Aakhan jor chupai nah jor.
Jor na mangan dayn na jor.
Jor na jeevan maran nah jor.
Jor na raaj maal man sor.
Jor na surtee gyaan veechaar.
Jor na jugtee chhutai sansaar.
Jis hath jor kar vaykhai so-ay.
Naanak utam neech na ko-ay. ||33||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with infinite compassion bestows the Puran Braham Gyan (entire divine wisdom) upon all humanity that, whatever transpires in the life of a human being does so in accordance with the Hukam (Divine Will) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). In this Pauri Satguru Sahib the true Patshah Ji imparts upon us the Puran Braham Gyan about the supremely powerful magnificence of the word “Jor” (“Prowess; Might”). By the word “Jor” is meant the Hukam of Sat Par Brahm Pita Parmeshwar. By Hukam is meant the supreme power of Sat Par Brahm Pita Parmeshwar. Therefore by the word “Jor” is meant the supreme power of Sat Par Brahm Pita Parmeshwar, who is termed as Karta Purakh (the Doer; the Creator), in Mool Mantar (Definition of the Origin; the very first composition in Jap Ji Sahib). All the deeds of a human being are performed within the “Jor” of the Karta (Karta Purakh). It is only this supreme power called “Jor” that abides within the human body. This supreme power of “Jor” enforces the divine Vidhan (constitution; set of laws) of Karma (destiny determined in accordance with one’s good and bad deeds) in the everyday life of a human being. Just as the administration of a country is done with the enforcement of the laws of the country by the political power in the country; be this political power the police of the country; or be it the courts in the country; or be it the country’s armed forces; or be it in any other form; by employing this political power, the laws of the country are enforced and the entire citizenry is obliged to abide by these laws. In exactly the same way, all creations of Sat Par Brahm Pita Parmeshwar abide within His Hukam. Similarly, all the acts and deeds too in the daily life of a human being take place in accordance with the Vidhan of Karma, enforced by the supreme power of “Jor”. This supreme power alone of “Jor” is the basic premise of the human life. Therefore this supreme power of “Jor” resides within the human body itself. The human being who grasps the magnificence of this supremely powerful word “Jor” becomes aware of the destructive power of one’s ego; such a human being sacrifices one’s self , proceeds on the path of Bandagi (submission before God) and is blessed with Gurprasad (Eternal Bliss and the Eternal Grace). Such a human being is highly fortunate who, by putting oneself in the service of the supreme power of Gurprasad and putting Naam (the Name – representing God and all His Creation) to practice in one’s life, becomes Sat Roop (Truth in a human form) and attains Jeevan Mukti (deliverance from the cycle of life & death; salvation).
As earlier described in this Gurprasadi Katha, the entire Gurbani (Gur’s words or God’s words; the verses in Sri Guru Granth Sahib Ji) is nothing but the magnificence of Jap Ji Bani. Every word of Jap Ji Bani has been repeatedly stressed upon in Gurbani. This supremely essential truth founded in Gurbani is evidenced many times in this Gurprasadi Katha. Emphasizing upon this essential truth, the blessed Satguru Avatars (Satguru inacrantes; the ten Satguru Patshah Ji’s) have repeatedly exhibited the magnificence of this supremely powerful word “Jor” in Gurbani:
“Jeeo Pind Sabh Raas Tumaaree Teraa Jor Gopaalaa Jeeo. ||1||”
(Sri Guru Granth Sahib 106)
“Kyaa Maanukh Kah-ho Kyaa Jor.”
(Sri Guru Granth Sahib 178)
“Tetaa Jug Aayaa Antar Jor Paayaa Jat Sanjam Karam Kamaae Jeeo.”
(Sri Guru Granth Sahib 445)
“Naanak Tag Na Tutaee Je Tag Hovai Jor. ||2||”
(Sri Guru Granth Sahib 471)
“Teraa Jor Teree Man Tek.”
(Sri Guru Granth Sahib 723)
“Asaa Jor Naahee Je Kichh Kar Ham Saakeh Jio Bhaavai Tivai Bakhas. ||1||” Rahao
(Sri Guru Granth Sahib 736)
“Naanak Jor Govind Kaa Pooran Guntaas. ||2||13||77||”
(Sri Guru Granth Sahib 819)
The human body is bestowed by Sat Par Brahm from His divine capacity of compassion; and therefore the human body and soul are nothing but the riches bestowed upon a human being by Sat Par Brahm. The human birth and the human life have been granted to us by Sat Par Brahm Parmeshar alone. The birth and the death of a human being are determined under and in accordance with the Vidhan of Karma alone. The destiny of a human being is nothing but one’s own deeds manifesting themselves as their clear testimony in one’s life. The supreme power driving the human body is “Jor”. A human being has no control even over one’s own breaths. A human being isn’t aware even of whether the next breath will materialize or not; or when one will breathe one’s last, or when one’s life will come to an end. It means that a human being has no hold over one’s birth, life or death. Therefore it is the supreme power “Jor” alone that runs all the affairs of a human life.
Just as it is the supreme power of Sat Par Brahm Pita Parmeshwar, called as “Jor” in the Saloks (verses) of Puran Braham Gyan written in Gurbani, that bestows the birth, life and death upon a human being; in exactly the same way it is Sat Par Brahm Pita Parmeshwar alone who is the source of all the powers possessed by a human being for living one’s life. Thus the power of speech of a human being is bestowed by Sat Par Brahm Pita Parmeshwar. It means that the basis of human art of speech is none other than the supreme power of Sat Par Brahm Pita Parmeshwar; which is called as “Jor” by the blessed Satguru incarnate Nanak Patshah Ji in this Pauri (verse) of Jap Ji Bani. Therefore a human being has no control over one’s own tongue, as it is the divine Vidhans that make the basis of the human power of speech and the basis of the human words. All a human being does is to perform the act of speaking, but this act takes place as destined in accordance with the Vidhan of Karma. Therefore it isn’t true if a human being assumes that one has a control over one’s speech.
The whole truth is this that, a human being isn’t independent; rather a human being is subservient. It means that nothing is in the hands of a human being. Everything is made to come to pass in a human life by the supreme powers of Sat Par Brahm Pita Parmeshwar. Therefore a human being’s capacity to remain quiet is also granted by Sat Par Brahm Pita Parmeshwar. There are two parts to being quiet: one’s tongue keeping quiet and the other part is one’s mind being quiet. It isn’t in the hands of a human being to watch over one’s tongue. However much one might try, a human being cannot keep one’s tongue under one’s hold. Thus is why a human being has no “Jor” over one’s own tongue. Even if for a while a human being takes a vow of silence and makes one’s tongue to keep quiet; the human mind never keeps quiet. The human mind never ceases to constantly generate ideas. A human mind becoming quiet is the real silence. A human mind becoming free of paradoxes and ceasing to form ideas is the mind becoming quiet in the real sense. The human mind becoming quiet isn’t in the hands of the human being. The human mind becoming quiet is called in Gurbani as the Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Sunn Samadhi is a very high state in one’s Bandagi, which is attained only with Gurprasad. The human mind becoming quiet is a very high state of Simran (meditation). Amongst all the supremely powerful Kalaa’s (crafts and competencies; divine powers) of Sat Par Brahm Pita Parmeshwar, Sunn Kalaa (the art and the state of complete, absolute silence and peacefulness) is the supreme-most and the mightiest Kalaa. This supremely mighty Kalaa possesses immense magnificence, and was contemplated based upon Gurbani in the Gurprasadi Katha of the fifth Pauri (of Jap Ji Bani). It is a humble prayer to the Jigyasoo’s (seekers of divine truth) that they should try and learn the magnificence of this supremely powerful state of Sunn (complete, utter peace and calmness); and when in Simran, they should make Ardas (humble prayer) for attaining this state. Because it is only in this state that Sat Par Brahm Pita Parmeshwar Himself abides in; and it is only upon attaining this state that a human being obtains Darshan (vision with the inner, spiritual eye)of Sat Par Brahm Pita Parmeshwar. Those human beings who dedicate their entire selves at the feet of Satguru easily attain this state. Dedicating one’s entire self before Satguru is the key to acquiring the Gurprasad of Sunn Samadhi. The entire Bandagi is nothing but a Gurprasadi Khel (endeavour carrying the blessings of the Guru and God; the entire process of bestowal of Naam is described as a Gurprasadi Khel). Therefore attaining the state of Sunn Samadhi too is a Gurprasadi Khel. Therefore it is the “Jor” of Sat Par Brahm Pita Parmeshwar that is involved even in the attainment of this state by a human being.
The human being, victim to the Trishna (desires) of worldly objects, enjoyments and pleasures, is day and night busy in making demands. Though the human is a slave to Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya), but he or she puts up one’s demands before Sat Par Brahm Pita Parmeshwar. Before a human being performs any act of religiosity, he or she is ready with one’s demands. Rare is the person who seeks Gurprasad from Sat Par Brahm Pita Parmeshwar. Rare is the person who asks for 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). In nearly the entire Sangat (congregation; following) whosoever does Paath (reading of the religious texts), performs Nitnem (ritual recitals and prayers), or does Jaap (recitation of holy texts), first he or she places their demands before the Guru (teacher and mentor leading the Sangat; a Guru is one who has accomplished Bandagi and attained Jeevan Mukti, and is divinely ordained to lead others on the path of Bandagi and Mukti). In the Sangats of many a Sant (saint) beings, which is attended by tens of millions, almost everybody amongst those tens of millions is there with his or her demands. Some ask for a healthy, disease-free body and the other want a job. Someone is seeking domestic pleasures while someone else wants a son as an issue. Somebody wants to get a daughter married, and the other wants her husband to become sensible. Someone is looking for growth in business and the other is praying to fulfil one’s political ambitions. Everyone in the Sangat of the great beings carries an endless list of such demands. The surprising thing is that these great beings in their preaching don’t even advise the mankind to renounce their demands and to seek Bandagi. Some people even take vows that if their tasks are fulfilled, they will organize Akhand Paath (non-stop ritualistic recital of holy texts), or make such other resolves. As if they are making a deal with Sat Par Brahm Pita Parmeshwar; that He fulfil their such and such tasks, and they will perform such and such acts in His service. It is futile to try to make such deals with or to put up demands before Sat Par Brahm Pita Parmeshwar, or before the Guru. It is sheer hypocrisy. It all is nothing but a stratagem of Maya that keeps the human being occupied in such rites and rituals. It is a supreme and elemental truth that a human being gets only what is decreed by the divine Vidhan of Karma on the basis of one’s past deeds. Nothing is to be gained by putting up demands or making vows; because by so doing the effect of one’s past deeds is not nullified. Only the supreme power of Gurprasad has the capacity to break the bonds of one’s deeds. Until Sat Naam (Truth as a manifestation of the Name of God) permeates the Hirdha (literally meaning heart, Hirdha or Hirdha Kamal is one of the seven Sat Sarovars and part of one’s spiritual being) of the human being, the bonds of one’s deeds aren’t broken; and till the time that one is so graced, one must face the consequences of one’s past deeds.
Bandagi isn’t accomplished by making demands, neither is Bandagi a negotiation. Bandagi is rather the dedication of one’s entire self before Satguru with devotion, love and faith. Therefore whenever one finds an opportunity to visit a Gurudwara (temple of Sikhism) or to join the Sat Sangat (congregation in the presence of Sat; or among those who have attained Jeevan Mukti and thus are part of Sat) of a great being, then one should make Ardas only for the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Only by receiving Gurprasad a human being can break free from the bonds of one’s deeds and attain supreme bliss in life. Only by receiving Gurprasad, and by caring and looking after it, a human being can fulfil one’s objectives. Only by receiving Gurprasad, the pains and strife in the life of a human being come to an end. Only be receiving Gurprasad, the Hirdha of a human being receives the illumination of Param Jyot (the divine light; God Himself), which smashes all the bonds of one’s past deeds and makes one realize one’s independence. Therefore one should renounce the demands and perform acts and deeds of religiosity without any expectation of returns. A Jaap, Kirtan (chanting of religious texts) or Paath without expectation of returns is considered as a Sat Karam (the deed of Sat; truthful deed) and proves helpful in acquiring Gurprasad. Therefore one should make Sat Karams and make Ardas for receiving Gurprasad. By so doing the path to acquisition of Gurprasad will open up, and one will have the means to acquire Gurprasad.
Just as a human being has no “Jor” to fulfil one’s demands and everything is obtained only in accordance with the divine Vidhan of Karma; in exactly the same way a human being has no “Jor” over giving. Those human beings who make the acts of giving; meaning thereby, do charity and perform virtuous deeds, perform Seva, remit Dasvandh (10% of the earnings for charity) or perform the deeds of Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti); all their deeds too take place only in accordance with the Vidhan of Karma. Such human beings acquire the capacity of charity, compassion, Dharam (righteousness; commonly interpreted as religion or seeking union with the divine) and Parupkar (selfless acts for benefaction of humanity) only by the grace of Sat Par Brahm Pita Parmeshwar. The wisdom to perform deeds of Parupkar and possession of a Parupkari Hirdha (Hirdha with sentiments of Parupkar) are obtained by virtue of the grace of Sat Par Brahm Pita Parmeshwar alone. Only those human beings who are blessed with the grace of Sat Par Brahm Pita Parmeshwar perform Sat Karams such as Parupkar. By abiding in performing Sat Karams alone a human being acquires Gurprasad.
Therefore keep this supremely essential truth firmly in mind that the acts of demanding and giving deign to manifest themselves in one’s life only as determined by the Vidhan of Karma. By putting up demands or by making vows the bonds of our deeds aren’t broken. A human being possesses “Jor” neither over demanding nor over giving. By assuming that one is demanding or giving because of one’s own “Jor” is nothing but one’s ego. Ego is a grave mental ailment and the cause of all pains and strife. Therefore one should never commit such a mistake (of egoism); should abide in Bandagi without making any demands; and if one gets an opportunity of giving, one should express one’s gratitude to Sat Par Brahm Pita Parmeshwar for giving one an opportunity to do a good turn. If one performs such deeds as of Paath, worship, Simran, compassion, contentedness, forbearance and other acts of religiosity, one should regard them as the grace of Sat Par Brahm Pita Parmeshwar, bow one’s head before Sat Par Brahm Pita Parmeshwar and express one’s gratitude towards Sat Par Brahm Pita Parmeshwar.
A human being possesse no “Jor” over one’s birth or over one’s life; neither does a human being have any “Jor” over one’s death. The cause of the bonds of births & deaths of a human being is nothing but one’s own deeds. According to the Vidhan of Karma, a human being must repeatedly pass through the cycle of birth & death in order to square up the account of one’s deeds. The human life, born of Kaal (Time; death), is consumed by Kaal. It is true that not only the human life is bound to be destroyed; but each and every object, being and creature born in Kaal is doomed for destruction. The only truth of human life is that whosoever is born must meet death. This Vidhan of life & death is called as the divine Hukam in Gurbani; and no creature possesses any “Jor” before the divine Hukam. The Satguru Sahiban (the Satguru Patshah Ji’s) have repeatedly stressed upon this supreme and essential truth in Gurbani:
“Jamman Marnaa Hukam Hai Bhaanai Aavai Jaae.”
(Sri Guru Granth Sahib 472)
“Jamman Marnaa Hai Sansaar.”
(Sri Guru Granth Sahib 364)
“Jamman Marnaa Hukam Pachhaan. ||1||”
(Sri Guru Granth Sahib 412)
“Hukame Jamman Hukame Marnaa. ||2||”
(Sri Guru Granth Sahib 564)
“Jamman Marnaa Hukamo Vartai Gurmukh Aap Pachhaanai.”
(Sri Guru Granth Sahib 754)
Those human beings who receive the grace of Sat Par Brahm Pita Parmeshwar become conscious of this divine Vidhan of births & deaths. They come to realize that all this is the magnificence of Sat Par Brahm Pita Parmeshwar, and His power that determines the birth and the death of a human being; and a human being is helpless before this supreme power. Those human beings whose deeds are good, i.e. Sat Karams, they obtain rebirth as a human being. But those human beings whose deeds are Asat Karam (untruthful deeds; deeds against Sat), they are made to wander in Juni’s (low-life species). Those human beings whose deeds are of compassion, Dharam, contentedness and forbearance; they are endowed with an even more delightful human life. Those human beings who abide in Bandagi and pay attention upon their everyday deeds and focus their attention upon the deeds of Sat; they are blessed with Bandagi even in their coming births too. Those human beings who commit deeds of falsehood such as cheating, slander, malice, miserliness, bribery, black-marketing, deceit, violence, larceny, robbing others of their rights etc. and other untruthful deeds are made to wander in Juni’s for an indeterminate length of time. In this way the human beings with Sat Karams are endowed with a pleasing life and an opportunity to become Sat Roop and to assimilate in Sat Par Brahm Pita Parmeshwar; and those with deeds of falsehood are made to pass through the Juni’s. Therefore a human being has no “Jor” over one’s birth, life and death; and all of these come to pass only in accordance with the divine Vidhans made by Sat Par Brahm Pita Parmeshwar.
A human being acquires all worldly titles, political and others, only in accordance with the divine Vidhan of Karma. A human being acquires social clout and political powers in the world only as determined by the divine Vidhan of Karma. A human being acquires knowledge of worldly sciences and of various other subjects only in accordance with the divine Vidhan of Karma. A human being comes into one’s vocation and livelihood through the divine Vidhan of Karma alone. A human being obtains wealth and riches, worldly pleasures and luxuries and material objects as decreed by the divine Vidhan of Karma alone. Those human beings who presume that all these worldly accomplishments of their lives are a result of their own hard work and efforts; and in this way those human beings who pride themselves with all these worldly achievements; they forget in their arrogance that all of this has come about only by the grace and by the force of the Giver, the Creator, Sat Par Brahm Pita Parmeshwar. Such egoistic human beings who in their arrogance make a misuse of their achievements; they do more harm than good to themselves. But those human beings are benefitted who regard all their worldly accomplishments as the gifts from Sat Par Brahm Pita Parmeshwar, express their gratitude to Him, and put their accomplishments to a good use.
Those human beings who, from the wealth acquired by them, dedicate Dasvandh at the feet of Satguru never face any scarcity of wealth; and even in their coming lives they do not lack wealth or riches. Those human beings who, from the earnings of their vocation, do not take out Dasvandh have to face penury in their coming births. Many human beings, who abide in Bandagi and perform their Bandagi without any expectations of rewards; in the event that they start craving for Raj Bhag (destiny to be a king or royal); they acquire reign in their next birth. This is how all the kings and the political leaders acquire these titles. But those kings who do not make charity or virtuous deeds; or those human beings who are rich but do not do charity or any acts of benefaction to others, are doomed to a life of poverty and starvation in their coming births. Similarly those political leaders who do not act for the benefit of the people and misuse their political power to meet their own selfish purposes are destined in their coming births to a life in Juni’s, or a life in hell. Therefore all wealthy and powerful people that we find in today’s times must have committed many virtuous deeds in their past lives; and all those who are leading a poor or a troubled life mustn’t have performed any deed of virtue in their previous lives. All of this game of one’s deeds comes about only in accordance with the Vidhan of Karma. A human being has no “Jor” over it. It all transpires by the supreme power of Sat Par Brahm Pita Parmeshwar alone.
Even the spiritual development of a human being and the capacity to comprehend and appreciate Puran Braham Gyan too are acquired only with the Gurprasad and Gurkirpa (divine grace) of Sat Par Brahm Pita Parmeshwar. By the spiritual development of the human being is meant the Surat (consciousness) of the human being attaining higher states; which occurs only by the grace of Sat Par Brahm Pita Parmeshwar. So long as the Surat of the human being doesn’t become pure, one doesn’t acquire the Sat Buddhi (wisdom of Truth) to comprehend and appreciate Puran Braham Gyan. Gurbani is a divine contemplation. Gurbani is Puran Braham Gyan. In order to comprehend it and deliberate upon it, it is necessary for the Surat of the human being to reach such a high plane. Those human beings whose Surat doesn’t rise so high do not comprehend Gurbani. It means that howsoever much they might read Gurbani, they do not receive the Amrit (our essence or the life-element; the divine energy) that is contained within Gurbani. If this were possible, everybody who reads Gurbani would have come to acquire Amrit. But it is a supreme truth that it doesn’t happen this way; because it happens only when one acquires Gurprasad. As the human being, after acquiring Gurprasad, abides in Simran and perseveres in Samdhai, one’s Surat begins to rise higher. Abiding in Simran, while persevering for a long time in Samadhi, proves to be highly beneficial. When the Simran of a human being blends into one’s Surat, one attains Samadhi. When a human being begins abiding for a long time in Samadhi (2 hours or longer; longer the stay, higher the Surat will soar), one’s Surat enters Sunn; by which the human being attains the state of Sunn Samadhi. When this happens, one’s all Bajjar Kapaats are opened, the seven Sat sarovars are illuminated and Simran goes into every pore of body. In the state of Sunn Samadhi, one’s mind achieves utter calm. Gradually practising Naam in this fashion, the Surat of the human being begins to easily abide in Sunn Mandal (the domain of Sunn Kalaa – the state of complete, absolute silence and peacefulness). This is the state where one obtains Darshan of Sat Par Brahm Pita Parmeshwar; and upon achieving Darshan one attains Puran Braham Gyan. It is all a Gurprasadi Khel and all these accomplishments come about by Gurprasad alone. Only after making all these achievements, a human being acquires the capacity to contemplate upon Gurbani. Only after reaching such a state, a human being acquires the capability to appreciate and to dwell upon the supreme truth in Gurbani. Therefore if a human being thinks that he or she can achieve all of this without Gurprasad; then it is merely his or her misconception and not a true fact. Therefore a human being should abide in Simran, perform Seva without expectation of rewards and humbly make a constant Ardas at the feet of Sat Par Brahm Pita Parmeshwar for the blessing of Gurprasad; so that one’s Surat may attain a high and pure state, and thereby one may become capable of spiritual advancement and of contemplation of the wisdom of Gurbani.
The entire world is nothing but a playground of Maya. This is why the world has also been called as a Bhavsagar (sea of Maya’s deceptions; sea of ignorance). A common person inhabiting this world leads a life of slavery under Maya. It means that the powers driving a human being are the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna. In order to satisfy Trishna, a human mind abides in the slavery of Maya; and under the influence of these Panj Dhoots makes all the five human action organs indulge in Asat Karams. Therefore achieving victory over mind in itself is a triumph over Maya. A victory over mind is a victory over the world. It is not in the hands of a human being to escape the clutches of the Panj Dhoots and Trishna. It is not within the human ingenuity to triumph over Maya. A human being is incapable to have any hold over the Panj Dhoots and Trishna. It is only by the supreme power of Gurprasad that a human being can triumph over Maya. The same power of Sat Par Brahm Pita Parmeshwar under which these forces (Panj Dhoots and Trishna) function is the supreme power with which a human being can vanquish Maya. Only by assimilating in Sat Par Brahm Pita Parmeshwar a human being can vanquish Maya; and this is made possible only by acquiring the Gurprasad of Sat Par Brahm Pita Parmeshwar. A human being doesn’t have any “Jor” to conquer the world or to conquer Maya. Only the “Jor” of Sat Par Brahm Pita Parmeshwar can conquer them. Therefore those human beings who perform Bandagi under the illusion that they will conquer Maya are deluded and conceited. But those human beings who dedicate their entire selves at the feet of Satguru are able to acquire Gurprasad; and consequently they achieve victory over Maya. Therefore, while one abides in deeds of religiosity, one should regard these religious deeds as the grace of Sat Par Brahm Pita Parmeshwar; dedicate these religious deeds at the feet of Sat Par Brahm Pita Parmeshwar and keep making Ardas for the blessing of Gurprasad. By doing so, one day fortune will smile upon the human being and one will acquire Gurprasad. Sat Par Brahm Pita Parmeshwar will lead the human being to the spring of Gurprasad (a Puran Sant or a Puran Braham Gyani), in whose Sangat one will get fortunate and acquire Gurprasad. This is the only technique to conquer Maya and to acquire the “Jor” of Sat Par Brahm Pita Parmeshwar; by which one can achieve victory over mind and even achieve victory over the world. This is the only trick with which the human being can put an end to the cycle of births & deaths and become a Jeevan Mukt (one who has attained deliverance, i.e., liberation while still in one’s physical body).
The entire world and the Creation are run only by the “Jor” of Sat Par Brahm. It implies that the origin, the administration and the destruction of the entire Creation is managed only by the supreme powers of Sat Par Brahm. The births, the deaths and the everyday lives of all creatures and beings take place only in accordance with the divine Vidhans made by Sat Par Brahm Pita Parmeshwar. It is the divine Vidhans made by Sat Par Brahm Pita Parmeshwar that cause everything to take place in the life of a human being. The destiny of a human being is written and comes to pass only in accordance with one’s deeds. Therefore nothing is in the hands of a human being. It is only the supreme power of Sat Par Brahm Pita Parmeshwar that is predominant, and does all and sees all as the embodiment of Karta. This supreme power makes home in one’s Hirdha itself, and residing there enacts everything and observes everything. Therefore no good or bad deeds of the human being can escape the notice of this supreme power. This supreme power is Ik Drisht (seeing all as equal; non-discriminatory). This supreme power doesn’t discriminate against any being. This supreme power casts its grace or its wrath uniformly, impartially and as determined by the deeds of the human beings. It means that a king and a poor man are equals before this supreme power. This is why this supreme power has been called as Nirvair (without discrimination; without enmity). This supreme power bestows its grace upon every creature uniformly, equally and equitably. The human beings who perform Sat Karams are, in accordance with the Vidhan of Karma, bestowed with the grace of this supreme power in the form of Gurprasad; and those who commit Asat Karams face the wrath of this supreme power. It is this very supreme power that is repeatedly called in Gurbani by the names of Gurprasad and Hukam. The conclusion is that it is not the will of the human being, but the divine will of Sat Par Brahm Pita Parmeshwar, within which everything takes place.