Ay rasnaa too an ras raach rahee tayree pi-aas na jaa-ay.
Pi-aas na jaa-ay horat kitai jichar har ras palai na paa-ay.
Har ras paa-ay palai pee-ai har ras bahurh na tarisnaa laagai aa-ay.
Ayhu har ras karmee paa-ee-ai satgur milai jis aa-ay.
Kahai naanak hor an ras sabh veesray jaa har vasai man aa-ay. ||32||
(Sri Guru Granth Sahib Ji 921)
It is a Param Sat (the supreme truth) that the entire humanity is engrossed in the race to relish the worldly pleasures, comforts and objects, etc. The sole aim of every human being is to acquire the worldly pleasures, comforts and objects etc. The human being has come to regard the acquisition of the worldly objects as the main purpose of his human birth and life. He considers his whole life simply to be the pursuit of the enjoyment in the worldly objects. He considers his life to mean nothing other than finding the pleasures in consumption of the worldly objects. Finding intoxication in the worldly pleasures, comforts, estates, possessions, family and friends, businesses, wealth and riches etc. has become the sole aim of the human birth and life. The gravely disastrous forces of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) have corrupted the intellect of the human being. The entire humankind in KalYuga (the epoch of darkness) is busy seeking gratification in the devastating indulgences of Maya. One human being is ruining his life relishing in gratification of his lust-desire, while the other is destructing his life slaving under the gravely devastating force of greed-avarice and consumed by the deadly desire of accumulating wealth, riches, lands, possessions and the worldly comforts and pleasures. Some human being is besieged by the gravely disastrous passion for the pride and arrogance derived from his worldly power and authority over others, and intoxicated by the power and rendered corrupt, is busy committing the devastating deeds of lining his own pockets instead of serving the society. Some human being is intoxicated by the authority of his worldly title, and having corrupted his power of judgement, is committing devastating Asat Karams (untruthful deeds; such as bribery, etc.). Some human being is drunk on his pride and busy causing harm to others. Some human being is harming his own self, holding the anger-Chandaal (the five Chandaals or the lowlifes: lust, anger, greed, attachments and pride) as his Guru and falling prey to the devastating passion of his own rage. Some human being is entangled in the pleasures of the worldly relationships and bonds, being slave to the devastating force of the attachments. In this fashion, the entire humanity is busy destroying their human birth and life seeking to satiate the fire of their Trishna (the worldly desires), intoxicated in the gravely destructive (Rajo and Tamo; the desires and the vices) forces of Maya.
A very significant characteristic of the forces of Maya (Rajo and Tamo) is that they appear immensely sweet to a human being. The forces of Maya lure and entice the human being. The forces of Maya are like a sweet poison that, when indulged in, pleases every human being. The outer attractiveness of the forces of Maya hides their extremely deleterious aspects. The outer attractiveness of the forces of Maya keeps the human being under delusion. Thus the human being becomes incapacitated to perceive the deadly disastrous character of the forces of Maya. As a result, Maya easily succeeds in beguiling the human being and rendering the human being hapless against the temptation to consume the sweet poison of Maya. Thus the human being becomes enthralled in the clutches of Maya, enticed by its outwardly attractiveness and unconscious of the deeply disastrous aspects of the forces of Maya. Trapped in the lure of the forces of Maya, the human being becomes slave to the intoxication of the sweet poison of these forces and dedicates his entire life to this intoxication. And thus, constantly intoxicated in this sweet poison, he wastes away his birth and life.
The human being derives physical pleasure from using the forces of Maya. The human being enjoys the worldly pleasures through making use of the forces of Maya. As an example, acquiring wealth and riches a human being acquires the means to purchase the worldly objects that he needs to abide in the world. As a result, he builds up the capability to indulge in the pleasure of the worldly objects. Acquiring wealth and riches, a human being obtains the comfort of feeling secure in the world. In the same way, having acquired estates and possessions, the human being finds the comfort of safety and security in the world. A rich person has the comfort of feeling secure, through his capacity to easily acquire worldly objects, worldly luxuries and worldly means. A rich person even has the satisfaction of making his name and acquiring fame in the society, derived from his capacity to easily obtain worldly objects, worldly pleasures and worldly comforts. Every human being living in the world aspires to achieve fame in his society and in the world. Every human being living in the world wants to make his name in the world and in the social field, and aspires to earn renown and glory. Every human being aspires to earn name and fame (worldly renown and wealth and riches), to earn acclaim for his parents and to help bolster his family’s reputation in the world. Thus, acquiring worldly ranks and titles, a human being earns the pleasure of having worldly fame and recognition. Acquiring wealth and riches, estates and possessions and businesses etc. becomes the means to acquire name and recognition in society and in the world. Trapped in the vicious cycle of accumulating (through Asat Karams) the worldly objects, pleasures and comforts, possessions and estates, wealth and riches, the human being falls victim to the greed-avarice force of Maya. Having acquired (through Asat Karams) the worldly objects, pleasures and luxuries, lands and estates and wealth and riches, the human being gets trapped in their attachments. Obsessed with acquiring worldly name and fame, the human being commits the wrong of destructing himself, in the gravely devastating bond of arrogance. It is a Param Sat that, once intoxicated by the worldly objects, comforts and pleasures, estates and possessions, wealth and riches, worldly ranks and titles, the human being traps himself in the alluring web woven by the forces of Maya with greed, avarice, attachments and arrogance.
Every human being living upon this earth has busied himself in seeking pleasure of the worldly relationships and bonds arising from his Karam Kaand (deeds determining one’s destiny in this as well as in coming births). These pleasures of the worldly Karam Kaand related bonds and ties are: the pleasure of the bond between a husband and wife; the pleasure of the bonds between the parents and their children; the pleasure of the bonds between the siblings; the pleasure of the bonds between the grandparents and grandchildren, and the pleasures of many other worldly bonds and ties. All these pleasures of Maya together constitute one’s attachments. These worldly bonds and ties, arising out of one’s Karam Kaand, have their existence only until the account of the human being’s deeds gets squared up. These worldly bonds and ties, being part of one’s Karam Kaand, are transient and destined to come to an end. These Karam Kaand related bonds and ties of one’s current birth find their end with the death of the human being. In one’s next birth, new relationships and bonds are once again formed, and then erased. Therefore it is essential for a human being to realize the Param Sat that all the worldly bonds and relationships are illusory and short-lived. Even so, the human being remains trapped in the false web of the attachments of these worldly relationships and ties. Enmeshed in the web of attachments of the worldly bonds and ties, the human being gives rise to an endless series of Karam Kaands. As a result of which, in order to settle the accounts of his newly-formed series of Karam Kaand, the human being continues time after time to go through the cycle of birth-and-death.
The blessed Sat PaarBraham Parmeshar (Truth, the Transcendent Lord and Creator of the Universe), in creating the human being, has taken the sacred union of man and woman (the married couple) formed in accordance with the religious customs and made it the basis of the origin of the humankind in the Creation. The basis of this sacred bond (between a husband and wife) lies in their divine love, devotion and trust towards each other. Trust, devotion and love form the basis of a husband and wife’s dedication towards each other in accordance with the divine Hukam (the divine will or command), and turns the relationship between a husband and wife into a sacred bond. The sacred bond of husband-and-wife, based on devotion, love and trust, lays the foundation of the origin of the human race in the Creation. It means that the basis of the bond between a husband and wife lies in their mutual dedication to each other. From within devotion, trust is born. From within trust, devotion and love take birth. Trust, devotion and love are nothing but embodiments of Sat PaarBraham. This is why the bond of husband-and-wife, suffused with trust, devotion and love, is a sacred and holy bond. In order to perpetuate the generation of human race, Sat PaarBraham Parmeshar has established the supreme power of creating a human being in the sacred union of the husband-and-wife (born of the divine love, devotion and trust).
It is a spiritual and moral responsibility of every human being (man and woman) to fully respect and honour this supreme power of creating a human being, established in the human beings through a divine edict. It is the disrespect for this supreme power established within the human being (man and woman) that gives rise to the gravely destructive force of the lust-desire. It is the defiance of this sacred divine edict, establishing the supreme power to create a human being within a man and a woman (through the holy union of husband-and-wife), that gives birth to the lust-Chandaal. Disregarding this divine edict under the slavery of the lust-Chandaal becomes the cause of the ruin of the human being. In these times of the dire KalYuga, every human being is busy committing the gravely serious crime of defying this sacred edict. Every human being living upon the earth has turned into a slave to the deadly destructive force of lust-desire.
In today’s period of dire KalYuga, every human being (man and woman) harbours an acute craving to satisfy his or her lust-desire. The lust-Chandaal is all-prevalent in these times of dire KalYuga. From an adolescent child to an aged person (both men and women), all have become prey to the gravely disastrous force of the lust-Chandaal. The physical intimacy (between a man and a woman) provides carnal pleasure to a human being. It is the perverse force of the physical intimacy that gives birth to the gravely disastrous force of lust-desire within a human being. Thus, the sexual activity provides the experience of sensual pleasure to the human being (man or woman). The hunger for pleasure of the flesh through sex impacts the life of every human being. The human figure and its physical charm create attraction for each-other (between a man and a woman) in every human being. This attraction arising from the human shape and its physical beauty gives birth to the perverse force of desire for physical contact. The desire for each-other’s physical contact arising in a man and a woman gives birth to the gravely disastrous force of lust-desire. In this way, it is the disastrous force of lust-desire that gives rise to the grievous Trishna within a human being, making him seek physical contact with the opposite sex. The entire world is marching towards ruination, obsessed in seeking satisfaction of the deadly disastrous Trishna of lust-desire. It is a Param Sat that, instead of honouring the supreme power of creating a human being established by Sat PaarBraham Parmeshar within the human being (man and woman) through the divine edict, the whole humanity is busy in abusing this supreme power. It is a gravely serious crime to defy the divine and sacred edict, and the entire humankind is busy defying this divine edict (the divine and sacred Hukam through which the supreme power of creating a human being has been established within the human beings).
It is in the nature of every human being to indulge in slander, malice and spite. The gravely disastrous force of indulging in slander, malice and spite is present within every human being. A human being takes sweet pleasure in slander, malice and spite. A human being feels pleasure in listening to and talking ill of others. To indulge in slander, malice and spite is to imbibe a sweet poison; while it is a Param Sat that slander, malice and spite towards others causes ruin of the human being. This is so, because it is a divine stricture that one who indulges in slander, malice and spite licks with his own tongue and cleans the grime off the person that he slanders. The human being indulging in slander, malice and spite imbibes poison through his tongue. The slanderer human being forsakes his Sato Birti (the conscience of Sato, characterized by the qualities of piety, divinity, contentedness and forbearance). The human being indulging in slander, malice and spite fritter away the gains of his past Bandagi (submission before God). The gains of the past Bandagi of the slanderer human being get transferred into the account of the slandered human being. The slanderer human being, in his ignorance of this Param Sat, derives pleasure from slandering others. He fritters away the Amrit (our essence or the life-element; the divine energy; pure soul) that he had accumulated in the past, and begins accumulating poison. Slander, malice and spite destroy the human being. Therefore the slanderer human being does not need any other poison. Imbibing the pleasure of slander, he comes to his own destruction. The slandering human being is destined for hell. GurBani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) repeatedly emphasizes the Param Sat’s about slandering:
Par nindaa par mal mukh sudhee agan krodh chandaal.
Ras kas aap salaahnaa ay karam mayray kartaar. ||1||
(Sri Guru Granth Sahib Ji 15)
Mukh nindaa aakhaa din raat.
Par ghar johee neech sanaat.
Kaam krodh tan vaseh chandaal.
Dhaanak roop rahaa kartaar. ||2||
(Sri Guru Granth Sahib Ji 24)
Par nindaa karay antar mal laa-ay.
(Sri Guru Granth Sahib Ji 88)
Nindak nindaa kar mal dhovai oh malbhakh maa-i-aadhaaree.
Sant janaa kee nindaa vi-aapay naa urvaar na paaree.
(Sri Guru Granth Sahib Ji 506-507)
Dustaa naal dostee naal santaa vair karann.
Aap dubay kutamb si-o saglay kul dobann. ||5||
Nindaa bhalee kisai kee naahee manmukh mugadh karann.
Muh kaalay tin nindkaa narkay ghor pavann. ||6||
(Sri Guru Granth Sahib Ji 755)
Manmukh ha-umai maa-i-aa sootay.
Apnaa ghar na samaaleh ant vigootay.
Par nindaa karahi baho chintaa jaalai dukhay dukh nivaasee hay.
(Sri Guru Granth Sahib Ji 1048-1049)
Ga-orhee.
Ninda-o ninda-o mo ka-o log ninda-o.
Nindaa jan ka-o kharee pi-aaree.
Nindaa baap nindaa mehtaaree. ||1|| Rahaa-o.
Nindaa ho-ay ta baikunth jaa-ee-ai.
Naam padaarath maneh basaa-ee-ai.
Ridai sudh ja-o nindaa ho-ay.
Hamray kapray nindak dho-ay. ||1||
Nindaa karai so hamraa meet.
Nindak maahi hamaaraa cheet.
Nindak so jo nindaa horai.
Hamraa jeevan nindak lorai. ||2||
Nindaa hamree paraym pi-aar.
Nindaa hamraa karai udhaar.
Jan kabeer ka-o nindaa saar.
Nindak doobaa ham utray paar. ||3||20||71||
(Sri Guru Granth Sahib Ji 339)
The blessed Sant Kabir Patshah Ji reveals the Param Sat Tat (core-essence of the supreme truth) in GurBani that the slanderer comes to his ruin, while the slandered human being finds salvation. Sant Kabir himself experienced the fruits of slandering by the mankind. He cherished his Nindya (denunciation; slander). He cherished those who slandered him and called them his friends. Sant Kabir so much cherished his Nindya that he held his slanderers as his own parents; because, through slandering, the slanderer washes away the grime within the slandered human being. As a result, the human being (the slandered) gets rid of the grime upon his mind and purifies his Hirda (one of the seven Sat Sarovars, located near the heart; part of one’s spiritual being). Once this happens, the Naam Bandagi descends deeper in the mind and Hirda of the human being. The Bandagi of the human being turns easy. The slandered human being finds place in Dargah (the divine court). Having suffered the slander, the human being gets Naam (the Name, representing God and all His Creation) to abide in his mind. Having born the slander, the human being’s Hirda is purified. Having endured the slander, the human being finds deliverance. The Bandagi of a Bhagat (devotee) isn’t accomplished without being subjected to slander. The essence of the Bandagi of a Bhagat lies in suffering slander. Every Bhagat is destined to become a subject of slandering. Therefore, it is extremely essential for a Bhagat treading the path of Bandagi to embrace the Sat Tat’s of Puran Braham Gyan (the absolute divine wisdom) revealed by Sant Kabir Ji in GurBani.
Trishna abides in the mind of every human being. Trishna of the human being’s mind is a gravely devastating force (with Rajo characteristics) of Maya that keeps the human being engaged in all the other gravely disastrous forces (of Tamo characteristics) of Maya. Trishna to relish the desires described above, and all other worldly pleasures of Maya, is what compels the human being into committing all the deeds of falsehood. Trishna denotes the intense craving to acquire means to relish all the worldly pleasures of Maya. Trishna means the intense desire to indulge in all the worldly pleasures of Maya. When a human being becomes aware of the existence of above described and all the other worldly pleasures of Maya, he develops an intense desire in his mind to experience these pleasures. When a human being living in the world repeatedly comes across these pleasures of Maya in his everyday life, then the desire taking root in his mind (to obtain the pleasures of Maya) becomes even stronger. When a human being is unable to obtain these pleasures of Maya through the means available to him, he becomes obsessed with acquiring these pleasures and loses his reason and power of judgment. Trishna is nothing but the obsession of the human mind to achieve these pleasures of Maya. It is in order to satisfy his Trishna that a human being (under influence of the gravely destructive Tamo-characteristic forces) commits several grave and disastrous Asat Karams. Once a human being is able to fulfil one of his desires through these Asat Karams, he feels even more encouraged. He then persists in committing sinful deeds time and again so as to seek fulfilment of his every desire. However, the desires of a human being never come to an end. When one desire is fulfilled, ten others raise their heads. Thus, the Trishna in the human mind keeps getting more and more intense. The Trishna in the human mind becomes ceaseless. The Trishna in the human mind keeps the human being forever entangled in the web of Maya and destructs the human being’s birth and life.
Thus, it is a Param Sat that the entire world is absorbed in drinking the sweet poison of the gravely destructive forces of Maya – Trishna (of the Rajo characteristics) and the lust, anger, greed, attachments and pride (of the Tamo-characteristics). The whole humanity has occupied itself in seeking enjoyment in the pleasures of Maya. The whole mankind is strung in the web of the temptations for the pleasures of Maya. The whole mankind is busy seeking satisfaction of its Trishna. The whole mankind regards indulging in pleasures of Maya as the sole aim of their lives. The entire mankind has embraced the Birti (conscience; bent of mind) of Rajo and Tamo. The temptations of Maya have corrupted the reasoning of the whole humankind. The grave and deadly forces of Maya prevail all over the world. The whole world is burning in the inferno of Maya. Seeking pleasures of Maya has become the sole mission of the entire humanity. The whole world is destroying itself, slaving under the gravely disastrous forces of Maya. Consuming the deadly disastrous pleasures offered by Maya has become the everyday life of the entire humanity. The SatGuru Sahiban (the ten SatGuru Patshah Ji’s) have repeatedly emphasized in GurBani the Katha (discourse) of the gravely disastrous pleasures and forces of Maya. The Katha of Trishna (of the Rajo characteristics) and the lust, anger, greed, attachments and pride (of the Tamo-characteristics) – the gravely disastrous forces and pleasures of Maya – is repeatedly reaffirmed in GurBani. GurBani again and again emphasizes the Param Sat Tat of how the gravely disastrous pleasures and forces of Maya are keeping the entire world in their slavery. GurBani again and again stresses the Param Sat of how the deadly destructive pleasures and forces of Maya are causing devastation of the whole humankind:
Pa-orhee.
Maa-i-aa moh parayt hai kaam krodh ahankaaraa.
Ayh jam kee sirkaar hai aynhaa upar jam kaa dand karaaraa.
Manmukh jam mag paa-ee-anih jinh doojaa bhaa-o pi-aaraa.
Jam pur badhay maaree-an ko sunai na pookaaraa.
Jis no kirpaa karay tis gur milai gurmukh nistaaraa. ||12||
(Sri Guru Granth Sahib Ji 513)
Tarisnaa maa-i-aa mohnee sut bandhap ghar naar.
Dhan joban jag thagi-aa lab lobh ahankaar.
Moh thag-ulee ha-o mu-ee saa vartai sansaar. ||1||
(Sri Guru Granth Sahib Ji 61-62)
Salok Mehlaa 3.
Manmukh mailee kaamnee kulkhanee kunaar.
Pir chhodi-aa ghar aapnaa par purkhai naal pi-aar.
Tarisnaa kaday na chuk-ee jaldee karay pookaar.
Naanak bin naavai kuroop kusohanee parhar chhodee bhataar. ||1||
(Sri Guru Granth Sahib Ji 89)
Lobhee jant na jaan-ee bhakh abhakh sabh khaa-ay.
Kaam krodh mad bi-aapi-aa fir fir jonee paa-ay. ||2||
Maa-i-aa jaal pasaari-aa bheetar chog banaa-ay.
Tarisnaa pankhee faasi-aa nikas na paa-ay maa-ay.
(Sri Guru Granth Sahib Ji 50)
Kaam krodh ahankaar maatay vi-aapi-aa sansaar.
Pa-o sant sarnee laag charnee mitai dookh andhaar. ||2||
(Sri Guru Granth Sahib Ji 51)
Kaam krodh pasri-aa sansaaray aa-ay jaa-ay dukh paavni-aa. ||2||
(Sri Guru Granth Sahib Ji 129)
Kaam krodh maa-i-aa meh cheet.
Jhooth vikaar jaagai hit cheet.
Poonjee paap lobh kee keet.
Tar taaree man naam sucheet. ||1||
(Sri Guru Granth Sahib Ji 153)
Kaam krodh lobh mohi man leeno nirgun kay daataaray.
Kar kirpaa apuno naam deejai naanak sad balihaaray.
(Sri Guru Granth Sahib Ji 210)
Jo deesai so aas niraasaa.
Kaam karodh bikh bhookh pi-aasaa.
Naanak birlay mileh udaasaa.
(Sri Guru Granth Sahib Ji 224)
Bair birodh kaam krodh moh.
Jhooth bikaar mahaa lobh dharoh.
I-aahoo jugat bihaanay ka-ee janam.
Naanak raakh layho aapan kar karam. ||7||
(Sri Guru Granth Sahib Ji 267-268)
Kaam krodh maa-i-aa mad matsar ay khaylat sabh joo-ai haaray.
(Sri Guru Granth Sahib Ji 379)
According to GurBani, Maya is a poison. As per GurBani, Maya is a deceiver. As per GurBani, Maya renders a human being senseless. As per GurBani, Maya is enticing. As per GurBani, indulging in Maya is akin to gambling. As per GurBani, all the deeds committed under the slavery of the forces of Maya are Asat Karams. As per GurBani, Maya is a storehouse of sorrows. As per GurBani, the Panj Dhoots (the five thieves: lust, anger, greed, attachments and pride) are the wraiths. Thus, all the forces of Maya (Rajo and Tamo) are grievously devastating.
It is the gravely disastrous force of Trishna that renders a human mind slave to Maya. Therefore, it is extremely essential to extinguish Trishna of a human being before he can be freed of the slavery of Maya. Without quelling Trishna of the human being, the gravely disastrous forces of Maya cannot be overcome. Vanquishing Trishna of the human mind in itself is victory over all the devastating forces of Maya. Vanquishing Trishna of the human mind in itself is freedom from the disastrous forces of Maya. Vanquishing Trishna of the human mind in itself is Jeevan Mukti (deliverance from the cycle of birth-and-death; salvation). Therefore the question arises: how does one bring Trishna of the human mind to an end? How does one extinguish Trishna of the human mind? What is the trick involved in quelling Trishna of the human mind? What supreme power is capable of putting Trishna of the human mind to an end? What supreme power is capable of bringing peace to the human mind?
There is only one answer to all these questions: It is the supreme power of the divinely mighty Amrit of ‘Sat’ Naam (‘Truth’ – as the Name of God) that quells Trishna of the human mind. The Simran (meditation) of ‘Sat’ Naam bears the supreme power that puts an end to Trishna of the human mind. The GurParsaad (the eternal bliss and eternal grace) of ‘Sat’ Naam Simran bears the supreme power that makes all the forces of Maya kneel before it. The GurParsaad of ‘Sat’ Naam Simran carries the supreme power that satisfies the human mind’s hunger for all the worldly pleasures of Maya. The pleasure of GurParsaad of ‘Sat’ Naam Simran bears the supreme power that makes the human mind forget about all the worldly pleasures of Maya. The pleasure of GurParsaad of ‘Sat’ Naam Simran bears the supreme power that removes from the human mind influence of all the worldly pleasures of Maya. The human being who inscribes ‘Sat’ Naam upon his mind, and the human being who imparts the colours of ‘Sat’ Naam upon his mind, takes off all the influences of the worldly temptations of Maya from his mind. This is the Param Sat revealed by the blessed SatGuru incarnate Amar Das Ji in this supremely powerful Salok (Pauri 32) of Anand Sahib. GurBani repeatedly emphasizes this Param Sat Tat:
Aasaa Mehlaa 5 Tipday 2.
Har ras peevat sad hee raataa.
Aan rasaa khin meh leh jaataa.
Har ras kay maatay man sadaa anand.
Aan rasaa meh vi-aapai chind. ||1||
Har ras peevai almasat matvaaraa.
Aan rasaa sabh hochhay ray. ||1|| Rahaa-o.
Har ras kee keemat kahee na jaa-ay.
Har ras saadhoo haat samaa-ay.
Laakh karoree milai na kayh.
Jisahi paraapat tis hee deh. ||2||
Naanak chaakh bha-ay bismaad.
Naanak gur tay aa-i-aa saad.
Eet oot kat chhod na jaa-ay.
Naanak geedhaa har ras maahi. ||3||27||
(Sri Guru Granth Sahib Ji 377)
Ga-orhee.
Ray man tayro ko-ay nahee khinch lay-ay jin bhaar.
Birakh basayro pankh ko taiso ih sansaar. ||1||
Raam ras pee-aa ray.
Jih ras bisar ga-ay ras a-or. ||1|| Rahaa-o.
(Sri Guru Granth Sahib Ji 337)
The Amrit of ‘Sat’ Naam bears the supreme power that demolishes the store of poison of Maya kept within the human mind and imbues the human body and mind with its own divine colours. The Amrit of ‘Sat’ Naam carries the supreme power that suffuses the human mind with the bliss of Sat Santokh (the divine contentedness; state where there is humility and an absence of desires), thereby quelling the fire of Trishna in the human mind. The Amrit of ‘Sat’ Naam carries the supreme power that makes all the pleasures and offerings of Maya pale before its own pleasures. The Amrit of ‘Sat’ Naam carries the supreme power that vanquishes all the gravely disastrous forces (Rajo and Tamo) of Maya, and the human being obtains Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop (the infinite divine power untouched by the three attributes of Maya) of Sat PaarBraham Parmeshar. The Amrit of ‘Sat’ Naam bears the supreme power that overcomes all the deadly and deleterious forces (Rajo and Tamo) of Maya, and the human being forever becomes one with the Nirgun Saroop of Sat PaarBraham Parmeshar. The Amrit of ‘Sat’ Naam carries the supreme power that triumphs over all the grievously devastating forces (Rajo and Tamo) of Maya and turns the human being into a Puran Sant (the perfect-saint). The Amrit of ‘Sat’ Naam bears the supreme power that decimates all the gravely destructive forces (Rajo and Tamo) of Maya and transforms the human being into a Braham Gyani (divinely wise). The Amrit of ‘Sat’ Naam carries the supreme power that trounces all the deadly disastrous forces (Rajo and Tamo) of Maya, and the human being attains Puran Awastha (the state of spiritual perfection), Atal Awastha (the state of unshakable faith) and Param Padvi (the highest spiritual status). This Param Sat Tat is emphasized again and again in GurBani:
So aisaa har naam japee-ai man mayray jo man kee tarisnaa sabh bhukh gavaa-ay.
(Sri Guru Granth Sahib Ji 89)
Amrit varsai sahj subhaa-ay.
Gurmukh virlaa ko-ee jan paa-ay.
Amrit pee sadaa tariptaasay kar kirpaa tarisnaa bujhaavani-aa. ||1||
(Sri Guru Granth Sahib Ji 119)
Parabh kai simran tarisnaa bujhai.
(Sri Guru Granth Sahib Ji 263)
Satgur naam bujhaa-i-aa vin naavai bhukh na jaa-ee.
Naamay tarisnaa agan bujhai naam milai tisai rajaa-ee. ||1||
(Sri Guru Granth Sahib Ji 423-424)
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)
By the grace of the supremely powerful Kirpa (the divine blessing) of the blessed Sat PaarBraham Parmeshar, the supremely powerful Katha of the ‘Sat’ Naam Amrit is written and dwelt upon in the first Pauri of Anand Sahib. It is a humble prayer at the feet of all the readers, and those in Bandagi, to read the Katha of the first Pauri of Anand Sahib and to try and learn the Param Sat about this supreme power, in order to know and understand the magnificence of the supremely powerful pleasure of ‘Sat’ Naam. All the pleasures of Maya pale before the supremely powerful pleasure of ‘Sat’ Naam Amrit. All the pleasures of Maya are forgotten once one achieves the pleasure of ‘Sat’ Naam Amrit. All the worldly pleasures of Maya lose their sheen once the human mind acquires the colour of the supremely powerful pleasure of ‘Sat’ Naam Amrit. All the worldly pleasures of Maya lose their taste when one tastes the supremely powerful pleasure of ‘Sat’ Naam Amrit. The human mind finds calm, and Trishna of the human mind is quenched, when one finds the supremely powerful pleasure of ‘Sat’ Naam Amrit. ‘Sat’ Naam gets inscribed in the Surat (conscience) of the human being when the human being receives the GurParsaad of the supremely powerful pleasure of ‘Sat’ Naam Amrit. The Surat unifies with Shabad (the divine words; GurBani). Shabad gets inscribed in the Surat. The human being attains Samadhi (the deep trance-like state, where there is no thought except pure consciousness). Ajapaa Jaap (state where Simran carries on without effort on the part of the being) begins. The Surat of the human being begins to constantly resound with nothing but ‘Sat’ Naam. Sitting in Samadhi and practising ‘Sat’ Naam Simran for long duration, the human being attains Sunn Samadhi (the state of silent, deep meditation; the state free of thoughts, even free from the effects of time and space). All the 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. The seven Sat Sarovars (the seven sources of Amrit, or the spiritual energy, inside the human body) are awakened. ‘Sat’ Naam enters every cell of the human being’s body. The mind is cleansed. The mind is transformed into Param Jyot (the divine light within; pure soul; God Himself). Param Jyot Puran Parkash (the perfect radiance of divine light; His aura; God Himself) manifests itself in the Hirda. The forces of the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. compassion, righteousness, contentedness and forbearance; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. lust, anger, greed, attachments and pride) bow their heads at the feet of the human being. The forces of the Trigun Maya become slave to the human being. Vanquishing the forces of the Trigun Maya and obtaining Darshan of Sat PaarBraham Parmeshar, the human being becomes indistinct with His Nirgun Saroop. The Bandagi of the human being finds approval in Dargah. The human being attains Puran Awastha, Atal Awastha and Param Padvi. The human being acquires Puran Braham Gyan and Tat Gyan (the divine knowledge; understanding of the divine ways). The human being is ordained with the supremely powerful Hukam to carry out Seva (humble and selfless service to others) of the Sangat (congregation; gathering of the followers). The human being is graced with the supremely powerful Hukam to bestow GurParsaad to the Sangat.
The supremely powerful GurParsaad of ‘Sat’ Naam is obtained only by seeking the Charan Sharan (shelter at the feet) of a Puran Sant, SatGuru ( the Truth-Guru; teacher and mentor having accomplished Bandagi and attained Jeevan Mukti, and divinely ordained to lead others on the path of Bandagi and Mukti) and Puran Braham Gyani. The GurParsaad of ‘Sat’ Naam Simran and ‘Sat’ Naam Di Kamai (adherence to SatNaam in life) is obtained only by seeking the Charan Sharan of a Puran Sant-SatGuru. The GurParsaad of Puran Bandagi can only be received by going into the Charan Sharan of a Puran Sant-SatGuru. A human being can commence his Bandagi only in the Charan Sharan of a Puran Sant-SatGuru. A human being can perform his Bandagi only abiding in the Charan Sharan of a Puran Sant-SatGuru. A human being can carry out his Bandagi only under the shelter of a Puran Sant-SatGuru. The Bandagi of a human being does not commence until his Surat achieves unification with Shabad. Only a Puran Sant-SatGuru can unify the Surat of the human being with Shabad. It is only by the grace of the Puran Sant-SatGuru that the GurParsaad of ‘Sat’ Naam gets inscribed in the Surat of a human being. The wandering of a human being’s mind doesn’t stop until his Surat is unified with Shabad. The common people (whose Surat isn’t unified with Shabad) sitting down for Simran complain that their mind doesn’t cease to wandering when they are trying to perform Simran. The common people (who haven’t achieved the unification of their Surat with Shabad) complain that their mind doesn’t concentrate in Simran when they try to perform Simran. The mind of the human beings who haven’t obtained GurParsaad can never attain concentration. The human beings who haven’t found the Charan Sharan of a Puran Sant-SatGuru cannot achieve unification of their Surat with Shabad. That’s why the mind of such people doesn’t concentrate and doesn’t stop wandering. GurBani reveals this Param Sat Tat:
Jin har har har ras naam na paa-i-aa tay bhaagheen jam paas.
Jo satgur saran sangat nahee aa-ay dharig jeevay dharig jeevaas.
Jin har jan satgur sangat paa-ee tin dhur mastak likhi-aa likhaas.
Dhan dhan satsangat jit har ras paa-i-aa mil jan naanak naam pargaas.
(Sri Guru Granth Sahib Ji 10)
The life of those human beings who haven’t found the Sat Sangat of a Puran Sant-SatGuru deserves reprimand. The life of such human beings who haven’t found the Charan Sharan of a Puran Sant-SatGuru is lamentable. This is so because the life of such human beings is spent in the slavery of the gravely disastrous forces of Maya. Those human beings are unfortunate who haven’t obtained the GurParsaad of ‘Sat’ Naam. The life of those human beings who haven’t obtained the supremely powerful pleasure of ‘Sat’ Naam lacks purpose, and they suffer the blows of the messengers of death. Blessed is the life of the human beings who find the Sat Sangat (a Sangat in the presence of Sat, or among those who have attained Jeevan Mukti and thus have become part of Sat) of a Puran Sant-SatGuru. Blessed is the Sat Sangat of a Puran Sant-SatGuru where the mind of a human being attains enlightenment of the divine pleasure (the supremely powerful pleasure) of ‘Sat’ Naam. Blessed is the Sat Sangat of a Puran Sant-SatGuru where a human being achieves unification of his Surat with Shabad. Blessed is the Sat Sangat of a Puran Sant-SatGuru where the Shabad of ‘Sat’ Naam gets inscribed in the Surat of the human being. Blessed is the Sat Sangat of a Puran Sant-SatGuru where a human being obtains GurParsaad. Blessed is the Sat Sangat of a Puran Sant-SatGuru where a human being finds Bandagi. Blessed is the Sat Sangat of a Puran Sant-SatGuru where a human being inscribes ‘Sat’ Naam in his Surat. Blessed is the Sat Sangat of a Puran Sant-SatGuru where the mind of a human being finds concentration in ‘Sat’ Naam. Blessed is the Sat Sangat of a Puran Sant-SatGuru where the mind of a human being ceases to wander and achieves calm. Only a human being whose destiny has awakened finds the Sat Sangat of such a Puran Sant-SatGuru. Only a human being whose seeds sown in the previous births begin to sprout finds the Sat Sangat of such a Puran Sant-SatGuru. It means that the human being whose gains from Bhagati (devotion) in the previous births begin to now manifest themselves finds the Sat Sangat of a Puran Sant-SatGuru. It is a Param Sat that there is no distinction amongst a Puran Sant-SatGuru and a Puran Braham Gyani and Sat PaarBraham Parmeshar. This Param Sat is manifested time and again in GurBani. This is why the human being who finds the Sangat of a Puran Sant-SatGuru is blessed.
Those human beings who haven’t found the Sangat of a Puran Sant-SatGuru should focus their attention upon Sat Karams. Such human beings should focus their mind upon practising humility. They should make Ardaas (humble prayer) at the Sat Charans (the feet where Sat abides) of Sat PaarBraham Parmeshar with a humble heart to find the Sangat of a Puran Sant-SatGuru. Focussing one’s mind upon Sato Birti, the human being accumulates Sat Karams (the deeds of truth). Accumulating Sat Karams, the Birti of the human being transforms into Sato Birti. The GurKirpa (the divine grace) comes to bear upon the human beings with Sato Birti, and as a result they find the Sangat of a Puran Sant-SatGuru. The GurKirpa comes to bear upon those human beings who practise humility, and as a result they achieve the Sangat of a Puran Sant-SatGuru. This Param Sat is revealed in GurBani:
Har kay jan satgur satpurkhaa bina-o kara-o gur paas.
Ham keeray kiram satgur sarnaa-ee kar da-i-aa naam pargaas. ||1||
(Sri Guru Granth Sahib Ji 10)
The magnificence of a Puran Sant-SatGuru is immense. The magnificence of a Puran Sant-SatGuru is supremely powerful. The magnificence of a Puran Sant-SatGuru is boundless. The magnificence of a Puran Sant-SatGuru is eternal. The magnificence of a Puran Sant-SatGuru is repeatedly manifested in GurBani. The entire GurBani is nothing but magnificence of the Puran Sants, SatGurus, Puran Braham Gyanis and Bhagats. A Puran Sant, SatGuru, Braham Gyani and Puran Khalsa (the pure soul that possesses Puran Braham Gyan) are the greatest magnificence of Sat PaarBraham Parmeshar. The supremely powerful magnificence of Sat PaarBraham Parmeshar clearly manifests itself in the world when a Puran Sant, SatGuru, Braham Gyani and Khalsa appear upon the earth. In the Sat Sangat of a Puran Sant, SatGuru, Braham Gyani and Khalsa, Dargah openly reveals itself upon the earth. The supremely powerful magnificence of Sat PaarBraham Parmeshar clearly reveals itself upon the earth when Suhaagans (the divine brides; those accepted as devotees in Dargah) are born in the Sat Sangat of a Puran Sant, SatGuru, Braham Gyani and Khalsa. It is only in the Sat Sangat of a Puran Sant, SatGuru, Braham Gyani and Khalsa that the Suhaagans take birth. The entire GurBani contains more than 2,500 Saloks (verses) that manifest the magnificence of a Puran SatGuru:
Sireeraag Mehlaa 3.
Gunvantee sach paa-i-aa tarisnaa taj vikaar.
Gur sabdee man rangi-aa rasnaa paraym pi-aar.
Bin satgur kinai na paa-i-o kar vaykhhu man veechaar.
Manmukh mail na utrai jichar gur sabad na karay pi-aar. ||1||
Man mayray satgur kai bhaanai chal.
Nij ghar vaseh amrit peeveh taa sukh laheh mahal. ||1|| Rahaa-o.
(Sri Guru Granth Sahib Ji 38)
Satgur daataa har naam kaa parabh aap milaavai so-ay.
Satgur har parabh bujhi-aa gur jayvad avar na ko-ay.
Ha-o gur sarnaa-ee dheh pavaa kar da-i-aa maylay parabh so-ay.
(Sri Guru Granth Sahib Ji 38)
Mil satgur sabh dukh ga-i-aa har sukh vasi-aa man aa-ay.
Antar jot pargaasee-aa aykas si-o liv laa-ay.
Mil saadhoo mukh oojlaa poorab likhi-aa paa-ay.
Gun govind nit gaavnay nirmal saachai naa-ay. ||1||
(Sri Guru Granth Sahib Ji 46)
Pooraa satgur jay milai paa-ee-ai sabad nidhaan.
Kar kirpaa parabh aapnee japee-ai amrit naam.
Janam maran dukh kaatee-ai laagai sahj dhi-aan. ||1||
Mayray man parabh sarnaa-ee paa-ay.
Har bin doojaa ko nahee ayko naam dhi-aa-ay. ||1|| Rahaa-o.
(Sri Guru Granth Sahib Ji 46)
Salok Mehlaa 3.
Satgur jinee na sayvi-o sabad na keeto veechaar.
Antar gi-aan na aa-i-o mirtak hai sansaar.
Lakh cha-oraaseeh fayr pa-i-aa mar jammai ho-ay khu-aar.
Satgur kee sayvaa so karay jis no aap karaa-ay so-ay.
Satgur vich naam nidhaan hai karam paraapat ho-ay.
Sach ratay gur sabad si-o tin sachee sadaa liv ho-ay.
Naanak jis no maylay na vichhurhai sahj samaavai so-ay. ||1||
(Sri Guru Granth Sahib Ji 88)
Bin satgur daataa ko nahee jo har naam day-ay aadhaar.
Gur kirpaa tay naa-o man vasai sadaa rahai ur dhaar.
Tisnaa bujhai tipat ho-ay har kai naa-ay pi-aar.
Naanak gurmukh paa-ee-ai har apnee kirpaa dhaar. ||35||
(Sri Guru Granth Sahib Ji 1417)
Salok Mehlaa 3.
Kalijug meh naam nidhaan bhagtee khati-aa har utam pad paa-i-aa.
Satgur sayv har naam man vasaa-i-aa an-din naam dhi-aa-i-aa.
Vichay garih gur bachan udaasee ha-umai moh jalaa-i-aa.
Aap tari-aa kul jagat taraa-i-aa dhan janaydee maa-i-aa.
Aisaa satgur so-ee paa-ay jis dhur mastak har likh paa-i-aa.
Jan naanak balihaaree gur aapnay vitahu jin bharam bhulaa maarag paa-i-aa. ||1||
(Sri Guru Granth Sahib Ji 513)
Bin satgur bhagat na hova-ee naam na lagai pi-aar.
Jan naanak naam araadhi-aa gur kai hayt pi-aar. ||39||
(Sri Guru Granth Sahib Ji 1417)
Therefore it is extremely essential to learn, understand and acknowledge the Param Sat Tat that a human being cannot obtain GurParsaad without the Sangat of a Puran SatGuru. Bandagi cannot be achieved without the Sangat of a Puran SatGuru. Suhaag (acceptance in Dargah as a devotee) cannot be attained without the Sangat of a Puran SatGuru. Trishna of the human being cannot be brought to an end without the Sangat of a Puran SatGuru. The Panj Chandaals (lust, anger, greed, attachments and pride) cannot be overcome without the Sangat of a Puran SatGuru. The gravely disastrous forces of Maya cannot be vanquished without the Sangat of a Puran SatGuru. Jeevan Mukti cannot be attained without the Sangat of a Puran SatGuru.