Amul gun amul vaapaar.
Amul vaapaaree-ay amul bhandaar.
Amul aaveh amul lai jaahe.
Amul bhaa-ay amulaa samaahe.
Amul dharam amul deebaan.
Amul tul amul parvaan.
Amul bakhsees amul neesaan.
Amul karam amul furmaan.
Amulo amul aakhe-aa na jaa-ay.
Aakh aakh rahay liv laa-ay.
Aakheh vayd paath puraan.
Aakheh parhay kareh vakhi-aan.
Aakheh barmay aakheh ind.
Aakheh gopee tai govind.
Aakheh eesar aakheh sidh.
Aakheh kaytay keetay budh.
Aakheh daanav aakheh dayv.
Aakheh sur nar mun jan sayv.
Kaytay aakheh aakhan paahe.
Kaytay keh keh uth uth jaahe.
Aytay keetay hor karayh.
Taa aakh na sakeh kay-ee kay-ay.
Jayvad bhaavai tayvad ho-ay.
Naanak jaanai saachaa so-ay.
Jay ko aakhai bolvigaarh.
Taa likhee-ai sir gaavaaraa gaavaar. ||26||
Those persons who accomplish their Bandagi (submission before God) receive the blessing to do Sifat Salah (praise, appreciation) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). In fact Bandagi has no limits. Bandagi never ends. When a human being abiding in Naam Di Kamai (Naam in practice in one’s life) becomes one with Akal Purakh (Timeless Being, Immortal Being, God), one’s Bandagi takes the form of Sifat Salah of Sat Par Brahm Pita Parmeshwar. The Bandagi of such great beings turns into the glory of Sat Par Brahm Pita Parmeshwar. The Bandagi of such great beings takes the form of Parupkars (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti) towards the humanity. Their deeds of Parupkars and Maha Parupkar in themselves become the Bandagi of such great beings. Guiding the humanity on the path of Puran Sat (Absolute Eternal Truth) becomes the Bandagi of these great beings. Uniting the humanity with Sat Par Brahm Pita Parmeshwar becomes their Bandagi. Cleansing the world of the Kur (falsehood) becomes their life. Their life itself becomes their Bandagi. It is very necessary to understand this entirely true basic fact that such great beings drink the deleterious poison of Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) that is spread inside us, and in its place they endow us with Amrit (our essence or the life-element, spiritual energy). These great beings, when they make us do Jaap (recitation) of Naam (the Name – representing God and all His Creation), drink the poison of all our sins and in its place bestow Amrit upon us. Therefore when these great beings bless us with Gurprasad (The Eternal Grace) 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), they shower immense kindness upon us. This is why many Jigyasoo’s (seekers of divine truth) – when they achieve admission in the Sangat (congregation, following) of such great beings – effortlessly attain Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness). Our mind becomes calm as soon as we join the Sangat of these great beings. Those Jigyasoo’s that are conscious of the immense magnificence of these great beings – and those Jigyasso’s who dedicate themselves with their body, mind and worldly possessions at the hallowed feet of these great beings – receive Gurprasad with ease. The mind turns calm immediately as one receives Gurprasad. Naam blends with Surat (mind). One achieves Suhag (acceptance in Dargah as a devotee). One attains Samadhi. One’s account of Naam begins to be maintained at Dargah (Divine Court). One’s Bandagi takes a start. It is absolutely true that the Bandagi begins only after one achieves Suhag. It is only upon achieving Suhag that one’s account of Naam is opened at Dargah. This occurs only when the supreme power of Gurprasad is bestowed upon us. Therefore till the time that we receive Gurprasad all our toil and all our efforts are directed only towards acquiring Gurprasad.
The custom of Gurprasad becomes the Bandagi of such great beings. Parupkar and Maha Parupkar become the custom of such great beings. Drinking the poison of the sins of the Sangat and bestowing Amrit in return becomes the custom of such great beings. Bestowing Puran Sat upon Sangat and placing oneself in the service of Puran Sat becomes the custom of such great beings. Bestowing Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi upon others becomes the custom of such great beings. It is a custom that transforms our lives; that turns our Hirdha into a Sant Hirdha (saintly Hirdha); that suffuses our Hirdha with all divine virtues. Gurbani calls such great beings as “Har Kae Naam Kae Biaapaaree” (merchants of Naam of God) – those who deal in Naam:
“Kinhee Banjeaa Kaansee Taanbaa Kinhee Loung Supaaree.
Santoh Banjeaa Naam Gobind Kaa Aisee Khaep Hamaaree. ||1||
Har Kae Naam Kae Biaapaaree.
Heeraa Haathh Charreaa Nirmolak Chhoott Gaee Sansaaree. ||1||”
(Sri Guru Granth Sahib 1123)
“Janam Maran Dhuhehoo Meh Naahee Jan Paroupakaaree Aaeae.
Jeea Daan De Bhagtee Laaein Har Seo Lain Milaaeae. ||2||”
(Sri Guru Granth Sahib 749)
Could someone put a price upon such a custom? Can a price be put upon the custom of bestowing Gurprasad of Naam, Naam Simran, Naam Di Kamai and Puran Bandagi upon others? Can someone put a price upon this supremely potent virtue of these great beings? Can someone afford the price of this supremely mighty virtue of such great beings? When a Puran Sant (perfect saint) drinks the poison of our sins committed under the sway of Maya and bestows Amrit upon us, can we afford to pay the price of this Maha Parupkar? When a Puran Sant casts the illumination of Naam in our Surat and becalms our mind, can we pay the price of this Maha Parupkar? As these questions go a-begging for answers, it shows that there is no price of this supremely powerful virtue of these Parupkars and Maha Parupkars. Therefore all such virtues of these great beings are priceless, and their custom too is priceless.
The Hirdha of such great beings is filled with all divine virtues. Such saintly beings immerse themselves forever in the service of Dargah. The blessed Sat Par Brahm Pita Parmeshwar is called as “Guni Nidhan” (the treasure of virtues). It implies that Sat Par Brahm Pita Parmeshwar is the treasure-house of all supremely powerful virtues. All these divine virtues alone are the supreme powers of Sat Par Brahm Pita Parmeshwar. These supreme powers are what Gurbani calls as the Sarab Kalaa (supreme and divine abilities) of Sat Par Brahm Pita Parmeshwar. Those who attain the status of a Puran Sant become one with Sat Par Brahm Pita Parmeshwar. There is no distinction between such great beings and Sat Par Brahm Pita Parmeshwar. Gurbani calls such great beings as Nirankar (the Formless), Parmeshwar (the Supreme Lord) and Vidhata (the ultimate authority; the maker of the divine laws and the divine constitution). It implies that such great beings have their Hirdhas suffused with divine spiritual virtues of Sat Par Brahm Pita Parmeshwar. Gurbani clarifies this whole truth:
“Dar Saevan Sant Jan Kharrae Paaein Gunee Nidhhaan. ||1||”
(Sri Guru Granth Sahib 32)
Let’s consider some of these countless virtues. Being Nirbhao (fearless) is one of the supreme powers of Sat Par Brahm Pita Parmeshwar. This supreme power is also termed as a supreme virtue of the Guni Nidhan Sat Par Brahm Pita Parmeshwar. “Nirbhao” signifies without “Bhao” (fear). The question is – “Bhao” of what? Since Sat Par Brahm Pita Parmeshwar – the “Karta Purakh” (the Doer, the Creator) – is all pervasive in the Creation of His own making, so what possibly could He fear from? As there is no higher force than Sat Par Brahm Pita Parmeshwar, and He Himself possesses all His powers, therefore he is “Nirbhao”. As Sat Par Brahm Pita Parmeshwar is beyond the Trigun Maya (the three aspects of Maya: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachment and pride); and as He Himself has created, is creating, and will continue to create the entire Creation; and as He Himself is taking care and looking after, and will continue to care and look after the entire Creation; therefore He does not fear losing anything. “Nirbhao” also implies being free of all restraints. In order to see our Bandagi reach accomplishment in our human life, it is vitally necessary to grasp this aspect of “Bhao”. Because, only the one who is “Nirbhao” can attain Puran Sachyari Rehat (complete compliance with Sat) in one’s Hirdha. Only the one who is “Nirbhao” can assimilate in Puran “Sat” (Absolute and Eternal “Truth”). Only the one who is “Nirbhao” can transcend beyond Trigun Maya and assimilate in Sat Par Brahm Pita Parmeshwar. Only the one who is “Nirbhao” can place oneself in the service of Puran Sat. Only the one who is “Nirbhao” can bestow Puran Sat upon others. Therefore attaining the state of “Nirbhao” is a divine edict for becoming one with Akal Purakh and for Puran Bandagi. Because, creation is beyond the capacities of a common person, and therefore “Bhao” is integral to the human life. Since the entire Creation is created and run in accordance with the Hukam (Divine Will) of “Karta Purakh”, therefore a human being has no control over any matter and therefore a common man is always consumed with “Bhao”. Therefore to attain the state of “Nirbhao”, it is utterly necessary to understand this fact about “Bhao”. The question arises – “Bhao” of what? Is it “Bhao” of losing something; “Bhao” of something being lost; “Bhao” of something being taken away; “Bhao” of something being snatched away? Is it “Bhao” of losing worldly relations and breaking worldly ties? Is it “Bhao” of losing worldly wealth and estates? Is it “Bhao” of one’s death? Is it “Bhao” of departure of one’s worldly kith and kin? Is it “Bhao” of our desires remaining unfulfilled? Is it “Bhao” of our physical diseases remaining incurable? Is it “Bhao” of our mental ailments being untreatable? Is it “Bhao” of loss in one’s business and trade? Let’s take a glimpse of our daily life – we spend our every moment in “Bhao”. Therefore “Bhao” actually implies “Moh” (worldly attachments). We spend every moment living under the influence of this Dhoot (thief) of “Moh”. Therefore being “Nirbhao” means release from this Dhoot of Moh. Akal Purakh is beyond Trigun Maya; He is the maker of Maya; therefore He is uninfluenced by this Dhoot of Moh; and therefore He is freed of “Bhao” – and is “Nirbhao”. In exactly the same way a human being – upon attaining the state of “Nirbhao” – can be freed of the bonds of Maya and can become worthy to place oneself in the service of Puran Sat; can become worthy to bestow Puran Sat upon others. Only a human being who is “Nirbhao” can acquire the blessing of the Gurprasad of Parupkar and Maha Parupkar. Only a human being who is “Nirbhao” can achieve Puran Bandagi and Sada Suhag (eternal Suhag, denoting the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). (This supremely powerful and invaluable virtue of Sat Par Brahm Pita Parmeshwar is also discussed under Mool Mantar).
After grasping this supreme virtue of fearlessness, think about if a price can be put on this supreme virtue. Can there be a price of making one’s Hirdha as Nirbhao? This is why this supremely powerful virtue is said to be priceless. The Sant Jan (saintly and humble persons) deal in this supremely powerful virtue. The humans who dedicate their entire selves before these great beings are made Nirbhao by these great beings.
Being “Nirvair” (without hatred, without enmity) is the next supreme power of Sat Par Brahm Pita Parmeshwar. This supreme power is also called as a supreme virtue of Guni Nidhan Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar is “Karta Purakh” and is all-pervasive in His entire Creation and cares and looks after the entire Creation Himself; therefore He holds no grudges towards anybody. This is why Sat Par Brahm Pita Parmeshwar is “Nirvair”. Because Sat Par Brahm Pita Parmeshwar is “Nirvair”, therefore He is “Ik Drisht” (seeing all as equal, non-discriminatory). Being “Ik Drisht”, Sat Par Brahm Pita Parmeshwar loves the entire Creation equally and doesn’t discriminate against anyone. He doesn’t dwell upon anyone’s vices. He has no grudge against anyone in the whole Khand Brahamand (the inner spiritual realms and the outer physical worlds) and in all the 8.4 million species. He is friend to all Creation. He is a parent to all Creation. He carries out acts of Maha Parupkar, and seeks benefaction of all. The doors of His Dargah are forever and always open to the entire Creation (all humanity). Being “Ik Drisht”, Sat Par Brahm Pita Parmeshwar is immensely compassionate, immensely kind, and as a result immensely generous. He doesn’t take even a moment to forgive us of our innumerable sins committed by us birth-after-births. Being Himself assimilated in His smallest and the lowest creation, He is the fount of extreme humility. Being the possessor of this supreme power of extreme humility, the only way to find Him is the way of the extreme humbleness. Therefore extreme and unbound humility and humbleness is the key to Dargah. Thus it is only by acquiring the supreme power of being “Nirvair” that a human being can become one with Akal Purakh. Acquiring the supreme power of being “Nirvair” implies: acquiring the supreme power of being “Ik Drisht”; acquiring the supreme power of being supremely compassionate; acquiring the supreme power of forgiving the sinners and wrongdoers; and acquiring the supreme power of extreme humbleness and humility. Being “Nirvair” implies: acquiring the supreme virtue of being Ik Drisht; acquiring the supreme virtue of being supremely compassionate; acquiring the supreme virtue of forgiveness towards the sinners and wrongdoers; acquiring the supreme virtue of extreme humbleness and humility; and acquiring the Gurprasad of one’s Hirdha suffused with these supreme virtues. To see our Bandagi reach the state of accomplishment in our human life, it is extremely necessary to understand this fact of being “Nirvair”. Because, only the one who is “Nirvair” can attain Puran Sachyari Rehat in one’s Hirdha. Only the one who is “Nirvair” can assimilate in Puran Sat. Only the one who is “Nirvair” can transcend beyond the Trigun Maya and immerse oneself in Sat Par Brahm Pita Parmeshwar. Only the one who is “Nirvair” can serve Puran Sat. Only the one who is “Nirvair” can bestow Puran Sat upon others. Therefore attaining the state of “Nirvair” is a divine decree in order for a human being to become one with Akal Purakh and for one’s Puran Bandagi. Only the one who is “Nirvair” can receive the blessing of the Gurprasad of Parupkars and Maha Parupkar. Only the one who is “Nirvair” can attain Puran Bandagi and Sada Suhag.
Once you have grasped this supreme virtue of Nirvairta (being “Nirvair”), reflect upon whether one can put a price on this supreme virtue. What is the price of making one’s Hirdha Nirvair? Thus this supremely powerful virtue is priceless. Can one put a price on the supreme compassion and extreme humility, the supreme virtues hidden inside Nirvairta? Compassion bears Dharam (righteousness, commonly interpreted as religion or seeking union with the divine). Compassion is the mother of Dharam. Dharam is born out of compassion. Are there any limits of compassion? Is it possible for a human being to suffuse one’s Hirdha with this virtue, by paying any price? Extreme humility, i.e., Hirdha wrapped in humbleness is the key to Dargah. Is it possible for a human being to buy this supremely powerful virtue at any price? Can a price be put on a Hirdha wrapped in humbleness? Thus these supremely powerful divine and spiritual virtues are priceless, and the Sant Jan deal in these supremely powerful virtues. Those who humbly dedicate themselves before these Sant Jan are the ones who receive Gurprasad, immerse themselves in Bandagi and suffuse their Hirdhas with these supreme virtues. All these divine spiritual virtues are priceless, and their custom too is but priceless.
Those perfect and great beings, Puran Sant Jan (perfect and saintly persons), Puran Braham Gyanis (those in possession of Puran Braham Gyan) – whose custom is Naam;whose custom is Gurprasad; whose custom is Amrit; whose custom is bestowal of Jee-a Daan (bestowal of Puran Bandagi and Seva), bestowal of Puran Bandagi, and uniting a human being with Sat Par Brahm Pita Parmeshwar; whose custom is drinking the poison of a human being and turning the Hirdha of a human being into Sant Hirdha; whose custom is opening all Bajjar Kapats (divine doors that once opened channel Amrit into the body and establish connection between human being and Akal Purakh) and illuminating all Sat Sarovars of a human being; whose custom is suffusing a human Hirdha with all divine and spiritual virtues; whose custom is making a human Hirdha Nirbhao and Nirvair; whose custom is leading a human Hirdha into Puran Sachyari Rehat, leading it beyond Trigun Maya and assimilating it in the Nirgun Saroop of Sat Par Brahm Pita Parmeshwar – the custom of such great beings is priceless, and they themselves are priceless. Every deed of such great beings is priceless.
Those great beings whose life is solely dedicated to Maha Parupkar – their lives are priceless. The accomplishments of these great beings are priceless. The glory of these great beings is priceless. The Seva too performed by these great beings is priceless. The fortunes too of these great beings are priceless. The faith, belief and love too of these great beings towards Sat Par Brahm Pita Parmeshwar are priceless. The divine spiritual virtues too of these great beings are priceless. The words too of these great beings are priceless. The Sangat too of these great beings is priceless. The auspices too of these great beings are invaluable, and these auspices prevail in the entire cosmos.
These great beings – wherever they are seated – make Dargah manifest itself at the place. Wherever on earth Suhagans (those who are accepted as a devotee in Dargah) and Sada Suhagans (those who have attained Sada Suhag, i.e., Puran Braham Gyan, Puran Tat Gyan and Param Padvi) do Naam Simran, or have Sat Sangat (Sangat of Sat, or of those who have attained Jeevan Mukti and thus have become part of Sat) – Dargah manifests itself at that place on earth. The blessed Sat Par Brahm is omnipresent. Therefore the entire Creation is Dargah of Sat Par Brahm Pita Parmeshwar. But a common person doesn’t realize this complete truth. But when the Suhagans and Sada Suhagans make a Sat Sangat or do Naam Simran, do Sifat Salah of Naam or praise glory of Sat Par Brahm Pita Parmeshwar – Dargah veritably manifests itself at that place upon earth. This absolute truth is divulged in Gurbani:
“Saadhsangat Prabh Keeo Nivaas.”
(Sri Guru Granth Sahib 1183)
“Saadhsangat Aap Hoaa Aap Jagat Taraaeaa.”
(Sri Guru Granth Sahib 460)
“Saadhsangat Baikunthai Aahe. ||4||8||16||”
(Sri Guru Granth Sahib 1161)
“Sangat” and “Sadh Sangat” (Sangat of a Sadh; Sadh or Sadhu implies a saint with great spiritual attainments and one ordained by God to bestow Gurshabad upon others) are two divine words commonly used by Sikhs (disciples of Guru; term commonly used for followers of Sikhism) throughout the world. These divine words carry great significance and a profound eternal meaning. Here one must understand the Braham Gyan (divine wisdom) behind these words: for our spiritual advancement; to reach the state of Puran Bhagti (complete devotion); to meet with the blessed Sat Par Brahm Pita Parmeshwar; to attain the status of Suhagan and Sada Suhagan; to achieve Jeevan Mukti (deliverance from the cycle of life & death, salvation), which is the ultimate aim of the human life; to free ourselves from the cycle of life & death and to become one with almighty the blessed Sat Par Brahm Pita Parmeshwar; to conquer one’s mind; to vanquish the five thieves (lust, anger, greed, attachments, pride) and the desires; to triumph over Maya; to assimilate in Nirgun Saroop and Param Jyot Puran Prakash (the perfect radiance of divine light, His aura, God Himself).
These words are an essential part of Puran Bandagi, and it will be very difficult to understand them without grasping their below mentioned hidden meaning. Let’s plunge deep in the Gyan Sarovar (ocean of wisdom) and view these words in the light of divinity and their divine sense. “Sat Sangat” is formed from three words: 1) “Sat”, 2) “Sang”, and 3) “Gat”. “Sat” denotes Par Brahm Pita Parmeshwar (Transcendent Lord and Creator). It denotes the being and supreme power that is the “Eternal Truth”. This word is derived from the word “Sat Naam” in Mool Mantar. Therefore “Sat” depicts the Nirgun Saroop of Akal Purakh, which is the Param Jyot Puran Prakash element of Par Brahm Pita Parmeshwar, the Atam Ras (the highest form or the essence of Amrit, eternal bliss) element of the almighty Par Brahm Pita Parmeshwar. It portrays a constituent of Sargun (the divine power present in every creation and sustaining it) that has become “Sat Saroop” (a reflection of Sat, true inside and outside); one that has completely turned Sachyara (divinely truthful) inside and out; one that sees, speaks and hears nothing but Sat; and serves and practises eternal Sat.
“Sat” represents the part of the human soul that is eternally blessed and – having received Gurprasad – is thoroughly cleansed from within; the soul that has fully conquered the five thieves, desires and Maya; the part of the soul that has transcended time and space, transcended the three aspects – Rajo, Tamo and Sato – of Maya; and such a soul is known in Gurbani with the names of a Sant (saint), Braham Gyani (divinely wise), a Khalsa (a pure soul that has obtained Braham Gyan), and a Satguru.
The next word is “Sang”, which means the company of such souls that have become “Sat”; to be alongside such souls, to listen to them, to do as they ask us to; to have complete faith and belief in such souls and to abide by their divine words; to seek the aegis of such souls and to adopt their divine virtues and their divine character, to place oneself in their service, and to perform Naam Simran in their Sangat. Such souls are anointed by Akal Purakh to bestow Gurprasad upon those souls that have complete faith in them, in Akal Purakh and in Gurbani. Such souls are empowered to: instate your soul in Karam Khand (the stage of receiving divine benignity or grace) and inscribe “Sat Naam” upon your Hirdha; open all your Bajjar Kapats – including Dasam Duaar (the tenth door; once opened it establishes a connection between human being and Akal Purakh) – by imparting Braham Gyan and with the supreme power of divinity, and bless your Hirdha with Amrit, Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss), and Param Jyot Puran Prakash; completely rid you of all mental ailments within you, and turn you into as-they-themselves-are; repudiate all your Bharam’s (misconceptions – incorrect religious notions and superstitions); get your Bandagi approved in Sach Khand (the realm of Truth); assimilate you in Akal Purakh and make you Jeevan Mukt (one who has attained salvation while still in one’s physical body).
Under the aegis of these great beings, there is always a shower of Amrit upon those who seek their shelter and accomplish their Bandagi with complete resolve, faith, trust and belief. The third word “Gat” is about reaching the stage of Jeevan Mukti and turning into a Sant Hirdha. This word implies Mukti (liberation of soul from the slavery of Maya); it implies freeing our souls from the shackles of Maya, completely triumphing over mind and Maya, and forever becoming one with the almighty.
The second part of the sentence – “Sadh Sangat” – carries a similar meaning as described above. This too is made of three words: “Sadh”, “Sang” and “Gat”. Here “Sadh” has a very simple divine sense: a human soul that has disciplined itself, and has completely suffused itself with divine virtues of Par Brahm Pita Parmeshwar. “Sadhna” or discipline implies casting away all vices and suffusing oneself with all divine virtues. A Sadh is one who: is thoroughly pure inside-and-out; has fully attained Atal Awastha (the stage of unshakable faith); is never distracted by anything; has transcended the three attributes of Maya; has attained the immensity of Parmatma (the supreme soul, God); has become Ik Drisht; has become Nirvair; loves the entire Creation of God equally; is liberated from the cycle of life & death; and is resplendent inside-and-out in the light of Param Jyot Puran Prakash. At this level, no difference remains between a “Sadh” and Akal Purakh.
In this way, Sat Par Brahm Pita Parmeshwar Himself appears in a Sat Sangat and a Sadh Sangat in the form of Suhagans and Sada Suhagans – whose Gurprasad and Gurkirpa (eternal grace) render Maha Parupkar upon all present. Therefore it is in Sangat of these great beings alone that Dharam manifests itself, and Dargah manifests itself. It implies that those present in Sat Sangat receive Gurprasad, and receive Naam, Naam Simran, Naam Di Kamai and Puran Bandagi; receive Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways) and attain Jeevan Mukti. Thus Dharam too of these great beings is invaluable, and their Sat Sangat too is invaluable. Dharam signifies uniting and becoming one with Sat Par Brahm Pita Parmeshwar. Dharam signifies the human nature that reflects the magnificence of Sat Par Brahm Pita Parmeshwar. These beings have their nature transformed into Parupkars and Maha Parupkar. To deliver the people in the world from the Bhavsagar (sea of Maya’s deceptions, sea of ignorance) of Maya becomes Dharam of such great beings. To put oneself in the service of the entire Creation becomes Dharam of such great beings. To bestow Puran Sat upon the Sangat becomes Dharam of these great beings. To bestow Gurprasad upon Sangat becomes Dharam of these beings. To drink the poison of Sangat and to satiate the Sangat with Amrit becomes Dharam of these beings. This is why Dharam of such great beings becomes invaluable.
They – who receive Gurprasad, and attain Suhag by performing Naam Di Kamai – continue to progress towards Puran Bandagi. Those who dedicate their bodies, minds and worldly possessions before Satguru attain Suhag with ease. But they have to pass through many trials of Maya before they can accomplish their Bandagi and attain Sada Suhag. Dargah puts them through rigorous trials. They have to prove themselves at the criteria of Puran Sat. Sat Par Brahm Pita Parmeshwar spares no effort in putting their love, belief and faith through test. Only those Suhagans who are able to fully prove their love, faith and belief attain Sada Suhag. They have to triumph over Maya before they can attain Param Padvi (the highest spiritual status). They have to triumph over Maya before they can have Darshan (vision with the inner, spiritual eye) of Akal Purakh. Those Suhagans alone who get through these trials of Maya acquire Puran Braham Gyan and Puran Tat Gyan. The Suhagans who reach at this last step of Bandagi are judged at the scales of Puran Sat. Gurbani often reveals this Puran Sat:
“Aapae Kandaa Aap Taraajee Prabh Aapae Tol Tolaaeaa.”
(Sri Guru Granth Sahib 605)
“Aape kandaa tol taraajee aape tolanhaar+aa”
(Sri Guru Granth Sahib 731)
Only those Suhagans – upon whom He showers His whole kindness – prove themselves at this trial. Those Suhagans whose ego isn’t entirely vanquished do not acquire Sada Suhag. Such Suhagans whose dedication isn’t complete do not acquire Sada Suhag. A great number of Suhagans fail to acquire Sada Suhag because of the slightest sophistry and ego. Therefore those Suhagans who renounce sophistry and ego and dedicate themselves completely do not face any difficulty in proving themselves on the scale of Puran Sat. Those Suhagans – who are imbued with complete love, faith and belief – easily triumph over Maya. Those Jigyasoo’s who try to be extra clever are made to go through harder trials. Because, such persons lack complete belief, faith and love and their ego is not completely vanquished. Therefore complete dedication has a great importance in accomplishment of one’s Bandagi. Bandagi is never accomplished without complete surrender. Those Suhagans – who are immersed in Gurprasadi Khel (the entire process of bestowal of Naam) of Puran Bandagi – must accept the fact that the entire world cannot match the undivided love towards Sat Par Brahm Pita Parmeshwar and the wholehearted faith and belief in Sat Par Brahm Pita Parmeshwar. It suggests that it is possible that the whole world might turn against you. All your close relations, sons, daughters, spouse might turn against you. All your possession might get taken away. This is the sole reason that one finds such instances in the life of Bandagi of a great number of Sant Jan and Bhagats (devotees) that depict such divine trials. Not just it, but even those who exist in Puran Awastha (state of spiritual perfection) have to often abide by the severest of decrees. The sacrifice made by the blessed Satguru incarnate Fifth Patshah Ji in the service of Puran Sat is a clear testimony of this whole truth. The sacrifice of the blessed Satguru incarnate Teg Bahadur Sahib Ji in the service of Puran Sat is a clear instance of this whole truth. Giving away Sarbans (one’s whole self, sacrifice for others) in the service of Puran Sat by the blessed Satguru incarnate Gobind Singh Sahib Ji is a clear and unparalleled instance in the history of the world. There have been many such Gurmukh (a soul whose expressions are God’s expressions; a soul in Puran Bandagi; a soul in possession of Guprasaad of Naam; a soul in Sach Khand) great beings who made several such sacrifices in the service of Puran Sat. We reminisce upon such Gurmukh great beings everyday in our Ardas (humble prayer).
The blessed Satguru incarnate Nanak Patshah Ji calls these scales of Puran Sat, upon which Sat Par Brahm Pita Parmeshwar judges those in Bandagi, as priceless. Also he calls these testimonials too, that these great souls offer to establish their boundless love, faith and belief, as priceless. To the souls coloured in divine love, the Hukam of Sat Par Brahm Pita Parmeshwar – whatever that Hukam might be – is dearer than their Jee-a Daan and they do not even for a moment falter in sacrificing their entire selves in this supremely powerful divine love. Those who falter do not find approval of Dargah. Therefore these trials of divine love are priceless, and all testimonials offered in divine love during these trials are priceless too.
Those great beings, Puran Sants, Puran Braham Gyanis, Puran Khalsas (the pure souls who have obtained Puran Braham Gyan) – who prove themselves upon these supremely powerful scales of Sat – are blessed. The divine blessing too bestowed upon these great souls is priceless. It is impossible without divine blessing to be judged well when weighed upon these supremely powerful scales. Gurprasad is nothing but this divine blessing. Only those beings who have been bestowed with this supremely powerful divine blessing of Gurprasad prove themselves on these scales of Puran Sat. Therefore no price can be put on this divine blessing of Gurprasad. Therefore the blessing of Gurprasad is priceless. This Gurprasad includes Naam, Naam Simran and Naam Di Kamai. Those alone who perform Naam, Naam Simran and Naam Di Kamai rightfully deserve this divine blessing. “Nisaan” implies Naam of Sat Par Brahm Pita Parmeshwar, which is Sat Naam. Sat Naam alone is the womb to all supreme powers. The word Sat alone is the womb to all Creation. The word Sat alone is the fountainhead of all supremely powerful virtues and supreme powers. Therefore no price can be put on this “Nisaan” of Sat Naam. Therefore this “Nisaan”, i.e. Sat Naam is priceless.
One who enjoys the “Mehramat” (confidence, trust)of Sat Par Brahm Pita Parmeshwar receives the blessing of Gurprasad. The one that Sat Par Brahm Pita Parmeshwar showers with His Gurkirpa, He unites with Satguru. The one that Sat Par Brahm Pita Parmeshwar bestows with His Karam or Gurkirapa and “Mehramat” becomes fortunate, and He leads one to a Puran Sant, a Puran Braham Gyani or a Satguru. The one that Sat Par Brahm Pita Parmeshwar is kind upon, He bestows with Mehramat and leads to Satguru.
“Taras Paeaa Miharaamat Hoee Satgur Sajan Mileaa.”
(Sri Guru Granth Sahib 1429)
The one who dedicates oneself entirely before Satguru is showered with the blessing of Gurprasad. “Karam” is nothing but Gurprasad. It means that the supreme power of Gurprasad itself is Mehramat. One’s Bandagi is accomplished only upon receiving Gurprasad. Thus this “Karam” too is priceless. Bandagi is the service of Puran Sat. Bandagi is the service of Sat Par Brahm Pita Parmeshwar. Only those who receive Mehramat of Sat Par Brahm Pita Parmeshwar serve Puran Sat. Only the one blessed by Sat Par Brahm Pita Parmeshwar with the strength and the wisdom to obey His Hukam serves Puran Sat. Only the one blessed with Mehramat of Sat Par Brahm Pita Parmeshwar and directed by Sat Par Brahm Pita Parmeshwar to obey His Hukam accomplishes one’s Bandagi and finds approval in Dargah. Gurbani clearly reveals this absolute truth:
“So Saevak Saevaa Karae Jis No Hukam Manaaesee.”
Hukam Maneai Hovai Parvaan Taa Khasamai Kaa Mehal Paaeisee.”
(Sri Guru Granth Sahib 471)
Therefore the Hukam of Sat Par Brahm Pita Parmeshwar is priceless. “Amul Furmaan” (invaluable command) means the divine Hukam. It is the Hukam alone of Sat Par Brahm Pita Parmeshwar that gets one approval in Dargah, and therefore this Hukam is priceless. Gurbani reveals Naam as a form of supreme Hukam. Hukam is characterised as nothing but Naam of Sat Par Brahm Pita Parmeshwar; and only the grace of Satguru begets one the blessing of Naam. Only a Satguru is able to bestow the Gurprasad of Naam:
“Eaeko Naam Hukam Hai Naanak Satgur Deeaa Bujhaae Jeeo. ||5||”
(Sri Guru Granth Sahib 71)
Therefore this Hukam of Sat Par Brahm Pita Parmeshwar is the supremely powerful Hukam. This Hukam carries within it all divine powers. This is why the Hukam is termed priceless. Not just this, but the creation, control and destruction of the entire Creation also takes place in accordance with the divine Vidhans (constitutions, sets of laws). These divine Vidhans too are in keeping within the Hukam of Sat Par Brahm Pita Parmeshwar. Therefore these divine Vidhans carry within them infinite supreme power. Thus the Hukam too of Sat Par Brahm Pita Parmeshwar is priceless.
The supreme powers of Sat Par Brahm Pita Parmeshwar are priceless. No one can even imagine these supreme powers. Those human beings, who while in Bandagi try to explore these supreme powers, have to eventually accept failure. All religious tomes describe the grandeur of Sat Par Brahm Pita Parmeshwar, but no religious tome ever has fully described the grandeur of Sat Par Brahm Pita Parmeshwar. It goes to say that all the Veda’s, Shastra’s, Purana’s, Upnishad’s, Smriti’s, Bhagvad Gita, Koran and all other religious texts written in the creation including Gurbani, have failed to fully comprehend Sat Par Brahm Pita Parmeshwar; and no religious book will ever be able to do so. The Avatars (divine incarnates) that have incarnated in the entire Creation, Brahma Ji – the composer of the four Veda’s, the god Shiva, the god Krishna, all gods and goddesses including Indra (Indra is said to be the king of all gods and goddesses) expound the grandeur of Sat Par Brahm, but none among these has fully grasped the invaluable nature of Sat Par Brahm. The great devotee of Sat Par Brahm Pita Parmeshwar, the blessed Mahatma Buddha Ji too couldn’t fully comprehend Sat Par Brahm Pita Parmeshwar. The gods and the demons in the entire Creation, the Rishi-Muni’s (saints and sages) do perform their services and Bandagi before Sat Par Brahm Pita Parmeshwar, but aren’t able to fully comprehend Sat Par Brahm Pita Parmeshwar. Even such human beings who are of demonic proclivities have been performing Sadhna (meditation with extreme discipline – usually in pursuit of a particular objective). The only difference is that the human beings with godly nature perform Sadhna in service of the mankind, while those with demonic tendencies perform Sadhna for destruction of the mankind. Such human beings with demonic tendencies acquire a few powers by supplicating gods and goddesses; that they then use towards their own selfish ends and towards destruction of the humanity.
There are countless beings in the universe trying to fathom the immensity of Sat Par Brahm Pita Parmeshwar. Countless beings in the universe have tried to fathom the immensity of Sat Par Brahm Pita Parmeshwar and left without success. All these beings do picture the grandeur of Sat Par Brahm Pita Parmeshwar, and have departed depicting His grandeur, but none of them has ever fully comprehended Sat Par Brahm Pita Parmeshwar; nor will anyone ever be able to. There are infinite numbers of beings in the Creation, and as many more might arrive, but all of them will fail in fully comprehending Sat Par Brahm Pita Parmeshwar. It suggests that it is foolish trying to grasp the immensity of Sat Par Brahm Pita Parmeshwar, or even thinking about it. It accomplishes nothing. It is only through one’s Bandagi, and through grace of Sat Par Brahm Pita Parmeshwar, that one realizes that it is futile to imagine anyone ever fully comprehending Sat Par Brahm Pita Parmeshwar.
Sat Par Brahm Pita Parmeshwar becomes as great as He wants to be. The greatness of Sat Par Brahm Pita Parmeshwar is known to Sat Par Brahm Pita Parmeshwar alone. Sat Par Brahm Pita Parmeshwar alone fully comprehends Himself. Sat Par Brahm Pita Parmeshwar Himself is immense, and even His immensity is immense. Those who make attempt to describe His greatness do so foolishly. Therefore you may appreciate the grandeur of Sat Par Brahm Pita Parmeshwar, do His Sifat Salah, perform His Bandagi, do Naam Simran, do Naam Di Kamai, do Seva, but don’t do the foolishness of trying to fully comprehend Him.
The world has known many learned scholars, and will know many more. The efforts made by these scholars, based upon the worldly knowledge, in apprehending the immensity of Sat Par Brahm Pita Parmeshwar have proved futile, and will continue to prove futile. No human being has been, or ever will be, able to fully measure the greatness, the virtues, the gifts, the blessings, the kindness or the supreme powers of Sat Par Brahm Pita Parmeshwar. The greatness, the virtues, the gifts, the blessings, the kindness and the supreme powers of Sat Par Brahm Pita Parmeshwar are immense, and their immensity is beyond human grasp. None other than Sat Par Brahm Pita Parmeshwar can realize these mysteries. It is beyond human capacity. Those who claim to have fully understood Him are termed as fools. It is futile, and indeed foolish, to explore the bounds of the boundless. Those who immerse themselves in their Bandagi and – having received Gurpasad – accomplish their Bandagi and become one with Akal Purakh, they come to realize this whole truth that no one has ever been, or ever will be, able to fully comprehended Sat Par Brahm Pita Parmeshwar.