Saalaahee saalaah aytee surat na paa-ee-aa.
Nadee-aa atai vaah paveh samund na jaanee-ah.
Samund saah sultaan girhaa saytee maal dhan.
Keerhee tul na hovanee jay tis manho na veesreh. ||23||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) benevolently bestows the magnificence of Bandagi (submission before God) upon the entire humanity. The entire Gurbani (Gur’s words or God’s words; commonly refers to Sri Guru Granth Sahib Ji) is the magnificence of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe); is the magnificence of the name Sat Naam (Truth – as a manifestation of the Name of God) of Sat Par Brahm Pita Parmeshwar. The entire Gurbani is the magnificence of Sants (saints), Bhagats (devotees), Braham Gyanis (possessing divine wisdom), Satgurus and Avatars (divine incarnates). The Satguru incarnates, Sants, Bhagats and Braham Gyanis have revealed the magnificence of Sat Par Brahm Pita Parmeshwar in Gurbani; as they themselves became the magnificence of Sat Par Brahm Pita Parmeshwar and were absorbed in His magnificence. Thus only such great person – who immerses in Sat Par Brahm Pita Parmeshwar and becomes the magnificence of Sat Par Brahm Pita Parmeshwar – engages in Sifat Salah (praising, paying tributes to God) and in magnificence of Sat Par Brahm.
Just like the rivers flowing in the land cannot fathom the immensity of the ocean. It means that the flowing waters in the river, as long it is on land, cannot imagine the immensity of the sea. Only the waters of those rivers – that enter the ocean and are absorbed in the ocean – envision the greatness of the ocean. The waters in the rivers that are land-bound cannot realize the vastness of the ocean. When the waters in a river reach the place where it joins the ocean, even then these can only visualise only a small part (of the area where these join the ocean) of the ocean, and not the vastness of the entire ocean. But even that small part of the ocean is so large (compared to the small amount of waters in the river) that the waters in the river get absorbed in it and lose their identity. In exactly the same way those great beings who immerse themselves in Bandagi and are forever immersed in Sat Par Brahm Pita Parmeshwar – only such great beings experience a glimpse of the immensity of Sat Par Brahm Pita Parmeshwar – and even this mere glimpse carries enough force to turn these great beings into the magnificence of Sat Par Brahm Pita Parmeshwar and assimilates them in the magnificence of Sat Par Brahm Pita Parmeshwar. Therefore just like the rivers get a glimpse of the vastness of the ocean only upon immersing in it, in the same way only those who efface their own existences and become one with Sat Par Brahm Pita Parmeshwar – are the ones who experience the infiniteness of Sat Par Brahm Pita Parmeshwar – and thence the life of such great beings is dedicated entirely in Sifat Salah of Sat Par Brahm Pita Parmeshwar.
In this Pauri the blessed Satguru incarnate Nanak Patshah Ji emphasizes upon Puran Braham Gyan (entire divine wisdom) on this matter alone. How does one turn one’s Surat into a Surat that is forever immersed in the magnificence of Sat Par Brahm Pita Parmeshwar? How does one turn one’s Birti (consciousness) into a Birti that is forever engrossed in the Sifat Salah of Sat Par Brahm Pita Parmeshwar? How does one find the blessing to forever immerse oneself in the Sifat Salah of Sat Par Brahm Pita Parmeshwar?
A common person’s mind is always engaged in the worldly issues. A common person’s Surat (mind) is always entangled with worldly complexities. A common person’s mind never relaxes. A common person’s mind is always distracted. A common person’s mind is never quiet. Thus how a mind in such a condition can be absorbed in Sifat Salah? How can those minds and those Surat’s that are slaves of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) perform Sifat Salah of Sat Kartar (Truth, the Creator)? How can those minds and those Surat’s – who have lust, anger, greed attachments, pride and Trishna (desires) as their teachers and mentors – perform Sifat Salah of Sat Kartar (Truth, the Creator)? It is entirely true that a common person – who is under slavery of Maya – has the lust, anger, greed attachments, pride and Trishna as one’s teachers and mentors, because of the fact that all one’s deeds are in accordance with the commands of these Dhoots (thieves). So how does one bring this capricious steed of one’s mind under control so that it calms down and quietens, because then only this mind will be worthy of being blessed with Sifat Salah. Such a blessing can be bestowed only by a complete Satguru; and with this blessing one gains the true Sifat Salah:
“Sachee Sifath Sachee Saalaah Poorae Gur Te Paaeae. ||5||”
(Sri Guru Granth Sahib 753)
True Sifat (tributes) and true Salah (praise) imply Puran Braham Gyan. True Sifat and true Salah imply Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways). The entire Gurbani is true Sifat and true Salah. True Sifat and true Salah imply Puran Sat (Absolute Eternal Truth, God Himself); and Gurbani is Puran Sat. Gurbani is Puran Braham Gyan. And the priceless gems of Puran Tat Gyan are also placed inside Gurbani. Therefore gaining true Sifat Salah implies attaining Puran Braham Gyan and Puran Tat Gyan, which is a Gurprasadi Khel (This Game of GurParsaad. This starts with the planting of Naam into our mind by the Sadh. The Sadh is such a Sant who has become absorbed in Akal Purakh Himself and has obtained His blessings to give GurParsaadi Naam to the Sangat. There are many that go to the Sat Sangat of a Puran Sant, but we will see that most of them are not benefitted spiritually that much. The reason for their non-progress on the spiritual front is that they go to such a Sat Sangat with demands and they don’t surrender themselves with Tunn, Munn and Dhann. They don’t even regard the Sant as their Guru and remain involved more in the rituals and outside compliance. The entire spiritual game is a GurParsaadi Khel and the ones who are blessed with this GurParsaad are the ones who really enjoy this most wondrous amazing Khel of Dhan-Dhan Paar Braham Pita Parmeshwar Ji. When our Sat Sarovars are illuminated with Naam and when we are blessed with the Puran Brahamgian only then do we see and enjoy this wondrous play, Khel, of Dhan-Dhan Paar Braham Pita Parmeshwar Ji). True Sifat and true Salah arises only in such Hirdhas (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being) that are absorbed in Sunn . It is absolutely important for a Jigyasoo (seeker of divine truth) to understand this supremely powerful Gurprasadi Khel. A complete Guru (teacher and mentor – one who has accomplished Bandagi and attained Jeevan Mukti and is divinely ordained to lead others on the path of Bandagi and Mukti) is one who is Puran (perfect) in oneself; one who has accomplished Bandagi with Naam Di Kamai (putting Naam in practice in one’s life); one whose Bandagi has found approval in Dargah (Divine Court); one who has triumphed over Maya and has attained and practised Puran Sachyari Rehat (complete compliance with Absolute Truth) in one’s Hirdha; one who has vanquished Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna, transcended beyond Trigun Maya (Maya of the three aspects: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the Panj Dhoots) and has become one with Sat Par Brahm Pita Parmeshwar; one who has attained Puran Braham Gyan and Puran Tat Gyan; one who has attained Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss); one who is blessed and ordained with the supreme power to bestow Gurprasad (Eternal Bliss and the Eternal Grace) upon others. Only by placing oneself in the service of such a great being – who is Puran in onself – can one receive this Gurprasad. Therefore a Puran Sant (perfect saint), a Puran Braham Gyani (one in possession of Puran Braham Gyan) or a Satguru alone is endowed with true Sifat and true Salah, and such great beings alone are blessed and ordained by Dargah with the right to bestow Gurprasad upon others. Therefore the blessed Satguru incarnate Nanak Patshah Ji states about such great beings, who are engrossed in true Sifat and true Salah:
“Jis No Bakhasae Sifath Saalaah. Naanak Paathsaahee Paathsaah ||25||”
(Sri Guru Granth Sahib 5)
When it is time for a Jigyasoo to reap the fruits of the deeds of one’s past lifetimes, one achieves admission in the Sangat (congregation, following) of a perfect Guru. When the Sanskars of the Sat Karams (the deeds of Sat, truthful deeds) in one’s past lifetimes manifest themselves, then the Jigyasoo receives His benevolence, as a result of which one joins the Sangat of “Purakh Rasik Bairagee” (Bairagee means Mukt – free, from Raag – attachment, the Moh Maya. So Rasik Bairagee is the Rasik – the one who enjoys Ik Ras (divine Bliss) and at the same time is Bairagee – free from Maya.) – from whom the Jigyasoo receives Gurprasad. Rasik implies one who pervades all Creation, and Bairagee implies one who pervades the entire Creation, and at the same time remains detached from it. It signifies a person who has become one with Sat Par Brahm Pita Parmeshwar; and by a mere glimpse of such a person a Jigyasoo awakens one’s fortunes which were lying dormant birth-after-births; and the darkness of Maya upon one’s mind and Surat is banished. One’s slavery under Maya comes to an end and – having received Gurprasad – one is blessedly gratified. Because, Maya doesn’t prevail under the aegis of such great beings; and they – who dedicate themselves entirely with their body, mind and possessions at the feet of such perfect Satgurus – cannot be harmed by Maya in any way. The end of slavery of Maya marks the beginning of one’s Bandagi. The mind and Surat are absorbed in Naam. All the Sat Sarovars (the seven sources of Amrit, the spiritual energy inside the human body) are illuminated. All the Bajjar Kapats (divine doors that, when opened, channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. Naam permeates every pore of the body. One gets Darshan (glimpse with one’s inner eye) of Akal Purakh (Timeless Being, Immortal Being, God). One attains Puran Braham Gyan and Puran Tat Gyan. One attains true Sifat and true Salah.
“Poorab Karam Ankur Jab Pragatae Bhaetiou Purakh Rasik Bairaagee.
Mitiou Andhhaer Milath Har Naanak Janam Janam Kee Soee Jaagee. ||2||2||119||”
(Sri Guru Granth Sahib 204)
“Jin Ko Poorab Likheaa Satgur Bhaeteaa Tin Aae. ||2||”
(Sri Guru Granth Sahib 35)
“Jin Ko Poorab Likheaa Sae Aae Milae Gur Paas.”
(Sri Guru Granth Sahib 82)
As the rivers lose their identity upon merging with the ocean, and experience the immensity of the ocean only by immersing in the ocean, in the same way a person – whose mind and Surat are absorbed in Naam of Sat Par Brahm Pita Parmeshwar and one who effaces one’s own existence in divine romance with Sat Par Brahm Pita Parmeshwar (meaning one whose ego is vanquished and one who has triumphed over Maya and transcended beyond Trigun) and becomes one with Sat Par Brahm Pita Parmeshwar – is the only one who experiences the infinite, eternal supreme power of Sat Par Brahm Pita Parmeshwar. Only such a great being attains true Sifat and true Salah. Those who put the Puran Braham Gyan revealed in the Gurbani to practice in their life and thereby become Gurbani; meaning they – who practise the Puran Braham Gyan bestowed upon them through Gurbani – attain such states as are revealed in Gurbani; and by doing so such persons become Gurbani. Thus those – who become Gurbani – are the only ones who experience themselves in the depths of Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself), and then immerse themselves in true Sifat and true Salah of Mansarovar. Such great beings have true Sifat and true Salah assimilated in every pore of their bodies. Naam sounds ceaselessly in every pore. Anhad Shabad (the divine music – played on divine musical instruments) plays continually at Dasam Duaar (the tenth door; the Crown Chakra; once opened it establishes a connection between the human being and the Akal Purakh). Their bodies are suffused with Amrit (our essence or the life-element, soul). The divine light and Amrit oozes from their entire bodies. Amrit and Puran Prakash (the perfect brightness of the supreme light, His aura around the enlightened beings) oozes from their eyes. Their grandeur prevails in the entire cosmos. Maya is at their service. Hereafter, they never forget Sat Par Brahm Pita Parmeshwar. The biggest treasure in the world doesn’t match even the worth of an ant for such great beings. The entire treasure of the grandest kings – be it as large as are the oceans and the mountains – does not rival the worth of an ant for such great beings. It means that they are able to clearly perceive the Jyot (divine light) of Sat Par Brahm Pita Parmeshwar within even an ant. Therefore in their Dib Drisht (divine vision – also called as the third eye, Trikuti, or Gyan Netter – the wisdom eye) the experience of the eternity and infiniteness of the Jyot of Sat Par Brahm Pita Parmeshwar existing within an ant is more joyous than the acquisition of all worldly treasures. One who experiences such a state of supreme bliss isn’t impressed even with all worldly treasures.
Only by putting Gurbani (Puran Braham Gyan) to practice in our lives we can make Puran Braham Gyan manifest within us. The spring of Puran Braham Gyan exists within us. When Naam opens the door to this spring, Puran Braham Gyan reveals itself. Puran Braham Gyan doesn’t reveal itself by merely reading or hearing about it. By revealation of Puran Braham Gyan we imply that Puran Braham Gyan is experienced by the person who is immersed in Bandagi. Everything described in Gurbani comes to occur to a person immersed in Bandagi. Everything that Gurbani expresses is explicitly experienced by a person absorbed in Bandagi. The entire Braham Katha (divine discourse) written in Gurbani clearly reveals itself to a person immersed in Bandagi. Braham Katha is not narrated; instead Braham Katha clearly takes place and reveals itself to a person immersed in Bandagi. Therefore it a humble prayer at the feet of the entire humanity that – if we want to put the supreme power of true Sifat and true Salah to practice in life – we must obtain Gurkirpa (divine grace) of Satguru and Gurprasad and become one with Sat Par Brahm; only then we can attain true Sifat and true Salah. Only a Satguru is empowered to bestow the Gurprasad of Naam, 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). Therefore let’s centre our attention upon Sat Karams so that we too might reap the benefits of our Punn Karams (virtuous deeds) and obtain admission in the Sangat of a Puran Braham Gyani, Puran Sant or Satguru – by whose grace we may be able to dedicate our body, mind and possessions, receive Gurprasad, and then become worthy of putting true Sifat and true Salah to practice in our life.