Karmee sahj na oopjai vin sahjai sahsaa na jaa-ay.
Nah jaa-ay sahsaa kitai sanjam rahay karam kamaa-ay.
Sahsai jee-o maleen hai kit sanjam dhotaa jaa-ay.
Man dhovahu sabad laagahu har si-o rahhu chit laa-ay.
Kahai naanak gur parsaadee sahj upjai ih sahsaa iv jaa-ay. ||18||
(Sri Guru Granth Sahib Ji 919)
It is a Param Sat (the supreme Truth) that the entire world is enmeshed in Karam Kaand (the cycle of acts and their consequences; deeds determining one’s destiny in this as well as in coming births). The divine Vidhaan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds) is an incontrovertible Sat (the eternal Truth). In accordance with the supremely powerful Vidhaan of Karma, every creature abiding upon the earth is entangled in his Karam Kaand as dictated by his destiny. Therefore, it is a Param Sat that the human being is merely wasting away his everyday life carrying out his Karam Kaand. If we take a look at our daily routine it will be clear to us how, being ignorant of this Param Sat, we are frittering away our everyday life. The world itself is the biggest contributor to this game-plan of Karam Kaand. A human being regards this world as his sole reality. The illusionary game-plan of this world is executed by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), and the worldly beings regard this game-plan of Maya as their sole reality. Living in this world, every act that a human being performs becomes part of his Karam Kaand. It is a Param Sat that all the acts of a human being are only committed under Maya. Thus, the human being is a slave to Maya. The slavery of Maya implies that the human being carries out all his acts while slaving under the Chandaal (villain; lowlife) of lust, the Chandaal of anger, the Chandaal of greed, the Chandaal of attachments and the Chandaal of pride, seeking to satisfy his Trishna (the worldly desires).
Trishna dwells within the body of the human being. Trishna means: the hunger to acquire material objects; the hunger to achieve worldly pleasures; the hunger to maintain worldly relationships; the hunger to accumulate wealth, riches, properties and estates; the hunger to acquire worldly titles; and, the hunger to earn name and fame in the world. The Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride dwell within the human body. Trishna is born out of these five Chandaals. That is to say, the Chandaal of lust, Chandaal of anger, Chandaal of greed, Chandaal of attachments and Chandaal of pride give rise to Trishna. The Chandaal of lust draws a human being towards the beauty, pleasure and touch of the opposite sex. The attraction of the beauty, pleasure and touch of the opposite sex gives birth to the hunger of lust in the human being. The devastating thoughts of the beauty, pleasure and touch of the opposite sex corrupt the human being’s mind. These devastating thoughts arising in the human being’s mind cloud the human being’s power of judgement and compel him into committing Asat Karams (untruthful deeds; deeds against Sat), in order to satisfy the hunger of the Chandaal of lust. The hunger of the Chandaal of lust gives rise to such heinous crimes as rape etc. in the world. The hunger of the Chandaal of lust gives rise to such disastrous crimes as the molestations of women, who the society holds as their daughters and sisters. The Chandaal of lust is very widespread in today’s society. Every day one is witness to the news of gang-rape committed against women. The security of women from these lecherous beasts is a major concern in today’s world. Every day one bears witness to the dangerous nature of the Chandaal of lust in the world. This is how a human being, slaving under the Chandaal of lust, writes one’s own dark and painful destiny. Seeking to satisfy Trishna of the Chandaal of lust, a human being commits base and extremely destructive acts with his mind (through base thoughts) and body, and thereby dooms his own destiny. Every Asat Karam committed under the influence of the Chandaal of lust takes the human being further away from Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe), and mires him deeper in the disastrous swamp of Maya. As a result, when the human being realizes the consequences of these destructive deeds, he develops a ‘sahmaa’ (‘scare; trepidation’) in his mind. That is to say, the human being develops anxiety in his mind about his evil deeds.
The Chandaal of anger dwells in the stomach of the human being. The Chandaal of pride resides at the head of the human being. Living in the world and conducting one’s affairs, if for some reason the human being’s pride is hurt, he gets mad with rage. That is to say, when a human being deals everyday with those around him, oftentimes in his daily life there are occasions when his views and opinions do not concur with those of the other people. The clash of opinions bruises the human being’s ego. That is, the human being finds that he is unable to get his way. It results in the Chandaal of pride, sitting at the human being’s head, getting hurt, who in turn incites the Chandaal of anger dwelling in the human being’s stomach, and the human being’s mind and body are roused with rage. The fire of rage compels the human being to conduct himself badly and the human being ends up committing Asat Karams. Seething in the fire of rage, many a times the human being ends up committing such grave crimes as murder. These Asat Karams work as poison for the human being. That is, these Asat Karams fill the future life of the human being with suffering, distress, problems and troubles. Thus trapped in the slavery of the Chandaal of pride and the Chandaal of anger, not only does the human being scorch his mind and body in the fire of rage, but also makes his future life extremely painful. The cause of all brawls, scuffles and bloody incidents in everyday life of the human being is none other than the Chandaal of anger. Not only that, but in the history of the world there have been mighty kings and emperors who, while seeking to satisfy their Chandaal of pride and fallen prey to the Chandaal of anger, caused gravely destructive wars, great-wars and the world-wars. Thus, the devastating intoxication of the human being’s pride ignites the utterly dangerous fire of rage. In the gravely dangerous fire of rage, not only does the human being himself burn and perish, but many a time also envelops a large part of the humanity in his fire of rage, leaves a great trail of destruction, commits a severally destructive Asat Karam and utterly destroys his own future. Therefore, it is a Param Sat that the gravely destructive forces of the Chandaal of lust and the Chandaal of anger possess the capability to destruct the world. However, Sat PaarBraham Parmeshar has endowed the human being with the capacity to overcome these gravely destructive forces.
The Chandaal of greed resides in the chest of the human being. The name Chandaal-of-greed is given to the ravenous hunger to accumulate wealth and riches, material objects, properties and estates etc. and worldly pleasures far in excess of one’s needs. It is not wrong to acquire things such as wealth and riches, material objects, properties and estates etc. and worldly pleasures for the purpose of conducting one’s life, so long as these are earned through one’s true and rightful Dassan Nahuan Di Kamai (earnings by the ten nails of the hand, i.e., hard-earned money), and Dasvandh (the one-tenth of one’s earnings or time, earmarked for charity) is taken out from this earning and dedicated at the Sat Charans (feet where Sat abides) of the SatGuru (the Truth Guru; teacher and mentor; one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti). By paying Dasvandh from one’s true and pure Dassan Nahuan Di Kamai, the human being avoids being consumed by Maya. The accumulation of wealth and riches, material objects, properties and estates etc. and worldly pleasures turns into greed when the human being acquires them by means of the devastating Asat Karams. The Chandaal of greed, seated in one’s chest, incites the human being to acquire wealth and riches, material objects, properties and estates etc. and worldly pleasures by force of the Asat Karams. The wealth and riches, material objects, properties and estates etc. and worldly pleasures acquired through thieving, bribery, hoarding, extortion and misuse of one’s authority present an example of the destructive force of the Chandaal of greed. The wealth and riches, material objects, properties and estates etc. and worldly pleasures acquired through stealing, bribery, hoarding and extorting and misusing one’s authority work as poison for the human being. The riches acquired through theft, bribery, hoarding and extortion and misuse of one’s power of office can never bring happiness to the human being, but instead render his present and future life extremely unpleasant.
When a human being commits the Asat Karams of accumulating wealth by means of theft, bribery, hoarding and extortion and misuse of one’s position of power, he falls prey to the gravely disastrous force of the Chandaal of greed and turns his future life into hell. The wealth accumulated by committing such gravely destructive Asat Karams is bloodied with the rights snatched from other people, and therefore use of such wealth makes the human being fall prey to the dangerous mental and physical diseases. Always keep in mind that using the wealth obtained by snatching other people’s rights is akin to sucking their blood. The blessed SatGuru incarnate Nanak Patshah Ji clearly demonstrated this Param Sat by refusing the delicious foods of umpteen varieties prepared in the house of Malik Bhago and instead choosing to eat the bread made with coarse grain at the home of Bhai Lalo Ji. SatGuru Patshah Ji clearly demonstrated this supremely powerful Sat, squeezing milk out of the coarse-grain bread prepared by Bhai Lalo Ji and blood out of the bread offered by Malik Bhago. Therefore, the human beings who take pleasure in the wealth obtained through theft, bribery, hoarding, extortions and misuse of their authority suck the blood of the poor, or the ones whose rights they snatched in accumulating this wealth and, making all their family members too partners in their grave sin, destroy their life and make their future extremely bleak. All the deeds thus committed under the slavery of the Chandaal of greed are Asat Karams and fill the human being’s present and future life with distress.
The Chandaal of attachments too lives in the chest of the human being. That is to say, the gravely dangerous force of the Chandaal of attachments makes its home in the chest region of the human being. The Chandaal of attachments keeps the human being ever in the fear of losing something or the other. The human being is always besieged by the fear of his family relationships going sour. The attachments with the material objects, wealth and riches, properties and estates, business or job etc. and the fear of their loss constantly make the human being anxious. The fascination for these material achievements is the sole cause of this anxiety. Because a common person regards these material accomplishments as the sole mission of his life, therefore it is natural for the human being to be fascinated by these accomplishments. The attachment is nothing but the fascination of the human being for his worldly accomplishments. The attachment is nothing but the fear of losing these worldly objects. The cause of all domestic suffering, strife and quarrels is nothing but the disastrous force of the Chandaal of attachments. The attachment is nothing but the possessiveness of the human being for every worldly relationship and object. Even though the entire world is aware of the Param Sat that all worldly accomplishments and the acquired material objects, wealth and riches, properties and estates, businesses, family bonds etc. will not accompany the human being at the end of his life; even so the human being regards all these material objects, wealth and riches, lands and estates, businesses, domestic relationships etc. as Sat and is busy wasting away his life entangled in their attachments. All the deeds committed under the influence of the Chandaal of attachments are Asat Karams and make the present and the future times of the human being extremely sorrowful.
A human being’s Trishna never comes to an end. Trishna is like a constantly flowing stream that never halts. Trishna represents the intense desires of the human being. Just as a flowing stream, the desires of the human being never find an end. When one desire is fulfilled, ten more take birth. The human being constantly strives to fulfil his desires. The entire lifetime of the human being is spent satisfying his desires. To fulfil one’s desires is to satisfy the hunger of the Chandaals of lust, anger, greed, attachments and pride dwelling within the human body. Thus, in order to satisfy their hunger, these five Chandaals cause the human being to commit Asat Karams. In this way, the entire lifetime of the human being is spent quenching the Trishna of these five Chandaals. But even then the human being’s Trishna isn’t quenched. As the human being is ensnared deeper and deeper by these five Chandaals, his Trishna grows stronger. As the human being’s Trishna grows stronger, his Asat Karams assume even more disastrous shape. Always bear in mind that it is in your destiny that all your needs will surely be met, but all your desires will never be fulfilled. You will only get what your destiny has in store for you. All the prayers asking for material objects are considered to be false prayers, and thus never fulfilled. These false prayers will never alter your destiny. The human destiny does alter, but only when ‘SatNaam’ (‘Truth as a manifestation of the Name of God’) illuminates Hirda Kamal (Hirda or Hirda Kamal denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being) of the human being and the records of all past deeds of the human being in Dargah (the divine court) are erased.
The gravely disastrous forces of the Rajo (Trishna) and Tamo (lust, anger, greed, attachments and pride) attributes of Maya prove to be responsible for the destruction of the human being via his Karam Kaand. When the human being comes to realize these destructive powers of Maya, he develops trepidation in his mind. When the human being becomes aware of the disastrous Asat Karams that he has committed, his mind gets anxious having become aware about the Sat of these disastrous acts. Whenever a human being commits a disastrous Asat Karam in order to satisfy his Trishna, his power of judgement and his consciousness certainly oppose him from doing it. But the human mind is so weak as to be easily manipulated by the five Chandaals. In this way, the gravely disastrous forces (Rajo and Tamo) of Maya succeed in thoroughly corrupting the mind of the human being. As a result, the human being continues to commit deeds and continues to wander in the cycle of births-and-deaths and in Juni’s, paying for these deeds.
The third force of Maya, known as the Sato characteristic (compassion, righteousness, contentedness, forbearance), paves the way for the salvation of the human being. The force of Sato inspires the human being to perform Sat Karams (the deeds of Sat; truthful deeds). Compassion gives rise to Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). Dharam means to immerse oneself in Bandagi (submission before God) of Sat PaarBraham Parmeshar, to conquer Maya and to assimilate oneself in the Nirgun Saroop (the immense divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar. Sat Santokh (divine contentedness; state where there is humility and an absence of desires) denotes being content with one’s lot, and staying afar from greed. Forbearance signifies the way to keep calm of mind. Forbearance indicates the way to achieve victory over Maya. Forbearance shows the way to quench one’s Trishna. Forbearance contains the way to vanquish the five Chandaals. The path of Mukti (liberation from Maya; deliverance) for the human being opens up from within compassion, righteousness, contentedness and forbearance. Focussing his attention upon performing Sat Karams under compassion, righteousness, contentedness and forbearance, the human being comes to embrace Sato Birti (consciousness abiding in the Sato aspect of Maya). Abiding in Sato Birti, the human being finds the Sangat (congregation; gathering of the followers) of a Puran Sant-SatGuru (the perfect-saint SatGuru). From the Puran Sant-SatGuru, the human being receives GurParsaad (the eternal bliss and eternal grace). That is to say, as the human being accumulates Sat Karams, he is showered with the grace of Sat PaarBraham Parmeshar and finds the Sangat of a Puran Sant-SatGuru. The human beings, who make Puran Samarpan (complete dedication) at the Sat Charans of a Puran Sant SatGuru, receive the GurParsaad of SatNaam, 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). The human beings devoting themselves in nurturing, serving and caring after the GurParsaad conquer Maya and assimilate themselves in the Nirgun Saroop of Sat PaarBraham Parmeshar.
All the deeds of a human being, performed prior to receiving GurParsaad and attaining Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation) through serving and caring after this supreme power, are a part of his Karam Kaand. If we take a look at the deeds of Sato Birti in today’s world, we find that from the time of departure from earth of SatGuru incarnate the blessed tenth Patshah Ji (approximately the last 300 years) there has been a sea change in the worldly definition of Sato Birti. This change has thoroughly perverted the definition of Sato Birti and far removed it from Puran Sat. That is to say, in the last 300 years, the religious preachers coming after SatGuru incarnate the blessed Gobind Singh Patshah Ji have gradually altered the deeds of Sato Birti so that they have now come to represent merely the outwardly Rehats. This transition had already begun at the time of the ninth Patshah SatGuru incarnate the blessed SatGuru Teg Bahadur Ji, when the Mahants (chief priests) of the time prevented SatGuru Sahib from entering the Harmandir Sahib (the foremost temple of the Sikhs in the city of Amritsar, also called the Golden Temple). These days, the committees preside over the Gurdwaras (the temples of Sikhism). The committees appoint the Panj Pyaras (the five beloveds-of-God; the five chosen Sikhs). It is extremely essential to know the difference between the Panj Pyaras crowned by SatGuru incarnate the blessed tenth Patshah Ji – who were Puran Khalsas (the pure soul in possession of Puran Braham Gyan); who were Puran Braham Gyanis (possessing Puran Braham Gyan – the perfect divine wisdom); who weren’t slave to Maya and Maya was slave to them – and the Panj Pyaras appointed by the committees. The committees alone appoint the Jathedars (leader of a Jatha or group; the ordained chief of a Takht, one of the five seats-of-power of Sikhism) in Akal Takht Sahib (the principal seat-of-power of the Sikh religion, located in the Golden Temple) and in other holy Takhts. The places belonging to the Puran Braham Gyanis are occupied by the nominees appointed by the committees. The responsibilities earlier shouldered by SatGuru Sahiban (the ten SatGuru Patshah Ji’s) are now being discharged by the committees governing the Gurdwaras. This is a bitter truth of today that the committees have assumed the role of the Gurus. How can the materialistic Parbandhaks (managers) of the committees discharge the responsibilities of a SatGuru Sahib? What is going to be the standing of the Panj Pyaras appointed by these materialistic Parbandhaks? How can the materialistic Parbandhaks of the committees lead in the matters of spirituality? The human beings, who haven’t conquered Maya, are materialistic beings. It implies that a human being, who hasn’t conquered Maya, is a slave to Maya. How can the slaves-to-Maya Parbandhaks of the committees serve a Puran Sat Tat (core-essence of the Truth) like spirituality? In the present times, Gurdwaras have been erected at many places, but it is a bitter truth that in all these places Maya is being propagated in place of spirituality. Where Maya propagates, there spirituality dissipates. GurBani (the words of Gur or God; Sri Guru Granth Sahib Ji) is being bought and sold as a commodity; which is a serious crime before Dargah. Where the serious crime of trading in GurBani, the Gur Shabad (the divine words; GurBani), is being committed, how can the grace of Sat GurParsaad (the Truth and the divine blessings) prevail there? Where a price is put upon the recitals and Kirtans (the chanting and recitals of the holy texts) of GurBani, how can spirituality propagate there? Where no religious preacher talks of Puran Sat Tat; where almost all of the religious preachers talk only of the superficial matters and no one talks of the Puran Sat Tat of striving in-depth for spirituality; how can the GurParsaad of spirituality prevail there? Where almost every preacher (who himself hasn’t strived and attained anything) stresses upon the humanity to simply make the readings of GurBani and no one talks of practising the supremely powerful Hukam (the divine will or command) of GurBani, there the propagation of spirituality has been turned into nothing more than a vocation by these shallow preachers.
The propagation of spirituality isn’t a vocation. The propagation of spirituality is a selfless service, and has no room for Maya. Spirituality isn’t a commodity to be bought or sold. GurBani isn’t a business or trade. GurBani is a divine Hukam, to be abided in with faith, devotion and trust. Abiding in it, the human being attains Jeevan Mukti and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). Abiding in it, the human being attains Param Padvi (the highest spiritual status) and Puran Braham Gyan. Only that human being, who has conquered Maya and obtained GurParsaad of Seva from Dargah, has the right to disseminate spirituality. All else is mere Karam Kaand that has got the entire world entangled in it. GurBani calls this Karam Kaand the ‘Karam dharam pakhand’ (‘the hypocrisy of the religious acts’):
Karam dharam pakhand jo deeseh tin jam jaagaatee lootai.
(Sri Guru Granth Sahib Ji 747)
This ‘Karam dharam pakhand’ is of no consequence in Dargah. This ‘Karam dharam pakhand’ will be stripped away by the messengers of death. This ‘Karam dharam pakhand’ doesn’t have any endorsement of Dargah. This ‘Karam dharam pakhand’ does not bring any advancement in the human being’s spirituality. This is the reason that those human beings, who are stuck in the ‘Karam dharam pakhand’ for a long time, haven’t achieved any spiritual progress. There are a large number of people in the world who are stuck in the ‘Karam dharam pakhand’; and neither do they have any awareness of the Puran Sat (the perfect Truth) nor is there any such preacher who has embraced Puran Sat and who has the capacity to disseminate Puran Sat to guide them. All the religious acts have come down to mean merely the Karam Kaand. How can spirituality propagate in such an atmosphere? Therefore, it is a humble prayer at the feet of the entire humanity that simply reading the teachings of GurBani-the-SatGuru is not enough. Please observe the Sat-drenched and priceless pearls, gems and jewels of Puran Braham Gyan enunciated in GurBani, string them together and embrace them deep in your Hirda.
As is described and contemplated above, the whole world is entangled in the disastrous bonds of Maya. The entire humanity has got itself utterly trapped in the web of the Bharams (illusions and misconceptions; incorrect religious notions and superstitions) woven by Maya. Constantly burning in the furnace of Trishna, slaving under the Panj Chandaals (the five lowlifes – lust, anger, greed, attachments and pride) and being enmeshed in the ‘Karam dharam pakhand’, the life of a human being is going to the ruins. The false and destructive intoxications of Maya have laid the human being unconscious. The human being is so deeply entrenched in the swamp of the Bharam Jaal (the web of deceptions) of Maya that it has become his sole reality. It is a Param Sat that, as long as one abides in Maya and is slave to Maya, one can never attain the everlasting bliss. Maya causes nothing but pain. To seek Maya is to ask for sorrows. The slavery of Maya brings nothing but a storehouse of sufferings. Maya is nothing but a deceiver, who keeps the human being under the illusion that the material pleasures alone constitute his whole life. Maya is the weed that renders a person senseless in its intoxication (the intoxication of the worldly pleasures) and leads him away from Sat PaarBraham Parmeshar. Stuck in this Bharam Jaal, when the human being encounters suffering, distress, problems and troubles in his everyday life, he comes across the intimidating character of the world and naturally falls prey to apprehensions. When the suffering, distress, troubles and problems occurring in the everyday life acquire dangerous proportions, the life of the human being turns into a hell. Such circumstances bring the human being face-to-face with the intimidating nature of the world, and his life is immersed in deep ‘sahmaa’ and anxieties. This Param Sat Tat is repeatedly reaffirmed in GurBani:
Sahsaa ih sansaar hai mar jammai aa-i-aa jaa-i-aa.
(Sri Guru Granth Sahib Ji 138)
Harakh sog sahsaa sansaar ha-o ha-o karat bihaa-ay.
(Sri Guru Granth Sahib Ji 297)
The slavery of Maya brings nothing but worries to the human being. The human being is constantly immersed in the worry whether or not he will see happier days in his life. That is to say, every human being in his everyday life is constantly consumed by one worry or another. Worrying about souring of the family relationships, worrying about the domestic issues, worrying about the family affairs taking a right or wrong turn, worrying about completing one’s education, worrying about getting married, worrying about the children, worrying about the grandchildren, the husband worrying about the wife, the wife worrying about the husband, worrying about the business, worrying about the job, worrying about the physical ailments, worrying about money and wealth, worrying about lands and estates, etc. turn the human being’s life into a living hell. Burning at the pernicious stakes of worry, the human being’s mind never attains peace. The devastating force of worries eats up a human being from within. The devastating force of worries afflicts the human body with physical and mental maladies.
A human being can rid himself of the disastrous forces of the Rajo and Tamo characteristics of Maya only by attaining Sehaj Awastha (the sublime state of mind absorbed in God’s devotion). The fire of Trishna can only be quenched by attaining Sehaj Awastha. The Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) can only be overpowered by attaining Sehaj Awastha. The Trigun Maya (Maya of the three characteristics – Tamo, Rajo and Sato) can only be conquered by attaining Sehaj Awastha. Sehaj Awastha cannot be attained while one abides in the slavery of Maya. Sehaj Awastha is not attained while the human mind and body are ablaze in the disastrous fire of Trishna. Sehaj Awastha cannot be attained while the hunger of the Chandaal of lust, the Chandaal of anger, the Chandaal of greed, the Chandaal of attachments and the Chandaal of pride is not satiated. The human being afflicted with mental and physical maladies cannot attain Sehaj Awastha. The human being besieged with worries can never attain Sehaj Awastha. The human being stuck in the Bharam Jaal of Maya can never attain Sehaj Awastha. The human being, while absorbed in the worldly Karam Kaand, cannot attain Sehaj Awastha. This Param Sat Tat is repeatedly reaffirmed in GurBani that a human being abiding in the slavery of Maya can never attain Sehaj Awastha:
Maa-i-aa vich sahj na oopjai maa-i-aa doojai bhaa-ay.
(Sri Guru Granth Sahib Ji 68)
Tarihu gunaa vich sahj na paa-ee-ai tarai gun bharam bhulaa-ay.
(Sri Guru Granth Sahib Ji 68)
Bin sahjai sabh andh hai maa-i-aa moh gubaar.
(Sri Guru Granth Sahib Ji 68)
Sehaj Awastha is the highest state of Bandagi. Sehaj Samadhi (continual state of Samadhi – awake or asleep) is the state of constant Samadhi (deep trance-like state, where there is no thought except pure consciousness). Sehaj Samadhi is the state of Simran (meditation) taking place in every cell of the human body. Sehaj Samadhi is the highest level of Samadhi. Sehaj Awastha implies the attainment of Puran Parkash of Param Jyot (the perfect radiance of divine light; His aura; God Himself) in one’s Hirda. In Sehaj Awastha, the seven Sat Sarovars (sources of Amrit or the spiritual energy; there are seven Sat Sarovars within the human body) are illuminated and the body is suffused with Amrit (our essence or the life-element; the divine energy; pure soul). In Sehaj Awastha, all 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) are opened up and the human being acquires 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) in Dassam Duaar (the tenth door; the Crown Chakra; once opened, it establishes link between the human being and Akaal Purakh). In Sehaj Awastha, the Hirda attains Puran Sachyari Rehat (total adherence with Sat). In Sehaj Awastha, the mind attains perfect calm. The mind gets forever instated in the perfect-spiritual-steadfastness. The mind is transformed into Jyot (the divine light within; the soul). Sehaj Awastha means conquering the mind. Sehaj Awastha means achieving victory over Maya. Sehaj Awastha means the human being quenching the fire of his Trishna and putting an end to all his desires. Sehaj Awastha means the human being attaining Sat Santokh. Sehaj Awastha means the human being overcoming the Panj Chandaals (lust, anger, greed attachments and pride). In Sehaj Awastha, the human being conquers the Trigun Maya, arrives at Chautha Pad (the fourth state – beyond the three aspects of Maya) and assimilates himself in the Nirgun Saroop of Sat PaarBraham Parmeshar. In this state, the human being acquires Puran Braham Gyan and Tat Gyan (the divine knowledge; understanding of the divine ways) and attains Param Padvi. In this state, the human being attains Atam Ras Amrit. This Param Sat Tat is revealed in GurBani:
Cha-uthay pad meh sahj hai gurmukh palai paa-ay.
(Sri Guru Granth Sahib Ji 68)
Sehaj Awastha is the state of being a ‘Gurmukh’ (a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand). Sehaj Awastha is the state of being a Puran Braham Gyani. Sehaj Awastha is the state of being a SatGuru. Sehaj Awastha is the state of being a Puran Sant. Sehaj Awastha is the state of being a Puran Khalsa. Therefore, Sehaj Awastha is attained only through acquiring GurParsaad. It is beyond the human capacity to unburden himself of the deeds committed by him birth-after-birth. Only the supreme power of GurParsaad can wash away the grime sticking over the human mind from birth-after-birth, accumulated while in the slavery of Maya. A human being cannot find the power within him to rid himself of the burden of the deeds committed by him birth-after-birth. The five sensory-organs and the five action-organs of the human being aren’t powerful enough to unshackle him from the web of Maya, and to free him of Maya. The five sensory-organs and the five action-organs of the human being aren’t forceful enough to quell the fire of his Trishna. The five sensory-organs and the five action-organs of the human being aren’t mighty enough to overcome the Panj Chandaals (lust, anger, greed, attachments and pride). The five sensory-organs and the five action-organs of the human being aren’t capable enough to conquer his own mind. The Manmat (one’s own wisdom as opposed to Gurmat or God’s wisdom) and the Sansarik Mat (the worldly wisdom; materialism) of the human being aren’t potent enough to make the human being escape his Karam Kaand. In essence, a human being doesn’t possess enough capability to smash the bonds of one’s past deeds; free oneself of the Trigun Maya; satiate one’s Trishna and vanquish the Panj Chandaals (lust, anger, greed, attachments and pride); and free oneself from the bonds of his Karam Kaand. Thus, it is only the supreme power of GurParsaad that frees the human being from the bondage of Maya.
By GurParsaad is meant the immense supreme power of Sat PaarBraham Parmeshar that created the whole Creation. This immense supreme power of Sat PaarBraham Parmeshar created Maya, too. This immense supreme power of Sat PaarBraham Parmeshar also created the human being. This is why Maya abides in service of Sat PaarBraham Parmeshar. In accordance with the divine Vidhaan (set of laws; constitution) created by Sat PaarBraham Parmeshar, Maya performs the task of running the world. Therefore, until the time Sat PaarBraham Parmeshar showers his grace upon a human being, the human being cannot achieve victory over Maya. ‘GurParsaad’ is nothing but the name given to this supreme power carried by the grace of Sat PaarBraham Parmeshar. ‘Gur’ means Akaal Purakh (the Timeless Being; God) the blessed Sat PaarBraham Parmeshar, and ‘Parsaad’ stands for the blessing, the benevolence, the grace and the immense supreme force. All spiritual gains are acquired only through the grace, benevolence and the supreme power of Akaal Purakh the blessed Sat PaarBraham Pita Parmeshar. The supremely powerful word ‘GurParsaad’ is repeatedly reaffirmed by SatGuru Sahiban in GurBani, because this supremely mighty word assimilates within it all spirituality, all the divine treasures, all the secrets of Bandagi, the entire Bandagi, the entire Creation, all priceless gems and jewels, the complete Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself), the whole Dargah, all supreme powers, all the mysteries of Sat PaarBraham Parmeshar, Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit. This implies that, through GurParsaad, the supremely powerful magnificence of Sat PaarBraham Parmeshar manifests itself within the human being; only with GurParsaad, the human being attains Bandagi of Sat PaarBraham Parmeshar; only with GurParsaad, the human being obtains SatNaam and SatNaam Di Kamai; only with GurParsaad, the human being acquires the blessing of Samadhi, Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) and Simran-in-every-cell of one’s body; only with GurParsaad, all Bajjar Kapaats of the human being are opened up and only with GurParsaad, the seven Sat Sarovars are illuminated; only with GurParsaad, Trishna of the human being is quenched and only with GurParsaad, the Panj Dhoots are overpowered; only with GurParsaad, the human being attains Puran Sachyari Rehat in one’s Hirda; only with GurParsaad, the human being can becomes Sat Roop (Sat in a human form); only with GurParsaad, the human being can conquer the Trigun Maya, arrive at Chautha Pad and become one with Akaal Purakh; only with GurParsaad, the human being can obtain Darshan (vision with inner, spiritual eye) of Akaal Purakh; only with GurParsaad, the human being acquires Puran Braham Gyan, Tat Gyan and Atam Ras Amrit; and only with GurParsaad, the human being can engage oneself in Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bandagi and Jeevan Mukti). Thus, ‘GurParsaad’ possesses supremely powerful magnificence. This is why the SatGuru Sahiban have repeatedly manifested and reaffirmed the supremely powerful Param Sat Tat of ‘GurParsaad’ in GurBani.
Sri SatGuru incarnate the blessed Amar Das Ji with immense benevolence here reaffirms the Puran Braham Gyan about the magnificence of GurKirpa (the divine grace) and GurParsaad. GurKirpa lays the foundation of our life. Everything that comes to pass in our life does so because of GurKirpa and for our own good. It is only with the great and supreme force of GurKirpa and GurParsaad that we can defeat the gravely destructive forces of the Panj Chandaals – lust, anger, greed, attachments and pride – and quench the devastating fire of Trishna. GurKirpa and GurParsaad is the eternal, divine supreme power of the blessed Sat PaarBraham Parmeshar. It is only by the stroke of a great fortune that one receives GurKirpa and GurParsaad. Only by virtue of this eternal supreme power we can achieve victory over lust, anger, greed, attachments and pride and over hopes, desires and expectations and attain Jeevan Mukti. Only by virtue of this immense supreme power we can achieve victory over Maya and receive honour in Dargah. Only by virtue of this eternal supreme power we can attain Puran Sachyari Rehat in our Hirda and attain Param Pad (Param Padvi; the highest spiritual state). Only by virtue of this immense supreme power we can attain Sehaj Awastha and Atal Awastha (the stage of unshakable faith, devotion and trust in God) and assimilate ourselves in the Nirgun Saroop of Akaal Purakh. It wouldn’t be incorrect to state here that many people obtain GurKirpa and GurParsaad, but only a rare one amongst them devotes himself in serving and caring after GurKirpa and GurParsaad, and thus goes on to achieve honour in Dargah. The biggest reason for this is only the lack of service and care; only the lack of dedicating one’s entire self; only the want of devoting one’s body, mind and wealth at the Sat Charans of SatGuru; and only the lack of renouncing Manmat and embracing Gurmat (Godly wisdom; wisdom revealed in GurBani). The second biggest reason is to accept defeat from Maya. Bandagi is nothing but a battle with Maya and, in this battle, the common beings surrender themselves before Maya and, instead of taking on Maya, readily accept defeat and go back to their earlier life. Many people, having even acquired Suhaag (acceptance in Dargah as a devotee) and arrived in Karam Khand (as per GurBani there are five Khands or spiritual realms: Dharam Khand or the stage of seeking divine union; Gyan Khand or the stage of seeking divine knowledge; Saram Khand or the stage of making efforts towards spirituality; Karam Khand or the stage of receiving divine benignity or grace; and Sach Khand or the realm of ultimate, absolute Truth), slip back into Dharam Khand. Therefore, Dass (Dassan Dass – the slave-to-a-slave; the narrator) prays with folded hands at the feet of all of you that if you happen to strike the fortune of receiving GurKirpa and GurParsaad, do serve and care after it. When you look after and serve GurKirpa and GurParsaad with complete sincerity, when you dedicate your entire self with complete trust, faith and devotion at the Sat Charans of SatGuru and when you immerse yourself in the service of SatGuru with body, mind and wealth, then SatGuru will hold your arm, completely safeguard you from the blows of Maya and take you across the Bhavjal (sea of deceptions) of Maya and – obtaining you honour in Dargah, transforming you into a SatGuru-like and granting you Darshan of Akaal Purakh – will completely assimilate you in His Sat Charans.