Pauri 13
Sur nar mun jan amrit khojday so amrit gur tay paa-i-aa.
Paa-i-aa amrit gur kirpaa keenee sachaa man vasaa-i-aa.
Jee-a jant sabh tudh upaa-ay ik vaykh parsan aa-i-aa.
Lab lobh ahankaar chookaa satguroo bhalaa bhaa-i-aa.
Kahai naanak jis no aap tuthaa tin amrit gur tay paa-i-aa. ||13||
(Sri Guru Granth Sahib Ji 918)
Only in a human birth, one attains Bandagi (submission before God) of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). Only in a human birth, one comes in possession of Amrit (our essence or the life-element; the divine energy; soul). Only in a human birth, one obtains GurParsaad (eternal bliss and eternal grace). Only in a human birth, one is showered with the grace of a SatGuru (Truth Guru). Only in a human birth, one finds Sangat (the congregation) of a Sant-SatGuru Braham Gyani (saint-SatGuru-divinely wise). Only in a human birth, one receives the GurParsaad of SatNaam (Truth as a manifestation of the Name of God), SatNaam Simran (meditation upon SatNaam), SatNaam Di Kamai (adherence to SatNaam in life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). Only in a human birth, it becomes possible to conquer Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Only in a human birth, one vanquishes the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride) and attains Jeevan Mukti (the salvation; deliverance from the cycle of birth-and-death). Only a human birth provides us the opportunity to become one with Sat PaarBraham Parmeshar. This Param Sat Tat (essence of the supreme Truth) alone is reaffirmed in this Pauri (verse) by SatGuru incarnate the blessed Amar Das Ji. Thus, amongst all the 8.4 million Juni’s (species), the human birth is the best. Because, only after entering a human body, the soul – having wandered in the 8.4 million Juni’s for an immeasurable time – finds an opportunity to escape from the 8.4 million Juni’s and to assimilate back in Sat PaarBraham Parmeshar. Only a human birth is capable of releasing the soul from the bonds of births-and-deaths. Sat PaarBraham Parmeshar has endowed the human birth alone with the capacity to attain Jeevan Mukti. No other Juni is blessed by Sat PaarBraham Parmeshar with the supreme capacity to attain Jeevan Mukti.
Even the gods and goddesses aren’t endowed with capacity to attain Jeevan Mukti. Even the gods and goddesses must obtain a human birth in order to attain Jeevan Mukti. Even the gods and goddesses yearn to enter the human birth, so that they may accomplish their Bandagi and immerse themselves in Sat PaarBraham. The gods and goddesses are established in the fourth Khand (Karam Khand; as per GurBani there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth). Bandagi is accomplished in the fifth Khand, Sach Khand. For some reasons, they haven’t accomplished their Bandagi and have acquired form of the gods and goddesses. The human beings, who in their Bandagi get tempted by powers of the gods and goddesses, fail to accomplish their Bandagi and they acquire form of the gods and goddesses. After acquiring this form, they come to the realization that their Bandagi is still incomplete; neither have they attained Jeevan Mukti. Only after having come to this realization, they learn that they must once again achieve human birth in order to accomplish their Bandagi. This is why all the gods and goddesses have the desire to obtain the human birth. The 84 Head-Sidhs (the Sidhs are the pure souls who attain spiritual heights and powers through practising asceticism; there are believed to be 84 Maha-Sidhs, or the Head-Sidhs, as per ancient manuscripts) and the 330 million gods and goddesses, all Rishis and Munis (saints and sages) and learned-beings yearn to attain SatNaam and to accomplish their Bandagi.
A Puran Sant (perfect-saint), Puran Braham Gyani (perfect divinely-wise) or SatGuru incarnate, having accomplished his Bandagi, ranks highest in Dargah (the divine court), i.e. much higher than the gods and goddesses. Only by the grace of such great-beings, the gods and goddesses can achieve rebirth as a human being. Only by the grace of such great-beings, the god and goddesses can attain Puran Bandagi. Therefore, wherever upon earth a Puran Sant, SatGuru, Puran Braham Gyani or an incarnate of Sat PaarBraham Parmeshar makes his abode – gathers a Sangat of SatNaam and bestows GurParsaad of SatNaam, SatNaam Simran, Puran Bandagi and Seva – there the gods and goddesses arrive and take their places so that they too may attain deliverance. Not just this, but the gods and goddesses also try their best to draw the attention of such perfect-great-beings towards them, so that by their grace they may achieve a human birth and attain Bandagi. This is so because only such perfect-great-beings possess the supreme power to grant the gods and goddesses the human birth and Bandagi. Only such perfect-great-beings are capable of changing the destinies of the gods and goddesses. Only such great-beings are in possession of all those divine powers by which they can grant Jeevan Mukti even to the gods and goddesses. This Param Sat Tat is repeatedly reaffirmed by SatGuru Sahiban (the ten SatGuru Patshah Ji’s) in GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji):
Is bhagtee no sur nar mun jan lochday vin satgur paa-ee na jaa-ay.
(Sri Guru Granth Sahib Ji 425)
Sur nar mun jan khojtay sukh saagar gopaal.
(Sri Guru Granth Sahib Ji 297)
Sur nar mun jan lochday so satgur dee-aa bujhaa-ay jee-o. ||4||
Satsangat kaisee jaanee-ai.
Jithai ayko naam vakhaanee-ai.
Ayko naam hukam hai naanak satgur dee-aa bujhaa-ay jee-o. ||5||
(Sri Guru Granth Sahib Ji 71)
Cha-oraaseeh sidh budh taytees kot mun jan sabh chaaheh har jee-o tayro naa-o.
Gur parsaad ko virlaa paavai jin ka-o lilaat likhi-aa dhur bhaa-o.
(Sri Guru Granth Sahib Ji 669)
By Amrit is meant: that which doesn’t die; that which neither takes birth nor dies; that which has neither beginning nor end; that which is ever-existent; that which is ‘Aad sach jugaad sach. Hai bhee sach naanak hosee bhee sach.’, i.e. that which is Sat (eternal Truth; God Himself) from the very beginning, Sat throughout the epochs, Sat in the present times and will remain Sat for all epochs to come; that which is ever-abiding; that is Amrit, and that is Sat PaarBraham Parmeshar Himself. Therefore, His name – SatNaam – too is Sat. Therefore Sat alone is Amrit; SatNaam alone is Amrit. GurBani is Sat, and so GurBani too is Amrit Bani. Because GurBani is Sat, therefore GurBani is Gyan Saroop (the embodiment of wisdom) of Akaal Purakh. Because the magnificence of Sat is immense, therefore the magnificence of SatNaam too is immense. SatNaam isn’t just a name; SatNaam also assimilates in it all the supreme powers of Sat PaarBraham Parmeshar. As an example, a human being’s name assimilates in it his mark, his personality, his entire family, his stature, esteem and worth etc. In the same way, SatNaam assimilates in it the perfect, supremely mighty and boundless authority of Sat PaarBraham Parmeshar and all the supreme powers and Sarab Kalaa’s (all supreme and divine abilities) of Sat PaarBraham Parmeshar. The entire Creation and the millions of universes etc. abiding in it are all assimilated in SatNaam alone. Therefore, Amrit is nothing but GurParsaad of the supremely powerful SatNaam. Thus, the magnificence of SatNaam too is boundless.
A human being, even a Rishi or a Muni person, receives GurParsaad only by dedicating his entire self at Sat Charans (the feet where Sat abides) of a SatGuru. That is to say, the feet of a Puran Sant, SatGuru or Puran Braham Gyani alone are the storehouses of Amrit. A Puran Sant, SatGuru or Puran Braham Gyani alone is the fount of Amrit. A Puran Sant, SatGuru or Puran Braham Gyani alone is Amritdhari (the possessor of Amrit; a true Braham Gyani) and the bestower of Amrit. A Puran Sant, SatGuru or Puran Braham Gyani alone is ordained by Dargah to bestow Amrit upon others. A Puran Sant, SatGuru or Puran Braham Gyani alone is the bestower of: the GurParsaad of SatNaam; the GurParsaad of SatNaam Simran; the GurParsaad of SatNaam Di Kamai; and the GurParsaad of Puran Bandagi and Seva. The great-being who alone can bestow Amrit upon others: is a Puran Purakh (the perfect being; a living God on earth); abides in SatNaam Simran with every cell in his body; has attained Puran Sachyari Rehat (complete compliance with Truth) in his Hirda (literally meaning heart, Hirda actually denotes Anhat Chakra located near the heart; one of the seven Sat Sarovars, and more a part of our spiritual being than our physical body) and has manifested Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) in his Hirda; has all his Bajjar Kapaats (the divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) opened up; has – by conquering Maya (i.e. quenching one’s Trishna and bringing Panj Dhoots under one’s hold), transcending beyond Trigun Maya and obtaining Darshan (vision with the inner, spiritual eye) of Sat PaarBraham Parmeshar instated in Chautha Pad (fourth state; beyond the three aspects of Maya) – become one with His Nirgun Saroop (infinite divine power beyond the three attributes of Maya); has acquired Puran Braham Gyan; and has attained Atal Awastha (the stage of unshakable faith) and Param Padvi (the highest spiritual status). Only a so-perfect great-being is ordained by Dargah to bestow Amrit upon the Sangat. Only the so-perfect great-beings are Nirbhao (fearless) and Nirvair (without hate or enmity) and bestow Puran Sat (the perfect Truth) upon the Sangat. The Sangat of such perfect-great-beings alone is Sat Sangat (the Sangat where Sat abides; the Sangat marked by presence of Sat or of those who have attained Jeevan Mukti and are thus part of Sat). In the Sat Sangat of such perfect-great-beings alone, the GurParsaad of SatNaam is showered and total magnificence of SatNaam prevails. In the Sat Sangat of such perfect great-beings alone, Suhaagans (the God’s brides; those who are accepted as devotees in Dargah) are born. In the Sat Sangat of such perfect-great-beings alone, ‘Ayko naam hukam’ prevails and the supremely powerful magnificence of SatNaam manifests itself in the form of Suhaagans.
The Sat Sangat implies that only by ‘Sang’ (‘the company’) of ‘Sat’, a human being attains ‘Gat’ (‘deliverance’). Sat alone bears the supreme force that can grant Jeevan Mukti to a human being. ‘Gat’ means salvation. It goes to say that the Sat Sangat is nowhere other than at a place where a Puran Sat-Roop (perfect embodiment of Sat) Sant-SatGuru is present. Only in the Sangat of such a Puran Sat-Roop Sant-SatGuru, the GurParsaad of Jeevan Mukti is showered. That Sangat alone is Sat Sangat, where Puran Sat prevails; i.e. where Amrit is showered; where the GurParsaad of SatNaam is bestowed upon the Sangat; where ‘Ayko naam hukam’ prevails; where the magnificence of SatNaam clearly manifests itself; where the GurParsaad of SatNaam is showered and where the Jigyasoos (the seekers; those seeking divine Truth) arriving in the Sangat attain Suhaag and receive the GurParsaad of Puran Bandagi. The Sat Sangat comes into being only in the presence of a Puran Sant-SatGuru and under his supremely powerful auspices. Dargah clearly manifests upon earth where a Puran Sant-SatGuru marks his presence. There, all the SatGuru Avataars, Sants, Bhagats (devotees), Braham Gyanis, Pirs (seers) and Paigambars (prophets) arrive and shower their grace upon the entire Sangat. Only a Puran Sant-SatGuru bestows Puran Sat and serves Puran Sat; therefore, his words bear the supreme force that pierces Hirda of the Jigyasoos and leads them into Bairaag (the detachment from worldly matters). When such a Puran Sant-SatGuru places his hand upon the Jigyasoo’s forehead and makes him recite SatNaam, SatNaam gets inscribed straightaway in the Jigyasoo’s Surat (mind; consciousness) and his Surat and Shabad (the divine words; GurBani) forge a union. The Sat Tat (the Sat-element) manifested in the SatGuru unifies with the Sat Tat present within the Jigyasoo, and the Jigyasoo acquires the GurParsaad of Suhaag (acceptance in Dargah as a devotee). Shabad and Surat are unified, and the Jigyasoo is immersed in Samadhi (the deep trance-like state, where there is no thought except pure consciousness). The GurParsaad of SatNaam enlightens Surat of the Jigyasoo, the mind of the Jigyasoo becalms and his Ajapaa Jaap (the state where Simran carries on without effort on the part of the being) is initiated. The Jigyasoo arrives in Karam Khand (the fourth Khand in Bandagi). His account of Bandagi is opened in Dargah, and his Bandagi commences.
It is a Puran Sat that Bandagi of a Jigyasoo begins only with acquiring of GurParsaad, which takes place in Karam Khand (the fourth Khand; the five Khands of Bandagi are: Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand). Any efforts the Jigyasoo makes prior to this are only counted toward acquiring the GurParsaad. Dharam Khand, Gyan Khand and Saram Khand only prepare the Jigyasoo to receive the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Bandagi. It is an utter truth that Bandagi of a Jigyasoo starts only upon receiving the GurParsaad. Only upon receiving the GurParsaad, his account of wealth of SatNaam is opened in Dargah. When SatNaam is affixed in Surat of the Jigyasoo, and the Surat and Shabad are unified, only then the wealth of SatNaam begins to accumulate. When Sat Tat of a Puran Sant-SatGuru is unified with Sat Tat of the Jigyasoo, only then the Jigyasoo attains union of Surat and Shabad, and attains Samadhi. When, under Sato Birti of Maya, the human being observes compassion, righteousness, contentedness and forbearance, and faithfully proceeds to perform Sat Karams (the deeds of Sat), then his Sat Karams begin to weigh heavily and he, in accordance with his destiny, finds the Sangat of a Puran Sant-SatGuru. This state of human being is described in GurBani as the state of ‘Poorai bhaag’ (‘the culmination of destiny’). Only after arriving in this state, the human being acquires GurParsaad and his Bandagi commences. Therefore the Jigyasoos, who are yet to acquire GurParsaad, are prayed to stay focussed upon the deeds of Sat, and upon compassion, righteousness, contentedness and forbearance, so that they may find the Sangat of a Puran Sant-SatGuru and receive GurParsaad. This Param Sat is reaffirmed in GurBani:
Poorai bhaag satgur milai sukh-daata naam vasai man aa-ay.
(Sri Guru Granth Sahib Ji 85)
Only a Puran Sant-SatGuru bestows SatNaam. Only a Puran Sant-SatGuru bestows GurParsaad. Only a Puran Sant-SatGuru deals in SatNaam. One, who isn’t Puran, isn’t a SatGuru. Only a Bhagat, who has attained Puran Awastha (the state of spiritual perfection) and has attained Param Padvi, is a SatGuru. Only in the Charan Sharan (shelter at the feet) of a Puran Sant-SatGuru lies the key to all divine treasures. Only in the Charan Sharan of a Puran Sant-SatGuru, all Ridhi-Sidhi’s (the supernatural powers; these come at a very early stage of Bandagi but, if indulged, stop any further spiritual progress and thus form a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akaal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akaal Purakh) abide and serve. Only in the Charan Sharan of a Puran Sant-SatGuru all the divine supreme-powers reside. Only the Charan Sharan of a Puran Sant-SatGuru is endowed with the boundless Parkash (the divine light; manifestation of Nirgun Saroop). The Charan Sharan of a Puran Sant-SatGuru alone is the Charan Sharan of Sat PaarBraham Parmeshar. Maya has no influence under the shelter of a Puran Sant-SatGuru; because Maya is slave to such great-beings and serves them. Only by the grace of Sat PaarBraham Parmeshar, a human being finds the Sangat of a so-perfect great-being. The human being, whose destiny reaches its culmination and whose Sat Karams begin to weigh heavy, finds the Sangat of a Puran Sant-SatGuru in accordance with the Hukam of Sat PaarBraham Parmeshar. When a human being surrenders his entire self in the Charan Sharan of a Puran Sant-SatGuru, and surrenders his body, mind and worldly wealth, he receives GurParsaad and attains SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi. This Param Sat Tat is repeatedly reaffirmed by the SatGuru Patshahs in GurBani:
Satgur daataa har naam kaa parabh aap milaavai so-ay.
(Sri Guru Granth Sahib Ji 39)
Naam amolak ratan hai pooray satgur paas.
Satgur sayvai lagi-aa kadh ratan dayvai pargaas.
(Sri Guru Granth Sahib Ji 40)
Bin satgur har naam na labh-ee lakh kotee karam kamaa-o.
(Sri Guru Granth Sahib Ji 40)
Satgur daataa naam kaa pooraa jis bhandaar.
(Sri Guru Granth Sahib Ji 49)
Satgur vich naam nidhaan hai karam paraapat ho-ay.
(Sri Guru Granth Sahib Ji 88)
Naam nidhaan satgur dee-aa sukh naanak man meh mand.
(Sri Guru Granth Sahib Ji 49-50)
Bin satgur naa-o na paa-ee-ai bin naavai ki-aa su-aa-o.
(Sri Guru Granth Sahib Ji 58)
Sadaa suhaag suhaaganee jay chaleh satgur bhaa-ay.
(Sri Guru Granth Sahib Ji 66-67)
Lakh cha-oraaseeh firday rahay bin satgur mukat na ho-ee.
(Sri Guru Granth Sahib Ji 69-70)
Jinee pooraa satgur sayvi-aa say dargeh sadaa suhaylay.
(Sri Guru Granth Sahib Ji 78)
Satgur da-i-aal kirpaal bhaytat haray kaam krodh lobh maari-aa.
(Sri Guru Granth Sahib Ji 81)
SatNaam is a priceless gem, which is obtained only through serving a Puran Sant-SatGuru. The human beings, who serve a Puran Sant-SatGuru, i.e. who devote their body, mind and physical wealth in the service of a Puran Sant-SatGuru and adhere to his Sat Bachans (the words of Sat), are the only ones who acquire the priceless gem of SatNaam. That is to say, those who make Puran Samarpan (complete dedication) at Sat Charans of a Puran Sant-SatGuru have Naam (His Name – representing God and all His Creation) penetrate deep in their Surat. When these human beings observe SatNaam Simran for a prolonged period (2.5 hours or more every day), they attain Samadhi. All Bajjar Kapaats of such assiduous human beings are opened up; Sat Sarovars (the sources of Amrit or the spiritual energy; there are seven Sat Sarovars within the human body) are awakened; they attain Sunn Samadhi (the silent, deep meditation; a state free of thoughts, even free from the effects of time and space); the mind is perfectly calmed; SatNaam permeates every cell of the body; Hirda attains Puran Parkash of Param Jyot; Hirda attains Puran Sachyari Rehat; Trishna is extinguished; Panj Dhoots (the five thieves; lust, anger, greed, attachments and pride) are overpowered; the mind is conquered; the slavery of Maya comes to an end; Maya falls at their feet; Bandagi is accomplished, and they are honoured in Dargah; they obtain Darshan of Nirgun Saroop of Sat PaarBraham Parmeshar; their soul is assimilated in Nirgun Saroop of Sat PaarBraham Parmeshar; they acquire Puran Braham Gyan and Tat Gyan (the divine knowledge; understanding of the divine ways); they acquire Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss); they attain Param Padvi; and they attain Atal Awastha. So supremely-powerful is the magnificence of the Sangat of a Puran Sant-SatGuru, under whose shelter a human being acquires all these divine treasures. The Jigyasoos, who abide under the supremely powerful shelter of a Puran Sant-SatGuru, easily accomplish their Bandagi. Those Jigyasoos, who – immersed in full faith, complete devotion and total trust – make Puran Samarpan at Sat Charans of their Sant-SatGuru, easily accomplish their Bandagi.
Bandagi is nothing but a human being’s battle with Maya. That is to say, fighting this battle and achieving victory over the Chandaal (villain; low-life) of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride alone is Bandagi. Fighting this battle and vanquishing Maya is Bandagi. Quenching one’s Trishna is Bandagi. As Trishna is quenched, the mind attains Sat Santokh (divine contentedness; the state where there is humility and an absence of desires). Through achieving victory over Panj Dhoots (the Chandaals of lust, anger, greed, attachments and pride), Maya is vanquished. Casting away the slavery of Maya is Bandagi. Quenching one’s Trishna and overpowering the Chandaals of lust, anger, greed, attachments and pride is Bandagi. Maya has no influence in the Charan Sharan of a Puran Sant-SatGuru. Therefore, the human beings who make Puran Samarpan in Charan Sharan of a Puran Sant-SatGuru with complete devotion, faith and trust readily extinguish their Trishna and easily achieve victory over the Panj Dhoots. The human beings abiding under the shelter of a Puran Sant-SatGuru and making Puran Samarpan with total faith, devotion and trust easily vanquish Trigun Maya and become one with Sat PaarBraham Parmeshar.
The entire Creation is created by the supreme powers of Sat PaarBraham Parmeshar. The 8.4 million Medni’s (Juni’s) too are created by the supreme powers of Sat PaarBraham. Amongst all creatures in the 8.4 million Medni’s, it is only in the human birth that a SatGuru appears upon earth. In accordance with the divine Vidhaan (constitution; laws) of Sat PaarBraham Parmeshar, only in a human birth a creature – bestowed with the grace of Sat PaarBraham Parmeshar – finds the Charan Sharan of a SatGuru. Sat PaarBraham Parmeshar leads the creature – that He is pleased with – into the Charan Sharan of a Puran Sant-SatGuru and imbues his Hirda with faith, devotion and trust toward the SatGuru. Sat PaarBraham Parmeshar leads the creature – upon whom He showers His kindness, confidence and compassion – into the Charan Sharan of a Puran Sant-SatGuru. Only a creature, who keeps his attention focussed upon Sato Birti and performs Sat Karams with compassion, righteousness, contentedness and forbearance, becomes a recipient of His kindness, compassion and grace. Therefore, it is a humble prayer at the feet of the entire humanity to please focus your attention upon the deeds of Sat. Do not commit Asat Karams (deeds against Sat; untruthful deeds) under slavery of the Chandaals of lust, anger, greed, attachments and pride in order to quench your Trishna. It is only through accumulating the deeds of Sat that we can become a recipient of the grace, kindness and compassion of Sat PaarBraham Parmeshar and find the Charan Sharan of a Puran Sant-SatGuru.
Bandagi of Sat PaarBraham Parmeshar is a GurParsaadi Khel (an endeavour that bears blessings of the Guru and God; the entire process of bestowal of Naam is described as a GurParsaadi Khel). It is only by GurParsaadi GurKirpa (the eternal grace and blessings) that a human being can receive Amrit. That human being alone – who is bestowed with the supreme power of GurParsaad – receives Amrit. That human being alone – upon whom Sat PaarBraham Parmeshar brings to bear His GurParsaadi supreme power – finds the Charan Sharan of a Puran Sant-SatGuru and obtains the GurParsaad of Amrit.