Jap Ji Verse 13


Mannai surat hovai man budh.
Mannai sagal bhavan kee sudh.
Mannai muhi chotaa naa khaa-ay.
Mannai jam kai saath na jaa-ay.
Aisaa naam niranjan ho-ay.
Jay ko man jaanai man ko-ay. ||13||


The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji with great benevolence imparts Puran Braham Gyan (entire divine wisdom) of the supremely powerful state of “Mannay” (“Believing”) upon the entire humanity in these 4 Pauris (verses). The basis of the five human action organs is the five human sensory organs. The basis of five human sensory organs is the human mind. The basis of a human mind is the human wisdom. The five human action organs are arms and hands; legs and feet; tongue and mouth; excretory organs; and the reproductive organs. A human being gives effect to all physical deeds through these action organs. All the deeds by a human being are performed through these five action organs. A human has the capacity to perform any physical act in this world via these action organs. It means that the blessed Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) has bestowed upon all humans the competence to carry out any worldly task in the form of these five action organs. This essentially divine truth is proof of the fact that the human life is an invaluable jewel. Out of the 8.4 million Juni’s (species), none other than humans have the possession of this supreme ability to carry out any task in the world. Only a human body is so blessed. The miracles of these five action organs are apparent in the form of extraordinary progresses in the fields of technology and medical sciences in today’s world, and are enjoying the comfort of these material conveniences in our daily lives.

But the question arises whether we are making a good use of the abilities that we are endowed with in the form of these five action organs. Do we use these divine abilities for the good of our consciousness and for the good of others, or do we employ these divinely powerful abilities to fulfil our own selfish needs? Do we use these divine abilities to uplift ourselves, or do we use them to sink our Hirdhas (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being) and bodies into destructive lusts? Do we use these divinely mighty abilities in Parupkars (selfless acts for benefaction of humanity), or do we use them to strike at the very roots of the humanity? Are we employing these divine abilities to hurt ourselves and to hurt others? Do we employ these divine and powerful abilities in the service of Gur (God) and Guru (one who has accomplished Bandagi and attained Jeevan Mukti; is divinely ordained to lead others on the path of Bandagi and Mukti) and in Seva (humble and selfless service to others) of the Sangat (congregation, multitude), or do we use them in criticism, malice and slander of Gur, Guru ans Sangat? Do we employ these supremely powerful faculties in accomplishing Sat Karams (the deeds of Sat, truthful deeds), or do we use them to carry out Asat Karams (deeds against Sat, untruthful deeds)? Do we use this divine blessing to stop the countless sins and the wrongdoings in the world, or do we use it to increase them? Are we using these supremely mighty abilities to make this world a more beautiful and better place to live for humanity, or are we creating a hell on earth?

Those who use this supremely potent ability of this divine boon of the five action organs in doing Sat Karams become blessed. They attain the absolutely powerful states of “Suni-ai” (“Listening”) and “Mannay” make their lives delightful and a success. Such people always act for the good of the mankind. Such people achieve Gurprasad (the Eternal Bliss and the Eternal Grace) and accomplish their Bandagi (submission before God) and lead a life of Parupkar and Maha Parupkar (guiding others on the path of Bhagati and Jeevan Mukti). Those who misuse this divine strength and indulge in Asat Karams live a hellish life themselves, besides they are made to suffer the consequences of their evil deeds to the humanity and are left to wander in the Juni’s.

In the same way Sat Par Brahm Pita Parmeshwar has bestowed human lives upon us and endowed our human bodies with five sensory organs. These sensory faculties are: power of sight in the eyes; power of hearing in the ears; powers of speech and taste in the tongue; power of smell in the nose; and power of touch and feel in the skin. These five supreme powers (five skills) allow us to fully enjoy our human lives. These five supreme powers (five skills) make it possible for us to experience the pleasures of life. These five supreme powers (five skills) let us fully appreciate the material objects. Our lives develop, mature and prosper because of these five supreme powers (five skills). These five supreme powers (five skills) aid us in educating ourselves, acquiring higher qualifications and capabilities, and in making our lives charming and enjoyable. Therefore our whole lives, and the success of our births as humans depends entirely upon making the right use of these five sensory organs. In the same way that our lives depend upon the good or bad use of the five action organs, our lives also depend upon the right or wrong use of these five sensory organs. We make or mar our lives depending upon the use that we put these divine powers to. Those who make good use of these faculties, and use these divine faculties rightly and in doing Sat Karams attain the mighty states of “Suni-ai” and “Mannay”, achieve Gurprasad and as a result, reach divinely high states and make a success of their lives. Those who misuse these supreme abilities deservedly lead a hellish life. They are destined to face troubles and miseries in times to come. They destroy their own future by their Asat Karams under the Vidhan (constitution, set of rules) of Karma (destiny as determined by one’s past deeds), and are sent to wander in Juni’s for an inestimable time.

These are supreme Godly powers that Akal Purakh (the Immortal Being, the Ever-existent, God) has bestowed upon us in order that we may live and enjoy our lives in true harmony with nature and in line with Braham Gyan and Gurmat (God’s advice). Like the five action organs , it is essential to firmly grasp the divine idea, that if do not use these five capabilities for carrying out Sat Karams; or if we misuse these divine abilities; or if we use our five sensory organs for carrying out bad deeds; then we are doing this to make our body sick and are making it a prey to dangerous diseases. This is a major cause of our physical ailments. All physical afflictions are caused by using these action organs and sensory organs for wrongful purposes.

The next true fact that one must understand is about “Budh”. It means human wisdom or “Mat”. There are four types of Mat’s or wisdoms:

1. Manmat or self-wisdom: This is the wisdom that we acquire by learning at educational institutes, and what we pick up from our parents, family and friends

2. Sansarik Mat (worldly wisdom): The source of this wisdom is an integral part of the social conduct, and is based within society. Its base is the behaviour and conduct of the people in the society. It is founded upon the principles that are followed by the society in which we live. We follow the rules and the customs of the society that we are part of.

3. Durmat or bad wisdom:  This is the kind of wisdom that coaxes us into doing Asat Karams. It mainly arises out the Manmat or Sansarik Mat. The Manmat, Sansarik Mat and Durmat lead us into illusions, delusions and confusions that cause us trouble, strife and pain, and afflict us with physical and mental ailments.

4. Gurmat or Braham Mat (godly wisdom): This Mat is a divine gift, a Gurprasad. Gurbani is Braham Mat, Puran Braham Gyan. Anything excluded from Gurbani is Manmat, Sansarik Mat or Durmat. Only Gurbani alone is Gurmat. By indulging in deeds that are excluded from Gurmat we are fated to wander in the cycle of life and death. By adopting Gurmat in our daily lives we turn our deeds into the deeds of Sat (the Eternal Truth, God Himself)and one day enough of our Sat Karams accumulate, and are noticed and acknowledged at Dargah (the Divine Court) of Akal Purakh. When this occurs, we receive the Gurprasad of Naam (the Name – representing God and all His Creation), Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). Our path to Sach Khand (the realm of Truth) becomesclear.

Our five-element body (the five elements being earth, water, fire, air and sky) has within it – as extremely dangerous weapons of Maya – the Panj Dhoots (the five thieves) of lust, anger, greed, attachments and pride. Behind the Panj Dhoots and driving them is the destructive power of desires which is called in Gurbani as Trishna (desires), and as Asa (hopes) and Mansa (intentions) in its less deleterious forms. As an example, we all want to get rich but instead of working honestly we turn greedy, and the greed starts controlling us. If someone hurts us we want to get even and thus anger starts managing us. Trishna drives the Panj Dhoots, thus determining all our acts. In fact these Panj Dhoots and the desires entice us into wrongly using our five action organs and five sensory organs. We lose sight of the fact that these divine-most powers (action organ and sensory organs) are granted to us for doing Sat Karams, these divine-most rewards are bestowed upon us by Akal Purakh Himself. Their wrongful uses lead us into Maya’s deceits. These Panj Dhoots and Trishna are the chains of Maya. Gurprasad is the essential requirement for freeing oneself from these chains. Only the supreme force of Gurprasad can free us from these chains of Maya.

Our brain: Our brain is filled with our own Mat. This own Mat is derived from our basic education and learning from the Sanskars (socio-cultural and moral attributes, religious practices) of our family, from friends and society. All such kind of Mat is considered to be working under the three attributes of Maya.

Our mind: Gurbani says that our mind is originated from the five elements, just as our body.

“Eh Man Panch Tat Tai Janamaa”

(Sri Guru Granth Sahib 415)

These five essential elements are water, fire, air, earth and sky. From this viewpoint, our mind is part of every atom in our body. Mind directs our body. This is how our material body performs an action:

1. The five sensory organs send messages to the brain as per their current surroundings and circumstances

2. The Panj Dhoots and the desires feed our brain.

3. The brain keeps the past wisdom in its records.

4. The brain processes the sensory signals and arrives at results based on the past wisdom, just as performing a mathematical operation.

5. The mind forms the thoughts and decides the course of action.

6. The mind sends the thoughts to the brain and directs it.

7. The brain sends the signals to the action organs and directs them to act.

8. The action organs perform the act.

The direction comes from these organs, the wisdom comes from the brain, decision is taken by mind under influence of desires, and the body carries out the action. As long as our mind takes decisions according to the wisdom of our brain, we remain under the influence of the three attributes of Maya. This is the principle reason for the instability of mind. Instability implies a constantly chattering mind and the never-ending chain of thoughts. So how can we stabilize our mind? We need to understand our spiritual body.

Elements of the spiritual body:

The spiritual body is of two elements: Jyot and Suksham body.

Jyot (the divine light within, soul): It is within our physical body. It is the basis of the Braham Gyan. We are alive because of the divine Jyot. Our soul is our life element. This is the divine element. We breathe and live because of this eternal radiant Jyot within us. We are borne because of this divine Jyot. When this divine Jyot is withdrawn from inside us we die, i.e. our material body dies. The difficulty lies in the fact that we have got occupied with I, Me, Myself. We have forgotten about this Jyot within us. This has come about because of our ego. Our ego has caused a division between our mind and this divine Jyot. Our ego is nothing but Maya.

Suksham body: Suksham is part of our soul. This is the life-energy, and the force that makes our material body function. All our energy, the breathing process, the blood running in our veins and all other bodily functions are driven by this life- energy that originates from the seven centres of spiritual energy within our body. Gurbani calls these as Sat Sarovars. Sat Sarovars is an apt divine definition of these divine Chakras (the Yogic term for these Sat Sarovars). Sat Sarovars signify the seven sources of spiritual energy, seven sources of life-energy or seven integral part of the soul; this life energy is also called as Amrit (literal meaning – nectar).

Some are of the view that the seven Sat Sarovars are part of the physical body; that these can be measured in the nervous system. These ducts and glands are not a material part of our body, while the Sat Sarovars have no physical existence whatsoever. These lie in the Suksham (literal meaning – imperceptible or abstract). These are part of our soul. The soul itself is Suksham. The Sat Sarovars are located at the top of the head, the third eye, throat, heart, navel, reproductive organs and Kundalini (base of the spine).

How can we stabilize the mind?

Our five action organs are responsible for our actions and deeds. The brain directs these five action organs. The brain in turn is directed by the mind and, not to forget, the mind decides the action based on the wisdom residing in the brain.

Our own wisdom is a blend of our Manmat, Sansarik Mat and Durmat. All these wisdoms are in subjugation of Maya, and are a result of our experiences. Our own wisdom is the result of living under the reign of Panj Dhoots and the desires. Our day-to-day acts fall under this reign of the Panj Dhoots and the desires. Therefore all decisions of the mind are controlled by the Panj Dhoots and the desires.

But there is a way out of this – and that way is the Param Jyot (the divine light, soul, God Himself). This Param Jyot has a place above the mind. Though, now it is out of touch with our mind. This Param Jyot in fact is the most-supreme divine force running our breaths and keeping us alive. Though, our mind doesn’t recognize this supremely divine power, the Param Jyot. Our mind has determined that it is the sole doer, and the sole decider. By this, our mind has fallen prey to the deceptions of Maya. This is why our mind is being run by Maya and not by the Param Jyot directly. It is entirely the fault of our mind. It obstinately denies the existence of the Param Jyot that runs our breathing, and offers us every chance to know it and recognize it.

So what’s the solution? How do we overcome the obstinacy of our mind? By overcoming our mind, we bring our five sensory organs and five action organs in direct contact with the Param Jyot. By overcoming our mind we escape the traps of Maya. We feel and experience the real divine force inside us. Our body, thoughts and actions are all run entirely by this real divine force and not by Dhoots and desires.

The existence of our body is with the breaths and life – granted to us by the supreme-most divine force the Param Jyot – and not without it. Therefore when the mind is overcome, our five sensory organs and five action organs come directly under the control of the Param Jyot. Once this happens, all our deeds turn into Sat Karams. Overcoming the mind is the key to success, and this is attained by receiving the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Puran Bandagi is the state where the mind is overcome and one attains the Param Padvi (the highest spiritual status).

All the other ways are again Manmat, Sansarik Mat or Durmat and these fail to release us from the traps of Maya. Only Puran Braham Gyan, Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways) and Puran Bandagi take us beyond Maya, where neither Panj Dhoots nor the desires have any existence.

Till our mind is overcome, we may resort to the divine boon of the prayer for forgiveness that the blessed Sat Par Brahm Pita Parmeshwar has given us the strength to perform. We need to seek forgiveness for, and to be spared of our sins and our Asat Karams. We need to seek forgiveness for our bad Sanskars. Let’s pray always that will cause us to get rid of all our sins and bad Sanskars. Therefore we need to repeatedly pray that:

I am a grave sinner, hypocrite,

Steeped in lust, anger, greed, attachments and pride,

I am a being of Kal Yuga, and I sin with every breath,

I am deceitful, dishonest, sinner and ingrate,

You (the blessed Par Brahm Pita Parmeshwar Ji) are supremely kind, pardoning and forgiving,

I accept all my wrongful deeds and sins,

Kindly forgive all my misdeeds, crimes and sins,

O Kirpa Nidhan (the treasure of mercies), please pardon all my crimes and sins, and bestow Sat Buddhi (true wisdom) upon me.

Praying this way day and night will help us improve our mental state greatly. Anytime we happen to inadvertently perform an Asat Karam we will be absolved of the same; and our Chitter-gupt (the divine records of one’s good and bad deeds) will stay clean; and there will be no further accumulation in the account of the bonds of our deeds; and our future Sanskars will begin purifying. Thus our deeds will begin turning into Sat Karams and we will be on our way to receive the Gurprasad. We become Sachyara (divinely truthful) when we receive Gurprasad, emerge out of the spells of Maya and its three attributes – Panj Dhoots and Trishna, and by means of the supreme force of the Gurprasad triumph over Maya and attain Jeevan Mukti (deliverance from the cycle of life & death, salvation). We become Sachyara when our mind attains perfect calm, we stop acting under our own wisdom, and by means of the blessing of the immense force of Gurprasad we accustom our deeds according to Puran Braham Gyan. We become Sachyara when Puran Braham Prakash (the perfect radiance of the divine light, His aura), Puran Param Jyot (the perfect divine light, soul, God Himself)within us emerges out of the deep dark black screen of the calamitous Maya.

As we vanquish Maya, the Jyot within us turns into the Param Jyot and is united with the supreme God and is assimilated in the Nirgun Saroop (the infinite divine power that is beyond the three attributes of Maya) of the blessed Sat Par Brahm Pita Parmeshwar. To reach this state we need to transcend the three attributes (Sato, Rajo and Tamo) of Maya since Akal Purakh Himself is beyond the Trigun (triple-attributed) Maya; therefore the complete unification with Akal Purakh can be achieved only by transcending the Trigun Maya; meaning thereby that the only way to merge with the Nirgun Saroop of Akal Purakh is by vanquishing Maya.

When Hirdha attains Puran Sachyari Rehat (the state of complete compliance with Absolute Truth) and is adorned with Puran Braham Prakash Param Jyot (the perfect divine light, soul, God Himself), all our Bajjar Kapats (the divine doors that channel Amrit into the body and establish contact between the human being and Akal Purakh) are opened and we acquire Puran Braham Gyan. Puran Braham Gyan transforms our own wisdom and thus transforms our mind; our wisdom and mind are overcome, and all five sensory organs and all five action organs are subject under the direct command of the Param Jyot Puran Hukam (God Himself and His Divine Will). Thus all our acts, deeds, actions and reactions become subject to the direct command from Param Jyot. This state is referred to as the state of Puran Braham Gyan. The Puran Sants (perfect saints), Puran Braham Gyanis and the great beings enjoy the bliss of this state; these great beings have renounced their own wisdom. They directly serve under Puran Braham Gyan, which also represents Puran Hukam (complete Divine Will). They are always 100% absorbed in the Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself) and are always at the feet of the all-accomplished Parmatma (the supreme soul, God). They are truly freed of all the chains and the bonds of Maya. This is why they are called as Puran Braham Gyanis as they have grasped the depths of the Par Braham (the infinite divine power, God). They have learned and grasped the existence and the meaning of the supreme Tat (the divine essence). They have experienced the eternal. They have felt and experienced the Katha (discourse) of the Akath (indescribable) (This refers to a particular state when one has triumphed over Maya and feels the unification with God in one’s Hirdha – a truly indescribable state). By virtue of the existence of Par Brahm Parmeshwar within them they are now fully aware of the past, present and the future. Though, this Braham Gyan is to be applied only for the good and wellbeing of the humanity. If used for any other purposes, it results in one losing this rare power.

Even though it is a tough call to overcome one’s mind and wisdom and to bring them under Hukam but, believe it, it is possible. It has been achieved by the Bhagats (devotees), the Sants (saints), the Gurus and the Braham Gyanis in the past. It is being achieved even now, and will continue to be achieved in future. With complete faith, complete love and complete belief, one can easily achieve Puran Sachyari Rehat.

We will need to thoroughly cleanse our inner self. This is only way to become a Puran Sachyara (Absolutely Truthful) and to lead our Hirdhas into Puran Sachyari Rehat; to achieve spiritual advancement and reach those heights where our mind and our wisdom are overcome. This is when we achieve Puran Braham Gyan. How do we bring it about? By receiving the Gurprasad of the eternal blessings of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva, we can easily attain the state of Puran Sachyari Rehat in our Hirdhas.

Here it is important to understand that at the time of our birth we were completely pure, uncorrupted and true. We were not influenced by the Panj Dhoots or by Trishna. Our Dasam Duaar (the tenth door – the Crown Chakra – once opened establishes a connection between the human being and the Akal Purakh) was openr. All our Bajjar Kapats were open. All our actions and reactions were directly under the command of Param Jyot Puran Hukam. But as we grew up, Maya started revealing its true colours to us. When we began talking we started with “my mother, my father, my bottle, my toy” and that’s when the Panj Dhoots became active. As we grew older Maya took more and more hold of us, and moving away from Par Brahm Pita Parmeshwar we slipped further into the slavery of Maya. We got more and more entangled with lust, anger, greed, attachments, pride and with Asa, Trishna and Mansa; and thus were completely sunk in the swamp of Maya. The more an adult person thinks of oneself as intelligent, in exactly the opposite way the deeper one would have sunk in Maya. Therefore those who live in the thought that as yet they are not old enough to enter Bandagi, that they should still be having the fun of life and the time for Bandagi will be in the later part of their life, Bandagi becomes that much less attainable for them; Because the knots of Maya upon them are that much bigger and tighter now. Therefore the earlier we enter Bandagi, the easier it is. The history is the proof that Bhagat Prahalad and Bhagat Dhruv attained the state of Puran Braham Gyan at the age of 5-7 years. In the history of Sikhism, the blessed Baba Buddha Ji attained the blessing of Puran Braham Gyan, with entire benevolence of the blessed Satguru Nanak Patshah Ji, at a very early age. Therefore it is a prayer to all Guru Pyara’s (dearly beloveds of the Guru) to stop waiting, and to start praying right away for the Gurprasad of Puran Bandagi. Instil these Sanskars in your children too so they can choose Bandagi at the young age, attain Jeevan Mukti and achieve the real pleasure of life, feel the true bliss of being at the feet of Akal Purakh and experience the joys of a life of Sat Karams.

This affair of Maya is not just about our present life, but it is going on for hundreds of our past lives. We are stuck in this swamp of Maya for several lifetimes. Therefore all our Sanskars, our good habits and bad, our good nature and bad, our good behaviour and bad, and our attitude towards life that we have developed is not just a result of this life, but is also a product of our acts and deeds in all our previous births. Therefore our Chitter-gupt, the balance in our account, is the result of our good and bad deeds in all our past births. Our souls will continue to carry the burden of the good and bad deeds of our former births till we square up the account of all our deeds; which we cannot possibly do it on our own; which can only be done with Gurprasad.

If we rid our mind and our Chitter-gupt of the effects of the deeds in our past life and in our previous births, then we free our soul from the negative influences of the bad deeds in our earlier births, or in other words we free our soul from the burden of the deeds in our earlier births and in our past life. There is a simple and easy way to cleanse our mind and to clear our Chitter-gupt that Dassan Dass has employed in this life. The way is to accept all those deeds of ours that were done under the influence of the Panj Dhoots and to earnestly pray for forgiveness – the way that has provided immense gains to Dassan Dass personally. Let’s use and see the results of this way in improving our lives. Let’s take one Dhoot at a time. Let’s begin with Kaam (lust). It is the easiest one to bring under control.

Morning tomorrow, after the prayers and 15 minutes before beginning of Simran when the mind is at peace, say the following:

O Par Brahm Pita Parmeshwar,

Kindly reveal to me all the wrong deeds that I have done under the influence of lust in this life,

I want to accept all my wrongdoings.

Repeat this prayer several times and, as you do it take a look at your entire life beginning with the childhood till now. You will begin seeing all your wrongdoings and sins flash before your eyes like a movie. First will be the gravest sins that you have committed, and this chain will continue. One by one all your wrongs committed under lust will appear before you. Own up to these sins and wrongs that you have committed; if you own them with a true heart and seek forgiveness you’ll be forgiven of these sins and wrongdoings. Continue with this until you get a complete picture of your guilt and sinfulness. This prayer may take a few hours, days, weeks or months to complete, but continue to pray, to own up to your wrongs and to seek forgiveness until you are certain that you have covered all your sins and wrongdoings. Doesn’t matter if it takes long, just carry on and do not stop until you are sure that your mind is fully cleansed. Bear in mind that this prayer must be done every day before start of Simran; and Simran mustn’t begin as long as the prayer is in progress; once prayer finishes you’ll have automatically entered the state of Simran.

Repeat this process and prayers for the other Dhoots: Krodh (anger), Lobh (greed), Moh (attachments) and Ahankaar (pride). Concentrate upon one Dhoot at a time. To cleanse one’s mind thoroughly it may take a few weeks or months or even longer. But stick with this. While on this, do also carefully consider your everyday deeds and actions and reactions. Focus your attention on Sat. Convert all your Karams (deeds) into Sat Karams. Before starting the prayer and before going into Simran it is a good idea to reflect upon the deeds of the previous day to see if these were the deeds under sway of Panj Dhoots or whether these were Sat Karams. In case these turn out to be Asat Karams then accept your wrongs and beg forgiveness so as to keep the mind and the conscious clear.

In case you want to speed up the process and do it in a better and more effective way, then confess your wrong deeds and Asat Karams in a packed Sangat (congregation). Even when we are extremely careful in our daily life, we still do make mistakes. To remove the impact of these wrongdoings from our conscious we must own them and keep praying for forgiveness. This prayer must be made several times during the day, apart from the prayer in the morning and besides the evening prayer of Naam Simran. Here the need is to convert all our doings into the deeds of Puran Sat (perfect, absolute truth), and once our deeds turn into Sat Karams our inner self gets thoroughly cleansed and as a result we become a Sachyara and our Hirdha attains Puran Sachyari Rehat.

This process will bear fruit only when we dedicate ourselves completely to Gur and Guru, and place ourselves entirely at their service. We need to remit Dasvandh (10% of the earnings for charity) to our Guru, spend our 10% time every morning at Naam Simran and10% of our income upon Guru and in deeds of benefaction towards others. Once this process is over our behaviour is completely altered. We are much more alert in our daily activities.  We immediately sense it when a malicious thought enters our mind. And we are able to quell it right there.

Believe in the conduct of Sat – it makes our everyday life wondrous. Our spiritual journey gallops ahead. We feel the difference in ourselves. Our family begins to notice the change in us. The improvement in our character and conduct leaves a positive impact on our family and friends.

The key to success is the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva, Parupkar and Maha Parupkar. This Gurprasad is made available to us only once we surrender ourselves completely before Gur and Guru. This is available only once we dedicate ourselves at the feet of Gur and Guru and we follow and practise Gurbani in our everyday life. When this occurs, the real Bandagi takes a start with the Gurprasad and with benevolence of God, and all Panj Dhoots and desires fall completely under our hold. We are not in their hold anymore. This is what is meant by victory over mind. Our mind is under the direct command of the Jyot, and all our senses and all our organs function under the Hukam of Akal Purakh. The Manmat is erased and all that remains is Braham Gyan.

In this way one who attains the supremely potent state of “Mannay” has one’s Surat (mind) unified with Shabad (divine words), the mind ceases to exist, the intellect merges with Puran Braham Gyan, all sensory organs and action organs act under Puran Hukam and one attains Dargah. It is obvious that those who attain this state understand the trickery of Maya. They realize the deleterious nature of the Panj Dhoots and Trishna. They understand the deeds of Sat and Asat, and they realize their good and bad effects. They truly understand the Bhavjal Sagar (the sea of deceptions) that is this world. They realize this divine truth that what is seen with naked eye is perishable. They realize the truth that our five-element body is mortal. They become aware of all the divine laws of Dargah. They come to understand the ways of Gurprasad and learn the supreme powers of Gurprasad. In this way, such human beings attain Bandagi and make a success of their life.

A life in slavery of Maya, i.e. in slavery of lust, anger, greed, attachments, pride and desires is filled with pains, strife, troubles and hardships. A life in slavery of Panj Dhoots and Trishna has no contentment in it. Those who live the life in slavery of Maya are bound only to hurt themselves. The cause of all our hurts, sorrows, distresses and difficulties, and the reasons behind all our mental ailments and physical afflictions is nothing but the slavery of Maya. Sat Par Brahm Pita Parmeshwar has been extremely kind to bless us with human births, and the purpose behind it is that we act in the way of Sat. Therefore when we slave under Panj Dhoots and Trishna and carry out Asat Karams, it is a misuse of the human body. And when we misuse this body, it is imperative that the results are going to be bleak. This is the reason that we find ourselves fated to a life of unhappiness, miseries, trials and tribulations, mental illnesses and physical maladies. The divine Vidhan of Karma stipulates us to undergo our sufferings. The only supreme force that can overrule the Vidhan of Karma is the divine power of Naam, which can breach the layers of our Karams (deeds), and untie the knots of our Karams. When Naam unifies with Surat, makes home in one’s Hirdha and then permeates every pore of one’s body, then the account of one’s past deeds is closed and one is reprieved of these sufferings. Therefore those who attain this divinely powerful state of “Mannay” end their pains and sorrows and are freed of all their sadness, woes, problems, struggles and of their mental and physical sicknesses.

When one stops breathing, the soul (the divine Jyot) leaves the body and the five-element body dies, and following the Vidhan of Karma the soul carries its good and bad deeds with it. The soul bears the burden of the human deeds. When a human being dies, the Yamdoots (the messengers of Yama, the god of death) arrive to fetch the soul. The death of a common person is quite painful, dreadful and terrifying. The ordinary soul with human Sanskars doesn’t willingly leave the body. But it must accompany the Yamdoots. The human soul is powerless before Yamdoots and, despite its cries and protests it must come along with the Yamdoots. Next comes the judgement upon one’s Karams, and as determined by the Vidhan of Karma one heads for heaven, hell, Juni’s (birth as one of the 8.4 million species) or re-birth. But those who have attained the supreme and mighty state of “Mannay” are beyond the jurisdiction of the Yamdoots. Those who have attained Samadhi and Sunn Samadhi, many humans (souls) amongst them attain the prerogative to leave the body at will. When all seven Sat Sarovars are illuminated, then the soul’s power to leave the body is activated. These humans (souls) are able to have the out-of-body experiences. When such humans (souls) are out of their body, a divine cord maintains their contact with the body and keeps it alive with an extremely slow rate of breathing. Meaning thereby that, such humans in Bandagi have death-like experiences even before actual death. These experiences and the fact of their Bandagi make them Nirbhao (fearless). The death of such humans is quite joyous. Such humans do not dread the Yamdoots. Neither can the Yamdoots come near them. Depending upon their Bandagi the Sants or the Gurus arrive to fetch them, and courteously escort them in Dargah.

The supremely powerful state of “Mannay” can only be achieved by unifying with Naam of Sat Par Brahm Pita Parmeshwar. Only Naam carries the divine power to smash your bonds of Karma, and square up the balance of your deeds. Only the name of “Sat Naam” (“Truth – as the Name of God”) for Sat Par Brahm Pita Parmeshwar has the ability to break the chains of the Trigun Maya and to free you from the restraints of Maya. Only the name “Sat Naam” given to Sat Par Brahm Pita Parmeshwar carries the divine strength to make a human being triumph over trigun Maya and unify with Sat Par Brahm Pita Parmeshwar. Only a rare person grasps this supremely true essential fact and only a rare person adheres to it in one’s life, vanquishes the Trigun Maya and assimilates in Akal Purakh.