, multiple Khands are a hypocrisy); He is Ik Ras (the One; the essence – the Amrit, the divine power, the Mansarovar); He is Atam Ras (the highest form or the essence of Amrit; eternal bliss); He is Ik Sar (constant; throughout unvarying); He belongs to everybody; He belongs to all Creation. The word Onkaar is an auspicious blend of the following words: ‘O’ stands for ‘Oukaar’ which implies the Creator, i.e. the creator of the entire Creation, the originator of the whole universe, the One from within whom the entire Creation has originated, is originating and will continue to originate; “A” stands for “Aakaar” which implies the Nurturer, i.e. the One who looks after, is looking after and will continue to look after the entire Creation; “M” stands for “Makaar” which denotes the Destroyer, i.e. the One tasked with destruction of the Creation, who destroys, is destroying and will continue to destroy the Creation. This is how the word Onkaar describes his unique and immense, eternal existence.

He manifests Himself in Sunn Mandal (the domain of Sunn Kalaa, the state of absolute silence and peacefulness) alone. Atam Ras is nothing but the utter peacefulness of Sunn Mandal. Thus He manifests Himself only in a Hirda that abides in Sunn Mandal.

The magnificence of the word “Sat”:

The blessed SatGuru incarnate Nirankaar Roop the true Patshah Ji Nanak Dev Ji has pronounced Mool Mantar (the definition of origin) at the beginning of GurBani. Mool Mantar begins with “Ik-Onkaar sat naam”. The word “Sat” is the keyword of Mool Mantar, and depicts PaarBraham Parmeshar’s state of “Adhaar” (“Base”), the state of the divine foundation upon which PaarBraham Parmeshar created Himself. It is a supreme truth that PaarBraham has instated Himself in Atal Awastha, PaarBraham Parmeshar has established Himself forever in His Nirgun Saroop upon this supremely powerful “Adhaar”, and this supremely powerful “Adhaar” alone is the one and only ever-existent “Sat”. The word “Sat” defines and describes this “Adhaar”.

The word “Sat” implies that Ik Onkaar is an ever-existent (having no beginning) truth, and this “Sat” is the name of PaarBraham Parmeshar. It means that, when we do “SatNaam” Simran, we infact meditate upon the name of PaarBraham Parmeshar. “Sat” is the name of Ik Onkaar Nirgun Saroop PaarBraham Parmeshar. This is the Param Jyot (the divine light; God Himself) form of PaarBraham Parmeshar. This is the Param Jyot Puran Parkash form of PaarBraham Parmeshar. This is the form that is beyond the Trigun Maya, and abides and manifests itself in Chautha Pad (fourth state; a state beyond the three aspects of Maya). This form is Agam Agochar, which cannot be seen or felt through the five human senses, and can only be felt and experienced through the divine senses, called as Dib Drisht (divine vision; also called as Trikuti – the third eye, or Gyan Netter – the wisdom eye). It is that part of the divine which is the ever-existent “Sat”, eternal, boundless, infinite, Aprampaar (without a dimension or boundary), omnipresent, the womb to the entire Creation, and Sarab Kalaa Bharpoor.

The word “Sat” describes Amrit. “Sat” is the never-dying, ever-established Ik Onkaar. It is established since the time of its own beginning, is established in its own existence now (at this moment, at the present time), and will continue to be well-established in the ages to come – “Aad sach jugaad sach. Hai bhee sach naanak hosee bhee sach. ||1||” – If we just take the last meaning of the word “Sat”, which implies the Truth, the Truth prevails always, and falsehood can never stand against the Truth. In the end it is only the Truth that remains, and the falsehood perishes; the falsehood never wins. Everything that is run by the three attributes of Maya is perishable, is Asat (not Sat), and is stuck in the cycle of births-and-deaths.

The all-powerful, the blessed PaarBraham Parmeshar Himself is the sole, fundamental “Sat”, and His own origins too lie in “Sat”. He is established since the beginning (is Sat), is well-established even now (is Sat), and will forever (in all the coming ages) remain established upon the ever-existent foundation of “Sat”. He is the One unborn and undying, is beyond the paradigms of time and space, is beyond the bonds of births-and-deaths.

He is Kartaa Purakh (Doer; Creator), the boundless and singular spiritual supreme power, that created all the physical worlds and is running them. He is Saibham (self-created and self-sustained), the Sat PaarBraham Parmeshar who created Himself and who is self-supported and self-established upon the Adhaar of “Sat”. He is Nirvair (without enmity), the one Sat PaarBraham Parmeshar who is beyond all enmity and opposition and who so much loves everyone that He has installed a small part of Himself (His seed; His antecedents) in all His creations. The presence of a part of the supreme essence in every creation makes Sat PaarBraham Parmeshar omnipresent. This is why the supreme essence is present within every creature. Sat PaarBraham Parmeshar is the sole Kartaa (Doer), possesses immense spiritual supreme power and is Sarab Kalaa Bharpoor. It means that He possesses every kind of supreme powers, and has the capabilities to act beyond what a human mind can imagine. These supreme powers are beyond the imagination of the five human sensory organs. The foundation of these immense supreme powers is the word “Sat”, the ever-existent “Sat”. There is no other power.

“Sat” alone is Guru (teacher and mentor; one who can lead us on the path of Bandagi and Mukti). Guru is the supreme power that banishes darkness from the mind, and enlightens us about divinity and about Braham Gyan from our within. Therefore only consider “Sat” as the Guru; as no other power is better or higher than “Sat”. Once we begin practising this divine word “Sat” in our lives by performing deeds of “Sat”, then slowly but surely we begin to turn Sachyara (divinely truthful) from within (in our Hirda), and gradually we transform ourselves into complete Sachyara.

Once at this state, we are absorbed in this “Sat” part of the divine and become one with it. At this state we see “Sat”, we speak “Sat”, we serve “Sat” and we act nothing but “Sat”. This is the greatest service to the almighty Sat PaarBraham Parmeshar. It is the greatest service to the supreme power “Sat” which is Atam Ras Amrit, and the greatest service to Nirgun Saroop Param Jyot Puran Parkash. The practising of “Sat” makes a soul indistinguishable from “Sat”, and the human being who becomes one with “Sat” takes a form of divinity, a form of “Sat”. It means that such a soul turns into a fount of Braham Gyan. It becomes a fount of “Sat” for the humanity, and hence called as Braham Gyani.

The word SatGur or SatGuru signifies that the essence of “Sat” is the essence of Guru. It means that the human being who becomes inseparable from “Sat”, and becomes one with it, transforms oneself into SatGuru, i.e. the “Sat” essence of such a human being manifests itself and he or she becomes Pargateyo Jyot. SatGuru’s are those souls that have gained the ability to see, speak and hear ever-existent “Sat”, have gained the ability to disseminate “Sat” and to serve ever-existent “Sat”. This is how a soul immerses itself in Puran Sat PaarBraham Parmeshar, and is transformed into ever-existent “Sat”. Such a soul becomes a Guru, because such a soul enlightens us from within and can bless us with Amrit, can drive away our illusions and misconceptions, and can lead us on the path of Bandagi towards Sach Khand, and as a result carries us towards Jeevan Mukti.

If we reflect upon GurBani, we realize that GurBani is the perfect “Sat”. GurBani is Puran Braham Gyan. Every word of GurBani is the glory, and the description of “Sat”, and because of this supremely powerful characteristic of GurBani, it in itself is the Gyan Saroop (the wisdom form of God) of Sat PaarBraham Parmeshar. GurBani itself exhorts us to become GurBani, which further means that we should become “Sat”. It means that we should become one with Puran Sat PaarBraham Parmeshar.

Practising GurBani is the practising of “Sat”. Practising GurBani is the practising of ever-existent “Sat”, and therefore practising GurBani is the practising of Gurmat (God’s wisdom; wisdom revealed in GurBani). By constantly practising ever-existent “Sat, we turn ourselves into “Sat Roop” (“Sat in a human form”), and this is what GurBani preaches us to become. It is this essence of “Sat” in GurBani – this essence of ever-existent “Sat” – that makes GurBani a Guru. It is this essence of “Sat” in GurBani that makes GurBani Nirankaar (formless; God). It is this essence of “Sat” in GurBani that makes GurBani the Gyan Saroop of Nirankaar. Each and every word is Hukam (divine command). It is this original and ever-existent “Sat” which is the highest decree of Akaal Purakh (Immortal Being; God). To become “Sat” is the highest command issued by Akaal Purakh. To become “Sat” Roop is the greatest glory of Akaal Purakh. To become “Sat” Roop is the greatest service to Akaal Purakh.

To serve “Sat” with complete belief, determination, devotion and faith is the key to Dargah. When we offer and submit ourselves wholly at the sacred feet of the ever-existent “Sat” Amrit Puran PaarBraham Parmeshar, we too turn ourselves into Sat Roop. Thus Guru is “Sat”, i.e. Guru is Puran PaarBraham Parmeshar Himself. A Puran Braham Gyani, a Sant or Bhagat possesses this essence of “Sat”, which is beyond the three attributes of Maya, and which is the essence of Guru. The essence of “Sat” is the essence of Puran PaarBraham Parmeshar, the essence of Puran Braham Gyan, and the essence of Param Jyot Puran Parkash.

Nirankaar (without form; God) is the form of “Sat” and the Hirda of a human being is “Sat”, which is the abode of Sat PaarBraham Parmeshar. Sat PaarBraham Parmeshar manifests Himself in the form of Pargteyo Jyot in a Hirda that attains the inner state of Puran Sachyari Rehat (total compliance with Sat). By attaining the inner state of Atam Ras Amrit, and by attaining Puran Sachyari Rehat, the Hirda attains eternality. Those human beings who attain Puran Sachyari Rehat in their Hirda – wherein “Sat manifests itself and and begins to abide – are called as “Purakh Pardhaan” (“wisest-of-the-wise”). Attainment of Param Padvi turns one into Purakh Pardhaan; presence of Param Jyot Puran Parkash in one’s Hirda is the sign of Purakh Pardhaan. The human beings who transcend beyond Maya, i.e. achieve triumph over Trigun Maya are Purakh Pardhaan. A Puran Sant, a SatGuru, a Puran Braham Gyani, a Puran Khalsa (pure soul that possesses Puran Braham Gyan) is a Purakh Pardhaan. All their deeds turn into the deeds of “Sat”. The highest level of the deeds of “Sat” is the supremely powerful service of Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding mankind on the path of Bhagati and Jeevan Mukti). To unite the humanity with Naam of Sat PaarBraham Parmeshar, and to assist it in treading the path of Bandagi of Sat PaarBraham Parmeshar, are the deeds and the services of such great beings. GurBani reveals this supremely essential truth:

Janam maran duhhoo meh naahee jan par-upkaaree aa-ay.

Jee-a daan day bhagtee laa-in har si-o lain milaa-ay. ||2||

(Sri Guru Granth Sahib Ji 749)

These words are absolutely true, and those human beings who achieve the capability to follow these words are forever absorbed in Sat Purakh (Sat PaarBraham Parmeshar) Akaal Purakh. The primary origin is “Sat”, and everything is originated from “Sat”. “Sat” is the womb to all Creation. Thus “SatNaam” is fully capable to obtain ever-blissfulness for the human being. Ever-blissfulness implies never-ending ever-existent bliss – Sehaj Awastha (sublime state of mind absorbed in God’s devotion), Atal Awastha, 24-hour Sat Sehaj Samadhi (continual state of Samadhi – awake or asleep) – which is GurParsaad and is obtained through unbounded belief and immense devotion, faith and Bhagati in the illimitable, Agam Agochar Sat PaarBraham Parmeshar.

Therefore please do make Ardas (humble prayer) to receive GurParsaad of SatNaam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Make Ardas that you be granted the Seva of Parupkaar and Maha Parupkaar. It is to accomplish this purpose alone that we are blessed with human life; do not fritter it away in the slavery of Maya, focus your mind upon SatNaam and forge your path toward Jeevan Mukti.

SatGuru incarnate the blessed Nanak Patshah Ji reveals the supremely powerful magnificence of “Sat” in Jap Ji Bani:

Jap.

Aad sach jugaad sach.

Hai bhee sach naanak hosee bhee sach. ||1||

(Sri Guru Granth Sahib Ji 1)

Next after Mool Mantar is the supremely powerful word “Jap”, which is an extremely beautiful and supremely powerful advice to do Simran. To perform Simran is the supreme and powerful advice of the blessed SatGuru incarnate Nanak Patshah Ji to the entire humankind. To engage oneself in Simran is a divine and sacred decree; because Ik Onkaar is “Sat”, and it alone is Sat “Naam”. Because Kartaa Purakh is “Sat”, hence this Sat alone is “Naam”. Because Nirvair is “Sat”, thus this Sat itself is “Naam”. Akaal Moorat (the immortal icon) is “Sat”, and thus this Sat is “Naam”. Since Ajooni (un-born; God) is “Sat”, therefore only this Sat is “Naam”. Since Saibham is “Sat”, therefore this Sat alone is “Naam”. Thus the entire Mool Mantar is “Sat”, and therefore this Sat alone and itself is “Naam”. This is why the blessed SatGuru incarnate Nanak Patshah Ji has pronounced “SatNaam”. Thus the word “Sat” is the womb to the entire Creation. Thus the word “Sat” is the womb to all supreme powers. Thus the word “Sat” is the womb to all supreme and divine virtues. Thus “Sat” is not just a word, but has assimilated within it the Sarab Kalaa (all crafts and competencies) of Sat PaarBraham Parmeshar. The entire GurBani is “Sat”; thus this Sat is “Naam” as GurBani is originated, is originating and will continue to originate from within “Sat” alone. GurBani isn’t limited to the blessed Guru Granth Sahib alone. GurBani is constantly manifesting itself in Dargah. There are uncounted Ang’s (parts) of GurBani in Dargah. There is no end to the Ang’s of GurBani in Dargah. Thus this Sat alone is “Naam”. “Sat” isn’t just “Naam”, but “Sat” alone and itself is the supreme power, is the ever-present supreme power, is the omni-present supreme power. SatNaam alone is the supreme and divine decree:

Ayko naam hukam hai naanak satgur dee-aa bujhaa-ay jee-o. ||5||

(Sri Guru Granth Sahib Ji 72)

This is why the blessed SatGuru incarnate Nanak Patshah Ji – with immense benevolence and following the Puran Hukam of Akaal Purakh – by pronouncing the priceless gem of this great Mantar (mantra) and by bestowing the entire humanity with this great Mantar has enlightened our path to Sach Khand; and by asking the entire humanity to do its Simran has offered a supremely powerful advice of the highest order. As the entire Mool Mantar is Sat, therefore the Simran of “SatNaam” holds within itself all of the supreme powers. This is why the blessed Bhai Gurdas Ji (the scribe of the original Sri Guru Granth Sahib Ji) describes the magnificence of SatNaam in the very first Vaar (set of Pauris or verses).

The Mantar of SatNaam (by Bhai Gurdas Ji):

Bhai Gurdas Ji was bestowed with immense Gur Kirpa and Gur Parsaad by Sri Guru Amardas Ji, Guru Arjan Dev Ji (SatGuru the fifth Patshah Ji) and Guru Hargobind Sahib Ji (Satguru the sixth Patshah Ji). He was a Braham Gyani and a great scholar. He was honoured to write the first version of Sri Guru Granth Sahib Ji.

The Bani (discourse) by Bhai Gurdas Ji (called as Bhai Gurdas Ji Vaaran) is composed in the form of 40 Vaars and has been greatly admired by Guru the fifth Patshah Ji. He called it the “Key to GurBani”. This actually means that Bhai Gurdas Ji – with great compassion – describes in his Bani the important divine laws and the rules of Puran Bandagi using very simple words; and once you grasp this Bani it becomes very easy to understand GurBani.

Bhai Gurdas Ji – with great benevolence – wrote these Vaars to describe the divine Sat of his experiences in connection with GurBani in his material life. He describes his divine understanding of GurBani in a very simple language. The Bani of Bhai Gurdas Ji is recognised as the next level of Gurmat, after Sri Guru Granth Sahib Ji and the Bani of the tenth Patshah Ji (Guru Gobind Singh Ji). As Bhai Gurdas Ji enjoyed the direct patronage of Guru Arjan Dev Ji, there is no reason not to accept his Bani as Gurmat.

At the very outset of his Vaars, Bhai Gurdas Ji – with great kindness – describes the divine significance of the words “SatNaam” and “Sat”. Here is the first Pauri (verse) of his first Vaar:

Namasakaaru guradayv ko sati naamu jisu mantr sounaaiaa.

Bhavajal vichon kaddhi kai moukati padaarath maahi samaaiaa.

Janam maran bhau katiaa sansaa rogu viyogu mitaaiaa.

Sansaa ihu sansaaru hai janam maran vichi doukhu savaaiaa.

Jam dandu siraoun na outarai saakati durajan janamu gavaaiaa.

Charan gahay guradayv day sati sabadu day moukati karaaiaa.

Bhaau bhagati gurapurabi kari naamu daanu isanaanu drirhaaiaa.

Jayhaa beeu tayhaa phalu paaiaa ॥1॥

(Bhai Gurdas Ji Vaar 1)

Bhai Gurdas Ji clearly explains that the blessed Guru Nanak Patshah Ji – with immense kindness – has brought us this Mantar of “SatNaam” from Dargah. When Guru Nanak Patshah Ji immersed himself in the waters of the Bein river at Sultanpur Lodhi for three days, on return he pronounced the Mool Mantar, “Ik-Onkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhan gur parsaad”. Then he uttered Jap, thus asking us to recite and meditate upon Mool Mantar, as he also declared that this Mool Mantar is “Aad sach jugaad sach. Hai bhee sach naanak hosee bhee sach ||1||”. The central word in Mool Mantar is Sat, therefore he declared the word Sat as Naam.

The word Sat portrays Param Jyot Puran Parkash of Nirgun Saroop the blessed PaarBraham Pita Parmeshar – Atam Ras Amrit – which is the highest level of Amrit. The word Sat implies the Truth, and Truth is the name of the blessed PaarBraham Pita Parmeshar. Many people, and many preachers, translate Sat Naam as the true name, which is incorrect. When they say SatNaam Vahiguru, they interpret it as Vahiguru being the true name. It is a fallacy. SatNaam implies that Sat is Naam, the Truth is Naam. Even SatGuru is interpreted as the true Guru. So the preachers come to the conclusion that the Sikh Guru’s were the true Guru’s, and all the other Guru’s were pretenders, and thus they spread intolerance and violence among the people. The true meaning of SatGuru is that Sat is Guru. Bani (GurBani) is Sat, and thus it is Guru. Bani is Sat and thus it is Guru, and a Hirda where Sat abides is Guru.

The word Sat is the only one that defines the most important and essential characteristics of Akaal Purakh. By Sat is meant that which never changes, is constant, unvarying and ever-established. Every other entity changes with time because it is all Maya, and Maya assumes countless states that vary every second. Sat never varies and has been Sat ever since the origin, is Sat even at present, and will forever be Sat.

Bhavjal (sea of Maya’s deceptions; sea of ignorance) is a vast ocean of the darkening influence of Maya. A soul that abides under the influence of Maya – enslaved under the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and the desires – is like a stone in the deep ocean of Kur (falsehood). Bhavjal is the ocean of Maya, and it engulfs the entire world within it. But the word Sat lies beyond Maya. Bhai Gurdas Ji writes that Sat is the free matter. It means that the Mantar of SatNaam – the Gurparsaad – has the supreme divine strength to extricate us from this Bhavjal and to carry us back towards the free matter, the Nirgun Saroop of the blessed PaarBraham Parmeshar. When it happens, we are relieved of our greatest agony of births-and-deaths.

While inhabiting this world, we constantly face the fear of births-and-deaths, which has been termed as the disease of the highest order. To be borne and to undergo such pains, troubles and sorrows, to experience good and bad moments but without any everlasting happiness and without any everlasting bliss, staying stuck in the deep Kur of Maya is the biggest malady. If we do not obtain Gur Parsaad of SatNaam, and do not devote ourselves towards acquiring the ten virtues described in Mool Mantar, and do not attain Sat Roop, then in Dargah’s values we shall be termed Sakat (unbeliever; believer in Maya and the worldly matters) and Durjan (bad person) and we will fritter away this priceless human life which has been granted to us by the grace of the almighty PaarBraham Parmeshar to become Sat Roop and to become one with Him.

Therefore we must be very grateful to the blessed Guru Nanak Patshah Ji who, with great benevolence, has bestowed upon us Gur Parsaad of the word Sat which – once we put it to practice in our lives with devotion, determination, belief, trust, certitude, faith and devotion – takes us back to our origin, the blessed PaarBraham Pita Parmeshar.

Many Sants, the great beings, first advise us to recite and meditate upon Mool Mantar and then bestow upo us Gur Parsaad of SatNaam, and there are some great beings who, from the very beginning, plant the priceless gem of Gur Parsaad of SatNaam in our Surat (consciousness; mind). According to GurBani, it is by Gur Parsaad of SatNaam alone that our consciousness blends itself with the divine. It is only by Simran of SatNaam that one’s Surat, Hirda and the entire soul turns Kanchan (golden; disease-free). Only with Simran of SatNaam one awakens Kundalini Shakti (divine energy said to be residing at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana, and making the corrections and purification throughout the body). Only with Simran of SatNaam all one’s Bajjar Kapaats (divine doors that – once opened –channel Amrit into the body and establish connection between human being and Akaal Purakh) are opened up. Only by Simran of SatNaam all one’s Sat Sarovars (sources of Amrit, or the spiritual energy; there are seven centres or sources of spiritual energy in the human body) are illuminated. Only by Simran of SatNaam the powers of 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 awakened and one acquires Gur Parsaad of Samadhi and Sunn Samadhi. Thus carrying on with Simran, Naam Simran permeates into every cell of the body, and the devotees are absorbed in the bliss of SatNaam, who then vanquish Maya, transcend beyond Trigun Maya, obtain Darshan of Akaal Purakh Ji, attain Gur Parsaad of Puran Braham Gyan, Atam Ras Amrit and Puran Tat Gyan, and attain Param Pad (Param Padvi – the highest spiritual status). Therefore do the Simran of Naam, “the ever-existent Sat, SatNaam”, which is also described and known as Amrit. Sat denotes Anaad (ever-existent) Sat. SatNaam denotes that Parmatma (the supreme soul; God) is Anaad Sat. By performing Simran of Naam, we are suffused with Anaad Sat within ourselves, and SatNaam manifests itself in every cell of our body. By Simran is meant:

• To inscribe Sat in our memory
• To inscribe Sat in our mind (Surat)
• To recall Sat with love in our Hirda
• To inscribe Sat in every cell of our body
• Our Surat and Hirda becoming Sat Roop
• To transform onself into SatNaam (“Har kaa naam jan kaa roop rang ||”)
• To get absorbed in Sat
• To become one with Sat

The next words after the word “Jap” are “Aad sach jugaad sach. Hai bhee sach naanak hosee bhee sach. ||1||” These words mean that the supremely powerful Sarab Kalaa Bharpoor entity which is revealed in the Mool Mantar – and this entity alone – is the ever-existent Sat, and is in existence from unfathomable time, from the time of origin of the Creation, meaning thereby that He is ever-established, has clearly prevailed througout all ages, prevails even now, and will continue to prevail in future. This means that Mool Mantar has evidently prevailed since the beginning till the present time, and will continue to prevail in all the coming ages till the end.

“Aad” signifies that for an unknown time, even before the origin of the physical worlds, Sat PaarBraham Pari Puran (absolute in all aspects) Parmatma was in existence. GurBani tells us that Akaal Purakh was instated in Sunn Samadhi for 36 Yugas (epochs) before the creation of the universe; i.e. for an unknown time, as the length of the time of the 36 Yugas is unknown. The word “Aad” implies the beginning. There is no definition here of His own existence, and He is eternal, infinite, Aprampaar (without dimension or boundary) and Apaar (immeasurable and omnipresent). His existence means Sat – the supremely powerful entity, Amitoj (possessing immense energy), eternal, infinite, unvarying and ever-existent.

“Jugaad” signifies that Parmatma is in existence since all Yugas, and will continue to exist in all coming Yugas. There is no definition here of Yugas and no definition of time. A Yuga is delineated on the basis of the following characteristics of the humankind:

• Conduct
• Current outlook
• Religious credence
• Morality, and
• Deeds

When these characteristics undergo a major change, they herald a change in the Yuga. Therefore no Yuga can be described with a definition of the length of time. The essence is that, Sat PaarBraham Parmeshar has been in existence in all previous times, exists at the present time, and will continue to exist in the future times. It is believed, and GurBani holds, that since the origin of the universe the earth has witnessed four Yugas. But the existence of Akaal Purakh is beyond these four Yugas. It means that the Anaad Sat described in Mool Mantar continues to be in existence even now. “Hosee Bhee” signifies that Parmatma will remain in existence even in the coming Yugas. It means that Akaal Purakh:

• Is the sole Anaad Sat, whose existence predates the unknown beginning (“Aad”) – the origin of this universe
• Is in existence since the time of origin (“Jugaad”) of the Creation
• Is the sole Anaad Sat at the present time (“Hosee Bhee”)
• The entire rest of the GurBani is the explanation of the above-described word Anaad Sat. It is the magnificence of Sat; meaning that GurBani:
  • Is the explanation and the glory of Mool Mantar, and the glory of the impressive virtues and supreme powers of Anaad (Parmatma; God)
  • Informs us what our experience shall be when we follow Anaad Sat
  • Informs us what the experience of such souls shall be that assimilate themselves in Anaad Sat
  • Informs us that such souls are the temples of Sat, that their reach extends to Puran Braham Gyan
  • Advises us to absorb ourselves in Sat
  • Guides us in becoming one with Param Tat (the divine essence), and
  • Guides us in transforming ourselves as His Saroop (reflection; form)

Many among the Sangat (congregation; following) are under the delusion that reading of GurBani alone construes as Simran. It is a wrong notion, and a huge misconception. With the idea in mind that reading of GurBani alone is Simran, the common Sangat puts emphasis upon reading of GurBani. To think that our lives will get better by mere reading of GurBani is a mistaken belief. There is a big difference between reading GurBani and acting GurBani. GurBani preaches us to act, and not just to read. Acting GurBani means putting Shabad (divine words; words of GurBani) to practice in one’s life. To adopt the advice of Shabad in one’s daily activities is the key to spiritual success. The greatest and supremely powerful counsel of GurBani is to do Simran. Only by doing Simran does one acquire all the divine and heavenly treasures. This is why the blessed SatGuru incarnate Nanak Patshah Ji has expressed the supremely powerful divine command of “Jap” to the entire humanity. Therefore we should pledge to observe this command with our Hirda and with complete faith, devotion and trust, submit ourselves wholly at the sacred feet of Guru, immerse ourselves in Simran and attain Param Pad in this lifetime. This is the essence of the entire Jap Ji Bani.

The blessed SatGuru incarnate Arjan Dev Patshah Ji brings out the supremely powerful magnificence of “Sat” in Sukhmani Bani:

Roop sat jaa kaa sat asthaan.

Purakh sat kayval pardhaan.

Kartoot sat sat jaa kee banee.

Sat purakh sabh maahi samaanee.

Sat karam jaa kee rachnaa sat.

Mool sat sat utpat.

Sat karnee nirmal nirmalee.

Jisahi bujhaa-ay tiseh sabh bhalee.

Sat naam parabh kaa sukh-daa-ee.

Bisvaas sat naanak gur tay paa-ee. ||6||

(Sri Guru Granth Sahib Ji 284)

These supremely powerful words of Sukhmani Bani expressed in the magnificence of “Sat” form the most significant part of Sukhmani Bani and present the highest level of Puran Braham Gyan and Puran Tat Gyan. The blessed SatGurus, the true Patshahs have endowed GurBani at various places with such kind of profound and extremely valuable gems of Puran Braham Gyan. These extremely beautiful words – these priceless gems of the supremely powerful Puran Braham Gyan representing the supremely powerful magnificence of “Sat – are read daily by hundreds of thousands of people, but are immediately ignored and forgotten after reading. Failure to follow these priceless gems of Puran Braham Gyan is a clear evidence of the ignorance of the hundreds of thousands of people (who read these words daily). The people who are part of the modern popular religious establishments are ignorant of the magnificence of these supremely powerful gems. It is the sole reason of lack of spiritual development of many people that they are occupied merely in the daily reading of GurBani. The sad part is, they think they are accomplishing their purpose by simply reading the GurBani. They pay no attention to the fact as to what they are reading and what the GurBani is telling them to do. It is important to bring out the reality of the supreme truth that the common religious missionaries – those who themselves are imperfect, those who have not yet attained Puran Awastha, those who have not yet acquired Puran Braham Gyan, Tat Gyan and Atam Ras Amrit, those who are not ordained by Dargah to preach, those who have turned religious preaching into their vocation and regard themselves as performing Seva, those who are occupied in vending GurBani, those who are busy in putting a price upon GurBani Kirtan (chanting) – have hundreds of thousands of gullible followers who consider these missionaries as the true preachers. But these hundreds of thousands of poor souls do not grasp that these preachers – who themselves are slaves to Maya – are incapable of benefitting them in any way. Because where Maya is present, spirituality takes to heels. Because where falsehood prevails, spirituality flees. Because where GurBani is traded as an object, the benevolence of Guru doesn’t prevail. Where Puran Sat doesn’t prevail, the benevolence of Guru doesn’t prevail, because Maya prevails in such places. This is the reason that the followers of these false preachers, these slaves of Maya, spend their lifetimes without making any spiritual gains, because such false preachers have turned religious preaching into their business, and neither are they capable of disseminating Puran Sat. It is extremely essential for people to learn, understand and concede this supremely true fact. Only when the people learn, understand and accept this supremely true fact will the wisdom dawn in their Hirdas as to what is the real message of GurBani and what the GurBani is asking them to do. The blessed SatGuru incarnate Arjan Dev Patshah Ji has revealed the Katha (discourse) of this supremely powerful essence of “Sat” in these words.

The blessed PaarBraham Parmeshar is “Sat” Roop, and He abides only in such a Hirda that has transformed itself into “Sat” Roop. That is, the person who attains Puran Sachyari Rehat becomes “Sat” Roop. A human being who overcomes Trigun Maya, reaches Chautha Pad and becomes Jeevan Mukt (attains salvation while still in one’s physical body) becomes “Sat” Roop. A human being who quenches one’s Trishna (worldly desires) and overcomes lust, anger, greed, worldly attachments and pride attains Puran Sachyari Rehat in one’s Hirda and becomes “Sat” Roop. The Puran Sachyari Rehat of one’s Hirda is the true Rehat (conduct) of adapting Puran Sat; all the other Rehats are superficial and pretentious. Only the inner Rehat – that of triumphing over Maya and of adapating Puran Sat – is the real Puran Sachyari Rehat of Hirda. It is quite true that with outer, superficial Rehats one can gain respect of people in the world, but one cannot earn respect in Dargah. One earns respect in Dargah only by attaining inner Rehat, the Puran Sachyari Rehat of Hirda, and the Rehat of victory over Maya. Bandagi is an inner phenomenon; – the toil for GurParsaad, the striving for Puran Bandagi, the attainment of Puran Sachyari Rehat, the practising of Naam, the travails of achieving victory over Maya and overcoming of the lust, anger, greed, worldly attachments and pride – all are inner accomplishments. “Sat” Roop Akaal Purakh manifests Himself in “Sat” Roop Hirdas of only such a human being who practises this inner Rehat.

Only those human beings are Pardhaan Purakh (Purakh Pardhaan) who turn themselves into Sat Roop. Only such human beings are Pardhaan Purakh who attain Puran Sachyaru Rehat in their Hirda, and whose Hirda turns Sat Roop. Only in such Sat Roop Hirdas Akaal Purakh manifests Himself. Only such Sat-Roop-turned human beings transcend beyond Trigun Maya, reach Chautha Pad and obtain Darshan of Akaal Purakh, and acquire Puran Braham Gyan, Atam Ras Amrit and Puran Tat Gyan. This is how the magnificence of Puran Sat takes shape upon earth in the form of Purakh Pardhaan. That is, the magnificence of Sat appears upon earth in the form of a Puran Braham Gyani, in the form of Pargteyo Jyot. The glory of such supremely mighty great beings is seen in the form of their Seva of Parupkaar and Maha Parupkaar. The magnificence of Puran Sat manifests itself in their everyday acts – in their Seva of the Sangat, in their Seva to cleanse the earth of the Kur prevailing upon it, in their Seva to bestow GurParsaad upon others, in their Seva to bestow Amrit upon others, in their Seva to manifest Suhaagans and Sada Suhaagans in their Sangat, and in their Seva of Parupkaar and Maha Parupkaar. It is because such Purakh Pardhaans serve nothing but Puran Sat and observe nothing but Puran Sat. Therefore their actions at every moment and at every instance materialize as the deeds of Puran Sat. The deeds of such Purakh Pardhaans – such great beings whose every cell of their bodies is absorbed in Amrit, every cell is turned Sat, every cell is brimful with Amrit, whose body is ever-suffused with Amrit and gushes Amrit, every cell of whose bodies radiates divine light, whose auspices span the entire universe, whose feet are illuminated with light of a thousand suns, in whose Sangat Suhaagans and Sada Suhaagans are born, in whose Sangat GurParsaad is bestowed, in whose Sangat Puran Sat is served and Puran Sat is observed – are nothing but the deeds of Sat, and their words are nothing but Sat Bachans (words of Truth; divine words). The words of such great beings are the words of Dargah. The words of such great beings are the Hukam (will) of Dargah. The words of such great beings are forever etched in Dargah. The words of such great beings alone prevail upon earth.

The Jyot (the divine light within; soul) of Sat PaarBraham Parmeshar is present within every creature. The existence of every creature is due only to the Jyot of Sat PaarBraham Pita Parmeshar. This Jyot is alone is the Sat Tat (the essence of Sat) that causes the existence of every creature. Sat PaarBraham Parmeshar is assimilated in His entire Creation in the form of this Sat Tat. The life in a human body is sustained by this supreme Sat Tat alone. All the powers and abilities of a human body are founded in this Sat Tat alone. The human sensory organs and action organs have this Sat Tat alone as their basis. Not just this, but this supremely powerful Sat Tat itself is present within the human body in the form of Suksham Dehi (soul; Suksham is part of the human souls that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from Sat Sarovars). In the human Suksham Dehi, Sat PaarBraham Parmeshar has also created the seven Sat Sarovars, and has instated all His supreme powers in these seven Sat Sarovars. In this way, Sat PaarBraham Parmeshar is assimilated in the entire Creation in the form of this Sat Tat. Therefore Sat Tat alone is the origin of the entire Creation. The entire Creation has originated from this Sat Tat alone. Sat Tat alone is the womb to all Creation. All the supreme powers of Sat PaarBraham Parmeshar – all His supreme powers that He employes in creation, maintenance and in destruction of the whole universe – are contained within this Sat Tat alone. Therefore it is extremely essential to know, to understand and to accept that the word Sat isn’t merely a word, but this supremely powerful word encompasses within itself the very existence of Sat PaarBraham Parmeshar, all the divine Vidhaans of Sat PaarBraham Parmeshar, all the immense supreme powers of Sat PaarBraham Parmeshar, the entire Creation of Sat PaarBraham, Dargah of Sat PaarBraham Parmeshar and all the Pirs, Paigambars, Avataars, SatGurus, Braham Gyanis, Sants and Bhagats present in Dargah.

The deeds of Sat alone are the powerful deeds. The deeds of Sat are sacred and pure. The deeds of Sat are the deeds of Dharam (righteousness; also commonly interpreted as religion or seeking union with the divine). Thus the deeds of Sat are unsullied and flawless. The deeds carried out under the Rajo Birti (tendency to indulge in desires) and the Tamo Birti (tendency to indulge in lust, anger, greed, attachments, pride) are the deeds of Asat. The Karams (deeds) that one performs with the aim to satisfy one’s desires under the influence of lust, anger, greed, attachments and pride are untruthful deeds. Such human beings – who are endowed with the understanding that only the deeds of Sat are pure – absorb themselves in deeds of Sat, receive GurParsaad, accomplish their Bandagi and transform themselves into Sat Roop. Therefore the deeds of Sat are above all other deeds, and it is a humble prayer at the feet of the whole humanity to do a favour to themselves, focus their attention upon the deeds of Sat, make it a habit to perform only the deeds of Sat – so that their Sat Karams (deeds of Sat) will begin to accumulate, and by carrying on thus with the deeds of Sat they will be able to receive GurParsaad, perform their Bandagi and transform themselves into Sat Roop.

Sat PaarBraham Parmeshar has even designated His name as “Sat” in order to manifest the supremely powerful magnificence of Sat. This is the reason Sat PaarBraham Parmeshar has nominated Himself as “SatNaam”. Thus the GurParsaadi (graced by God) name of Sat PaarBraham Parmeshar is none other than “SatNaam”. The glimpse of the supremely powerful magnificence of Sat – the eternal magnificence written about earlier in this text and of which more shall be written later – too is assimilated in “SatNaam” alone. All the divine treasures and the divine pleasures, Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness), all the divine virtues and supreme powers are contained only in “SatNaam”. Therefore such human beings who – with GurParsaad and GurKirpa of SatGuru and with complete faith, utter devotion and absolute trust – engage themselves in “SatNaam” Simran transform themselves into Sat Roop and become indistinguishable from Sat PaarBraham Parmeshar. That is, the blessing of being engrossed in “SatNaam” Simran with total faith, complete devotion and full trust, the observance of “SatNaam”, Puran Bandagi and Seva are acquired only by GurKirpa and GurParsaad by SatGuru. Because SatGuru himself is the bearer of Puran Sat, SatGuru himself bestows Puran Sat, SatGuru himself is the bestower of GurParsaad, SatGuru himself is the bestower of the GurParsaad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. The complete faith, complete devotion and complete trust too are the forms of Sat alone, and Sat alone is the womb to these supremely mighty virtues. Therefore complete faith, complete devotion and complete trust alone are the basis of one’s Bandagi. The edifice of Bandagi is constructed only upon the foundation of complete faith, complete devotion and complete trust. Bandagi is nothing but complete faith, complete devotion and complete trust at the feet of SatGuru, and even these supremely powerful virtues are obtained only by GurParsaad of SatGuru. When we immerse ourselves in complete faith, complete devotion and complete trust and submit our entire self at the feet of SatGuru, we receive GurParsaad of Puran Bandagi. Once we plunge ourselves in complete faith, complete devotion and complete trust and surrender ourselves entirely at the feet of SatGuru, we receive the blessing of Puran Braham Gyan and Atam Ras Amrit. When we accept and regard SatGuru as a form of Sat PaarBraham, and submit our body, mind and worldly possessions at the sacred feet of SatGuru with complete faith, complete devotion and complete trust, we receive the GurParsaad of Puran Bandagi, achieve victory over Maya, transcend beyond Trigun Maya, arrive at Chautha Pad and obtain Darshan of Sat PaarBraham Parmeshar, and attain Jeevan Mukti. Along with the Darshan of Akaal Purakh, we are also blessed with all divine treasures and with Puran Tat Gyan, Puran Braham Gyan and Atam Ras Amrit.

Sat bachan saadhoo updays.

Sat tay jan jaa kai ridai parvays.

Sat nirat boojhai jay ko-ay.

Naam japat taa kee gat ho-ay.

Aap sat kee-aa sabh sat.

(Sri Guru Granth Sahib Ji 284)

The words of those human beings – who accomplish their Bandagi and assimilate themselves in Sat and transform themselves into Sat Roop – are nothing but Sat Bachans. It means that the supreme powers of Sat PaarBraham Parmeshar abide in the words of such human beings who have become Sat Roop and have become one with Sat. Those human beings who have become Sat Roop – their tongue speaks Sat Bachans, their words are Sat and Akaal Purakh Himself speaks through their tongue. The words of such a Puran Purakh (perfect being; a living God on earth) disseminate Puran Sat. A Sadhu (saint; one who has attained perfection in one’s Hirda) is a human being who has disciplined one’s mind. That is, the person who has attained victory over one’s mind is a Sadhu; the person who has achieved victory over Maya is a Sadhu; the person who has become one with Sat is a Sadhu; the person who has become Sat Roop is a Sadhu. Therefore a Sadhu possesses immense magnificence. Everything that a Sadhu says or does is Sat. All his words are Sat and come true upon earth. Every sermon of a Sadhu is Puran Sat and immutable. The important thing is to adopt his Sat Bachans in one’s Hirda and observe them in one’s daily life in order to draw benefits from them. A Sadhu is a human being whose Hirda has attained Puran Sachyari Rehat and has turned Sat Roop, and by this virtue, he has assimilated himself in Akaal Purakh and has become one with Him. The words of a Sadhu manifest the immense divine power of Sat, and for this reason these words prove effective in changing our life. If Sat Bachans of a Sadhu are observed with complete faith, complete devotion and complete trust, they lead our Hirda into Puran Sachyari Rehat and possess the capacity to assimilate us in Sat.

The Sat Bachans of a Sadhu carry immense divine power. When we incorporate these words into our deeds and practise these words in our life, our Hirda enters Puran Sachyari Rehat, Param Jyot manifests itself in our Hirda and Puran Parkash (the supreme light; His aura; aura around the enlightened ones) illuminates our Hirda. Thus putting the words of a Sadhu into practice in one’s life, a human beings becomes “Sat Jan” (pure soul that delivers others from bonds of Maya and obtains them salvation). “Sat Jan” is a supremely powerful spiritual state, that transforms us into Sat Roop. Sat Jan, Sadhu, Sant, Braham Gyani, Gurmukh – they all represent the state of Puran Awastha. They are indistinguishable from Akaal Purakh. All of these states are indistinguishable from Akaal (timelessness; immortality). Very few are those human beings who are endowed with such a supremely powerful blessing. Such human beings are quite guileless, who do not question, and acquire all that is bestowed in the Sangat of a Puran Sant. These guileless human beings do not follow their own will or any worldly wisdom (materialism), they are under no misconception or misunderstanding, and they do not harbour any delusions or dilemmas. Their Hirda is brimful with nothing but immense belief, devotion and faith. The words “Sat nirat boojhai jay ko-ay” describe such guileless and innocent human beings. A Sat Jan, Sadhu, Sant, Braham Gyani or Gurmukh materializes upon the earth in the form of a living God. These innocent human beings regard – with utmost faith, devotion and trust – the Sat Bachans of a Sadh (Sadhu) as coming straight from the mouth of Parmatma, and adhere to such words in their lives. When this transpires and takes place, the Sat Bachans of Sadhu are inscribed in the Hirdas of these guileless human beings, and no power can prevent the Hirdas of such human beings from turning into Sant Hirdas. The Bandagi of such guileless human beings is easily accompalished. Having been endowed with immense and boundless GurKirpa and GurParsaad of SatGuru, they easily achieve victory over Maya and attain Puran Awastha. SatNaam suffuses their Surat, Hirda and evry cell of their body, and the blessed SatGuru the fifth Patshah Ji describes such greatly fortunate human beings in these Sat Bachans: “Sat tay jan jaa kai ridai parvays”.

Such human beings who transform themselves into Sat Roop become “Sat Jan”. Complete observance of “Sat” in one’s life gives birth to a “Sat Jan”. It goes to say that, a human being – who manifests within himself the heavenly and immense supreme power lying hidden within Sat – suffuses his or her Hirda with Puran Sachyari Rehat. Such Jan’s (pure souls) are conferred with the immense supreme power of GurParsaad. Such human beings acquire GurParsaad and proceed with SatNaam Simran. Such human beings, who put SatNaam to practice in their lives – meaning thereby those who attain Samadhi and Sunn Samadhi, and move into prolonged and sustained adherence of SatNaam – have every cell of their body enlightened with Naam, have all their Bajjar Kapaats opened up, have their seven Sat Sarovars illuminated, acquire Dib Drisht, attain the state of Puran Bandagi and vanquish Trigun Maya, reach Chautha Pad and transfom themselves into Sat Roop, and become Jeevan Mukt. This is the message conveyed by the supremely powerful words: “Naam japat taa kee gat ho-ay”.

Charan sat sat parsanhaar.

Poojaa sat sat sayvdaar.

Darsan sat sat paykhanhaar.

Naam sat sat dhi-aavanhaar.

Aap sat sat sabh dhaaree.

Aapay gun aapay gunkaaree.

Sabad sat sat parabh baktaa.

Surat sat sat jas suntaa.

Bujhanhaar ka-o sat sabh ho-ay.

Naanak sat sat parabh so-ay. ||1||

(Sri Guru Granth Sahib Ji 285)

In this supremely powerful Pauri of Sukhmani Bani, the blessed SatGuru incarnate Arjan Dev Patshah Ji has presented the immensely important section of the highest order of Puran Braham Gyan and Puran Tat Gyan. These are the priceless gems of Puran Braham Gyan that SatGuru Patshah has showered upon us from the divine, exalted treasure of Dargah. The real, sublime connotation of the words GurParsaad and GurKirpa is the supreme divine immense power itself, and this is an evidence of the extreme compassion of the blessed PaarBraham Parmeshar, SatGuru the true Patshah Ji and the blessed SatGuru Arjan Dev Ji. By offering us these supremely powerful priceless gems of Puran Braham Gyan, the blessed SatGuru Patshah Ji has blessed us with the entire accomplishments of his Bandagi, and has whelmed us with this supremely divine immense power. Through these priceless gems of Puran Braham Gyan and Puran Tat Gyan, SatGuru Patshah Ji has revealed this supreme and essential truth of how we become one with “Sat” – the supreme divine immense power which is the Nirgun Saroop of Akaal Purakh Ji. Even though the divine and sacred treasure of GurBani is available to the entire humanity, it is a fact that a human being born in a Sikh family is indeed the fortunate one. The priceless gems of this divine treasure of GurBani are endowed to Sikhs as their inheritance. The Sikhs are in the most advantageous position to easily obtain this rare Puran Braham Gyan, thanks to the immense and everlasting spiritual endeavours of all SatGuru Patshah Ji’s.

Modesty, humility and humbleness in one’s Hirda are the key to Dargah. A human being, whose Hirda is filled with modesty and humility and wrapped in humbleness, abides in Mansarovar. A human who practises modesty, humility and humbleness of Hirda becomes Sat Roop. Those human beings who dedicate their entire selves at the feet of SatGuru, by practising modesty, humility and humbleness of Hirda they transform themselves into Sat Roop, because the feet of SatGuru are Sat Charans (feet where Sat abides). The feet of a Puran Sant, Braham Gyani, SatGuru, Sat Jan, Gurmukh or Puran Khalsa are Sat Charans. Akaal Purakh is Sat, and therefore a human being who assimilates oneself in Sat becomes Sat himself, and trasnforms his or her feet into Sat Charans. Such human beings who submit themselves entirely at the Sat Charans of SatGuru are the ones who put modesty, humility and humbleness of Hirda to practice in their lives, and become Sat Roop. Those human beings who surrender their body, mind and worldly wealths at the Sat Charans of SatGuru, they – by persevering in modesty, humility and humbleness of Hirda – transform themselves into Sat Roop. The feet of SatGuru are Sat Charans and therefore the feet of SatGuru in themselves contain an immense storehouse of Amrit. The feet of SatGuru are Sat and therefore the feet of SatGuru hold Mansarovar within themselves. The feet of SatGuru are Sat and therefore in the very feet of SatGuru abide all divine treasures and supreme powers. The feet of SatGuru are Sat and therefore Maya cannot come anywhere near the feet of SatGuru, and thus those humble beings who fall at the feet of SatGuru and seek shelter at the feet SatGuru find it very easy to proceed with their Bandagi, and such beings easily achieve victory over Maya. Some great beings express the view that the feet of a Puran Sant hold the illumination of a thousand suns. Therefore a human being who falls at the feet of SatGuru descends into Mansarovar and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. Such human beings are greatly and immensly fortunate who attain Samadhi the moment they fall at the feet of SatGuru; they have their Bajjar Kapaats opened up, their seven Sat Sarovars are enlightened and every cell of their body is illuminated with the light of SatNaam. Such is the beautiful magnificence of Sat Charans that turns a human being into Sat Roop and assimilates them with Sat. Such is the supremely mighty magnificence of Sat Charans that transforms a human being into a Sant, Braham Gyani, SatGuru, Gurmukh and Khalsa.

By modesty, humility and humbleness of Hirdhs is meant that a human being turns oneself into dust at the feet of the entire Creation. The blessed Sat PaarBraham Parmeshar is omnipresent, and thus abides in every entity in the entire Creation, and each of His creation originates, blossoms and meets its end by His supreme divine and immense powers. Therefore it is supremely important to learn, understand and accept this supreme and essential fact that His Sat Charans are assimilated in the entire Creation. Therefore we need to fall at the feet of every creation of the entire universe in order to have the Sat Charans of Sat PaarBraham Parmeshar abide in our Hirda. Therefore we must do Dandauth (prostration) and bow our head before every creation in the entire universe in order to make Sat Charans of Sat PaarBraham Parmeshar abide in our Hirda, and only then we shall be able to abide in modesty, humility and humbleness of Hirda in our lives and put an end to our pride. Jeevan Mukti is nothing but the end of our pride. The Dhoot of pride is the strongest and deadliest of all Dhoots, and therefore is overcome last by a human being. That is, the Dhoot of pride is vanquished last of all Dhoots. The end of pride carries the human being beyond Trigun Maya on to Chautha Pad, where one obtains Darshan of Nirgun Saroop of Sat PaarBraham Parmeshar and procures GurParsaad of Puran Braham Gyan and Tat Gyan. Many people are under a mistaken belief that one mustn’t bow one’s head before anyone other than Sri Guru Granth Sahib Ji. Such thoughs and acts represent the peak of one’s pride. This notion is entirely opposite to the edicts of GurBani. GurBani decrees us to be modest, to turn ourselves into slaves at the feet of all Creation, to turn ourselves into dust at the feet of the entire Creation and to suffuse our Hirda with the essential and supremely mighty divine virtue of humility and humbleness. GurBani ordains that we shall not obtain Darshan of Sat PaarBraham Parmeshar unless we turn ourselves into dust at the feet of the entire Creation.

Hohu sabhnaa kee raynukaa ta-o aa-o hamaarai paas. ||1||

(Sri Guru Granth Sahib Ji 1102)

Hohu sabhnaa kee raynukaa ta-o aa-o hamaarai paas. ||1||

(Sri Guru Granth Sahib Ji 322)

It is decreed by GurBani that when we place ourselves at the feet of the whole Creation, then the Sat Charans of Sat PaarBraham Parmeshar make home in our Hirda and we obtain Darshan of Sat PaarBraham Parmeshar. GurBani decrees that a Braham Gyani is the dust at the feet of the entire Creation:

Barahm gi-aanee sagal kee reenaa.

Aatam ras barahm gi-aanee cheenaa.

(Sri Guru Granth Sahib Ji 272)

Many people are in a dilemma that Guru Sahiban have forbidden us to bow before anyone other than Sri Guru Granth Sahib Ji, which is contradictory to the edicts of GurBani and a lie. It is true that SatGuru Ji’s do not wish us to bow before bad and Asat elements. That is, we mustn’t bow before lust, anger, greed, attachments or pride. We are not to become slaves of Trishna. To place our head at the feet of the entire Creation with utter humility is different than bowing before Asat elements. By being humble is meant to bow before Sat, and not to bow before bad elements or Asat elements. Those preachers who in their ignorance propound this false notion are themselves responsible for their destinty, and are answerable to Dargah for this false preaching. To service (clean) the footwear belonging to Sangat at Guru Ghar (Gurudwara) is known, understood and recognized as a great service of practising humility. Even so that the service of cleaning Sangat’s footwear at Guru Ghar with one’s beard or with one’s tresses (for ladies) is recognized, considered and accepted as a great way to practise humility. Just think that if one dusts the Sangat’s footwear and touches one’s forehead with this dust – does it not amount to bowing one’s head at the feet of the Sangat?

Many people refuse to bow at the feet of a Puran Sant, Puran Braham Gyani, SatGuru, Bhagat, Gurmukh, Jan or Gursikh (the true and pious follower of a Guru); which is contrary to the edicts of GurBani. When one bows at the feet of such supremely powerful figures one receives GurParsaad, because the feet of such great beings are Sat Charans, and by touching and worshipping them one turns into Sat Roop. On the other hand bowing before Asat elements is cowardly and disastrous. Please removes this misconception from your minds, and act towards practising this supremely powerful divine virtue (becoming Sagal Ki Reena – dust of all Creation; extremely humble) which will prove effective in suffusing our Hirda with extreme humility and humbleness.

Therefore by submitting ourselves entirely at the feet of such a great being who has become Sat Roop, we too shall transform ourselves into Sat Roop. By touching and worshipping the feet that are Sat, we shall become Sat Roop. The touching and worshipping of Sat Charans implies offering our body, mind and worldly riches at the Sat Charans of those great beings who have become Sat Roop. Whenever we are in the presence of such great beings who have become Sat Roop we should do their Dandauth Bandhna (greeting by prostration). By so doing we abide by the following Gurshabad (words of GurBani):

Kar saadhoo anjulee pun vadaa hay.

Kar dand-ut pun vadaa hay. ||1||

(Sri Guru Granth Sahib Ji 13)

Santeh charan maathaa mayro pa-ut.

Anik baar santeh dand-ut. ||1||

(Sri Guru Granth Sahib Ji 889)

When we adhere to this decree of GurBani in our life, we earn Punn (spiritual reward) of the highest order. Therefore whenever you visit a Gurudwara, perform Dandauth Bandhna before Sri Guru Granth Sahib Ji. You will be practising humility with this Punn Karam (virtuous deed). By so doing, i.e. by practising humility, all our sins are washed away, our Hirda is suffused with Amrit and our inner self is thoroughly cleansed. Please observe this edict of Puran Braham Gyan in your everyday life and reap its immense benefits. The essential question arises as to where do we find such a great being who has transformed himself or herself into Sat Roop? This question has merit, because it is very hard to find a great being having become Sat Roop. Though, the answer to this question is very simple. To begin with, whenever one visits a Gurudwara, one must do Dandauth Bandhna to Sri Guru Granth Sahib Ji. When one adheres to this supremely powerful edict, one begins to reap its benefits. Do keep firmly in mind that it is no easy task to follow this edict, and it is a really difficult task because our ego comes in the way of our performing Dandauth. Thus this is a perfect and divine weapon with which to destroy one’s ego. Do no be concerened with what others think, just realize that it is decreed by GurBani, the Guru. Do the Dandauth before Sri Guru Granth Sahib Ji and as a result reap the benefit of your countless sins being washed away, cleanse your Hirda and put an end to your ego. Be firm in your resolve that it is an immense Punn Karam to perform Dandauth before Guru – a divine weapon to vanquish our ego, and we can accomplish this great Punn Karam. This command is GurParsaad, and we are blessed to be given this GurParsaad. Therefore doing Dandauth before Guru – in order to honour this GurParsaad and to carry forward our Bandagi – fills our Hirda with humility and humbleness. This prostration (before Guru) isn’t a submission before any material object – which are nothing but Maya – but this prostration is a submission before the fundamental essence of the supreme divine power, and it is a submission before the essence of Sat present within every creation everywhere; and the essence of Sat is the essence of the omnipresent Guru.

This is a glimpse of the magnificence of the feet of Sat Saroop (one who has become Sat Roop). It is entirely true that by adhering to this supremely powerful divine diktat we too shall acquire GurParsaad and attain humbleness of Hirda, and by practising these in our life shall transform ourselves into Sat Roop. The real devotion to Puran Braham (perfectly divine; God) begins with Puran Samarpan (complete surrender) at the feet of such a human being who has transformed himself or herself into Sat Roop. Let’s take a look at the meaning of Puran Samarpan. Puran Samarpan means nothing but giving, giving and giving. To give is Bandagi. To dedicate body, mind and wealth at the feet of Sat Roop Puran Sant, Puran Braham Gyani, SatGuru and Puran Khalsa is Samarpan. To pledge everything in our possession at the service of such a personality who is Sat Saroop is Samarpan.

By Tan Arpan (dedication of body) is meant devoting Dassvandh (one-tenth) of our time in the service of such a personage. The highest Seva of such a soul is to engage ourselves in Naam Simran, and in accumulating our Naam Di Kamai in accordance with their wish and advice. The Seva of Naam Simran is the best of all Seva. The Seva of Naam Simran is the highest of all Seva. Only by Naam Simran alone a human being makes all spiritual accomplishments. By Naam Simran alone a human being succeeds in all one’s endeavours, without any impediments. By Naam Simran alone one gains GurParsaad. By engaging in Naam Simran alone one opens up all one’s Bajjar Kapaats, illuminates the seven Sat Sarovars and acquires Dib Drisht. By Naam Simran alone a person extinguishes one’s Trishna, overcomes lust, anger, greed attachments and pride, and vanquishes Maya. By Naam Simran alone one’s Hirda enters Puran Sachyari Rehat, and Puran Parkash of Param Jyot illuminates one’s Hirda. By Naam Simran alone we put an end to all our vices, and Sat Guna’s (absolutely divine virtues) enlighten our Hirda. By Naam Simran alone one acquires Gyan (wisdom), Dhyan (Simran with deep concentration and detachment from all-else) and Tat Buddhi (Tat Gyan). With Naam Simran alone one achieves respect in Dargah. Naam Simran alone begets Darshan of the great beings SatGurus, Sants, Bhagats and Braham Gyanis. By indulging in Naam Simran alone one triumphs over Maya, transcends beyond Trigun Maya, arrives at Chautha Pad and obtains Darshan of Akaal Purakh, and attains Puran Tat Gyan and Puran Braham Gyan. SatGuru incarnate the blessed Arjan Dev Ji has divulged the eternal magnificence of Naam Simran in the first Astpadi (verse of 8 stanzas) of Sukhmani Bani.

By Man Arpan (dedication of mind) is meant to renounce one’s Manmat (state of being dictated by one’s mind; temptations), one’s cleverness and Sansarik Mat (worldly wisdom; materialism) and to follow the edicts of Gurmat (Gur’s guidance, or God’s guidance) – which is nothing but GurBani – and to adhere to the sacred words of GurBani. Gurmat is nothing but to follow Sat Bachans of Sant – at whose feet we make our Puran Samarpan – in our everyday life with total determination, faith, devotion and trust. Such deeds of Sat work a miracle to spiritually uplift us. To regard the words of such a Sat Roop individual as Sat Bachans, and to constantly follow them with belief, trust, faith and devotion is the service of Gurmat. To follow the Sat Bachans of a Puran Sant is to observe Gurmat. By following the Sat Bachans of a Puran Sant we shall surely transform ourselves into Sat Saroop.

The third thing that we are to dedicate to our Guru is our wealth and belongings (Dhan Arpan). We need to surrender Dassvandh of our Dassan Nahuwan Di Kamai (earnings from the ten nails of the hand, i.e., hard-earned money), that we have earned with our genuine efforts, to our SatGuru or Puran Sant at whose Sat Charans we make our Puran Samarpan, or to Puran Braham Gyani at whose Sat Charans we do Puran Samarpan.

By parting with Dassvandh of our earnings, we renounce our attachment with worldly objects and our greed for wealth and riches. By paying Dassvandh we are freed of the disastrous Dhoot of greed. Thus the real divine worship is the worship of Sat, and this worship begins when we submit ourselves entirely at the feet of Sat Roop. This is Seva of the highest order, and turns us into a true disciple of Sat, and thereby transforms us into Sat Saroop. Therefore a human being who worships Sat – such a true servant transforms oneself into Sat Saroop. To become Sat Saroop, to serve nothing but Puran Sat, and to adhere to Puran Sat is spirituality of the highest order.

Please behold this absolutely and firmly in your Hirda that those who transform themselves into Sat Roop – their Darshan carries such beneficence that the moment a human being makes Puran Samarpan at the feet of such great beings, he or she attains the blessing of Naam Simran-Samadhi and Sunn Samadhi, and receive GurParsaad of Puran Bandagi. Therefore those who believe in GurBani – which makes it clear that a Puran Sant, Puran Braham Gyani or SatGuru is Sat Roop – and those who make Puran Samarpan at Sat Charans of such souls receive blessing of the GurParsaad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva, and such fortunate human beings attain Puran Bandagi and transform themselves into Sat Roop.

The Bandagi of a human being reaches the state of perfection when one achievs triumph over Maya. Those human beings who achieve victory over their mind achieve victory over Maya, and are fully accepted in Dargha of the blessed Sat PaarBraham Pita Parmeshar, are conferred with Param Jyot Puran Parkash and Atam Ras Amrit, and are forever assimilated in Sat.

The blessed SatGuru the true Patshah Ji clarifies with great compassion that Naam (the Name – representing God and all His Creation) of Akaal Purakh is Sat. It does not imply that Naam is true, but that Naam is nothing but “Sat”, Guru is nothing but “Sat”, Param Jyot Puran Parkash is nothing but “Sat”, “Sat” alone is the immense supreme divine power which is immutable, while all else falls prey to Maya. The above text describes the immense magnificence of SatNaam.

Not making Puran Samarpan, or making incomplete Samarpan is the reason behind the very little spiritual progress of almost entire Sangat. We see around us many such people who spend their lifetime in Nitnem (ritual recitals and prayers) but achieve very little spiritual growth. Thus Puran Samarpan with body, mind and worldly wealth is very important for success in one’s spiritual life. Without Puran Samarpan one doesn’t receive GurParsaad. Without Puran Samarpan one doesn’t accomplish Bandagi. Without Puran Samarpan one doesn’t attain Naam, Naam Simran, Naam Di Kamai, Suhaag (acceptance in the Divine Court as a devotee) and Sada Suhaag (eternal Suhaag; attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). Puran Samarpan forms the foundation of one’s Bandagi.

The blessed Sat PaarBraham Parmeshar Ji is beyond Maya, and is Himself “Sat”. The blessed Nirgun Saroop is the supreme eternal divine power. Therefore Sat PaarBraham Parmeshar manifests Himself in only such a Hirda which is beyond Maya, a Hirda which is triumphant over Maya and is transformed into Sat Roop. Only in a perfect and pure Hirda – a Hirda that abides in Puran Sachyari Rehat – does Sat PaarBraham Pareshwar manifest Himself. Only by practising the inner Rehat (of triumphing over Maya) a human being leads one’s Hirda into Puran Sachyari Rehat. Such a Hirda is suffused with all divine virtues. Such a Hirda abides in the Rehat of Atam Ras Amrit, in the Rehat of Puran Braham Gyan, in the Rehat of Puran Tat Gyan and Param Jyot Puran Parkash, and only in such a Hirda does Sat PaarBraham Parmeshar manifest Hirmself. Therefore if we want to obtain Darshan of Sat PaarBraham Parmeshar, we too must transform ourselves into Sat Roop, and we too must comply with Puran Sachyari Rehat in our Hirda.

The Hirda of a Sada Suhaagan is brimful with divine virtues. Akaal Purakh Himself is the immense treasure of these divine virtues. This is why Sat PaarBraham Parmeshar is called as Sarav Guni Nidhan (the treasure of all virtues). In order to attain Sada Suhaag, a Suhaagan must transform oneself as Akaal-Purakh-alike. This is why it is said, “Aap sat sat sabh dhaaree”. Until we acquire all of these divine virtues and suffuse our Hirda with these divine virtues, Sat will not manifest itself in our Hirdah. Please bear this supremely true fact firmly in mind that to abide in Puran Sachyari Rehat is GurParsaad, Maya can only be vanquished with GurParsaad, and only with GurParsaad one can suffuse one’s Hirda with all of the Sat Guna’s (absolutely divine virtues). GurParsaad is achieved only through Puran Samarpan. Therefore only when we realize this Puran Braham Gyan do we put an end to our ego, and the supreme divine eternal power manifests itself in our Hirda and saturates our Hirda with GurParsaad of the highest level, i.e. with all of the Sat Guna’s. Therefore Puran Samarpan alone is the key to spiritual success.

GurBani is Shabad (divine words), or Gur Shabad (God’s words; His Hukam, the divine will) or Shabad Guru (Gyan Saroop of Akaal Purakh; Braham Gyan – the divine wisdom). GurBani is the Gyan Saroop of the blessed Sat PaarBraham Parmeshar Ji. Therefore GurBani is Sat because it has emanated from Akaal Purakh Himself – i.e. there is no distinction between Sat Roop SatGuru Sahiban and Sat PaarBraham; those who uttered GurBani are all indistinguishable from Akaal Purakh, and therefore their words are Sat Bachan, i.e. the divine words of Sat PaarBraham Parmeshar. Therefore GurBani is proclaimed as Dhur Ki Bani (the originl speech; emanating direct from Akaal Purakh). All the SatGuru Sahiban are Sat Roop, and therefore all their utterances are the words of Sat PaarBraham Parmeshar. This is why GurBani is the Gyan Saroop of Akaal Purakh Ji, and is Sat. Therefore GurBani is Sat, and has emanated from Sat. This is a supremely essential truth that all that is written in GurBani is the divine Hukam (command; will) of Parmatma. GurBani is the promise made by Sat PaarBraham Parmeshar, i.e. whatever GurBani says is Puran Sat, and if we follow this supremely powerful Hukam, then Sat PaarBraham Parmeshar will fulfil every word of GurBani. Therefore if we abide by this Shabad Hukam (GurBani’s edicts) of Parmatma – which is Sat – we transform ourselves into Sat Roop.

Those human beings who abide by GurBani turn themselves into GurBani, i.e. they attain those states as are described in GurBani. Those who abide by GurBani turn themselves into the magnificence of Akaal Purakh. To become Sat Roop is the most miraculous, and the highest magnificence of Akaal Purakh. The highest magnificence of Sat PaarBraham Parmeshar is: to attain the blessing of Param Padvi; to achieve the blessing of Atam Ras Amrit; to acquire Puran Braham Gyan; and to acquire the blessing of Puran Tat Gyan. Therefore a Puran Sant, Puran SatGuru, Puran Braham Gyani or Puran Khalsa is the highest and the most amazing magnificence of Akaal Purakh. Those human beings who concentrate their mind upon Sat transform themselves into Sat Roop.

Those human beings who engage in SatNaam Simran have their Surat transformed into Sat. When SatNaam permeates one’s Surat or mind, the Surat is transformed into Sat and as SatNaam Simran progresses within one’s body it descends into all Sat Sarovars and illuminates all the seven Sat Sarovars within one’s Suksham Dehi. These seven Sat Sarovars are located within our Suksham Dehi itself and are illuminated by SatNaam, and all our Bajjar Kapaats are opened up along with Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes a link between the human being and the Akaal Purakh), and Param Jyot Puran Parkash manifests itself in our Hirda. In this way our Suksham Dehi, as well as our physical body, is suffused with Amrit, and SatNaam Simran permeates every cell of our body. Every cell of our body is transformed into Sat: “Har kaa naam jan kaa roop rang”.

Therefore fortunate are those who have practised Sat and have transformed themselves into Sat Roop. Thus Akaal Purakh is Sat; His name is SatNaam; and those human beings – who focus there mind upon Sat and make Puran Samarpan of their entire self at Sat Charans of SatGuru – transform themselves into Sat Saroop.

Gur Parsaad (GurParsaad):

The blessed SatGuru incarnate Nanak Patshah Ji revealed the word “Gur Parsaad” for the first time in GurBani in Mool Mantar. In the ensuing Bani (GurBani) SatGuru Sahiban manifested the word “Gur Parsaad” thousands of times. The word “Gur Parsaad” is manifested repeteadly in GurBani at the beginning of many Saloks. Along with the word “Gur Parsaad” and preceding it, the word “Sat” is repeatedly manifested, i.e. the words “Sat Gur Parsaad” are manifested repeatedly and thousands of times. That is, the supremely powerful words “Sat Gur Parsaad” are repeatedly reaffirmed by SatGuru Sahiban throughout GurBani. The question is worth considering why these supremely powerful words are manifested repeatedly and thousands of times, and why are these repeatedly reaffirmed? These supremely powerful words “Sat Guru Sahiban” are repeatedly reaffirmed by SatGuru Sahiban in GurBani because all spirituality, all divine treasures, all the secrets of Bandagi, the entire Bandagi, the entire Creation, all priceless gems and jewels, the entire Mansarovar, the entire Dargah, all supreme powers, all the mysteries of Sat PaarBraham Parmeshar, Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit are assimilated within these supremely powerful words. It means that: it is by Gur Parsaad that the supremely powerful magnificence of “Sat” manifests itself within a human being; it is by Gur Parsaad alone that a human being gains the Bandagi of Sat; only by Gur Parsaad does a human being earn the compliance with SatNaam and Naam; only by Gur Parsaad does a human being attain the blessing of Samadhi, Sunn Samadhi and Simran in every cell of one’s body; only by Gur Parsaad all the Bajjar Kapaats of a human being are opened up, and only by Gur Parsaad all seven Sat Sarovars are illuminated; only by Gur Parsaad a human being quenches one’s Trishna and only by Gur Parsaad a human being overcomes Panj Dhoots; only by Gur Parsaad does a human being attain Puran Sachyari Rehat in one’s Hirda; a human being can transform oneself into Sat Roop only by Gur Parsaad alone; by Gur Parsaad alone a human being can vanquish Trigun Maya, arrive at Chautha Pad and become one with Akaal Purakh; only by GurParsaad a human being can obtain Darsha of Akaal Purakh; a human being acquires Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit by Gur Parsaad alone; a human being engages oneself in Parupkaar and Maha Parupkaar by Gur Parsaad alone. Therefore “Gur Parsaad” carries supremely powerful magnificence. This is the reason that SatGuru Sahiban have repeatedly manifested and reaffirmed this supremely powerful and divinely true essence of “Gur Parsaad” in GurBani.

The Mool Mantar, “Ik-Onkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhan gur parsaad ||” is Gur Parsaad. It implies that “Ik-Onkaar” is Gur Parsaad; “Sat Naam” is Gur Parsaad; “Kartaa Purakh” is Gur Parsaad; “Nirabha-o” is Gur Parsaad; “Nirvair” is Gur Parsaad; “Akaal Moorat” is Gur Parsaad; “Ajoonee” is Gur Parsaad; “Saibhan” is Gur Parsaad. It means that this great Mantar – the Mool Mantar – assimilates within itself SatNaam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva of Parupkaar and Maha Parupkaar. All the supreme immense eternal powers are assimilated within this great Mantar – the Mool Mantar. This great Mantar – the Mool Mantar – is the fountainhead of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Parupkaar and Maha Parupkaar. This great Mantar – the Mool Mantar – is the fount of Amrit, the fount of Suhaag and Sada Suhaag, the fount of all the divine treasures, the source of Jeevan Mukti, the source of Param Jyot Puran Parkash in one’s Hirda, the spring of supreme power to conquer Maya, the spring of the blessing of attaining Puran Sachyari Rehat in one’s Hirda, the spring of attaining Param Padvi, the mine of Puran Braham Gyan, the mine of Atam Ras Amrit, the mine of Puran Tat Gyan. All of this is Gur Parsaad. “Gur” stands for the blessed Sat PaarBraham Pita Parmeshar; “Parsaad” denotes His blessing, benevolence, kindness, supreme power. All spirituality is achieved only through the kindness, benevolence and supreme power of Akaal Purakh the blessed Sat PaarBraham Pita Parmeshar. Sat propagates itself – through a Puran Sant SatGuru within whom Sat manifests itself and abides – in the form of SatNaam. SatNaam blossoms only by the grace of SatGuru. In the end the Sat Tat of our inner SatGuru brings down the wall of Kur and joins the Sat Tat of the external Guru, i.e. Nirgun and Sargun (the two parts of Akaal Purakh; Nirgun represents God beyond the Trigun Maya, observed only through one’s spiritual eye, and Sargun is the divine power present in every creation and sustaining it. Nirgun Sargun becoming one describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Puran Tat Gyan) are rejoined and the human being obtains Darshan of Sat PaarBraham Parmeshar in this life. The human being becomes Jeevan Mukt while living upon earth.

Sri SatGuru incarnate the blessed Amardas Ji with great compassion resffirms to us the Puran Brahm Gyan about the magnificence of Gur Kripa (GurKirpa) and Gur Parsaad. GurKirpa is the basis of our life. Everything comes to pass in our life by GurKirpa, only for our benefits alone. Only with this great and supreme power of GurKirpa and GurParsaad we can vanquish the Panj Dhoots – lust, anger, greed, attachments and pride – and conquer Trishna. GurKirpa and GurParsaad is the eternal divine supreme power of the blessed Sat PaarBraham Pita Parmeshar. Only by one’s good fortune one can attain GurKirpa and GurParsaad. Only by the grace of this eternal supreme power we can vanquish lust, anger, greed, attachments and pride, and conquer our hopes, desires and temptations, and attain Jeevan Mukti. Only by the grace of this immense supreme power we can achieve triumph over Maya and earn the respect of Dargah. Only by the grace of this immense supreme power we can attain Puran Sachyari Rehat in our Hirda and attain Param Pad. Only by the grace of this immense supreme power we can attain Sehaj Awastha and Atal Awastha, and be assimilated in the Nirgun Saroop of Akaal Purakh. Based on the personal experience of Dass, it won’t be wrong to say that many people acquire GurKirpa and GurParsaad, but only a rare being amongst them cares after this GurKirpa and GurParsaad and earns the appreciation of Dargah. The greatest reasons behind this is nothing but the lack of care and concern, nothing but lack of complete dedication of oneself, nothing but inadequacy in submission of one’s body, mind and worldly wealth at the feet of SatGuru, nothing but failure to renounce Manmat and embrace Gurmat. The second biggest reason is getting defeated at the hands of Maya. Bandagi is nothing but a battle with Maya, and in this battle the common human beings surrender before Maya, and instead of facing Maya accept their defeat and get back to their life as before. Many people – after having attained Suhaag and Karam Khand – even go back to Dharam Khand (there are five Khands or the spiritual realms as per GurBani: the Dharam Khand or the stage of seeking divine union, the Gyan Khand or the stage of seeking divine knowledge, the Saram Khand or the stage of making efforts towards spirituality, the Karam Khand or the stage of receiving divine benignity or grace, and the Sach Khand, or the realm of ultimate, absolute truth). There is no dearth of such people in Dass’s personal life. Therefore Dass joins both hands and prays at your feet that – if you have the great fortunate to receive GurKirpa and GurParsaad – please care after it. When you care after this GurKirpa and GurParsaad with complete honesty, when you dedicate your entire self at the Sat Charans of SatGuru with complete trust, faith and devotion and immerse yourself in service of SatGuru with body, mind and worldly possessions, then SatGuru will hold your hand and will keep you completely safe from blows of Maya, will carry you across this Bhavjal of Maya; and by earning you respect in Dargah, by turning you into as he is, by obtaining you Darshan of Akaal Purakh will forever assimilate you in His Sat Charans.

All these virtues and supreme power of Sat PaarBraham Pita Parmeshar are assimilated in His GurParsaadi name “SatNaam”. Mool Mantar is beyond description, is eternal, and is immense. The entire Guru Granth Sahib aspires to describe it. Mool Mantar is nothing but Beej Mantar (the Seed Mantra – “Ik-Onkaar sat naam”; Mool Mantar is the description and further expansion of Beej Mantar).

Beej mantar sarab ko gi-aan.

(Sri Guru Granth Sahib Ji 274)

From the time of origin, and throughout the ages, GurBani is incessantly coursing in Sach Khand; which means that the virtues of Akaal Purakh, and the manifestation of Sant beings is an unending chain. It is an unending chain because infinite are the virtues of Sat PaarBraham, eternal and infinite are His divine powers, and this chain defines and describes this infiniteness and eternality. The point to understand here is that “Ik-Onkaar sat naam” is GurParsaadi (graced by God). After receiving the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi, and engaging oneself in Naam Simran in Sangat of a Sant SatGuru with complete faith, devotion and belief, and dedicating one’s body, mind and possessions, a human being begins to abide in Sach Khand and acquires the Gur Parsaad of Puran Braham Gyan and Puran Tat Gyan, and the GurParsaad of such eternal Seva as Parupkaar and Maha Parupkaar. A Puran Sant, SatGuru, Braham Gyani alone is the source of Gur Parsaad.

Only such Puran Sants, SatGurus, Puran Braham Gyanis who are blessed with Seva to distribute Gur Parsaad by Sat PaarBraham Pita Parmeshar may bestow Gur Parsaad upon others, and none other may do so. Fortunate are those human beings who acquire Gur Parsaad. Those who are yet to acquire Gur Parsaad should continue with their Ardas so that they too might acquire it. An Ardas made from a pure Hirda, and the fruits of one’s previous deeds, occasion the coming together of a Jigyasoo and a Puran Sant SatGuru, and the bestowal of GurParsaad.

Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa.

Raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.

Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

(Sri Guru Granth Sahib Ji 917)

The common religious preachers, who have neither been ordained by Dargah to preach religion nor have earned this capability or divine edict with their own spiritual accomplishments and attainment of Puran Awastha, or such human beings who haven’t been supremely blessed by Sat PaarBraham to become one with Him and consequently haven’t been endowed with Seva of Parupkaar and Maha Parupkaar, or those human beings who have turned religious preaching into a means of livelihood or are engaged in trading of GurBani and Kirtan for earning money – such Chunch Gyanis (possessing superficial knowledge) propound the meaning of SatGuru as the true Guru, which is contrary to Puran Sat. The acquisition of Puran Braham Gyan is Gur Parsaad, and this isn’t accomplished by mere reading of GurBani. If a human being could acquire Braham Gyan by mere reading, all those who spend their lifetime in reading GurBani or in reciting GurBani would have acquired Braham Gyan. If it were so, there wouldn’t have been such a scarcity of Braham Gyani great beings. But this is not the case. This is the sole reason that almost entire Sangat is trapped in the deceptions of such Chunch Gyanis (such Chunch Gyanis who themselves are stuck in Maya and ignorant of Puran Sat), and all these people spend their lives complying with the external (superficial) Rehats and in menially reading GurBani, without any spiritual accomplishments.

Having received Gur Parsaad, and immersing oneself in the Bandagi of Sat PaarBraham Parmeshar – a human being acquires the blessing of Puran Braham Gyan when he or she obtains Darshan of Akaal Purakh on transcending beyond Trigun Maya, i.e. on triumphing over Maya. Only such human beings who have become one with Sat PaarBraham Parmeshar are – in accordance with the divine Hukam – ordained to bestow Puran Sat upon Sangat. Only such Puran Braham Gyanis and Puran Sant great beings who have attained Puran Awastha and Param Padvi are – in accordance with the divine Hukam – blessed with Seva of Maha Parupkaar to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon others. When Bandagi of a human being is approved in Dargah, the fount of Puran Braham Gyan begins to gush from Sat Sarovars located within Suksham Dehi of the human being. Therefore it is immensely essential to know, to understand and to accept this supremely true fact that only such great beings who have assimilated themselves in Sat and have transformed themselves into Sat Roop have – in accordance with the divine Hukam – the right to bestow GurParsaad upon others.

Once a human being realizes the immense and supremely powerful magnificence of “Sat”, he or she may be regarded as having undesrstood tha magnificence of SatGuru. The essence of “Guru” is nothing but the essence of “Sat”. The supreme “essence” is nothing but the essence of “Sat”. The essence of “Sat” alone is the Nirgun “essence” of PaarBraham Parmeshar, which abides within every human being. It is only the presence of the supreme essence of “Sat” within the human body which is its immutable life-force. The “essence of Sat” is the “Jyot” (“the divine light within; soul”) that sustains life within a human body. This “supreme essence – Sat” itself is the essence of “Guru”. Those human beings who by GurParsaad are endowed with Puran Bandagi are the only ones who realize Puran Braham Gyan about this Puran Sat. Such great beings who accomplish their Bandagi and assimilate themselves in Puran Sat are the only ones to realize Puran Braham Gyan about this supreme essence “Sat”. The magnificence of such great beings is manifested in GurBani by addressing them as SatGuru, Sant, Sadh, Braham Gyani, Khalsa, Jan, Gurmukh and Bhagat. The entire GurBani is nothing but the magnificence of such great souls who have accomplished their Bandagi and earned esteem in Dargah. Such supremely powerful souls – who become one with Akaal Purakh – are the ones to manifest themselves upon this earth in the form of the greatest and the highest magnificence of Akaal Purakh.

Such supreme souls have all their Bajjar Kapaats opened up and all the seven Sat Sarovar illuminated within their Suksham Dehi. Every cell of their body is illuminated with “Sat” Naam. Every cell of their body begins to abide in SatNaam Simran. By the opening up of their Dassam Duaar, such great beings realize Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Anhad Shabad manifests itself at Dassam Duaar of a human being. Anhad Naad is the Akhand Kirtan (divine incessant chanting of Shabad) which constantly resonates at Dassam Duaar of a human being. Anhad Shabad is the divine sacred music, bereft of any limits or bounds, that manfests itself at Dassam Duaar of a human being and is forever played at Dassam Duaar.

Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||

(Sri Guru Granth Sahib Ji 1002)

Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3||

(Sri Guru Granth Sahib Ji 110)

Anhad Shabad which, once Dassam Duaar is opened up, manifests itself and plays at Dassam Duaar is the highest form of Amrit. (Dass has had this personal experience that, once his Dassam Duaar was opened up, this divine music made appearance at Dassam Duaar and after a little while the word SatNaam manifested itself from within this music; from the day this Anhad Shabad appeared at Dass’s Dassam Duaar and till today, the February 11, 2014, it’s been more than 13 years that this music has played on, constantly and incessantly. When Dass meditates upon this divine music, the resonance of this music assumes very high notes. Dass experiences utter peace and immense bliss in this state of meditation. Having felt utter peace, Dass attains the state of Sunn (complete peace and calmness). In this state, which is called in GurBani as Sunn Samadhi, there are no thoughts and no awareness of time. This is the state SatGuru Sahiban have described in these supremely powerful words). As soon as Dassam Duaar is opened up, Param Jyot manifests itself in one’s Hirda. There is brightness all around. The entire body becomes radiant. The entire body begins to radiate brilliance. The eyes begin to perceieve immense brightness. (In Dass’s personal experience he beheld immense brightness at the time his Dassam Duaar opened up, and from that moment on Dass’s eyes have perceived constant illumination. His entire body became radiant. He began to hear the throb of SatNaam from every cell of his body, and he is since hearing it constantly. As the time passes, the music of Anhad Shabad is getting deeper, the illumination is surging, and the throbbing of SatNaam in every cell of the body is gaining pace. When Dass is outside pondering over the natural world, everything disappears in the brightness. Nothing is left but the brightness). Anhad Shabad carries immense magnificence, and it is impossible to describe this supremey powerful magnificence. That is, it is impossible to distinguish the musical instruments playing these tunes. This divine music harbours within itself an amazing peace. Only those human beings who hear this divine music realize this truth. SatGuru Sahiban have divulged this divine music by their own experiences in many Salok’s of GurBani:

Anhad sabad achraj bismaad.

(Sri Guru Granth Sahib Ji 1143)

Aanand anhad vajeh vaajay har aap gal maylaava-ay.

(Sri Guru Granth Sahib Ji 923)

Naanak anhad Dhunee dar vajday mili-aa har so-ee. ||28||

(Sri Guru Granth Sahib Ji 1248)

Tah anhad sabad vajeh Dhun banee sehjay sahj samaa-ee hay. ||6||

(Sri Guru Granth Sahib Ji 1069)

The constant playing of Anhad Shabad at Dassam Duaar is an immensly amazing and mystifying phenomenon. Who plays this divine music and how do we hear it? What is the origin of this divine music? Which supreme power inherent in this divine music carries a human being into the state of Sunn? When these questions arise in the mind of a human being, he or she is bewildered. A human being who begins to realize Anhad Shabad obtains Darshan of Sat PaarBraham Parmeshar. Such a human being becomes one with Sat PaarBraham Parmeshar. The bliss that a human being attains in this state is nothing but Sat Chit Anand. This bliss is indescribable in words. The entire nature constantly sings praise of the magnificence of Sat PaarBraham Parmeshar. All nature constantly abides in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is resonant with the sacred tunes of the songs of this supremely powerful magnificence, and of Naam Simran of Sat PaarBraham Parmeshar. Apart from this, the entire universe is resounding with the divine words of those beings who – immersed in Bandagi of Sat PaarBraham Parmeshar – are singing His magnificence and performing Naam Simran. Besides these, the entire universe is constantly reverberating with the tunes of the sacred words of all the Sants, Bhagats, Braham Gyanis, SatGurus, Avataars, Gurmukhs, Khalsas, Pirs and Paigambars present in Dargah who are immersed in the magnificence and in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is constantly resonating with all these tunes of the divine magnificence and of Naam Simran of Sat PaarBraham Parmeshar. This divine music of Anhad Shabad is assimilated in the Nirgun Saroop of Akaal Purakh, and it is from within Nirgun Saroop alone that it emanates. This is why this divine music Anhad Shabad is the best form of Amrit, and this is the reason that this divine music makes us experience supreme peace. This divine music alone is the supremely mighty treasure of Anhad Naad. A human being whose Dassam Duaar is ajar comes in direct contact with all nature, with Dargah and with the Nirgun Saroop of Sat PaarBraham Parmeshar. Therefore such great beings whose Dassam Duaar is ajar acquire the Gur Parsaad of Anhad Shabad. Such a supremely powerful divine bliss is acquired only when one finds a “Sat” Guru. SatGuru Sahib Ji has revealed the Katha of this supremely powerful and divine Sat Chit Anand in this Pauri.

By finding a “Sat” Guru is meant that when a human being – by virtue of his or her good fortune – comes face-to-face with a Puran Sant SatGuru, and dedicates one’s body, mind and wordldly possessions at SatGuru’s Sat Charans with complete faith, devotion and trust, then the “Sat” Tat (the essence of Sat) of the human being and “Sat” Tat of SatGuru are harmoniously joined together, and by the grace of this harmonious bonding the human being receives Gur Parsaad. With this bonding of the two “Sat” Tat’s, the relationship of SatGuru and Chela (disciple; Suhaagan) is established. That is, with the harmonious bonding of the Sat Tat’s, the Chela (Suhaagan) is born. Thus only by the harmonious bonding between the two Sat Tat’s the human being receives Gur Parsaad. That is, only through the harmonious bond between the two Tat Sat’s a human being attains Suhaag. That is, only by the harmonious bond of the two Sat Tat’s a human being acquires Gur Parsaad of Puran Bandagi. With the acquisition of Gur Parsaad, the human being attains Simran Samadhi and Sunn Samadhi and – vanquishing Maya and accomplishing one’s Bandagi by attaining Puran Sachyari Rehat in one’s Hirda – forever assimilates oneself in Sat PaarBraham Parmeshar. This supremely powerful and divine harmonious bond of SatGuru and Chela alone construes finding of “Sat” Guru. This divine and supremely powerful harmonious bond between SatGuru and Chela alone describes “Darshan Parsan” (“seeing and worshipping”) of SatGuru; the bond through which Chela is transformed into a Suhaagan and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Maha Parupkaar. That is to say, gaining this supremely powerful “Darshan Parsan” of SatGuru delivers a human being from the agony of births-and-deaths and the human being becomes Jeevan Mukt. It is this pure and sacred and supremely powerful harmonious bond between SatGuru and Chela that the blessed SatGuru incarnate Amardas Ji describes in this Pauri.

A Jeevan Mukt human being attains Sehaj Awastha. By Sehaj Aawastha is meant attainment of Atal Awastha. Sehaj Samadhi is an uninterrupted form of Samadhi. Sehaj Samadhi is the best form of Samadhi. In Sehaj Samadhi the mind of the human being attains complete calmness. That is, the mind is transformed into Jyot. Puran Jyot Parkash manifests itself in one’s Hirda. The complete calmness of mind signifies that the human being has achieved victory over mind. The human being is freed of the slavery of Maya. The human being’s Trishna is quenched, and he or she vanquishes the lust, anger, greed, attachments and pride. Maya turns into his or her servant. Jeevan Mukti is freedom from Maya. Once Trigun Maya is vanquished, the human being arrives at Chautha Pad, obtains Darshan of Akaal Purakh and is endowed with Puran Awastha, Puran Braham Gyan and Atam Ras Amrit. The human being forever becomes one with Akaal Purakh. While in Sehaj Samadhi, all the deeds of the human being are freed of the subservience of mind (slavery of Maya) and are in compliance with Puran Hukam of Dargah. A Jeevan Mukt human being attains the supremely powerful state of Sada Suhaagan. Only such great beings who attain Sehaj Samadhi are bestowed the title of a Puran Sant, SatGuru, Puran Braham Gyani, Puran Khalsa and Gurmukh etc. SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead us away from Maya). A human being who finds SatGuru is transformed by SatGuru into SatGuru-alike.

Once a human being reaches this supremely powerful state, his or her entire time is spent in absolute and supreme Sat Chit Anand – continually absorbed in Puran Sat of the Puran Hukam of Sat PaarBraham. One feels as if the time is passing very rapidly. One is hardly aware of the passage of time while in the state of absolute and supreme spiritual bliss. The mind of such great beings is always in delight. The face of such great beings is always beaming with happiness. The face of such great beings becomes radiant in Dargah. Immense benevolence is showered upon the Sangat of such great beings, and many Jigyasoo’s too attain happiness when they dedicate their body, mind and worldly wealth at the Sat Charans of such great beings and receive Gur Parsaad. Dargah manifests itself in the Sangat of such great beings where Puran Sat is disseminated. Immense delight manifests itself in such a Sangat where Suhaagans engage themselves in SatNaam Simran of Sat PaarBraham Parmeshar and sing praises of His magnificence. When new Suhaagans are born in such a supremely powerful Sangat, their Suhaagan friends feel immense felicitations in their Hirda. There is immense bliss and delight in the entire Sangat, when Suhaagans engage themselves in SatNaam Simran while in Samadhi in Sangat of Puran Sat. Suhaagans are born and manifest themselves in a Sat Sangat which is graced with the presence of a Puran Sant who serves Puran Sat and who bestows Puran Sat upon the Sangat. That is, the immense magnificence of Sat PaarBraham Parmeshar manifests itself in the form of Suhaagans in such a supremely powerful Sangat where Sat is disseminated in the presence of a Puran Sant. In Sat Sangat of such a Puran Sangat – and by grace of Gur Parsaad – the harmonious bonding of the “Sat” Tat’s of man-and-woman (Sat PaarBraham Parmeshar the man and living beings the woman) gives birth to Suhaagans, and the entire Dargah hails and felicitates them. Dargah manifests itself upon earth where Sangat of such a Puran Sant is held. Mansarovar manifests itself upon earth where Sangat of such a Puran Sant takes place. All the Sants, Bhagats, Pirs, Paigambars, SatGurus, Avataars, Gurmukh’s and Khalsa present in Dargah alight upon earth in their Suksham Roop’s and join Suhaagans in SatNaam Simran upon earth, wherever Sangat of such a Puran Sant transpires. Not just this, but even the gods and goddesses arrive and abide wherever such a supremely powerful Sangat takes place. (By the grace of Gur Parsaad and Gur Kirpa, all that Dass wrires has occured, and is occuring, in Dass’s own personal experiences. All that is revealed in GurBani by SatGuru Sahiban is Puran Sat, and has transpired and continues to transpire in Dass’s life. It is by the grace of Gur Kirpa and Gur Parsaad, and under His Puran Hukam, that this Katha is manifesting itself).

As a human being obtains Gur Parsaad by “Sat” Guru, a new Suhaagan is born. The Surat of Suhaagan is united with Shabad (GurBani). The Surat of Suhaagan is lit up with SatNaam. The Suhaagan enters the state of Ajapa Jaap (state where Simran carries on without effort on the part of the being). As soon as Suhaagan hears GurBani or Kirtan, Surat of Suhaagan is dran into Shabad, and Suhaagan goes into the state of Samadhi. While in the state of Samadhi, and abiding in SatNaam Simran for a prolonged duration of time, the mind of Suhaagan is thoroughly cleansed. The mind is transformed into Jyot. The Suhaagan attains Sunn Samadhi. The mind and Hirda attain the state of Sunn. The Hirda is lit up with Puran Parkash. All the Bajjar Kapaats are opened up, the seven Sat Sarovars are illuminated, Dassam Duaar becomes ajar, and SatNaam manifests itself in every cell of the body. Anhad Shabad is realized. The human being attains perfect happiness. The human being attains the state of Sat Chit Anand, Sehaj Awastha, Puran Awastha and Atal Awastha.

Such is the charming and supremely powerful magnificence that manifests itself when one finds “Sat” Guru. SatGuru the true Patshah Ji describes the state of such immense spiritual bliss in the first Pauri of “Anand Sahib”, and reaffirms the Katha of attaining this very same bliss in the subsequent Pauris.