Pauri 30
Har aap amulak hai mul na paa-i-aa jaa-ay.
Mul na paa-i-aa jaa-ay kisai vitahu rahay lok villaa-ay.
Aisaa satgur jay milai tis no sir sa-upee-ai vichahu aap jaa-ay.
Jis daa jee-o tis mil rahai har vasai man aa-ay.
Har aap amulak hai bhaag tinaa kay naankaa jin har palai paa-ay. ||30||
(Sri Guru Granth Sahib Ji 921)
Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe) is infinite. Sat PaarBraham Parmeshar is eternal. Sat PaarBraham Parmeshar is Agam (one who cannot be perceived by the five human sensory functions). Sat PaarBraham Parmeshar is Agochar (one that needs a divine sight to be perceived and experienced). No Sant (saint), Bhagat (devotee), SatGuru (the Truth-Guru), Avataar (the divine incarnates) or Braham Gyani (possessing divine wisdom) has so far been able to fathom the origin or the end of Sat PaarBraham Parmeshar. No Avataar, SatGuru, Sant, Bhagat or Braham Gyani has been able to completely unveil the mystery of Sat PaarBraham Parmeshar till now. No one even amongst the Sants, SatGurus, Braham Gyanis, Bhagats or Avataars – who have assimilated themselves in Sat PaarBraham Parmeshar – has been able to fully fathom the secrets of Sat PaarBraham Parmeshar. Therefore, the Sants, Bhagats, Avataars, SatGurus, Braham Gyanis, Pirs (seers), Paigambars (prophets) etc. appearing upon the earth till now – who have assimilated themselves in Sat PaarBraham Parmeshar – have all described Sat PaarBraham Parmeshar as immense, eternal, Agam and Agochar. Sat PaarBraham Parmeshar is so immense that He Himself is oblivious of His immensity.
The supreme powers of Sat PaarBraham Parmeshar are so immense that He Himself is unable to fathom their immensity. The Sants, Bhagats, Avataars, SatGurus, Braham Gyanis, Pirs, Paigambars etc., who have assimilated themselves in Sat PaarBraham Parmeshar, have all experienced the immensity, Agamata (Agam-ness) and Agocharta (Agochar-ness) of Sat PaarBraham Parmeshar. The Sants, Bhagats, Avataars, SatGurus, Braham Gyanis, Pirs, Paigambars etc., having assimilated themselves in Sat PaarBraham Parmeshar, have all realized their own existence as less-than-zero (0) before Him, cherished the magnificence of His immensity, effaced their own selves and become one with Him. Therefore the Sants, Bhagats, Avataars, SatGurus, Braham Gyanis, Pirs, Paigambars etc., having assimilated themselves in Sat PaarBraham Parmeshar, have all addressed Sat PaarBraham Parmeshar as being immense and without bounds. Immersed in His immense devotion and trust, these great-beings have called Sat PaarBraham Parmeshar Agam and Agochar. Manifested in the form of the magnificence of Sat PaarBraham upon earth, these great-beings have proclaimed His magnificence too as having no bounds. Experiencing the immensity of the Creation created by Sat PaarBraham Parmeshar, these great-beings have declared his Creation too as being immense. These great-beings, having forever assimilated themselves in Sat PaarBraham Parmeshar, come to realize the supreme power by which they are able to traverse the Khand-Brahamands (the inner spiritual realms and the outer physical worlds) established throughout the entire Creation, and thereby experience the immensity of the Creation.
Amongst the seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, placed inside the human body) located in the soul residing in a human being’s body, there is one Sat Sarovar that houses the supreme power that, if awakened, causes the human soul to have out-of-body experiences. It is these experiences that make it apparent to a human being that the Creation of Sat PaarBraham Parmeshar is immense. GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) repeatedly emphasizes the Param Sat Tat’s (elements of the supreme-Truth) about the immensity, eternality, Agamata and Agocharta of Sat PaarBraham Parmeshar:
Toon paarbarahm bay-ant bay-ant jee tayray ki-aa gun aakh vakhaanaa.
(Sri Guru Granth Sahib Ji 11)
Agam agochar bay-ant athaahaa tayree keemat kahan na jaa-ee jee-o.
(Sri Guru Granth Sahib Ji 98)
Bay-ant ant na jaa-ay paa-i-aa gahee naanak charan saran. ||4||5||8||
(Sri Guru Granth Sahib Ji 458)
Bay-ant gun anayk mahimaa keemat kachhoo na jaa-ay kahee.
Parabh ayk anik alakh thaakur ot naanak tis gahee. ||1||
(Sri Guru Granth Sahib Ji 458)
Aap bay-ant ant nahee paa-ee-ai poor rahi-aa sabh thaa-ee santahu. ||7||
(Sri Guru Granth Sahib Ji 916)
Agam agochar bay-ant atolaa hai naahee kichh aahaarhaa. ||10||
Keemat ko-ay na jaanai doojaa.
Aapay aap niranjan poojaa.
(Sri Guru Granth Sahib Ji 1081)
Agah agah bay-ant su-aamee nah keem keem keemaa-ay.
Jan naanak tin kai bal bal jaa-ee-ai jih ghat pargatee-aa-ay. ||4||2||15||
(Sri Guru Granth Sahib Ji 1139)
Because Sat PaarBraham Parmeshar Himself is immense, therefore the magnificence of Sat PaarBraham Parmeshar too is immense. The creation (the Creation) of Sat PaarBraham Parmeshar too is immense. Therefore, the magnificence of Sat PaarBraham Parmeshar too is immense. Since the SatGun’s (virtues) of Sat PaarBraham know no bounds, therefore the supreme powers of Sat PaarBraham Parmeshar too are immense. The supreme powers of Sat PaarBraham too know no bounds. The supreme powers of Sat PaarBraham Parmeshar have no limits. The SatGun’s of Sat PaarBraham Parmeshar too have no bounds. Sat PaarBraham Parmeshar is a treasure-house of SatGun’s. That is, there is no end to the SatGun’s of Sat PaarBraham Parmeshar, e.g. He: is Nirakaar (without form or shape); is Nirvikaar (flawless); is Kartaa Purakh (the doer); is Karanhaar Kartaar (the doer and the creator); is Dataa (the bestower); is Nirbhao (fearless); is Nirvair (without hate and enmity); doesn’t dwell upon a human being’s vices; ignores and disregards the human being’s vices; is Ik Drisht (seeing all as equal; non-discriminating); is Saimbh (self-creating and self-sustaining); is abundant with humility; is full of compassion towards those in need; is a storehouse of mercy; is magnanimous; is forgiving; effaces all the sins of the human being; removes all suffering, strife and troubles of the human being; bestows all divine treasures upon the humanity; is a treasure-house of eternal bliss; engages Himself in Parupkaar (selfless acts for benefaction of humanity); engages Himself in Maha Parupkaar (leading the mankind on the path of Bandagi and Jeevan Mukti); is highly generous; is a treasure-house of the supreme power of devotion; is a treasure-house of the supreme power of faith; is a treasure-house of the supreme power of trust; assimilates Himself in His Creation; is Himself assimilated in all His creations; is omnipresent; is Sarab Kalaa Bharpoor (possessor of the supreme and divine abilities); Himself defends the honour of the Sants and the Bhagats; Himself paves the way for the Sants and the Bhagats in their endeavours; keeps the Sants and the Bhagats from the harm’s way; is the immense treasure-house of Puran Braham Gyan (perfect-divine wisdom), etc. No Sant, Bhagat, Braham Gyani, SatGuru or Avataar has been able to completely fathom Sat PaarBraham. No Sant, Bhagat, Braham Gyani, SatGuru or Avataar has been able to fully fathom the supreme powers of Sat PaarBraham Parmeshar. Therefore no value can be placed upon Sat PaarBraham. Sat PaarBraham Parmeshar is invaluable. Sat PaarBraham Parmeshar is priceless. Therefore the name ‘SatNaam’ (‘Truth as a manifestation of the Name of God’) of Sat PaarBraham Parmeshar too is a priceless jewel. Since the word ‘Sat’ (the eternal Truth) assimilates within it all the immense supreme powers of Sat PaarBraham; therefore the magnificence of GurKirpa (the divine grace) and GurParsaad (the eternal bliss and eternal grace) too is immense. Since the supreme powers of GurKirpa and GurParsaad are immense and capable of assimilating the human being in ‘Sat’ Saroop (embodiment of Sat) of Sat PaarBraham Parmeshar; therefore the Simran (meditation) of Sat PaarBraham Parmeshar too is invaluable. Sat PaarBraham Parmeshar manifests Himself in the Simran of Sat PaarBraham. That is, even those performing Simran of Sat PaarBraham Parmeshar assimilate themselves in Sat PaarBraham Parmeshar, and Sat PaarBraham Parmeshar manifests Himself in their Hirda (Hirda or Hirda Kamal denotes one of the seven Sat Sarovars located near heart; part of one’s spiritual being) as Pargateyo Jyot (a manifested divine light; a soul that becomes the pure divine light of God Himself). Therefore the observance of SatNaam of Sat PaarBraham Parmeshar too is priceless. The Bandagi (submission before God) of Sat PaarBraham too is priceless. That is, the Bandagi of Sat PaarBraham Parmeshar too knows no bounds. Once the human being assimilates himself in Sat PaarBraham Parmeshar, his Bandagi takes the form of Seva (humble and selfless service) of Parupkaar. To carry out this Seva of Parupkaar and following the decree of Sat PaarBraham Parmeshar, the Sants, SatGurus and Avataars continue to incarnate upon the earth and deliver the mankind. The Puran Braham Gyan of Sat PaarBraham Parmeshar too is priceless. This is so, because even Puran Braham Gyan knows no bounds. The magnificence of Puran Braham Gyan too is immense. GurBani is Puran Braham Gyan. Every word appearing in GurBani holds immense magnificence. This is so because, practising a single word of GurBani, a human being descends deep in Mansarovar (the eternal source of divine powers; the source of all life; Akaal Purakh Himself). Every single word bears the supreme power whose observance leads the human being to assimilate himself in Sat PaarBraham Parmeshar.
A common human being cannot perceive the immensity of Sat PaarBraham Parmeshar with his five sensory-organs. The immensity of Sat PaarBraham Parmeshar lies beyond the powers granted to a human being in the form the five sensory-organs. This is why GurBani presents Sat PaarBraham Parmeshar as Agam-Agochar. Thus, in order to apprehend, perceive and grasp the immensity of Sat PaarBraham, it is essential for a human being to open up all of his divine 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). It is essential for a human being to illuminate his seven Sat Sarovars in order to learn, perceive and understand the immensity of Sat PaarBraham Parmeshar. It is only through awakening of the Sat Sarovars and opening up of the Bajjar Kapaats that a human being realizes the supreme powers that can lead him to envision Nirgun Saroop in the Sargun Saroop of Sat PaarBraham Parmeshar (Nirgun represents God beyond the Trigun Maya observed only through one’s spiritual eye, and Sargun is the divine power present in every creation and sustaining it. To be able to perceive Nirgun in Sargun describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Puran Tat Gyan). It is only through awakening of the Sat Sarovars and opening up of the Bajjar Kapaats that a human being manifests within himself the divine powers that can lead him to experience the all-pervading form of Sat PaarBraham Parmeshar. It is only through awakening of the Sat Sarovars and opening up of the Bajjar Kapaats that the human being manifests within himself the divine powers that can make him experience the immensity of Sat PaarBraham Parmeshar.
All the divine supreme powers are kept in the seven Sat Sarovars established in Dehi (Suksham Dehi or the astral body; 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) of the human being. These seven Sat Sarovars are the vital parts of the human being’s life-force (soul). All the supreme powers in the outer cosmos and all the supreme powers located in the seven Sat Sarovars achieve their unification through the Bajjar Kapaats. Therefore, when by the grace of the Poora SatGuru (the perfect-SatGuru) and by GurParsaad all the Bajjar Kapaats of the human being, including Dassam Duaar (the tenth door; once opened, it establishes link between the human being and Akaal Purakh), are opened up and the seven Sat Sarovars are enlightened, then the human being experiences the supreme powers established in ‘Brahmand-Pind’ (within the human being as well as in the outer cosmos). Once he realizes these supreme powers, the human being comes to experience Agamata and Agocharta of Sat PaarBraham. Only by experiencing these supreme powers the Sants, Bhagats, Gurmukhs, SatGurus, Pirs and Braham Gyani great-beings come to apprehend the immensity of Sat PaarBraham Parmeshar. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, a human being realizes the supreme power to vanquish Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being experiences the supreme power to quench Trishna (the worldly desires). With the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being realizes the supreme power to overpower the Panj Chandaals (the five villains or lowlifes: lust, anger, greed, attachments and pride). With the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being inscribes every cell of his body with SatNaam Simran. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, a human being achieves Anhad Shabad Naad (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) at his Dassam Duaar. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the Hirda Kamal of the human being blossoms, and SatNaam casts its radiance in Hirda. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being attains Puran Sachyari Rehat (complete compliance with the absolute-Truth) in his Hirda. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the mind of the human being comes to an end and Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) manifests itself. That is, with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being’s Manmat (one’s own wisdom; as opposed to Gurmat or God’s wisdom) comes to an end, and he achieves the enlightenment of Gurmat (the divine wisdom; wisdom revealed in GurBani). Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being vanquishes 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, arriving at Chautha Pad (the fourth stage; beyond the three attributes of Maya), obtains Darshan (vision with the inner, spiritual eye) of Akaal Purakh (the immortal being; God). Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being vanquishes Trigun Maya and assimilates himself forever in the Nirgun Saroop of Sat PaarBraham Parmeshar. Only with the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the human being receives Puran Braham Gyan and Tat Gyan (the divine knowledge; understanding of the divine ways). With the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the Asat Karams (deeds against Sat; untruthful deeds) of the human being come to an end and all his deeds turn into Sat Karams (the deeds of Sat; truthful deeds). GurBani repeatedly emphasizes Puran Braham Gyan about the Bajjar Kapaats of the human being:
Sohandarho habh thaa-ay ko-ay na disai doojrho.
Khulhrhay kapaat naanak satgur bhayttay.
(Sri Guru Granth Sahib Ji 80)
Gur saakhee miti-aa andhi-aaraa bajar kapaat khulaavani-aa.
(Sri Guru Granth Sahib Ji 110)
Naam sanjogee go-il thaat.
Kaam krodh footai bikh maat.
Bin vakhar soono ghar haat.
Gur mil kholay bajar kapaat. ||4||
(Sri Guru Granth Sahib Ji 152-153)
Tataa bikat ghaat ghat maahee.
Khol kapaat mahal ke na jaahee.
Daykh atal tal kateh na jaavaa.
Rahai lapat ghat parcha-o paavaa. ||17||
(Sri Guru Granth Sahib Ji 341)
Param paras gur bhaytee-ai poorab likhat lilaat.
Unman man man hee milay chhutkat bajar kapaat.
(Sri Guru Granth Sahib Ji 346)
A human being opens up his Bajjar Kapaats only when he seeks the Charan Sharan (shelter at the feet) of a Poora SatGuru. A human being opens up his Bajjar Kapaats only when he obtains GurParsaad. Bandagi is Sharnagat (seeking shelter). Bandagi is Puran Samarpan (complete dedication of one’s entire self). Bandagi isn’t to seek or to ask for something. Bandagi is faith, devotion and trust. Where there is trust, there is devotion. Devotion is born out of trust. Where there is devotion, there is faith. Faith is born out of devotion. Trust is born out of ‘Sat’. The one who speaks ‘Sat’ alone can be trusted. Faith, devotion and trust are nothing but the embodiments of Sat PaarBraham. Sat PaarBraham only hungers after faith, devotion and trust. Only a human being, who awakens faith, devotion and trust in him for His immense persona, obtains the GurParsaad of Bandagi and Seva of Sat PaarBraham. Faith, devotion and trust are the supreme powers of Sat PaarBraham. Faith, devotion and trust too know no bounds. Faith, devotion and trust cannot be measured. Thus, faith, devotion and trust are invaluable. The supreme forces of faith, devotion and trust abide within every human being. Every human being possesses the supreme capacity to have trust in Sat PaarBraham Parmeshar. Every human being is capable of keeping faith in Sat PaarBraham Parmeshar in his Hirda. Every human being bears the capacity to have devotion in Sat PaarBraham Parmeshar. With Samarpan (dedication), the supreme forces of faith, devotion and trust continue to gain grounds. As faith, devotion and trust grow, the Samarpan too deepens further. Faith and devotion do not bear seeking or asking. Faith and devotion only bear giving. Faith and devotion do not bear desire for the worldly comforts. Greed (selfishness) bears desire for the worldly pleasures. Where there is greed (selfishness), faith and devotion disappear. Faith, devotion and trust bear dedicating one’s body, mind and wealth at Sat Charans (the feet where Sat abides) of the SatGuru. With Samarpan alone, faith, devotion and trust blossom and become profound. Puran Samarpan at Sat Charans of the Poora SatGuru with complete faith, trust and devotion is the biggest secret to Puran Bandagi (complete surrender before God). By the grace of the Poora SatGuru and by GurParsaad, the human being making Puran Samarpan (with faith, devotion and trust) awakens his Sat Sarovars. By the grace of the Poora SatGuru, when the GurParsaad of SatNaam makes its way into the seven Sat Sarovars, these Sat Sarovars are illuminated and all Bajjar Kapaats of the human being are opened up. With the awakening of the Sat Sarovars and opening up of the Bajjar Kapaats, the supreme powers of ‘Brahmand-Pind’ (within and without the human being) are unified, and the Sargun and Nirgun become one. The human being perceives Nirgun within Sargun. GurBani emphasizes the magnificence of making Puran Samarpan at Sat Charans of the SatGuru:
Gur paaras ham loh mil kanchan ho-i-aa raam.
Jotee jot milaa-ay kaa-i-aa garh sohi-aa raam.
Kaa-i-aa garh sohi-aa mayrai parabh mohi-aa ki-o saas giraas visaaree-ai.
Adrist agochar pakrhi-aa gur sabdee ha-o satgur kai balihaaree-ai.
Satgur aagai sees bhayt day-o jay satgur saachay bhaavai.
Aapay da-i-aa karahu parabh daatay naanak ank samaavai. ||4||1||
(Sri Guru Granth Sahib Ji 1114)
Puran Samarpan is nothing but drenching oneself in utter faith, devotion and trust and offering one’s head at Sat Charans of the Poora SatGuru. Puran Samarpan is nothing but immersing oneself in utter faith, devotion and trust, and dedicating one’s body, mind and wealth at Sat Charans of the Poora SatGuru. The Paaras-stone (the Philosopher’s Stone) possesses the capacity to turn iron into gold. When touched by the Paaras-stone, iron is transformed into gold. But the Paaras stone is incapable of turning iron into Paaras. Indeed a Poora SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead others away from Maya). That is to say, a Poora SatGuru possesses the supreme power to turn a human being into like-himself. When a human being seeks the Charan Sharan of a Poora SatGuru and makes Puran Samarpan at his Sat Charans, the supreme power of Sat GurParsaad comes to bear upon him, which causes the Puran Param Jyot (the perfect-divine light; God Himself) to manifest itself in his Hirda and transforms the human being into a Poora-SatGuru-like. The human being making Puran Samarpan at Sat Charans of the SatGuru with total faith, devotion and trust is rewarded with GurParsaad. The Param Sat Tat (core-essence of the supreme-Truth) manifesting within the Poora SatGuru (Pargateyo Jyot – Puran Param Jyot Parkash) unifies with the Sat Tat of the human being dedicating himself in his Charan Sharan. As a result, the human being receives enlightenment of Puran Param Jyot Sat Tat in his Hirda. The human being achieves Suhaag (acceptance in Dargah as a devotee). He obtains GurParsaad of SatNaam Simran, SatNaam Simran Di Kamai (practising SatNaam Simran in life) and Puran Bandagi. The account of his Bandagi is opened in Dargah (the divine court). He attains Samadhi (the deep trance-like state, where there is no thought except pure consciousness) and Sunn Samadhi (the silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Practising SatNaam Simran while in Samadhi and in Sunn Samadhi, his mind is straightened. All his Bajjar Kapaats are opened up. All Sat Sarovars are awakened. He attains Anhad Shabad Amrit at his Dassam Duaar. He attains Puran Sachyari Rehat in his Hirda. SatNaam Simran imbues every cell of his body. Maya comes to its knees at the feet of the human being. Trishna is quenched. The Panj Chandaals (lust, anger, greed, attachments and pride) are overpowered. Vanquishing Trigun Maya and arriving at Chautha Pad, the human being obtains Darshan of Sat PaarBraham Parmeshar and assimilates himself in His Nirgun Saroop. He attains Sada Suhaag (the eternal Suhaag; denotes the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). He acquires Puran Braham Gyan and Tat Gyan. He attains Param Padvi (the highest spiritual status). He attains Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). He is ordained with Seva to perform Parupkaar. He is ordained with divine Hukam (the divine will or command) to bestow GurParsaad upon others. He receives the divine Hukam to bestow GurParsaad of Amrit (our essence or the life-element; the divine energy; pure soul) upon the mankind. Assimilating himself in the immense, the human being attains immensity. The human beings, upon whom the supreme power of GurParsaadi GurKirpa (the eternal grace through His blessings) of Poora SatGuru comes to bear, possess a priceless destiny. Therefore, making Puran Samarpan (dedicating one’s body, mind and worldly wealth) with complete faith, devotion and trust at Sat Charans of the Poora SatGuru is the biggest secret to Puran Bandagi. Offering one’s head at Sat Charans of the Poora SatGuru is the highest service to the Poora SatGuru. Offering one’s head at Sat Charans of the Poora SatGuru is the only secret to Puran Bandagi. Thus, it is immensely necessary for a Jigyasoo (seeker of the divine Truth) to learn, understand and accept the supremely mighty magnificence of the Poora SatGuru. The entire GurBani is nothing but magnificence of the Poora SatGuru. This is the reason that the entire GurBani repeatedly articulates magnificence of the Poora SatGuru:
Aasaa Mehlaa 4.
Jinhaa bhayti-aa mayraa pooraa satguroo tin har naam darirh-aavai raam raajay.
Tis kee tarisnaa bhukh sabh utrai jo har naam dhi-aavai.
Jo har har naam dhi-aa-iday tinh jam nayrh na aavai.
Jan naanak ka-o har kirpaa kar nit japai har naam har naam taraavai. ||1||
Jinee gurmukh naam dhi-aa-i-aa tinaa fir bighan na ho-ee raam raajay.
Jinee satgur purakh manaa-i-aa tin poojay sabh ko-ee.
Jinhee satgur pi-aaraa sayvi-aa tinhaa sukh sad ho-ee.
Jinhaa naanak satgur bhayti-aa tinhaa mili-aa har so-ee. ||2||
(Sri Guru Granth Sahib Ji 451)
Pa-orhee.
Satgur vitahu vaari-aa jit mili-ai khasam samaali-aa.
Jin kar updays gi-aan anjan dee-aa inhee naytree jagat nihaali-aa.
Khasam chhod doojai lagay dubay say vanjaari-aa.
Satguroo hai bohithaa virlai kinai veechaari-aa.
Kar kirpaa paar utaari-aa. ||13||
(Sri Guru Granth Sahib Ji 470)
Dhan dhan sat purakh satguroo hamaaraa jit mili-ai ham ka-o saant aa-ee.
Dhan dhan sat purakh satguroo hamaaraa jit mili-ai ham har bhagat paa-ee.
Dhan dhan har bhagat satguroo hamaaraa jis kee sayvaa tay ham har naam liv laa-ee.
Dhan dhan har gi-aanee satguroo hamaaraa jin vairee mitar ham ka-o sabh sam darisat dikhaa-ee.
Dhan dhan satguroo mitar hamaaraa jin har naam si-o hamaaree pareet banaa-ee. ||19||
(Sri Guru Granth Sahib Ji 594)
GurBani repeatedly emphasizes the supremely powerful magnificence of a Poora SatGuru. The human being, who realizes the magnificence of Poora SatGuru, has his path of Bandagi opened up before him. The human being, who realizes the supreme powers manifested within a Poora SatGuru, has his path of Bandagi laid out before him. The human being, who comes to know the supremely mighty persona of a Poora SatGuru, strikes a fortune. The human being – who learns that only a Poora SatGuru is the bestower of the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi – has his path of Bandagi cleared for him. The human being, who understands that only a Poora SatGuru can divulge the secret to Jeevan Mukti, has his path of Bandagi shown to him. The human being, who grasps the knowledge that without a Poora SatGuru one cannot attain Simran, Bandagi and Seva, has arrived at the moment of the awakening of his destiny. The human being, who discovers the greatness of the Poora SatGuru, finds his path of Bandagi revealed to him. The human being, who comprehends that only a Poora SatGuru has the capacity to obtain him Darshan of Sat PaarBraham Parmeshar, has his path of Bandagi set out before him.
A human being awakens his destiny, when he learns that only a Poora SatGuru knows the way to vanquish Maya and can hold his hand and help him in vanquishing Maya. A human being awakens his destiny, when he arrives at the realization that only a Poora SatGuru is capable of quelling the fire of his Trishna. A human being strikes a fortune, when he understands that the Panj Chandaals (lust, anger, greed, attachments and pride) can only be overcome by the grace of a Poora SatGuru. A human being becomes a fortunate one, when he grasps that he can inscribe SatNaam in his Surat (subconscious) only by the supreme power of GurKirpa of the Poora SatGuru. A human being reaps a fortune, when he figures out that his Surat can unify with Shabad (the divine words; GurBani) only by the supreme power of GurKirpa of the Poora SatGuru. A human being awakens his fortune, when he comes to know that it is only by the supreme power of GurKirpa of the Poora SatGuru that he can open up his Bajjar Kapaats, awaken his Sat Sarovars and imbue every cell of his body with Simran. A human being has every chance of making his Bandagi easier, when he comes to the realization that it is only through keeping himself in service of the Poora SatGuru that he can gain honour in Dargah of Sat PaarBraham Parmeshar.
That human being opens up his path to Bandagi, who comes to the realization that his Bandagi can only commence through finding the Sangat (congregation) of a Poora SatGuru. That human being clears his path to Bandagi, who becomes aware that he can obtain the GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva only through seeking the Charan Sharan of a Poora SatGuru. That human being awakens his fate, who finds out that he will open the door to his Jeevan Mukti only through making Puran Samarpan at Sat Charans of a Poora SatGuru. That human being makes simple his path to Bandagi, who determines that he can only achieve Puran Bandagi through dedicating his body, mind and physical wealth at Sat Charans of a Poora SatGuru with complete faith, devotion and trust.
Therefore, it is immensely essential to learn, understand and accept the Param Sat Tat that: a Poora SatGuru alone is the fount of Amrit; a Poora SatGuru alone is the donor of Amrit; a Poora SatGuru alone is the bestower of GurParsaad; a Poora SatGuru alone is the grantor of Bandagi; a Poora SatGuru alone is the bestower of SatNaam Simran and SatNaam Di Kamai; a Poora SatGuru alone is the provider of Simran in every cell of the body; a Poora SatGuru alone is the grantor of Samadhi and Sunn Samadhi; only by the grace of a Poora SatGuru and by GurParsaad a human being awakens his Sat Sarovars and opens up his Bajjar Kapaats; only by the grace of a Poora SatGuru and by GurParsaad a human being opens up his Dassam Duaar; a Poora SatGuru alone is the grantor of Jeevan Mukti; a Poora SatGuru alone is the bestower of Puran Braham Gyan; a Poora SatGuru alone is the conferrer of Tat Gyan; a Poora SatGuru alone is the grantor of Param Padvi.
It is extremely important to know, understand and accept the Param Sat Tat that: Bandagi cannot be accomplished without seeking the Charan Sharan of a Poora SatGuru; GurParsaad cannot be obtained without making Puran Samarpan at Sat Charans of a Poora SatGuru; Suhaag cannot be attained without making Puran Samarpan at Sat Charans of a Poora SatGuru; the fire of Trishna cannot be extinguished without making Puran Samarpan at Sat Charans of a Poora SatGuru; the Panj Chandaals (lust, anger, greed, attachments and pride) cannot be overpowered without making Puran Samarpan at Sat Charans of the Poora SatGuru; Maya cannot be vanquished without making Puran Samarpan at Sat Charans of the Poora SatGuru; the mind cannot be straightened without making Puran Samarpan at Sat Charans of a Poora SatGuru; Sat Sarovars cannot be awakened without making Puran Samarpan at Sat Charans of the Poora SatGuru; the Bajjar Kapaats cannot be opened without making Puran Samarpan at Sat Charans of the Poora SatGuru; Hirda cannot attain Puran Sachyari Rehat without making Puran Samarpan at Sat Charans of the Poora SatGuru; Hirda cannot be suffused with Sato-Gun’s (virtues characterized by the Sato aspect of Maya) without making Puran Samarpan at Sat Charans of the Poora SatGuru; Param Jyot Puran Parkash cannot be manifested in the human being’s Hirda without making Puran Samarpan at Sat Charans of the Poora SatGuru; honour in Dargah cannot be attained without making Puran Samarpan at Sat Charans of the Poora SatGuru; Bandagi cannot find approval in Dargah without making Puran Samarpan at Sat Charans of the Poora SatGuru; the human being cannot become one with Sat PaarBraham Parmeshar without making Puran Samarpan at Sat Charans of the Poora SatGuru; Sada Suhaag cannot be attained without making Puran Samarpan at Sat Charans of the Poora SatGuru; Jeevan Mukti cannot be attained without making Puran Samarpan at Sat Charans of the Poora SatGuru; and Param Padvi cannot be attained without making Puran Samarpan at Sat Charans of the Poora SatGuru.
It is a Param Sat (the supreme-Truth) that a Poora SatGuru fulfils the task of assimilating the human being in Sat PaarBraham Parmeshar. It is a Param Sat that the task of the Poora SatGuru is accomplished once the human being’s Bandagi is accepted in Dargah and the human being becomes one with Sat PaarBraham Parmeshar. Once the human being has attained Param Padvi, attained assimilation in Sat PaarBraham Parmeshar and attained Puran Awastha (the state of spiritual perfection), then Sat PaarBraham Parmeshar takes over as the human being’s SatGuru, and the role of the Poora SatGuru comes to an end. At this stage, the task of the Poora SatGuru as a mediator is completed. It is only upon arriving at this stage that the human being is blessed with the divine GurParsaad to perform Seva of Parupkaar. It is only upon arriving at this stage that the human being becomes a Puran Sant (the perfect-saint) and a Puran Braham Gyani, and is blessed through the divine decree with GurParsaad to bestow Amrit upon others.