Gur kaa sabad ratann hai heeray jit jarhaa-o.
Sabad ratan jit man laagaa ayhu ho-aa samaa-o.
Sabad saytee man mili-aa sachai laa-i-aa bhaa-o.
Aapay heeraa ratan aapay jis no day-ay bujhaa-ay.
Kahai naanak sabad ratan hai heeraa jit jarhaa-o. ||25||
Siv sakat aap upaa-ay kai kartaa aapay hukam vartaa-ay.
Hukam vartaa-ay aap vaykhai gurmukh kisai bujhaa-ay.
Torhay bandhan hovai mukat sabad man vasaa-ay.
Gurmukh jis no aap karay so hovai aykas si-o liv laa-ay.
Kahai naanak aap kartaa aapay hukam bujhaa-ay. ||26||
(Sri Guru Granth Sahib Ji 920)
In these supremely powerful Saloks (verses) of the Bani (GurBani or a part thereof) of Anand Sahib, the blessed SatGuru Ji (Sri Guru Amar Das Ji) with immense benevolence bestows upon the entire humanity Puran Braham Gyan (the perfect-divine wisdom) about the magnificence of ‘Gur kaa sabad’ (‘the words of God’), and about the divine and spiritual ‘Hukam’ (the divine will or command). It is a Param Sat (supreme Truth) that ‘Gur kaa sabad’ itself is the ‘Hukam’. There is no distinction between ‘Gur kaa sabad’ and the ‘Hukam’. The entire GurBani (Sri Guru Granth Sahib Ji) is ‘Gur kaa sabad’, and therefore the entire GurBani is nothing but the ‘Hukam’ of Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe). ‘Gur kaa sabad’ is the words from Dargah (the divine court). ‘Gur kaa sabad’ is Puran Sat (the perfect-Truth). Each and every word and Salok of GurBani is Puran Hukam (the perfect-divine will) of Dargah. ‘Gur kaa sabad’ was manifested throughout the Creation as Puran Sat at the time of origin of the Creation; has ever since been so manifested; and will forever continue to be manifested as such. ‘Gur kaa sabad’ was manifested as the supreme force of the Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat PaarBraham Parmeshar at the time of origin of the Creation; has ever since been so manifested; and will forever continue to be manifested as such.
It is the supreme power of ‘Gur kaa sabad’ in its spiritual form that has brought about the creation, sustenance and destruction of the whole Creation from the time of origin of the Creation; is still bringing it about and will forever continue to bring it about. Indeed ‘Gur kaa sabad’ alone is the supreme force. ‘Gur kaa sabad’ assimilates within itself all the divine and spiritual supreme powers. ‘Gur kaa sabad’ is the divine constitution. Every creation in the universe comes into existence in accordance with this divine constitution. It is in accordance with this divine constitution that every creation in the universe finds care and sustenance. In accordance with this divine constitution, every creation in the universe meets its end. Just as the affairs of a state or country are run by all the governmental authorities in accordance with the constitution of that state or country; in the same way ‘Gur kaa sabad’ is the divine constitution that assimilates within it the supreme powers administering the affairs of the entire Creation. The constitutions of the countries in the world undergo changes; even new laws are introduced and older laws amended from time to time in order to better run the governance. But the divine constitution has never undergone a change; it neither does, nor will ever undergo any change. The divine constitution was established at the time of origin of the Creation, and ever since it has simply been followed. The divine constitution is ever-existent. The divine constitution is ever-established. The divine constitution is incontrovertible. The divine constitution is Puran Sat. The divine constitution is incontestable. The divine constitution is the supreme divine force. The blessed SatGuru incarnate Nanak Patshah Ji manifests the supremely powerful Sat Tat (core-essence of the Truth) about the divine Hukam in Jap Ji Bani (the composition by Sri Guru Nanak Dev Ji) at the very beginning of GurBani:
Hukam rajaa-ee chalnaa naanak likhi-aa naal.
Hukmee hovan aakaar hukam na kahi-aa jaa-ee.
Hukmee hovan jee-a hukam milai vadi-aa-ee.
Hukmee utam neech hukam likh dukh sukh paa-ee-ah.
Iknaa hukmee bakhsees ik hukmee sadaa bhavaa-ee-ah.
Hukmai andar sabh ko baahar hukam na ko-ay.
Naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2||
(Sri Guru Granth Sahib Ji 1)
In order to achieve Puran Bandagi (complete submission before God), it is extremely essential to learn, grasp and to contemplate and dwell upon these supremely powerful Sat Tat’s of the divine and spiritual Hukam. The divine, spiritual Hukam is simply a collection of the divine laws established by Sat PaarBraham Parmeshar at the time of creating the Cosmos. These are the divine laws established by Akaal Purakh (the immortal, timeless being; God) for the sole purpose of administration of the Creation. The entire Gurmat (Godly wisdom; wisdom revealed in GurBani) describes nothing but these divine and spiritual laws. The entire GurBani expounds nothing but these divine and spiritual codes. Thus, this supremely powerful Bani explains the magnificence of these great and supremely powerful divine precepts. The entire Creation has come into existence only in accordance with these divine and spiritual rules; it is so created, it is being so created, and it will continue to be so created in future. The word ‘aakaar’ (‘form; existence’) represents the creation of the Cosmos. Not just that the whole Cosmos has been created, would be created, is being created and will continue to be created in accordance with these divine rules, but even the sustenance, administration and destruction of the whole Creation too has taken place, is taking place and will continue to take place in accordance with these divine commandments. By ‘Hukmee’ is meant the Creator of the ‘Hukam’, the Vidhaata (the ultimate authority; God), the blessed Sat PaarBraham Pita Parmeshar; and by ‘Hukam’ is meant the constitution established by the Vidhaata.
At the same time when Akaal Purakh – the blessed Sat PaarBraham Pita Parmeshar, the Vidhaata created the Creation, Sat PaarBraham Pita Parmeshar also constituted these divine laws in accordance with which the origin, the sustenance and the destruction of the Creation has occurred, is occurring and will continue to occur. This implies that at exactly the same time when the Creation was brought into existence, Sat PaarBraham Pita Parmeshar also inscribed in Dargah the Hukam to administer the origin, the sustenance and the destruction of the Creation in accordance with these divine regulations. Just as the government of a country, a state or a city formulates the rules and regulations for its administration, called the constitution, and then governs in accordance with the rules and regulations stated in the constitution, in exactly the same manner Dargah has set down these divine laws and commandments in order to regulate the origin, sustenance and destruction of the whole Creation. This constitution of Dargah is called the Vidhaan of Vidhi (the constitution of the ultimate authority). These laws and commandments of Dargah are given the name of the Vidhaan of Vidhi. Hence, from the beginning of time and throughout the ages the creation, the administration and the destruction of the entire Universe has been taking place in accordance with these divine rules and regulations, and will continue to so take place in all ages to come. Just as Akaal Purakh Himself is ‘Aad sach jugaad sach, hai bhee sach naanak hosee bhee sach.’ (‘True at the origin, true through the ages; true now and forever’), in exactly the same way these divine rules and laws created by Him too are ‘Aad sach jugaad sach, hai bhee sach naanak hosee bhee sach.’
Just as Akaal Purakh Himself is immense, eternal and Sarab Kalaa Bharpoor (possessor of all the supreme and divine abilities), in the same way the Vidhaan made by Sat PaarBraham Pita Parmeshar too is the storehouse of the immense powers. Just as the Katha (discourse) of the immense-eternal blessed Sat PaarBraham Pita Parmeshar is Akath (indescribable), in exactly the same way the Katha of His Hukam, i.e. His Vidhaan, too is impossible to describe. That is to say, the human beings who lead their lives in accordance with this divine Vidhaan become one with this immense-eternal-supreme-power, attain immensity and become the fount of this supreme force. The Katha of the divine Vidhaan clearly manifests itself upon earth in these great-beings. Wherever these great-beings make their place and propagate Puran Sat, there Dargah manifests itself upon earth. In the Sangat (congregation) of these great-beings, the divine Vidhaan clearly reveals itself, and the Suhaagans (God’s brides; those accepted as devotees in Dargah) and the Sada Suhaagans (the eternal brides of God; those who have attained Sada Suhaag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi) take birth. These divine laws and commandments, called the Vidhaan of Vidhi, are the Puran Gurmat. GurBani expounds nothing but this Vidhaan. The entire GurBani is the Gurmat. The entire GurBani is the magnificence of this Vidhaan. The Avataars (the divine incarnates), SatGurus (the Truth Gurus), Puran Sants (the perfect-saints), Puran Braham Gyanis (those possessing Puran Braham Gyan) and Puran Khalsas (the pure souls possessing Puran Braham Gyan) lead their lives in accordance with this Vidhaan and guide the entire humankind on the path of this divine Vidhaan, and bless them with the supreme forces of GurParsaad (the eternal bliss and eternal grace) and GurKirpa (the divine grace) for following this great and supremely mighty Vidhaan. The SatGurus, Puran Sants, Puran Braham Gyanis and Puran Khalsas are the propagators of this Vidhaan, and they bestow the nectar of this supremely forceful Vidhaan upon the entire mankind. The divine Avataars, SatGuru Patshahs, Puran Braham Gyanis, Puran Sants and Puran Khalsas have practised this supremely powerful divine Vidhaan in their lives, and bestowed this supreme force upon the entire humanity in the form of GurBani. Therefore, the human beings who adhere to this divine Vidhaan are released from the clutches of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) and becomes the keepers of this divine Vidhaan; they become the rightful owners of this divine Vidhaan; they acquire the GurParsaad to propagate this divine Vidhaan and assimilate themselves in Akaal Purakh, accomplish the mission of their human birth and offer salvation to people in the whole world.
To lead a real life is to abide in this divine Vidhaan. The true pleasure of life can only be experienced when one leads his life in accordance with this Vidhaan. All our pleasures and sorrows come to pass in our lives in accordance with this Vidhaan alone. The Vidhaan of Karma (laws determining one’s destiny in accordance with one’s good and bad deeds) is an immensely significant part of this divine Vidhaan. The Vidhaan of Karma is a supremely mighty Vidhaan that administers the life of creatures in the 8.4 million Medni’s (species) inhabiting the earth. Our entire life is run in accordance with the Vidhaan of Karma. Our every moment and every breath find existence only in accordance with the supremely mighty Vidhaan of Karma. Our destinies are inscribed in accordance with this supremely mighty Vidhaan, and come to pass in our lives in our future births. The most significant fact that we need to understand is this: every act of our everyday life; all our pleasures and sorrows; our good and bad moments; happiness and sadness; meetings and partings – togetherness and separation; relationships and ties; good and bad worldly bonds; good and bad family ties; domestic pleasures and sufferings-distresses; coming into riches and falling into poverty; prosperity and penury; availability and lack of worldly comforts; our behaviour and conduct; our Sanskaars (social and moral norms and practices) and habits; our Birti (tendencies; bent) of mind being mired in Maya – being of the Tamo (the vices) or the Rajo (the desires) characteristics – i.e. our Birti of mind being slave to lust, anger, greed, attachments, pride and Trishna (the worldly desires); our Birti of mind being of the Sato (the virtuosity) characteristics, i.e. our Birti of mind possessing compassion, righteousness, contentedness and forbearance; the level of our worldly education; our means of livelihood and our successes and failures; our Bandagi and Seva (humble and selfless service to others); our honours and humiliations; in essence everything taking place in our everyday life comes to pass only in accordance with this supremely mighty Vidhaan of Karma.
The human beings, who grasp this supremely mighty Vidhaan and surrender before it, lead their lives according to this Vidhaan and by so doing they efface their very existence, end their ego, rid themselves of Maya and make a success of their life. The human beings who grasp this Vidhaan achieve understanding of the game-plan of Maya. Such human beings relinquish their Rajo and Tamo Birtis, bring their everyday deeds under Sato Birti and transform all their acts into Sat Karams (the deeds of Sat; truthful deeds). Leading such a life of Sat Karams, our Sat Karams begin to accumulate and a time comes when we accumulate enough Sat Karams to draw the Nadar (the kind eye; divine blessing) of Akaal Purakh upon us and, by virtue of this blessing, we begin to merit the GurParsaad. The acquiring of GurParsaad transforms our life. There is only one Vidhaan of extricating ourselves from the supremely mighty Vidhaan of Karma and leading our life forever into the supreme bliss, and that Vidhaan is to acquire GurParsaad, abide in Naam Simran (meditation upon Naam – the name representing God and His entire Creation), observe Naam Di Kamai (practising Naam in life), enlighten our Hirda (Hirda denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being) with Naam, illuminate every cell of our body with Naam, vanquish Maya and accomplish our Bandagi – which squares up the account of all our past deeds of birth-after-birth and we attain the supreme bliss, Sat Chit Anand (the bliss of abiding in consciousness of Truth; eternal happiness). This is how the human beings who abide in Sato Birti receive GurParsaad and, looking and caring after the GurParsaad, rid themselves of the bonds of their deeds. All the deeds performed by a Jeevan Mukt being (one who attains salvation, i.e., liberation while still in one’s physical body) henceforth turn into Sat Karams. Such human beings, being Jeevan Mukt, lead a correct and blissful life and engage themselves in Parupkaar (selfless acts for benefaction of humanity) and Maha Parupkaar (guiding the mankind on the path of Bhagati and Jeevan Mukti) of the entire humanity.
Here it becomes necessary to consider the question of how the life and all the acts of these great-beings come to be governed under the Hukam. This Param Sat Tat (core-essence of the supreme Truth) can be realized by understanding the following: a human being is endowed with the five action-organs (two hands, two feet and a mouth) which have as their basis the five sensory-organs (the nose, ears, eyes, tongue and skin). The basis of these five sensory organs is the human mind, and the basis of the human mind is the human intellect. It means that what the five sensory-organs experience becomes knowledge, based upon which the mind, in accordance to its intellect, issues instructions to the action-organs, and the five action-organs perform the act. One’s own intellect is termed the Manmat (one’s own wisdom as opposed to the Gurmat). It thus signifies that all the acts of a common person are committed according to his Manmat. The Manmat is slave to Maya. The Manmat itself is Maya. It follows then that all our acts are committed under the influence of Maya.
The next Sat Tat which is extremely necessary to understand is that, even over and above the mind, there is the Param Jyot (the divine light; soul; God Himself) whose presence is the sole cause of a person being born in the world. This Param Jyot alone assimilates within it the storehouse of the immense wisdom that we call Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways). We also know this storehouse of wisdom by the names of Gurmat and Atam Ras Amrit (the highest form or the essence of Amrit or the divine energy; eternal bliss). This Param Jyot is the storehouse of the immense-eternal divine and spiritual supreme powers. This Param Jyot is the boundless storehouse of all the divine treasures. This Param Jyot is Sat PaarBraham Pita Parmeshar Himself stationed within our own Dehi (the Suksham form; 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 the Sat Sarovars). When a Sato-Birti-bound human being, engaged in accumulating Sat Karams, achieves GurParsaad and, through looking and caring after this great and supreme force, vanquishes Maya, attains the GurParsaad of Puran Sachyari Rehat (total compliance with Sat) in his Hirda, crosses the milestones of Puran Bandagi and is admitted in Dargah – then he obtains Darshan (vision with the inner, spiritual eye) of Akaal Purakh Sat PaarBraham Pita Parmeshar and assimilates himself in Akaal Purakh. Upon arriving at this state, he achieves Gurmat, i.e. he comes in possession of the Puran Braham Gyan and Puran Tat Gyan. As he acquires Puran Braham Gyan and Puran Tat Gyan, his Manmat comes to an end. That is, he puts an end to his slavery to Maya, puts an end to his mind, and brings Maya under his servitude. When he is blessed with such grace and GurParsaad, all of his five sensory-organs begin in abide in Gurmat. All five sensory-organs are subjugated under Puran Braham Gyan. That is, all five sensory-organs are subjugated under the constitution of the Braham (the divinity) and under Puran Hukam. This is how the five action-organs come under the subjugation of Puran Hukam. Thus every act performed by such a human being is within Puran Hukam, and a Sat Karams. Every deed of such a human being is abundant with Parupkaar and Maha Parupkaar for the whole humanity.
The human beings, spending their life as slaves to the Rajo and Tamo Birtis of Maya, are condemned to wander birth-after-birth in Juni’s (the species). All the acts of such human beings are Asat Karams (untruthful deeds; deeds against Sat), and these Asat Karams become the sole cause of their base Sanskaars, ill-conduct, bad character, sorrows, distresses, sufferings, a life filled with filth, penury and poverty. These Asat Karams are the sole cause of every trouble in our life. The Vidhaan of Karma dictates that as we sow, so shall we reap. That is, our future life will be determined by our current deeds. Those human beings, who disregard this divine Vidhaan called the Hukam, have only grave hurts in store for them.
Therefore, having realized the Puran Braham Gyan that everything comes to pass in accordance with the divine Vidhaan made by Akaal Purakh the blessed Sat PaarBraham Pita Parmeshar, called the Hukam in GurBani, we arrive at the understand of our ego. GurBani terms ego as a grave mental sickness. The understanding of ego, and the enlightenment of this wisdom, leads us into humility. Absolute humility is the key to Dargah. The end of ego is Jeevan Mukti (deliverance from the cycle of births-and-deaths; salvation). The end of ego is attained by making Puran Samarpan (dedication of one’s entire self with body, mind and physical possessions) at the feet of the 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). Puran Samarpan effaces our very existence, leaving us with nothing but the Param Jyot, and this Param Jyot assimilates itself forever in the Nirgun Saroop.
A common man is hardly aware of what exactly is implied by the Hukam. A common man has little consciousness of what is meant by Bhaana (the divine will or intent), and how one can abide in the Bhaana. The Bhaana and the Hukam are the names given to the same supreme power. How can the Hukam be made perceptible to a common man? How can a common man achieve the capacity to abide in the Hukam? A common man hasn’t attained such a state in his Surat that might make him perceive or distinguish the Hukam, and make him able to adhere to it. A common man hasn’t reached such a state in his Surat that might make him aware of the Sat Tat’s revealed in GurBani and make him able to practise Shabad (the divine words; GurBani) and observe the divine Hukam. In answer to all these questions, Dassan Dass (the servant to a servant; here the narrator) humbly prays at the feet of the entire humanity that:
Don’t blame someone else for your sorrows, troubles, distresses, sufferings, problems, misery, maladies, grief etc. A large part of the humanity starts blaming Sat PaarBraham Parmeshar for their sorrows, pains, agonies, troubles, problems, despair, ailments, gloom etc., or lays blame upon those other than themselves. It is utterly wrong to do so. A human being is responsible for his own sufferings, discomforts, strife, woes, troubles, anguish, diseases and torments etc. A human being’s own deeds are the sole cause of his pains, troubles, discords, hardships, worries, distresses, illnesses and despairs etc. This Param Sat is divulged in GurBani:
Dadai dos na day-oo kisai dos karammaa aapni-aa.
Jo mai kee-aa so mai paa-i-aa dos na deejai avar janaa. ||21||
(Sri Guru Granth Sahib Ji 433)
Thus, do not lay the blame of your own deeds upon Sat PaarBraham Parmeshar or someone else. Own up the blame of your deeds. Take responsibility of the faults in your own deeds as Sat, and accept them smilingly. Once we have acknowledged this Param Sat, we can practise abiding in the Bhaana. Accepting this Param Sat, we can earn a huge Punn (virtuosity) of complying with the divine Hukam. Accepting this Param Sat, we can put an end to our sufferings, troubles, strife, issues, problems, hurts, sicknesses and laments etc. and obtain the supreme bliss – Sat Chit Anand. Embracing this Param Sat, our new deeds will cease turning into our shackles, and our Sat Karams will begin accumulating. Our Birti will turn into Sato-Birti, and as a result we shall find the Sangat and Charan Sharan (sanctuary at the feet) of the SatGuru. This is why the magnificence of blessing of the Bhaana is proclaimed as being boundless in GurBani:
Pauri
Bhaanai hukam manaa-i-on bhaanai sukh paa-i-aa.
Bhaanai satgur mayli-on bhaanai sach dhi-aa-i-aa.
Bhaanay jayvad hor daat naahee sach aakh sunaa-i-aa.
Jin ka-o poorab likhi-aa tin sach kamaa-i-aa.
Naanak tis sarnaagatee jin jagat upaa-i-aa. ||21||
(Sri Guru Granth Sahib Ji 1093)
When some suffering, discomfort, distress, hardship, trouble, malady, gloom etc. bedevils your life, make use of the supreme power of perseverance inherent in you and, staying grateful to Sat PaarBraham Parmeshar, face the situation cheerfully. By so doing, you will succeed in embracing the Bhaana, and will thereby do a great favour of virtuosity to yourself. Call Sat PaarBraham Parmeshar to your mind with faith, devotion and trust, and focus your attention on finding ways to get out of the adverse circumstances. Thus yielding yourself to the Bhaana, you will be showered with the grace of Sat PaarBraham Parmeshar and the path of breaking away from the adverse situation will automatically become apparent to you. Carrying on with this practice in the daily life, your Punn Karams will begin to grow and the Kood Karams (the deeds of falsehood; Asat Karams) will begin to decline. The pain will become the cure. We shall devote more of ourselves in the service of Sat. Through engaging ourselves in the service of Sat, our Birti will transform into Sato-Birti. We shall find the supremely powerful Charan Sharan of the SatGuru. We shall obtain GurParsaad. Our life will undergo a transformation. Our Bandagi will commence. All our sufferings, pains, strife, troubles, hardships, miseries, maladies, angst etc. shall come to an end on their own.
This is why the SatGuru Sahiban (the ten SatGuru Patshah Ji’s) have striven to reaffirm repeatedly the supremely powerful Katha of the divine and spiritual Hukam in GurBani:
Hukmee hukam chalaa-ay raahu.
Naanak vigsai vayparvaahu. ||3||
(Sri Guru Granth Sahib Ji 2)
Jiv jiv hukam tivai tiv kaar.
(Sri Guru Granth Sahib Ji 8)
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 71-72)
So aisaa har naam dhi-aa-ee-ai man mayray jo sabhnaa upar hukam chalaa-ay.
So aisaa har naam japee-ai man mayray jo antee a-osar la-ay chhadaa-ay.
So aisaa har naam japee-ai man mayray
jo man kee tarisnaa sabh bhukh gavaa-ay.
So gurmukh naam japi-aa vadbhaagee tin nindak dusat sabh pairee paa-ay.
Naanak naam araadh sabhnaa tay vadaa sabh naavai agai aan nivaa-ay. ||15||
(Sri Guru Granth Sahib Ji 89)
Paranvat naanak hukam pachhaanai sukh hovai din raatee.
(Sri Guru Granth Sahib Ji 156)
Jaman marnaa hukam hai bhaanai aavai jaa-ay.
(Sri Guru Granth Sahib Ji 472)
GurBani decrees ‘Naam’ to be the highest and the supremely powerful Hukam. This ‘Naam’ Hukam is SatNaam (Truth as a manifestation of the Name of God). The immense magnificence of this supremely powerful Hukam ‘SatNaam’ of Sat PaarBraham Parmeshar is dwelt upon (along with testaments based in GurBani) in the Katha of ‘Anand Sahib Pauri 1’. It is extremely necessary for the Jigyasoo beings (seekers of the divine Truth) to learn about, understand and accept the immense magnificence of the supremely powerful ‘Gur kaa sabad’, which is ‘SatNaam’. Although GurBani manifests several names of Sat PaarBraham Parmeshar, but the name ‘Sat’ (‘the eternal Truth’) denotes the supreme force of Sat PaarBraham Parmeshar, who has assimilated Himself entirely in the name ‘Sat’ alone. This is why the blessed SatGuru incarnate Nanak Patshah Ji has manifested the name ‘Sat’ in the Mool Mantar (the definition of the Origin; the very first composition in Jap Ji Sahib) at the very outset, in the beginning of GurBani. Subsequently, the name ‘Sat’ is repeatedly reaffirmed in GurBani. At times ‘Sat’ is manifested as the name, sometimes in the form of ‘Mool Sat’ (‘the Truth being the Origin’), and a countless number of times in the form of ‘Sat’ GurParsaad. The name ‘Sat’ is the supreme force, whose Hukam reigns supreme in the entire Creation. The name ‘Sat’ is the supreme power that brings about the origin, the sustenance and the destruction of the entire Creation. There is no greater force than the name ‘Sat’. The name ‘Sat’ is the one where Sat PaarBraham Parmeshar makes His home with His Sarab Kalaa’s (all the supreme and divine abilities); therefore the name ‘Sat’ is the ‘Gur kaa sabad ratann’ (‘the jewel of Gur-kaa-sabad’) whose supremely powerful Katha is brought out in these Pauris (25-26) of Anand Sahib by SatGuru incarnate the blessed Amar Das Ji. It is from within this priceless gem of the name ‘Sat’ that the Bandagi of all the SatGuru Sahiban came to be manifested. It is only from within this priceless gem of the name ‘Sat’ that the Bandagi of all Avataars, Sants, Braham Gyanis, Bhagats (devotees) and Khalsas came to be materialized. The entire GurBani has emerged from within this priceless gem of the name ‘Sat’. It is only in the Sangat of a Poora SatGuru (the perfect-SatGuru) that one finds this supremely powerful ‘Sat’ Naam. It is only through dedicating oneself in the Charan Sharan of a Poora SatGuru that one can obtain the GurParsaad of ‘Sat’ Naam.
The entire GurBani is ‘Sat’, and has even originated from ‘Sat’. Every word of GurBani is Puran Sat. Not a single word in GurBani is flawed in the slightest manner. GurBani is the pure and sacred Puran Sat. To know, understand and accept GurBani as Puran Sat, and to practise it in our everyday life, is to render perfect service to Puran Sat. GurBani is Puran Sat, and hence GurBani is manifested as Nirankaar (the formless; God). Thus, GurBani is the embodiment of the Puran Braham Gyan of Sat PaarBraham Parmeshar. Thus, ‘Gur kaa sabad’ bears immense magnificence. GurBani repeatedly reaffirms the immense magnificence of ‘Gur kaa sabad’:
Gur kaa sabad antar vasai taa har visar na jaa-ee. ||1||
(Sri Guru Granth Sahib Ji 31)
Gur kaa sabad man vasai man tan nirmal ho-ay. ||1||
(Sri Guru Granth Sahib Ji 32)
Gur kaa sabad amrit hai jit peetai tikh jaa-ay.
(Sri Guru Granth Sahib Ji 35)
Ratan amolak paa-i-aa gur kaa sabad beechaar.
Jihvaa sachee man sachaa sachaa sareer akaar.
Naanak sachai satgur sayvi-ai sadaa sach vaapaar. ||1||
(Sri Guru Granth Sahib Ji 83)
Lakh cha-oraaseeh bharamday manhath aavai jaa-ay.
Gur kaa sabad na cheeni-o fir fir jonee paa-ay. ||2||
(Sri Guru Granth Sahib Ji 162)
Ratnaa paarakh jo hovai so ratnaa karay veechaar.
Ratnaa saar na jaan-ee agi-aanee andh andhaar.
Ratan guroo kaa sabad hai boojhai boojhanhaar.
(Sri Guru Granth Sahib Ji 589)
Gur kee keerat japee-ai har naa-o.
Gur kee bhagat sadaa gun gaa-o.
Gur kee surat nikat kar jaan.
Gur kaa sabad sat kar maan. ||2||
(Sri Guru Granth Sahib Ji 897)
Gur sayvaa tay sabh kichh paa-ay.
Ha-umai mayraa aap gavaa-ay.
Aapay kirpaa karay sukh-daata gur kai sabday sohaa hay. ||9||
Gur kaa sabad amrit hai banee.
An-din har kaa naam vakhaanee.
Har har sachaa vasai ghat antar so ghat nirmal taahaa hay. ||10||
Sayvak sayveh sabad salaaheh.
Sadaa rang raatay har gun gaavahi.
Aapay bakhsay sabad milaa-ay parmal vaas man taahaa hay. ||11||
Sabday akath kathay saalaahay.
Mayray parabh saachay vayparvaahay.
Aapay gundaataa sabad milaa-ay sabdai kaa ras taahaa hay. ||12||
(Sri Guru Granth Sahib Ji 1057)
Gur kaa sabad sabh rog gavaa-ay jis no har jee-o laa-ay.
Naamay naam milai vadi-aa-ee jis no man vasaa-ay.
(Sri Guru Granth Sahib Ji 1130-1131)
It is only through practising ‘Gur kaa sabad’ that the human being’s mind finds poise, gets focussed and quietens down. Only through practising ‘Gur kaa sabad’, the human being receives GurParsaad and his Surat (subconscious) and Shabad are unified. Only through practising ‘Gur kaa sabad’, the human being inscribes SatNaam in his Surat, attains Samadhi (deep trance-like state, where there is no thought except pure consciousness) and all his Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are enlightened. Along with this, all the cells of the human being’s body are lit up with SatNaam and all his Bajjar Kapaats (divine doors located at various places in the human body that, once opened, channel Amrit into the body and establish connection between the human being and Akaal Purakh) are opened up. Only through practising SatNaam while in Samadhi, the human being attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space) and his mind is straightened. Only through practising ‘Gur kaa sabad’, the human being’s mind gets cleansed. That is, only through practising ‘Gur kaa sabad’, the grime sticking upon the mind of the human being from birth-after-birth is washed away. Only through practising ‘Gur kaa sabad’, the bonds of the human being’s deeds of birth-after-birth are shattered and the human being’s soul is released from the burden of these countless deeds. With the breaking of the bonds of deeds, the human being finds an end to his mental ailments, sufferings, strife, troubles and hardships. Only through practising ‘Gur kaa sabad’, the human being’s Trishna is quenched and the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride) arrive under control of the human being. Only through practising ‘Gur kaa sabad’, the human being vanquishes Maya. Only through practising ‘Gur kaa sabad’, the human being attains Puran Sachyari Rehat in his Hirda, and fills his Hirda with all of the SatGun’s (the divine virtues). Practising ‘Gur kaa sabad’ in life alone is Bandagi, and holds the promise of admitting the human being into Dargah. ‘Gur kaa sabad’ is the Naam Amrit, and through practising it the human being attains Jeevan Mukti. Only through practising ‘Gur kaa sabad’, the human being obtains Darshan of Sat PaarBraham Parmeshar and is ordained with the Seva to bestow GurParsaad upon others. Only through practising ‘Gur kaa sabad’, the human being attains Param Padvi (the highest spiritual status). Only through practising ‘Gur kaa sabad’, the human being achieves Puran Braham Gyan and Atam Ras Amrit.
Even the Trigun Maya (Maya of the three Gun’s or characteristics: Rajo-Gun, Tamo-Gun and Sato-Gun) has come into existence under the Puran Hukam of Sat PaarBraham Parmeshar. The Jeev-Atma (our life-essence; soul) too is created under the Puran Hukam of Sat PaarBraham Parmeshar. The element of Jeev-Atma is the Sat Tat. This is the divine Jyot (the divine light within; soul), whose supreme power brings a human being into existence. This is the Sat Tat that assimilates within it all the divine supreme powers. Thus, even the whole game-plan of Maya prevailing in the world is taking place under the Puran Hukam of Sat PaarBraham Parmeshar. In creating a human being, Sat PaarBraham Parmeshar has installed all the Sato-Gun-bearing powers within him. It is a Param Sat that all the powers of practising the SatGun’s of compassion, righteousness, contentedness, forbearance, meditation, asceticism, worship, humility, faith, devotion, trust, charity, virtuosity, fearlessness, amiability, Simran, Bandagi, Seva, Jat (asceticism; self-control) and Sat etc. are invested within the human being.
Along with these, Sat PaarBraham Parmeshar has also installed within the human being the devastating forces of Maya (Rajo: Trishna and Tamo: lust, anger, greed, attachments and pride). That is, even the grave and deadly fire of Trishna too is ignited within the human being by Sat PaarBraham Parmeshar. To quench the destructive fire of Trishna, Sat PaarBraham Parmeshar has installed the Panj Chandaals (lust, anger, greed, attachments and pride) within the human being. The gravely destructive forces of these Panj Chandaals too reside within the human being that – instead of quenching the fire of the human being’s Trishna – have the capability of fuelling it to an even deadlier degree. Thus, it is a Param Sat that a human being carries within him all the supreme powers in the form of his Sat Tat, and at the same time he also possesses all the gravely dangerous forces established within him.
It is up to the human being what path he chooses to tread. That is to say, it is up to the human being to choose the gravely destructive path of contemplating the highly destructive powers, or to choose to practise leading his live in contemplation of the elements bearing the highly propitious Sato-Gun’s. It is a Param Sat that as the human mind contemplates, so does his subconscious get complexioned. The subconscious of a human being contemplating the gravely disastrous forces of the Rajo-and-Tamo-Gun’s will become hard, evil-minded, immoral, licentious, irascible, avaricious, craving, egoistical, ill-mannered, corrupt, self-centred, ill-willed, sinful, criminal, stealing, intimidating etc. and afflicted with all other kind of vices and mental illnesses. The human being contemplating the Birti of the Rajo-and-Tamo-Gun’s will continue to mire deeper in the swamp of Maya. The human being with an unquenched Trishna will continue to embrace all such vices in the slavery of the Panj Chandaals, seeking to satisfy his Trishna. Thus, the human being absorbed in contemplation of Trishna will die smouldering in the gravely devastating fire of Trishna and fritter away his human birth. The human being immersed in the contemplation of the Panj Chandaals will die fallen prey to every vice in the slavery of the gravely devastating forces of these Chandaals, and will waste away his human life.
This too is a Param Sat that the human being, who contemplates the SatGun’s such as the compassion, righteousness, contentedness, forbearance, meditation, renunciation, prayer, humility, faith, devotion, trust, charity, virtuosity, mediation, fortitude, amiability, Simran, Seva, Bandagi, Jat, Sat etc., shall absorb his mind and subconscious in Sato-Birti. Such a human being will embrace the Sato-Gun’s. The supreme power of the Sato-Gun’s will come to bear upon such a human being, and fortune will smile upon him. As a result, he will find the Sangat of a Poora SatGuru. He will become Sanmukh (face-to-face or in presence of) of a Poora SatGuru. He will find the path to become a Gurmukh being (a soul before God; a soul in complete Bandagi; a soul in possession of GurParsaad of Naam; a soul in Sach Khand). Placing himself in the service of the Poora SatGuru, he will find ‘Gur kaa sabad’. Seeking the Charan Sharan of the Poora SatGuru, he will find the GurParsaad of SatNaam. He will find the GurParsaad of SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva. His Surat will unify with Shabad. His Ajapaa Jaap (state where Simran carries on without effort on the part of the being) will commence and the word SatNaam will be inscribed in his Surat. He will attain Suhaag (approval in Dargah as a devotee). He will attain Samadhi and Sunn Samadhi. Abiding in Samadhi, his mind will be straightened. SatNaam will get inscribed in every cell of his body. Vanquishing the Trigun Maya and arriving at the Chautha Pad (the fourth stage; beyond the three aspects of Maya), he will obtain Darshan of Sat PaarBraham Parmeshar. His Manmukhta (self-will; tendency to be self-centred) will come to an end. He will embrace Gurmat. He will become a Gurmukh being. The Param Jyot will manifest itself in his Hirda. He will acquire Puran Braham Gyan and Tat Gyan. He will achieve Atam Ram Amrit. He will attain Param Padvi. He will attain Puran Awastha (the state of spiritual perfection), Sehaj Awastha (the sublime state of mind absorbed in God’s devotion) and Atal Awastha (the stage of unshakable faith). He will attain Jeevan Mukti.
Therefore, it is a humble prayer at the feet of the entire humanity to realize the devastating game-plan of Maya (Rajo-and-Tamo) and to cease contemplating the destructive forces of Maya. Try to rid yourself of the slavery of the dangerous forces of Maya. Cease employing the vile forces of Maya. Realize the game-plan of the Sato-Gun-bearing spirituality, and embrace the Sato-Gun’s. Practise contemplation of the Sato-Gun’s. Embracing the Sato-Gun’s, you will open up the path to breaking away from all the suffering, strife, vices, mental ailments etc. You will open up the path to the eternal bliss. You will open up the path to Jeevan Mukti.