Bhugat gyaan dayaa bhandaaran ghat ghat vaajeh naad. Aap naath naathee sabh jaa kee ridh sidh avraa saad. Sanjog vijog du-ay kaar chalaaveh laykhay aaveh bhaag. Aadays tisai aadays. Aad aneel anaad anaahat jug jug eko vays. ||29||
It was because of their ignorance that the Sidh’s (accomplished practitioners of asceticism; those who have achieved the supernatural powers of Ridhi-Sidhis) were unable to attain Jeevan Mukti (deliverance from the cycle of life & death; salvation). By the force of practising Jog (Yoga) they had prolonged their lives and had attained Sidhi’s (Ridhi’s and Sidhi’s are 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), but because of their ignorance they had remained mired in Sidhi’s and as a result had their Bandagi come to a halt; and they had failed to attain Jeevan Mukti. Ignorance is the sole reason of a human being’s separation from Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). Ignorance is the sole reason of a human being’s wandering in the bonds of life & death.
Ignorance is the sole cause of all human sorrows and distresses. Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya) is nothing but human ignorance. It is because of human ignorance alone that Maya has gained prevalence. It is because of human ignorance alone that the destructive forces of Maya (lust, anger, greed, attachments, pride and Trishna) keep a human being in their slavery. Ignorance alone is the cause of the pains, strife, troubles, failures, conflicts, disputes, black-marketing, bribery, slander, malice, spite and all mental and physical ailments of the entire humanity. Ignorance alone is the cause of the sorry state of affairs of the whole mankind. Ignorance alone is the cause of all corruption in the society. By ignorance we mean lack of Gurmat (God’s wisdom; the wisdom revealed in Gurbani). Manmat (our own wisdom), Sansarik Mat (worldly wisdom; materialism) and Durmat (bad wisdom; immorality) are prevailing in the entire world. A human being who follows Manamt is a Manmukh (self-willed; self-centred). A Manmukh is an ignorant person. A Manmukh is a Nigura (without a Guru). It suggests that until a human being dedicates one’s entire self, including body, mind and worldly possessions at the feet of one’s 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), one remains under Manmat; one remains a Manmukh and a Nigura. A Manmukh is slave to Maya. Gurbani (Gur’s words or God’s words; commonly refers to Sri Guru Granth Sahib Ji) reveals Puran Braham Gyan (entire divine wisdom) about ignorance and the web of the Maya’s darkness woven by it in many Saloks (verses):
“Manmukh Agyaanee Mahaa Dukh Paaeidhae Dubae Har Naam Visaar.”
(Sri Guru Granth Sahib 89)
“Baajh Guru Hai Andh Gubaaraa. Agyaanee Andhaa Andh Andhaaraa.”
(Sri Guru Granth Sahib 116)
It is Puran Braham Gyan that dispels the darkness of ignorance. Puran Braham Gyan alone is the supremely powerful divine weapon that vanquishes Maya. Puran Braham Gyan alone is the Gurparsaadi supreme power, which dispels the pitch-darkness of Maya. This is the reason that Gurbani – which is Puran Braham Gyan, has been regarded by all Satguru (Truth Guru) incarnates, Sants (saints), Bhagats (devotees) and Braham Gyanis (those possessing Braham Gyan) as the Gyan Saroop (embodiment of wisdom) of Akal Purakh (Immortal Being; God); Gurbani has been practised by them in their lives and has been supremely acclaimed by them as Shabad Guru (divine words that act as a Guru). Guru implies one who dispels the darkness of ignorance. “Gu” denotes darkness and “Ru” implies light. When there is light, the darkness is automatically eliminated; implying that wherever there is light, there is no darkness; and wherever there is no light, there is darkness. Therefore the word “Guru” stands for the light that vanquishes the darkness. Those human beings who put Shabad (divine words of Gurbani) into practice in their lives illuminate their Hirdhas (Hirdha or Hirdha Kamal denotes one of the seven Sat Sarovars located near heart, part of one’s spiritual being) with Param Jyot (the divine light; God Himself). Their ignorance comes to an end and they receive the enlightenment of Puran Braham Gyan. This is why Shabad is given the status of a Guru. By putting Shabad to practice in one’s life, it is not implied that one repeatedly reads or recites the Shabad. By putting Shabad to practice in one’s life, it is implied that one puts in action what-Shabad-says in one’s daily life; and inculcates what-Shabad-says in one’s daily deeds. By putting Shabad to practice in one’s life, it is implied that one becomes what-Shabad-says in one’s life. In the same way that Bhai Lehna Singh Ji heard the words of the blessed Satguru incarnate Nanak Patshah Ji (Guru Nanak Ji) from Bhai Jodh Ji in the form of Asa Di Vaar (a collection of 24 Pauris written by Guru Nanak Ji), accepted Nanak Patshah Ji as his Guru in his Hirdha and, by practising the words of Nanak Patshah Ji, attained for himself the status of Satguru incarnate the blessed Angad Dev Patshah Ji. In exactly the same way all other Satguru incarnates practised the words of their Satgurus and attained the supreme status of the embodiment of Puran Braham Gyan – Kalki Avatar. Similarly if all the Jigyasoo’s (seeker of divine truth) put Shabad to practice in their lives, they will surely be able to attain Jeevan Mukti. Since the Sidh’s didn’t have the benefit of a perfect Satguru, therefore not having received the proper initiation they were unable to attain Jeevan Mukti. The blessed Satguru incarnate Nanak Patshah Ji bestowed his compassion upon them; he himself walked up to the Sidh’s and endowed them with proper initiation and with wisdom of Gurprasad; and by offering them his guidance obtained Jeevan Mukti for them. The blessed true Patshah Ji dispelled the darkness of their ignorance and, by imparting them with Puran Braham Gyan transformed their lives into a success. Gurbani reveals this supremely true fact in many Saloks:
“Gur Gyaan Prachand Balaaeaa Agyaan Andheraa Jaae. ||2||”
(Sri Guru Granth Sahib 29)
“Agyaan Andheraa Kateaa Gur Gyaan Prachand Balaaeiaa.
Baleaa Gur Gyaan Andheraa Binseaa Har Rattan Padaarath Laadhaa.”
(Sri Guru Granth Sahib 78)
The blessed Satguru incarnate true Patshah Arjun Dev Ji in this supremely powerful words of Sukhmani Bani (the composition by Satguru the Fifth Patshah Arjun Dev Ji, comprising of 24 Astpadis) with immense benevolence endows the entire mankind with this priceless gem of Puran Braham Gyan. Every word of Gurbani is Puran Braham Gyan in itself. Every Salok is Puran Braham Gyan in itself. Every Pauri (set of Saloks) is Puran Braham Gyan in itself. It (entire Gurbani) is the Gyan Saroop of the blessed Sat Par Brahm Pita Parmeshwar. This is why the blessed Satguru the true Patshah Ji’s have called Gurbani as Guru – “Bani Guru Guru Hai Bani” (“Gurbani is Guru; Guru is Gurbani”). The blessed Satguru Ji’s have also remarked – “Vaho Vaho Baanee Nirankar Hai” (“The venerable Gurbani is the Formless One, i.e. God Himself”). Gur is the blessed Sat Par Brahm Pita Parmeshwar Ji and Bani is His divine words, the words that came direct from Parmatma (the supreme soul; God).
“Gyaan Anjan Gur Deeaa Agyaan Andher Binaas.
Har Kirpaa Te Sant Bhaeteaa Naanak Man Pargaas. ||1||”
(Sri Guru Granth Sahib 293)
When we attain Puran Jyot Prakash (illumination of the divine light or soul) in our Hirdha and thereby become a Puran Sant (perfect saint), then all of our five sensory organs and five action organs are subjugated under Puran Hukam (Absolute Divine Will). Our mind is transformed into Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself). We turn into Sat Roop (Sat in a human form), and whatever we utter becomes Sat Bachans (words of Truth, divine words). Whatever we say becomes divine words; whatever we speak is divine wisdom. The blessed Satguru true Patshah Ji’s were Puran Sants, Satgurus, and thus whatever is said by them are the divine words of Parmatma – this is why these are called Gurbani, meaning “the words of Parmatma”. Therefore please regard these divine words as the words of Parmatma, as if there is no distinction between Parmatma and Guru.
Those human beings who keep faith in Gurbani and dedicate themselves with body, mind and worldly possessions before Guru in faith, belief and love – and do as Gurbani tells them to do – are the ones who are blessed with the Gurprasad of Naam (the Name – representing God and all His Creation), Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life), Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). All Gurbani is a discourse on Gurprasadi Khel (the entire process of bestowal of Naam; actions blessed by Guru and God). Gurbani is a discourse on finding the infinite divine power and becoming one with this infinite divine power. This is what we have been awarded the human life for – acquiring Gurprasad and becoming one with this infinite divine power.
Our human life is meant for:
* Achieving triumph over Maya and transcending beyond its three aspects (Sato, Rajo and Tamo);
* Achieving victory over our mind;
* Vanquishing Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna (desires);
* Transforming our mind into Param Jyot Puran Prakash;
* Transforming our Hirdha into Sat Hirdha (Hirdha where Sat dwells);
* Attaining Puran Sachyari Rehat (complete compliance with Absolute Truth) in our Hirdha, which is the state of observance of Param Jyot Puran Prakash;
* Suffusing our Hirdha with all divine virtues and divine powers; and
* Attaining Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) and attaining Puran Braham Gyan.
We have been endowed with the human life with a sole purpose to attain Jeevan Mukti. All the other aims of our life, that we strive to fulfil throughout our entire life, are worthless if we do not realize the basic objective of our lives, which is to attain Jeevan Mukti. When we realize this, our priorities undergo a change; our lifestyle changes; our actions and deeds change; the way we conduct ourselves changes; everything becomes different. This change is invariably towards Sat (Eternal Truth; God Himself) and in our own benefit; and we start making progress towards achieving Gurprasad. Our deeds turn into the deeds of Sat and our Birti (consciousness; tendencies) turns away from Rajo (Trishna) and Tamo (Panj Dhoots) and turns into Sato (piety, divinity, contentedness, patience). It means that our actions are centred on performing Sat Karams (the deeds of Sat; truthful deeds) and not on Panj Dhoots and Trishna.
By focussing our Birti upon Sat Karams, we continue to progress nearer towards Gurprasad. It is entirely contingent upon our deeds in our past lives. Please believe it that if our Birti starts focusing upon the deeds of Sat, it is because in some past life of ours, at some point in time we must have joined in the Sat Sang (company of a pure soul that has become part of Sat) of such a soul. Any time that we catch the glimpse of a Puran Sant, it brings us closer to Gurprasad. The Sat Sangat (congregation with the presence of Sat, or of those who have attained Jeevan Mukti and thus are part of Sat) of a Puran Sant keeps our destiny aimed in the right direction. Listening to the Sat Bachans of a Puran Sant leaves a lasting impression upon us. Putting the Sat Bachans of a Puran Sant to practice, adopting these Sat Bachans in our everyday life destines us to receive Gurprasad at some stage in time. Placing ourselves in the service of a Puran Sant opens our passage to Sach Khand (the realm of ultimate, absolute truth) at some time in future. This is what Satguru the true Patshah Ji talks about in this divine Salok:
Har Kirpaa Te Sant Bheteaa Naanak Man Pargaas. ||1||”
(Sri Guru Granth Sahib 293)
Those human beings who focus attention upon performing deeds of Sat invariably arrive at meeting a Puran Sant; the immense divine power in our deeds of Sat invariably leads us into the aegis of a Puran Sant.
“Har Kirpa” (God’s grace) is the immense divine power of the blessed Sat Par Brahm Pita Parmeshwar, which dwells within us and observes us whenever we concentrate upon the deeds of Sat. When our Birti is focused on the deeds of Sat, this immense divine power unfailingly paves our way into the aegis of a Puran Sant.
When we are bestowed with the sight and the divine blessing – the Sat Sangat of a Puran Sant, we should know for sure that the doors to Dargah are now open for us. When we get together with a Puran Sant, we should realize that we are extremely fortunate that the passage to Sach Khand is now open to us.
There are some human beings who attain Samadhi (deep trance-like state; where there is no thought; nothing except pure consciousness) the instant they catch the sight of a Puran Sant. Their inner self is instantly lit up with Param Jyot Puran Prakash. Simultaneously all their Bajjar Kapats (divine doors that, once opened, channel Amrit into the body) are opened. At the same time their Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) is opened. All their Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated. Such souls are those who are blessed with Braham Gyan, and they find answers to all their questions within them without having to ask. All their dilemmas, misconceptions and delusions come to an end, and they dedicate at the feet of the Puran Sant everything that they come across in life. In this way, this Puran Sant takes the role of their Guru. This Puran Sant assumes the place of Parmatma for them. This Puran Sant becomes everything to them.
They dedicate their entire self including body, mind and worldly possessions at the feet of the Puran Sant and never look back. In fact their Bandagi becomes effortless and easy and they attain Param Padvi (the highest spiritual status). Everything is made simple and easy for them by their Guru. They don’t even come to realize what is happening with them. They don’t realize the changes that transpire within them; or when their Hirdha is transformed into a Sat Hirdha.
Such souls are released from their bondage of Maya by the Guru – the Satguru, the Sant, and blessed with Puran Braham Gyan. They are blessed with Puran Tat Gyan and forever become one with the immense divine power.
There are plenty of human beings who are blessed with the Gurprasad of Naam in their mind and their Surat (consciousness). There are many human beings who are blessed with the Gurprasad of Naam, Naam Di Kamai, Puran Bandagi and Seva. Even though, amongst these numerous souls blessed with Gurprasad, there are just a few who put themselves in service of this Gurprasad and dedicate themselves entirely at the feet of the Puran Sant, the Satguru; and practise Naam and accomplish Puran Bandagi.
Those human beings who do not dedicate themselves wholly before the Guru but are blessed with Gurprasad, they still make it in their destiny to come back to fulfil the words of the Puran Sant at some future time; so that they may again be blessed with Gurprasad, serve and care after it, and attain Jeevan Mukti.
The conclusion is that one day we have to submit ourselves before the Guru. There is no other alternative to escape the shackles of Maya. So why delay our release from Maya? Why not right away begin the journey towards becoming one with the immense divine power? Gurprasad fixes all our mental ailments including Panj Dhoots and Trishna, releases us from the slavery of Maya and forever obtains us freedom.
Similarly it is very necessary to realize that the next symbol of the great beings absorbed in Bandagi is “Puran Braham Gyan”. Gyan (divine knowledge; wisdom) is the food for the Sants, Braham Gyanis and great beings. Every moment of their lives is spent in pursuit of Gyan. They make Gyan as their whole life, and live every moment in Gyan. Gyan is Sat, and living every moment in Gyan is living every moment in Sat. this is why the blessed Satguru incarnate Arjun Dev Ji expresses this supremely true fact in Sukhmani Bani:
“Braham Gyaanee Kaa Bhojan Gyaan.
Naanak Braham Gyanee Kaa Braham Dhyaan. ||3||”
(Sri Guru Granth Sahib 273)
The next symbol of religiosity of the Jogi’s is Bhandara (community feast) – organizing, distributing and partaking of the Bhandara. This religious symbol too is an indication of the Baharli Rehat (outwardly observances and compliances). The signs of Baharli Rehat attract the humanity, and the humanity applauds those indulging in such deeds. But by practising Baharli Rehat one’s mind is not cleansed; neither the Baharli Rehat is able to gain approval for the human being in Dargah. In this Pauri too Satguru incarnate the blessed Nanak Patshah Ji refutes these misconceptions about the Baharli Rehat.
The next sign of religiosity of Sants, Satgurus, Avatars (divine incarnates), Braham Gyanis and great beings is “compassion”. Such great beings are a store-house of compassion. Compassion bears Dharam (righteousness; commonly interpreted as religion or seeking union with the divine). Compassion is mother to Dharam. Dharam takes birth from compassion. Dharam implies becoming one with Sat Par Brahm Pita Parmeshwar. Dharam implies assimilating in the Nirgun Saroop (the infinite divine power beyond the three attributes of Maya) of Sat Par Brahm Pita Parmeshwar. Compassion implies giving. Without compassion, one cannot be a giver. Therefore compassion alone is the store-keeper of Sat Purakh’s (truthful beings). Compassion isn’t demanding. Compassion is only giving. Giving could be of a human birth. It could be of Jee-a Daan (bestowal of Puran Bandagi and Seva). It could be of bestowal of Naam. It could be of bestowal of Naam Di Kamai. It could be of bestowal of Puran Bandagi. It could be of bestowal of Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti). It could be of bestowal of Suhag (acceptance in the Divine Court as a devotee) or of bestowal of Sada Suhag (eternal Suhag; denoting the attainment of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). It could be of bestowal of Braham Gyan and Tat Gyan. Such great beings are an embodiment of compassion and with the supreme power of their compassion shower all these bestowals upon the world and emancipate the humanity. Supreme compassion is a divine virtue of Sat Par Brahm Pita Parmeshwar. Supreme compassion is a divine and supreme power of Sat Par Brahm Pita Parmeshwar. Supreme compassion is a divine and supreme power amongst the Sarab Kalaa’s (supreme and divine abilities) of Sat Par Brahm Pita Parmeshwar. Compassion is boundless. Compassion cannot be weighed or measured. Compassion is an immensely supreme power. Gurbani repeatedly manifests this supremely true fact:
“Naanak Saaheb Sadaa Dayaal. ||2||”
(Sri Guru Granth Sahib 268)
It is by virtue of this supreme power of compassion that the store-houses of Sat Par Brahm Pita Parmeshwar never run out. It is because of this supreme power that Sat Par Brahm Pita Parmeshwar cares and looks after His entire Creation. Every being in the entire Creation receives all kinds of bestowals from His limitless stores. These could be those above mentioned divine bestowals, or these could be the worldly comforts and pleasures, all kinds of worldly objects, wealth and riches, worldly ranks and titles, worldly fame, literacy of sciences etc. – all are obtained from the limitless store-house of the supreme compassion of Sat Par Brahm Pita Parmeshwar. Therefore, after accomplishing one’s Bandagi, when a human being assimilates in the Nirgun Saroop of Sat Par Brahm Pita Parmeshwar, he or she receives this immense wealth of compassion as a blessing for Parupkars and Maha Parupkar on the entire humanity. In this way this supreme and divine power of utmost compassion becomes a symbol of religiosity of the great beings. It was because of this supreme power of extreme compassion that the blessed Satguru incarnate Nanak Patshah Ji himself arrived at Sumer Parbat (mount Sumer), imparted Puran Braham Gyan upon the Sidh’s and obtained salvation for them.
When partaking of the Bhandara, the Jogi’s sound Nadi (a flute-like instrument, made from animal horns) that they keep worn around their neck. This Nadi too is an outward symbol of religiosity of the Jogi’s. It is very easy to adorn outwardly symbols. It is very easy to practise Baharli Rehat. A large number of human beings when they become followers of a sect, adorn themselves with many outwardly symbols. But only one amongst tens of millions cares to adorn oneself with inner symbols; because it is very hard to practise inner observances and compliances. A good number of Jigyasoo’s are blessed with Gurprasad. But rare is the one who puts it into practice in one’s life. Those Jigyasoo’s who after acquiring Gurprasad, care and look after it are rewarded with all inner signs of religiosity. The inner signs of religiosity are not mere symbols; while the outwardly signs of religiosity are nothing more than mere symbols. All inner religious signs are in themselves divine and sacred supreme powers, by acquiring and practising of which a human being becomes one with the blessed Sat Par Brahm Pita Parmeshwar. Not just this but, after assimilating forever in Sat Par Brahm Pita Parmeshwar, one becomes empowered to bestow all divine treasures amongst the humanity. One becomes authorized to bestow the supreme power of Gurprasad upon humanity; and becomes capable of utilizing this supreme power towards Parupkars and Maha Parupkar of the entire humanity.
The next symbol of religiosity of such great beings is attainment of “Anhad Naad” (the divine un-struck music – played on divine musical instruments). When a human being, immersed in Bandagi and engaged in Naam Di Kamai, has one’s Sat Sarovars illuminated and all one’s Bajjar Kapats opened, then upon opening of Dasam Duaar one receives Anhad Naad Shabad (incessant fall of Amrit along with chanting of divine words and Anhad Naad). As soon as Dasam Duaar opens one begins to constantly hear Anhad Shabad. Gurbani calls Anhad Shabad as Amrit Naam (nectar of Naam; the divine energy). Many Sants and great beings call the music of Anhad Naad as the Dhunatmak (phonetic; musical) Naam. A human being incessantly hears this Dhunatmak Naam in the music form at Dasam Duaar. Upon opening of Dasam Duaar a constant and direct contact with Sat Par Brahm Pita Parmeshwar is established. Anhad Shabad sound continuously in music form. This musical Dhunatmak Anhad Shabad is not heard in the ears, but sounds only at Dasam Duaar. It is a false notion that Anhad Shabad is heard in the ears. When a human being concentrates upon this supremely pleasing music of Anhad Shabad, it sounds even louder and one’s Hirdha attains perfect calm and attains Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space). Gurbani exhibits this supremely true fact in many Saloks:
“Nao Darvaaje Dasvai Muktaa Anhad Sabad Vajaavaneaa. ||3||”
(Sri Guru Granth Sahib 110)
“Adist Agochar Paarbrahm Mil Saadhoo Akathh Kathaaeaa Thaa.
“Anhad Sabad Dasam Duaar Vajeo Tah Amrit Naam Chuaaeaa Thaa. ||2||”
(Sri Guru Granth Sahib 1002)
In this state one achieves Darshan (vision with the inner, spiritual eye) of Sat Par Brahm Pita Parmeshwar. The human being transcends beyond Trigun Maya (Maya of the three aspects: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. Trishna; and Tamo – the vices viz. the Panj Dhoots) and the Katha (discourse) of the Akath (sublime and indescribable) manifests itself. The Puran Braham Gyani comes to life. The magnificence of Akal Purakh manifests itself in the form of the Puran Braham Gyani. This gift of Anhad Shabad is present within every person. When Akal Purakh constituted the human body, He implanted Anhad Naad at Dasam Duaar of the human being. He made the rest nine doors apparent in the human body, but hid the Dasam Duaar. The nine doors in the body are: the two eyes, the two ears, nose, mouth, the two excretory organs, and the skin. The tenth door – Dasam Duaar – is located at the upper part of the human head, which opens with Gurprasad alone. After opening of all Sat Sarovars, when Naam appears at Dasam Duaar, it is then that Dasam Duaar opens. The opening of Dasam Duaar is nothing but Gurprasad. It doesn’t open by the own efforts of a human being. Those who try to open it by their own efforts are mistaken. It opens by Gurkirpa (divine grace) and Gurprasad alone. Therefore every human being possesses the capability to open one’s Dasam Duaar and receive Anhad Naad Shabad. But this divine Amrit (our essence or the life-element; the divine energy; soul) is obtained by those alone who, after they receive Gurprasad, care after it with all their body, mind and wealth.
The Ridhi’s and Sidhi’s acquired through the discipline of Jog are the next significant, and the last symbol of religiosity of the Jogi’s. Acquisition of Ridhi’s and Sidhi’s turns out to be the last stage of their Bandagi. Sidhi means success or a miracle; and Ridhi means greatness or renown. Once they acquire the miraculous powers of Ridhi-Sidhi’s, they are bogged down in these powers and their Bandagi reaches a deadlock. The human beings who receive Gurprasad and immerse themselves in Bandagi, the Ridhi-Sidhi’s begin chasing after them right from the initial stages of Bandagi. But these powers cannot influence those who perform their Bandagi with detachment; and the human beings who remain uninfluenced by these powers and proceed ahead in their Bandagi, achieve blessings and gratification. Therefore those Jigyasoo’s who are walking the path of Puran Bandagi – if they encounter these powers – should stay disinterested in these powers and move forward in their Bandagi.
This supreme and true fact about acquiring Ridhi-Sidhi’s is described in Gurbani:
“Nav Nidhee Athaareh Sidhee Pichhai Lageeaa Fireh Jo Har Hirdhai Sadaa Vasaae.”
(Sri Guru Granth Sahib 649)
The great beings who accomplish their Bandagi and assimilate themselves in Nirgun Saroop of Akal Purakh, the Ridhi’s and Sidhi’s place themselves at their feet. These powers place themselves in the service of such great beings. These powers engage themselves in helping to fulfil the words of these great beings. Among the Jogi’s and the Sidh’s the eight Sidhi’s are considered to be of importance. These eight Sidhi’s are: Anima, Laghima, Prapti, Prakamya, Mahima, Ishitra, Vashitra, Kaamaavasyta.
Anima – having power to reduce oneself to the size of an Anu (atom).
Laghima – having power to become very light, or to become weightless.
Prapti – having power to acquire every object.
Parkamya – having unrestrained will; impervious to any resistance.
Mahima – having power to expand oneself to any size one wants.
Ishitra – having power of absolute domination over others.
Vashitra – having power to subjugate others.
Kaamavasayta – having power to keep vices like lust under control.
It is just meaningless to acquire these Ridhi-Sidhi’s. Those who develop taste of these Ridhi-Sidhi’s, make their lives go waste. Those who use these powers to fulfil their personal desires, their lives are wasted. These powers turn into a curse if used outside the Hukam of Akal Purakh. Only under the aegis of a Puran Sant, a Puran Braham Gyani and great beings these powers abide within Puran Hukam; because under the aegis of a Puran Sant, a Puran Braham Gyani and great beings these powers act only towards Parupkars and Maha Parupkar of the humanity.
All affairs of the entire Creation are run in accordance with the Vidhan (divine constitution) of Sanjog (union) and Vijog (separation) made by Sat Par Brahm Pita Parmeshwar. The supreme powers of Sanjog and Vijog drive all affairs of the world. Every Sanjog and Vijog of all the creatures in the world transpires in accordance with the Vidhan of Karma. It means that every union and separation of the creatures in the universe is determined by their past deeds. Sanjog and Vijog are a divine Hukam. The bonds of Karma are a divine Hukam. A human being has to take birth again and again to square up the account of one’s destiny in accordance with one’s deeds. The circle of Sanjog and Vijog continues until the human being has cleared the account of one’s deeds. There are no worldly means to break these bonds of Karma. Only the supreme power of the Gurprasad of Naam can break these bonds of Karma. When, after receiving Gurprasad a human being does Naam Di Kamai, then Naam tears open the layers of the deeds of all previous birth-after-births and enters one’s Hirdha. When Naam suffuses the Hirdha with Param Jyot Puran Prakash, all the bonds of Karma are broken and the account of one’s deeds is cleared. In this way, by the supreme power of Naam the wall of Kur (falsehood) erected within the human being comes down; and with this wall of Kur being broken, one’s Hirdha attains Puran Sachyari Rehat and attains perfect calm.
Therefore, it is this wall of Kur that keeps the bonds of one’s Karma from being broken; that comes down with Gurprasad alone; and it is with breaking of this wall alone that the account of one’s bonds of Karma is settled and one attains Jeevan Mukti. Therefore it is utterly necessary to accumulate one’s Sat Karams for achieving Gurprasad. It is only by focussing upon deeds of Sat that we can acquire Gurprasad. Therefore make Ardas; make entreaties; make prayers and bow humbly before Sat Par Brahm Pita Parmeshwar. The supreme power that is Sat from the beginning; Sat in all ages; ever Sat; the One who has neither the beginning nor end; who is ever-existent and manifestation of absolute purity; who is free of vices and free of blemishes; who is all Sat; who is Gurprasad; who is supreme bliss; who is Sat Chit Anand (bliss of being in consciousness of Truth, the highest consciousness; eternal happiness). Those Jigyasoo’s – who immerse themselves in Bandagi, pay their gratitude and pray with every breath. Every instant and every moment – and many, many times – they prostrate themselves before Sat Par Brahm; bow before Sat Par Brahm; and express their gratitude towards Sat Par Brahm. They also always bow before, and prostrate before all the Sants, Braham Gyanis, Satgurus, Avatars, Bhagats, Gurmukhs and great beings of the world. They always bow and prostrate at the feet of all Creation. Those Jigyasoo’s who turn themselves into the dust at the feet of all Creation, their Bandagi is accomplished.