Munda santokh saram pat jholee dhi-aan kee kareh bibhoot.
Khinthaa kaal ku-aaree kaa-i-aa jugat dandaa parteet.
A-ee panthee sagal jamaatee man jeetai jag jeet.
Aadays tisai aadays.
Aad aneel anaad anaahat jug jug ayko vays. ||28||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with immense benevolence shows the path of Puran Bandagi (complete surrender before God) to the entire mankind. Victory over mind is Puran Bandagi. End of Manmat (own wisdom – as opposed to Gurmat or God’s wisdom) is Puran Bandagi. Puran Bandagi is nothing but eradication of one’s mind. Manifestation of Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) in one’s Hirdha (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being)is nothing but eradication of one’s mind. Victory over mind is victory over Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya). End of Manmat alone signifies the enlightenment by Gurmat (God’s wisdom; the wisdom revealed in Gurbani). When it occurs, one’s mind is eradicated and one attains the enlightenment of Gur (Sat Par Brahm Pita Parmeshwar – Truth, the Transcendent Lord and Creator of the Universe; God). The basis of the five human action organs is the five human sensory organs. The basis of the five human sensory organs is the human mind. The basis of the human mind is the human wisdom. If the human wisdom happens to be Manmat, then the human being is slave to Maya. If the human wisdom happens to be Durmat (bad wisdom; immorality), even then the human being is slave to Maya. Even if the human wisdom happens to be Sansarik Mat (worldly wisdom; materialism) then too that human being is slave to Maya. The basis of the human mind is the human brain; and the basis of human brain is Param Jyot Puran Prakash. When one is rid of one’s Manmat, it signifies the eradication of one’s mind. It signifies the end of Manmat, Durmat and Sansarik Mat. The basis of Manmat, Durmat and Sansarik Mat lies in the world. The world is the playground of Maya. Therefore victory over mind is victory over the world. As one’s mind is eradicated, the Manmat, Durmat and Sansarik Mat come to an end and all five human sensory organs adapt to Gurmat. Once this occurs, all five human action organs are engaged in nothing except Sat Karams (the deeds of Sat, truthful deeds). The human brain is completely activated and Puran Braham Gyan (entire divine wisdom) and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) reveal themselves. Param Jyot (the divine light; God Himself) reveals itself and the human being turns into Pargateyo Jyot (manifested divine light; a soul that becomes the pure divine light of God Himself) and a Puran Braham Gyani (possessor of Puran Braham Gyan). Consequently all five human sensory organs and action organs subject themselves under Puran Hukam (Absolute Divine Will).
The entire Jap Ji Bani (Jap Ji Sahib – composition by the blessed Satguru incarnate Nanak Patshah Ji – appears at the very beginning of Sri Guru Granth Sahib) is nothing but the device to achieve victory over mind. But in this particular Pauri (verse) the blessed Satguru incarnate Nanak Patshah Ji has made special emphasis upon the technique to conquer the mind. In this discourse of Puran Braham Gyan, he repudiates the Bharam’s (misconceptions – incorrect religious notions and superstitions) harboured by the Jogi’s (practitioner of Yoga; ascetics) and the Sidh’s (accomplished practitioners of asceticism; those who have achieved the supernatural powers of Ridhi-Sidhis). Wearing the earrings, putting on a beggar’s robe, smearing one’s entire body with dung ash, holding a begging bowl in hand, etc.; these are all outer signs of the religiosity of the Jogi’s and the Sidh’s. Jogi’s wear the glass earrings. They hold a begging bowl in hand in which they accept alms, and a beggar’s bag around their neck in which they collect the dole. They smear their entire body in ash to display the lifestyle of humbleness. The Jogi beings smear their bodies in Bibhut – ash from the cow’s dung – to rid their bodies of conceit. Hindu Shastra’s portray cow-dung as a holy object. Burning dung-cakes to warm themselves, smearing themselves in its ash and regarding oneself as the embodiment of Sat Par Brahm Pita Parmeshwar is the craft of the Jogi’s. In this fashion the Jogi’s and the Sidh beings adorn themselves with outer signs of religiosity, lead a life of hypocrisy and keeping oblivious and unaware of Puran Sat (Absolute Eternal Truth) remain stuck in the cycle of life & death.
When the blessed Satguru Nanak Patshah Ji arrived at Sumer Parbat (mount Sumer) to obtain salvation for the Sidh’s, upon seeing their outer signs of religiosity he enlightened them with Puran Brhama Gyan about the superficiality of these outer symbols of religiosity and explained to them that, just by wearing these outer tokens of religiosity, one cannot achieve Jeevan Mukti (deliverance from the cycle of life & death; salvation). The Sidh’s were ignorant of the fact that victory over mind is not achieved by adorning these outer marks of religiosity. The Sidh’s were also oblivious of the fact that Jeevan Mukti can be achieved only with victory over mind. Sidh’s were unaware too that Bandagi is matter of one’s inner self, and is achieved by Gurprasad (Eternal Bliss and the Eternal Grace). Sidh’s were unaware too that the true sense of Bandagi is to practise Andherli Rehat (inner compliance with Truth; also called as Sat Ki Rehat, or Puran Sachyari Rehat – complete compliance with Absolute Truth). Sidh’s were unaware too that they were wasting away their lives in the slavery of Maya. Sidh’s were ignorant too that Ridhi-Sidhi’s (supernatural powers; these come at a very early stage of Bandgi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh) are in fact a form of Maya and they are thus caught in the traps of Maya. Sidh’s were ignorant too that only with victory over Maya they can accomplish Andherli Rehat and achieve Jeevan Mukti. Having achieved longevity by practising Jog (Yoga) and Pranayam (respiratory discipline; a form of breathing exercises) and having acquired Ridhi-Sidhi’s, the Sidh’s were living under the delusion that they had attained the peaks of spirituality.
The story of the religious leaders of today is no different than those of the Jogi’s and the Sidh’s. From the beginning of time the religious symbolism has prevailed in all the popular faiths in the world. Even in today’s world the leaders of all religions are occupied in enthusiastically espousing the religious tokenism. Such religious leaders propound nothing but steadfastness in Baharli Rehat (outwardly observances and compliances). These religious leaders are ignorant that, by adorning oneself with outer religious tokens, one cannot achieve victory over mind. By practising Baharly Rehat alone one cannot find approval in Dargah (Divine Court). By adorning these religious symbols one might appear a saint in the eyes of the public but these religious symbols cannot achieve respect in Dargah. It is an entirely and essentially true fact that observing Baharli Rehat doesn’t make one a Sant (saint). By observing Baharli Rehat one doesn’t become a Khalsa (a pure soul that has obtained Braham Gyan). By observing Baharli Rehat one doesn’t become an Amritdhari (holder of Amrit – a true Braham Gyani). One doesn’t become a Khalsa, a Sant or an Amritdhari merely by donning a robe. By observing Baharly Rehat one can achieve respect in the society, but cannot achieve respect at Dargah. It is because a Khalsa is a soul that has obtained Puran Braham Gyan and Puran Tat Gyan. A Sant is a person who has obtained Puran Braham Gyan and Puran Tat Gyan. An Amritdhari is a human being who has turned into Amrit (our essence or the life-element; the divine energy) and has obtained Puran Braham Gyan and Puran Tat Gyan. Therefore to address someone who is not a Puran Braham Gyani as a Khalsa, an Amritdhari, a Gurmukh (a soul whose expressions are God’s expressions; a soul in complete Bandagi; a soul in possession of Guprasaad of Naam; a soul in Sach Khand) or a Sant is an untruth, a violation of divine Vidhan (laws; constitution) and utter hypocrisy. Only a human being who is completely and forever immersed in Sach Khand (realm of ultimate, absolute truth) and in Mansarovar (the eternal source of divine powers; the source of all life; Akal Purakh Himself) is a Khalsa, a Sant, a Gurmukh and an Amritdhari.
What are the religious symbols of the soul that is a Sant, a Jeevan Mukt (one who has attained deliverance – i.e., liberation while still in one’s physical body), a Khalsa, a Gurmukh, an Amritdhari or a Puran Braham Gyani? This is an utterly true and essential fact that the blessed Satguru incarnate Nanak Patshah reveals in this Pauri. A soul that is a Sant, a Jeevan Mukt, a Khalsa, a Gurmukh, an Amritdhari or a Puran Braham Gyani does not exhibit its religiosity with outer symbols. The religious signs of a soul that is a Sant, a Jeevan Mukt, a Khalsa, a Gurmukh, an Amritdhari or a Puran Braham Gyani can be viewed and recognized with one’s Dib Drisht (divine vision; also called as the third eye, Trikuti, or Gyan Netter – the wisdom eye) alone. This is why the blessed Satguru incarnate Arjun Dev Patshah Ji has clarified it in Sukhmani Bani (the composition by Satguru the Fifth Patshah Arjun Dev Ji, comprising of 24 Astpadis):
“Braham Giaanee Kaa Kaun Jaanai Bhaed.
Braham Giaanee Kee Mith Koun Bakhaanai.
Braham Giaanee Kee Gat Braham Giaanee Jaanai.”
(Sri Guru Granth Sahib 273)
Only a Puran Braham Gyani can recognize another Braham Gyani. Only a Braham Gyani can apprehend the supreme powers of another Braham Gyani. Only a Braham Gyani can appreciate the magnificence of another Braham Gyani. Only a Braham Gyani can behold with one’s Dib Drisht these inner signs of religiosity. Since the Sidh’s lacked Puran Braham Gyan, they were unable to judge Satguru incarnate the blessed Nanak Patshah Ji. Therefore the Sidh’s engaged Satguru incarnate the blessed Nanak Patshah Ji in debate. But the blessed Satguru Patshah Ji, being extremely compassionate, understood the Sidh’s predicament and guided them on the path of Jeevan Mukti by imparting them Puran Braham Gyan, and endowed them with Gurprasad of Jeevan Mukti.
The religious signs of a soul that is a Sant, a Jeevan Mukt, a Khalsa, a Gurmukh, an Amritdhari or a Puran Braham Gyani are:
Sat Santokh: The blessed Satguru incarnate Nanak Patshah Ji reveals this whole truth and essential fact that he adorns himself with the earrings of Sat Santokh (divine contentedness; state where there is humility and an absence of desires). A soul that has quenched one’s Trishna (desires) attains Sat Santokh. The human being who is freed of desires enters the state of Sat Santokh. The human being who overcomes the Rajo Birti (consciousness or tendencies of desires) of Maya achieves Sat Santokh. It implies that the human being who has attained Jeevan Mukti has attained Sat Santokh. It is the deleterious force of Trishna that drives a human being to commit all Asat Karams (untruthful deeds; deeds against Sat) under the influence of lust, anger, greed, attachments and pride. The entire mankind under the slavery of Trishna constantly keeps falling prey to the gravely destructive forces of the lust, anger, greed, attachments and pride. Trishna doesn’t ever let the human hunger (for lust, anger, greed, attachments and pride) be satiated. Since a common person commits all Asat Karams under the slavery of Trishna and under the influence of lust, anger, greed, attachments and pride, therefore a common person has the Trishna as well as lust, anger, greed, attachments and pride as one’s Gurus (teachers; mentors). The blessed Satguru incarnate Arjun Dev Patshah Ji explains the state of a human being burning in the blaze of Trishna in these beautiful words of Puran Braham Gyan in Sukhmani Bani:
“Sehas Khatae Lakh Kao Uth Dhhaavai.
Tripat Na Aavai Maaeaa Paachhai Paavai.
Anik Bhog Bikheaa Ke Karai.
Neh Triptaavai Khap Khap Marai.
Binaa Santokh Nahee Ko-oo Raajai.
Supan Manorath Brithae Sabh Kaajai.”
(Sri Guru Granth Sahib 278)
Greed and avarice – is a mighty and negative, destructive Dhoot (thief; the Panj Dhoots or the five thieves are the lust, anger, greed, attachments and pride). It dwells in the chest area of our bodies. This Dhoot of Maya incites us to act under its sway on daily basis in our lives. All the deeds committed under the influence of this Dhoot are Asat Karams. Greed implies accumulation of wealth by any foul means. For example the wealth gained by coercion, cheating, pilfering, embezzling, and any other foul means, bribery etc. Such kinds of means for accumulation of wealth are highly prevalent in the bureaucracy, in politics and at various levels of administration in India. Many amongst us misuse their authority out of greed. Instead of using our authority in benefitting the society, making our vocation a pure and clean affair or in doing Punn Karams (virtuous deeds), we choose the exact opposite way. We commit all Asat Karams just for money, which under no circumstance will accompany us when we relinquish our material body.
Many amongst us become rich by accumulating wealth through Asat Karams, but this vicious circle doesn’t come to an end. The desire to turn rich and richer doesn’t abate. It in fact intensifies, doesn’t ever end, and leads us into making and hoarding heaps of money by corrupt means. The desire to do so is called avarice. Avarice is the next higher level of greed. The thirst to acquire more and more is never quenched. Without going into its end result, we look for more opportunities to acquire even more. In reality this thirst is never satiated, as much wealth as one might accumulate. This thirst never lets us have inner peace. This Dhoot of Maya keeps us always on the run in only one direction.
Bribery, cheating, coercion and fraud never let out mind rest; when, under the sway of greed and avarice, we are not even capable to understand the game of Maya. Maya is nothing but a sweet poison. This poison leads us towards a slow death. Our whole life gradually turns akin to a painful death. Our life loses sight of its true objective. Such a life is akin to a slow death since we remain unaware of the eternal bliss of true contentedness, and remain ignorant of this miraculous gift of unification with Parmatma (the supreme soul; God).
Our life, which takes the route of a sweet death, gradually takes our spirituality to such a low level that we are not even considered worthy of rebirth in the human race. We are then left to wander in the 8.4 million species for an indeterminate time. The greed of acquiring and accumulating worldly objects is a poison for us, while abiding in Sat Santokh is abiding in the state of divine peace of mind that begets us Mukti (liberation of soul from the slavery of Maya). There is no pleasure or happiness in coercion, stealing, fraud and bribery. However, the highest plane of eternal peace is: forbearance and contentedness; which carry within them eternal blessings and eternal treasures. Only the contentedness (Sat Santokh) quenches our thirst of worldly objects. Only the contentedness (Sat Santokh) eradicates our craving for fulfilment of desires, and our craving for accumulating worldly luxuries by means fair or foul.
Contentedness (Sat Santokh) is a divine virtue. Contentedness (Sat Santokh) is a supreme and divine power. Contentedness (Sat Santokh) is a Gurprasad. Contentedness (Sat Santokh) is a supremely divine power that unites us with Parmatma. It brings to us all eternal treasures. By vanquishing all our desires we earn the right to the eternal treasures. This isn’t a bad deal. This in fact is the best and the most profitable deal.
The efforts made by one for fulfilment of one’s desires in pursuit of Maya are futile, and in real divine sense carry no value. But all the efforts made towards contentedness (Sat Santokh) bring to us all kinds of divine gifts and unbelievable spiritual gains. These bring to us Jeevan Mukti – unification with Parmatma. Therefore please let’s centre our attention upon the efforts to acquire contentedness (Sat Santokh), and we shall be rewarded with unbelievable and miraculous gifts of the spiritual world.
The attainment of Sat Santokh is a sign of the highest and the greatest providence. Those who are blessed with the Gurprasad of contentedness (Sat Santokh) are extremely lucky and immensely fortunate. All spirituality is a Gurprasad. All divine powers and divine virtues are gained by this divine grace. In fact these are not gained by us, but are given to us. We do not possess the capabilities to make anything happen. There is only one Doer, and it is His supremely infinite divine powers that make it all transpire. It all occurs because of Gurkirpa (divine grace) and occurs to those human beings who, by this Gurprasad, are immersed in His name “Sat Naam” (Truth as a manifestation of the Name of God). Every pore of their bodies abides in Naam Simran (meditation upon Naam – the Name representing God and all His Creation). They are all the time immersed in the Nirgun Saroop of the blessed Sat Par Brahm Pita Parmeshwar.
Such a good fortune in itself is a supreme power. Contentedness (Sat Santokh) is an immensely supreme power that forever brings to us eternal blessings and eternal bliss. It suffuses our Hirdha with all divine virtues and turns it into an immense Hirdha. All divine virtues are immense divine powers. When we are blessed with all of these immense powers, it is called as “Naam Rang” (being painted in the colours of Naam). Once it transpires, we no longer pursue Maya; instead Maya places itself at our service. Such a human being who has Maya at one’s service is said to be a Vadbhagi (extremely fortunate one).
The blessed Satguru incarnate Nanak Patshah Ji in this verse reveals with immense beauty the Puran Braham Gyan about these religious symbols of a Sada Suhagan (eternal bride of God; one who has attained Sada Suhag, i.e. Puran Braham Gyan, Puran Tat Gyan and Param Padvi). The true Patshah Ji calls Gurmat as the mother of Suhagan and contentedness as the father of a Suhagan. To place oneself in the service of Sat (Eternal Truth), and to act Sat is given the status of a brother. The toil of a Suhagan to get immersed in Bandagi, and the Surat (mind) of a Suhagan are placed as the father-in-law and mother-in-law of the Suhagan. Leading a life of purity is the vocation of a Suhagan. Meaning thereby that, all deeds of a Suhagan turn into Sat Karams. Sat Sangat (congregation with the presence of Sat; or in presence of those who have attained Jeevan Mukti and thus have become part of Sat) marks the auspicious time when the Suhagan weds Sat Par Brahm Pita Parmeshwar. The Suhagan acquires the betrothal with Sat Par Brahm Pita Parmeshwar only with estrangement from the world. It means that, only by achieving victory over Bhavjal (sea of Maya’s deceptions; sea of ignorance) – the world of Maya and by freeing oneself from the worldly attachments, a Suhagan can achieve union with Sat Par Brahm Pita Parmeshwar. Bhavjal or the world of Maya is taken to be the parental home of the Suhagan. With the betrothal with Sat Par Brahm Pita Parmeshwar, the supreme power of serving Sat and acting Sat becomes the child of the Suhagan.
Gourree Mehalaa 1 ||
“Maata Mat Pitaa Santokh. Sat Bhaaee Kar Eho Visaekh. ||1||
Kehnaa Hai Kich Kehan Na Jaae.
Tao Kudrat Keemat Nahee Paae. ||1|| Rahaao||
Saram Surat Doe Sasur Bhae. Karnee Kaaman Kar Man Lae. ||2||
Saahaa Sanjog Veeaaho Vijog. Sach Santat Kaho Naanak Jog. ||3||3||”
(Sri Guru Granth Sahib 151-152)
In this fashion, this excellent Salok (verse) describes the process to attain the status of a Sada Suhagan. The entire discourse of Jeevan Mukti is revealed in a superb and clear manner. A Sada Suhagan alone is Jeevan Mukt. A Sada Suhagan alone is a Puran Sant and a Puran Braham Gyani. A Sada Suhagan alone is a Khalsa.
Hirdha wrapped in humbleness: The Sidh’s display their humility by smearing themselves with ash from cow-dung. The Jogi’s make a pretence of ridding themselves of egoism by holding a begging bowl in hand and donning a beggar’s garb. By adorning these exterior symbols one cannot achieve humility in one’s Hirdha. The blessed Satguru incarnate Nanak Patshah Ji discloses this entirely true basic fact that a human being, who practises humbleness of Hirdha, becomes a Jeevan Mukt. Meaning thereby that, such a human being attains extreme humility. Such a human being regards oneself as dust at the feet of the entire Creation. Extreme humility is the key to Dargah. Extreme humility is the divine weapon to end one’s ego. Extreme humility annihilates one’s ego, and the human being is saved the slavery of anger. When a human being’s ego is hurt, one goes into rage. The ego is terminated by adorning humbleness in one’s Hirdha; and not by smearing ash upon one’s body, draping oneself in a beggar’s toga and seeking alms with a begging bowl in hand. By adorning one’s Hirdha in humbleness one attains Puran Braham Gyan. Satguru incarnate the blessed Arjun Dev Ji divulges this wholly true elemental fact in Sukhmani Bani:
“Braham Gyaanee Kai Gareebee Samaahaa.”
(Sri Guru Granth Sahib 273)
“ Braham Gyaanee Ooch Te Oochaa. Man Apnai Hai Sabh Te Neechaa.”
(Sri Guru Granth Sahib 273)
“ Braham Gyaanee Sagal Kee Reenaa. Aatam Ras Braham Gyaanee Cheenaa.”
(Sri Guru Granth Sahib 273)
A Hirdha wrapped in humbleness adorns the dust at the feet of all Creation upon one’s forehead; and thus attains Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) and becomes an Amritdhari. One receives Amrit (our essence or the life-element; the divine energy; soul) by attaining Puran Braham Gyan, and becomes a Khalsa. Hence a Puran Braham Gyani alone is an Amritdhari, and a Puran Khalsa.
Utter humility, humility in Hirdha, and a Hirdha wrapped in humbleness is the key to Dargah.
I: Ego and conceit is a highly destructive and grave mental ailment; an egoist is a slave to Maya.
Humility: Humility is the biggest winner; humility is the key to Dargah.
I: Ego is a curse; the principal cause of the bonds of life & death.
Humility: Humility is a blessing; a supremely divine virtue; a supreme power; a Gurprasaad.
I: Ego will lead you back to life in Juni’s (low-life species).
Humility: Humility will lead you back in Dargah.
Therefore humility of Hirdha is the robe and the begging bowl of a Puran Braham Gyani. Humility of Hirdha carries within it a supreme power that obtains respect for the human being in Dargah. A begging bowl in hand and a beggar’s robe around one’s body will merely beget a stomach-full for the Jogi; but the humility of Hirdha has the capability to make Sat Par Brahm Pita Parmeshwar manifest in one’s Hirdha. Humility of Hirdha is capable to obtain Jeevan Mukti for the human being. Humility of Hirdha is capable to forever make a place in Dargah for the human being.
Dhyan: The next symbol of a Braham Gyani is being forever instated in Puran Dhyan (complete concentration upon Naam Simran, with detachment from all-else). Puran Dhyan is a Gurprasad. Puran Dhyan implies being forever immersed in Naam of Sat Par Brahm Pita Parmeshwar; never keeping Naam of Sat Par Brahm Pita Parmeshwar out of one’s mind. This is a state where Naam permeates every pore of one’s body. The entire body is suffused with Naam Amrit (nectar of Naam; the divine energy). At this state, the human being is completely immersed in Sat Par Brahm Pita Parmeshwar. The human being is forever assimilated in Nirgun Saroop of Sat Par Brahm Pita Parmeshwar.
“Naanak Braham Gyaanee Kaa Braham Dhyaan. ||3||”
(Sri Guru Granth Sahib 272-273)
By attaining the state of Dhyan, one is liberated from the bonds of life & death. The state of Dhyan is Sehaj Samadhi. In this state, Simran (meditation) pervades every pore of one’s body. All Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated. Naam makes its home in one’s Hirdha. The Hirdha is lit up with Puran Prakash (the perfect brightness of the supreme light; His aura around the enlightened beings) of the Param Jyot (the divine light; God Himself). One attains Puran Braham Gyan and Puran Tat Gyan. Sehaj Samadhi is a state where Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness) carries on all 24 hours a day. One’s Surat (consciousness; mind) is all the time immersed in Shabad (divine words, His name-Satnaam). As soon as the recitation of Gurbani (Gur’s words or God’s words; commonly refers to Sri Guru Granth Sahib Ji) or the Kirtan (singing of Gurbani) begins, the Surat is immediately drawn into Shabad. It is impossible to describe such a state. Such a state can only be experienced and appreciated. Gurbani clarifies this absolutely true fact:
“Janam Maran Dukh Kaateeai Laagai Sehaj Dhyaan. ||1||”
(Sri Guru Granth Sahib 46)
“Sehaj Samaadh Lagee Liv Antar So Ras Soee Jaanai Jeeo. ||1||”
(Sri Guru Granth Sahib 106)
“Bandhan Torae Sehaj Dhyaan.”
(Sri Guru Granth Sahib 416)
One attains the state of Dhyan with the Gurprasad of Simran. Only by Gurprasad of Simran alone one attains Puran Braham Gyan and Puran Tat Gyan. By carrying on with Simran, one attains Samadhi, Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space) and Sehaj Samadhi. By carrying on with Simran, Naam casts its illumination upon one’s Surat, vocal area, Hirdha, navel area and all Sat Sarovars; enters Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) and opens all Bajjar Kapats. With opening of all Bajjar Kapats, with the illumination of all Sat Sarovars, and with opening of Dasam Duaar – one attains the state of Puran Dhyan and, by accomplishing one’s Bandagi, attains Darshan (vision with the inner, spiritual eye) of Nirgun Saroop of Akal Purakh (Immortal Being; God) and attains Puran Braham Gyan and Puran Tat Gyan. The blessed Satguru incarnate Arjun Dev Ji establishes this supremely true fact in Sukhmani Bani:
“Prabh Kai Simran Giaan Dhyaan Tatt Budh.”
(Sri Guru Granth Sahib 262)
Thus Dhyan is the best sign of the great beings immersed in the Bandagi of Sat Par Brahm Pita Parmeshwar. Some persons designate the state of Dhyan as one of making efforts towards Simran; which is incorrect. The absolute truth is as described in the above words. The Jogi’s smear their bodies with the ash of cow-dung and make a charade of eradicating their egoism; and the human beings in Bandagi daub their entire bodies in the Bibhut of Dhyan and suffuse their Hirdhas with all divine virtues and powers. The supreme power of humility, attained only by Naam Simran and Dhyan, turns one’s Hirdha into a Hirdha wrapped in humbleness. Only with Gurprasad one’s ego comes to an end. This means that only the supreme power of Gurparsaad ends ego. Thus ego is not destroyed by adorning outer symbols alone. Only those human beings – who receive the Gurprasad of Naam, Naam Simran, Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi and Seva (humble and selfless service to others) – are the ones whose egos are annihilated. End of ego is Jeevan Mukti. End of ego is unification with Sat Par Brahm Pita Parmeshwar and attainment of Sada Suhag. End of ego is theattainment of Puran Braham Gyan and Puran Tat Gyan. End of ego is theattainment of Atam Ras Amrit. All of these divine virtues and divine powers are the symbols of a Bhagat (devotee). Gurbani explains this supremely true fact:
“Gur Parsaadee Man Vasai Haumai Door Kare.”
(Sri Guru Granth Sahib 30)
“Gur Parsaadee Haumai Jaae.
Naanak Naam Vasai Man Antar Dar Sachai Sobhaa Paavaneaa.”
(Sri Guru Granth Sahib 114)
Therefore it is a humble prayer to all humanity to accumulate Sat Karams to receive the Gurprasad of Puran Bandagi and to make Ardas (humble prayer) for receiving Gurprasad. By doing so, Sat Par Brahm Pita Parmeshwar will surely bestow the benefaction of Gurprasad upon you and will surely gratify you with the bestowal of Bandagi.
The blessed Satguru incarnate Nanak Patshah Ji compares the human body with the beggar’s robe worn by the Jogi’s. The beggar’s robe – made of tattered pieces of clothes – that the Jogi’s wear around their necks to gather alms, is destructible and mortal. Exactly similarly the human body too is mortal, and one day this body is going to be swallowed like a morsel by Kaal (Time; death). Where the Sidh beings had prolonged their lives by the force of the discipline of Jog and – being bereft of the notion of Jeevan Mukti – were ignorant of the unification with God, there Satguru incarnate Nanak Patshah Ji endowed them with this Puran Braham Gyan and gained them deliverance. One might live for thousands of years, but this body is certain to meet its doom. Gurbani repeatedly affirms this supremely true fact:
“Jo Aaeaa So Chalasee Amar Su Gur Kartaar.”
(Sri Guru Granth Sahib 63)
“Jo Aaeaa So Chalasee Sabh Koee Aaee Vaareeai.”
(Sri Guru Granth Sahib 474)
“Jo Upjeyo So Binas Hai Paro Aaj Kai Kaal.”
(Sri Guru Granth Sahib 1429)
“Kabeer Khinthaa Jal Koelaa Bhaee Khaapar Foot Mafoot.
Jogee Bapurhaa Khelyo Aasan Rahee Bibhoot. ||48||”
(Sri Guru Granth Sahib 1366)
The supreme objective of having a human body is to achieve Jeevan Mukti. The sole purpose of being endowed with a human body is to seek assimilation in the Nirgun Saroop of Sat Par Brahm Pita Parmeshwar. Only with a human birth one gets the opportunity to achieve unification with God. Only a human body is equipped with the supreme power to receive Gurprasad. Gurbani elucidates this supreme and true fact:
“Bhaee Paraapat Maanukh Dehureeaa.
Gobind Milan Kee Eh Teree Bareeaa.”
(Sri Guru Granth Sahib 12)
Therefore this body must be used only to fulfil this purpose (Jeevan Mukti). If this purpose (of achieving Jeevan Mukti) is not fulfilled, this priceless jewel of human birth will go waste; since this body is going to destruct anyway. This body is anyhow doomed. This is why Satguru incarnate the blessed Nanak Patshah Ji has equated this body with the begging robe of the Jogi’s. Those in Bandagi inscribe their Hirdhas with this Puran Braham Gyan, turn this wisdom into their strength, and obtain Gurprasad.
Kuaari Kaya (unwed, virgin body) implies a body that is entirely pure; the body devoid of any vices; a completely disease-free body. The body that is free from the dangerous and disastrous diseases of lust, anger, greed, attachments, pride and Trishna is a Kuaari Kaya; meaning thereby that it is capable to become Sada Suhagan of Sat Par Brahm Pita Parmeshwar. The body that is totally uninfluenced by the Panj Dhoots, Trishna, power, youth, worldly possessions, wealth, beauty, taste, smell, speech, touch and all other vices is called as a Kanchan Dehi (pure-as-gold body) in Gurbani:
“Jeh Prasaad Aarog Kanchan Dehi.”
(Sri Guru Granth Sahib 270)
“Kanchan Kaaeaa Kot Garr Vich Har Har Sidhaa.”
(Sri Guru Granth Sahib 449)
“Kanchan Kaaeaa Nirmalee Jo Sach Naam Sach Laagee.”
(Sri Guru Granth Sahib 590)
A Hirdha that attains Puran Sachyari Rehat (complete compliance with Absolute Truth) acquires a Kanchan Dehi. The human being who enters the state of Dhyan achieves a Kanchan Dehi. The human being who has Naam permeate in every pore of one’s body attains a Kanchan Dehi. The human being who has all one’s Bajjar Kapats opened and all Sat Sarovars illuminated acquires a Kanchan Dehi. The human being whose body is suffused with Amrit obtains a Kanchan Dehi. The human being who achieves Puran Sachyari Rehat in one’s Hirdha achieves a Kanchan Dehi. The human being who triumphs over Maya attains a Kanchan Dehi.
Faith, Love and Belief:Holding a stick in one’s hand is another symbol of religiosity of the Jogi’s. The way to perform Bandagi is the stick of the human beings in Bandagi. For those in Bandagi, the stick is Parteet (conviction) in Gur (God) and 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). Parteet implies having the sentiment of immense faith, the sentiment of immense love and the sentiment of immense belief in Gur and Guru. Immense faith, love and belief are the pillars of Bandagi. It is the supreme powers of immense faith, love and belief that raise a deep foundation of Bandagi in one’s Hirdha. The entire Bandagi of a human being is contingent only upon the faith, love and belief. They – whose faith, love and belief reach immensity – are the ones who have Param Jyot Puran Prakash manifest in their Hirdhas. Gurbani clearly reveals this supremely true fact:
“Jaa Kai Man Gur Kee Parteet. Tis Jan Aavai Har Prabh Cheet.”
(Sri Guru Granth Sahib 283)
“Parteet Heeai Aaee Jin Jan Kai Tin Kao Padvee Uch Bheee.”
(Sri Guru Granth Sahib 1402)
Therefore Bandagi is nothing but immense faith, love and belief in one’s Gur and Guru. One who has this Parteet develop in one’s Hirdha dedicates one’s body, mind and wealth before Guru under its influence. One who has this Parteet develop in one’s Hirdha dedicates one’s entire self before Guru under its sway, obtains Gurprasad and achieves Param Padvi. This is the way and the whole secret of the Bandagi of great Sant beings. These are the signs of religiosity of the bandagi of great Sant beings.
Victory over Mind:Those who develop Parteet in Gur and Guru receive Gurprasad. With the Gurprasad of Naam Simran, Naam Di Kamai and Puran Bandagi one’s mind is cleansed. The mind is vanquished and Param Jyot Puran Prakash takes the place of one’s mind. Mind is Jyot Saroop (embodiment of divine light) and as the mind is vanquished, the Jyot Saroop of mind manifests itself.
“Man Tu Jyot Saroop Hai Aapnaa Mool Pachaan.”
(Sri Guru Granth Sahib 441)
The mind is freed of the slavery of Maya (Panj Dhoots and Trishna) and is subjugated under Puran Hukam of Param Jyot Puran Prakash. This is victory over mind. Victory of Maya alone is victory over mind. Victory of Maya alone is victory over Bhavsagar (sea of Maya’s deceptions, sea of ignorance) – that is this world. It is because this world – this Bhavjal – is nothing but a stratagem of Maya. Therefore with victory over Maya, one attains victory over mind and attains Jeevan Mukti. This is the most prominent sign of the great beings in Bandagi. Satguru incarnate the blessed Nanak Patshah Ji bestowed this blessing upon the Sidh’s and thereby obtained Jeevan Mukti for them. It shows that before they met Satguru Patshah Ji, the Sidh’s were deprived of the Gurprasad.
Being Ik Drisht:Another sign of religiosity of the Jogi’s is their community – the community or the sect with which they identify themselves. The Jogi’s are from many communities. Among these the Aee Panthi (Aee order) is known as the founding community. The Aee Panthi is known as the highest order of the Jogi’s. For those in Bandagi, their Aee Panth is one in which the entire human race is treated as equal. The Sants – the great beings – are Ik Drisht (seeing all as equal, non-discriminatory). They don’t carry discrimination against anyone in their Hirdhas. They carry in their Hirdhas equal love for all human beings, all creations. This is why they are Nirvair (hate-less; enmity-less). They do not harbour hatred or enmity towards anybody. Their Hirdhas are Maha Parupkari (carrying the feelings of Maha Parupkar, i.e. guiding the mankind on the path of Bhagati and Jeevan Mukti). They dedicate their entire lives in Parupkars (selfless acts for benefaction of humanity) for the mankind. A Hidha that is Ik Drisht, a Hirdha that is Nirvair, a Hirdha that is Maha Parupkari is the highest symbol of the Bandagi of the Sants, the great beings. To drink the poison of (the sins of) the humanity and to bestow Amrit upon humanity; to bestow upon humanity the Gurprasad of Naam, Naam Di Kamai and Puran Bandagi; to impart Puran Braham Gyan, to guide them on the path of Jeevan Mukti and to lead them towards Bandagi – these are all the divine virtues and the supreme powers of a Maha Parupkari Hirdha, and the symbols of religiosity of those great beings that the blessed Satguru incarnate Nanak Patshah Ji describes in this Bani, and thereby performs Maha Parupkar for the entire humanity by illuminating its path to Sach Khand.
The slavery of Maya is like a wall of Kood (falsehood) inside a human being. The slavery of lust, anger, greed, attachments, pride and Trishna is a wall of Kood inside the human being. This wall of Kood provides basis to all the problems faced by the human being. The slavery of Maya is a store-house of mental and physical ailments. The Panj Dhoots and Trishna are the gravest mental diseases that erode the insides of a human being. These mental diseases alone cause all physical maladies afflicting a human being. The slavery of Maya is the sole cause of all the pains that a human body goes through. The domestic strife, strained relationships, troubles, distresses, failures, prevalence of corruption in society, bribery, black-marketing etc. – the root of all these discords is nothing but the slavery of Maya. The entire Jap Ji Bani and the entire Gurbani are nothing but the way and means to break the chains of this bondage of Maya. This wall of Kood can be brought down by Gurkirpa of Sat Par Brahm Pita Parmeshwar and Gurprasad alone. Therefore the blessed Satguru incarnate Nanak Patshah Ji bestows this Puran Braham Gyan upon the entire humanity and offers guidance to the entire humanity to bow before Sat Par Brahm Pita Parmeshwar; to pay Him respects; to prostrate before Him and to express our gratitude to Him. Sat Par Brahm Pita Parmeshwar alone is a uniform supreme power without any beginning or end; who is eternally infinite; who is ever-established; who is ever-immutable; who is everlasting; who is eternally, entirely pure and blemish-less. Carry this supremely mighty, all-accomplished Sat Par Brahm Pita Parmeshwar in your Dhyan and make repeated Ardas so that we may receive the blessings of His Gurkirpa and Gurprasad, and make a success of our human life.