Jat paahaaraa dheeraj suni-aar.
Ahran mat vayd hathee-aar.
Bha-o khalaa agan tap taa-o.
Bhaandaa bhaa-o amrit tit dhaal.
Gharhee-ai sabad sachee taksaal.
Jin ka-o nadar karam tin kaar.
Naanak nadree nadar nihaal. ||38||
With immense, immeasurable Gurkirpa (divine grace) and with blessing of Gurprasad (Eternal Bliss and Eternal Grace) by the blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji), by Satguru the true Patshah Ji and Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), an attempt is made to present a glimpse of Mansarovar (the eternal source of divine powers; the source of all life; Akal Purakh Himself) before the Satsangat through the Gurprasadi Katha (the discourse graced by God and Guru) of the supremely powerful bani of Jap Ji Sahib (composition by the blessed Satguru incarnate Nanak Patshah Ji, appearing at the very beginning of Sri Guru Granth Sahib). It is a humble prayer at the feet of the entire humanity to adopt these pure and sacred pearls of Puran Braham Gyan (entire divine wisdom) studded into the immense and immeasurable priceless gems of the words of Jap Ji Sahib as a way of life, gain full benefit from this infinite and immense divine treasure; receive 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), Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti); and acquire honour in Dargah (Divine Court). The blessed Satguru incarnate Nanak Patshah Ji, up to Pauri (verse) 37, has bestowed a clear blueprint of the Sach Khand (the realm of ultimate, absolute truth), the Mansarovar, upon the humanity. Satguru incarnate Patshah Ji has bestowed Puran Braham Gyan upon the humanity beginning with the supremely powerful, all-accomplished with Sarab Kalaa’s (supreme and divine abilities), Agam (one who cannot be perceived by the five human sensory functions), Agochar (one that needs a divine sight to be perceived and experienced), and unparalleled persona of Sat Par Brahm Pita Parmeshwar, Ik Oangkaar (One God); and up to Sach Khand. Right from the Mool Mantar (Definition of the Origin; the very first composition in Jap Ji Sahib), the blessed Satguru incarnate Patshah Ji has strung a necklace of pure and sacred Puran Braham Gyan, beginning with the magnificence of all primal supreme powers of Sat Par Brahm Pita Parmeshwar and up to the supremely powerful magnificence of Karta Purakah (the Creator; God), Nirbhao (the Fearless), Nirvair (the Non-discriminating) Akaal Moorat (the Immortal), Ajuni (beyond birth & death), Saibhang (the Self-existent) and the Gurprasad; and bestowed it upon the entire humanity. The secrets of the origin of all Creation; the secrets of the immensity of the Creation; the secrets of the supreme powers of Sat Par Brahm Pita Parmeshwar; the secrets of the magnificence of Sat Naam (Truth as a manifestation of the Name of God); the secrets of the magnificence of Sat Naam Simran (mediation upon Sat Naam); the secrets of the magnificence of Sat Naam Di Kamai (putting Sat Naam to practice in life); the secrets of the stages of Bandagi (submission before God): Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand; the secrets to acquiring Puran Bandagi and Seva (humble and selfless service to others) of Maha Parupkar; secrets of finding approval in Dargah for one’s Seva; secrets of how to acquire the supreme power of Gurprasad; secrets of the magnificence of supreme power of Gurparsad; secrets of the supremely powerful state of Suni-ai (listening); secrets of the supremely powerful state of Mannay (believing); secrets of the supremely powerful spiritual states of a Suhagan (God’s bride; one who is accepted as a devotee in Dargah) and a Sada Suhagan (eternal bride of God; one who has attained Sada Suhag, i.e., attained Puran Braham Gyan, Puran Tat Gyan and Param Padvi); secrets of the supremely powerful state of Satguru Avatars (divine incarnates; the ten Satguru Patshah Ji’s); secrets of the magnificence of 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), a Sant (saint), a Braham Gyani (divinely wise; possessing Braham Gyan), and a Bhagat (devotee); secrets of the supremely powerful state of Sunn (void; complete, utter peace and calmness); secrets of the Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body), of opening of the Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) and of receiving Amrit (our essence or the life-element; the divine energy; pure soul); secrets of Sat Naam Simran in every cell of one’s body and of the supremely powerful state of Kanchan Dehi (pure-as-gold body); secrets of practising Andherli Rehat (inner compliance with Truth; also called as Sat Ki Rehat, or Puran Sachyari Rehat – complete compliance with Absolute Truth) in life; secrets of the Puran Sachyari Rehat in one’s Hirdha; secrets of triumphing over Maya, of transcending beyond the Trigun Maya (Maya of the three aspects: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachments and pride) and assimilating in the Nirgun Saroop (the infinite divine power that is beyond the three attributes of Maya) of Sat Par Brahm Pita Parmeshwar; secrets of vanquishing the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) and Trishna (desires); secrets of liberation from the slavery of Maya; secrets of attaining Puran Braham Gyan and of attaining Jeevan Mukti (deliverance from the cycle of life & death; salvation); secrets of acquiring Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways) and Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) – the conclusion is that the blessed Satguru incarnate Nanak Patshah Ji has bestowed all the secrets of the spiritual world upon the humanity in the form of Jap Ji Bani.
In this Pauri (38) once again the blessed Satguru incarnate Nanak Patshah Ji bestows the essential sense of Jap Ji Bani upon the humanity. Once again by his supreme compassion we are endowed with the secrets of Puran Bandagi and of finding approval in Dargah. By stringing these priceless pearls of Puran Braham Gyan revealed in Jap Ji Bani in our Hirdha we can easily attain Puran Bandagi and the supremely powerful state of acceptance in Dargah. The liberation from Maya itself is Jeevan Mukti. This whole world is a playact of Maya. In order that the entire humanity may understand this playact of Maya, the blessed Satguru incarnate Nanak Patshah Ji has bestowed Puran Braham Gyan through this Pauri. Equating the Bhavsagar of Maya with a goldsmith’s shop, he imparts upon us the technique to triumphing in this game-play of Maya. The word “Jat” denotes the worldly, evil and destructive powers of Maya. The word “Paahaaraa” means a store (market; shop). It means to say that the entire world is a store (marketplace) of these highly evil and destructive powers of Maya. The supremely essential truth to understand is how Maya plays its destructive game with the human being, and keeps one bound in the chains of her slavery.
Our daily routine life is influenced by the three attributes of Maya. These three attributes are Maya’s powers, which keep the human being engrossed in their game. If we acquire the knowledge, understanding and wisdom about these three attributes of Maya, and if we scrutinize our actions in day-to-day life, we will realize that all our actions are performed under one or the other form of Maya, be it either Rajo or Tamo or Sato. The powers of Rajo and Tamo are gravely destructive; and the power of Sato leads us towards the Gurprasad of Bandagi.
Tamo: the lust, anger, greed, attachments and pride.
These five enemies of our soul reside within our body; these are also called as the Panj Dhoots. These are even called as mental diseases.
Rajo: the Asa (hopes and expectations), Trishna (desires) and Mansa (intents; inclinations)
Sato: the compassion, Dharam (righteousness, commonly interpreted as religion or seeking union with the divine), charity, contentment and forbearance.
In conclusion, we are slaves of Maya, and nothing besides. Barring a few persons, the entire humanity is in slavery of the Rajo and Tamo powers of Maya. It implies that all our deeds are committed under the hold of the lust, anger, greed, attachments, pride and Trishna. Even when we do a deed of religiosity, it is only to fulfil some demand of ours. The inherent and deeply spiritual implication is that we are hopelessly trapped in the web of Maya, and are nothing but a slave of Maya. Hence it is necessary for us to make a decision: do we destroy our lives in slavery of Maya, or do we bring Maya under our hold and lead the magnificent life of a Jeevan Mukt (one who has attained deliverance – i.e., liberation while still in one’s physical body); do we keep getting bogged down in this swamp of Maya, or do we extricate ourselves from this terrifying swamp, break the bonds of births & deaths, kindle the Jyot (the divine light) of Parmatma (the supreme soul; God) in our Hirdha and assimilate in the Nirgun Saroop; do we plunge and drown ourselves in this Bhavsagar of Maya, or do we forsake the slavery of Maya, take ourselves across the Bhavjal (Bhavsagar), adorn our Hirdha with Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) and receive acclaim in Dargah; do we keep suffering the grave harms caused by Maya, fall prey to the dangerous mental ailments (of lust, anger, greed, attachments, pride and Trishna), make ourselves a candidate for the lowest of the hells, and depart from this world squandering away this beautiful gem of life, or do we triumph over Maya, place Maya under our slavery, transcend beyond the Trigun Maya and assimilate ourselves in Parmatma.
Once we have understood this game of Maya we will realize the immense power of our soul; the power that has the capacity to make Param Pita (the Supreme Creator; God) Parmatma manifest in our Hirdha; the power that has the capability to release us from the slavery of Maya, illuminate our Hirdha with Param Jyot Puran Prakash, and transform us into a Sant Hirdha (saintly-Hirdha). This game of Maya too is created by Sat Par Brahm Pita Parmeshwar Himself. Now it is up to us to see and measure how much appreciation do we have for our Creator; to see how much we adore the Karta Purakh, the One who makes it all happen; to see how much we care for the Daataa (the Donor; God); to determine how much conviction, faith, trust, belief, devotion and affection we have for Him.
This whole world is a fabrication of Maya, and functions under the influence of Maya. Only a human being who is beyond the pale of Maya is a Puran Sant (perfect saint), a Sant Satguru, a Puran Braham Gyani. Besides such human being, everything else works for Maya. Only a Puran Sant, Puran Sant Satguru, a Pargateyo Jyot (a manifested divine light, a soul that becomes the pure divine light of God Himself) Puran Braham Gyani, a Puran Khalsa (pure soul that possesses Puran Braham Gyan) is the one who is constantly absorbed in the almighty Sat Par Brahm Pita Parmeshwar. Maya engages itself in the service of such a human being. Maya makes its place at the feet of a Puran Sant, a Puran Satguru, a Puran Braham Gyani. Only those human beings find a place in Dargah who are triumphant over Maya. The rest all abide in the slavery of Maya, and keep going through the cycle of births & deaths. The rest all remain mired in the deep swamp of Maya; remain trapped in the clutches of Maya. This is the game of Akal Purakh (Immortal Being; God), who by creating this web of Maya tests our true love, true devotion and true faith in Him; and those human beings who lead their lives walking the path as directed by Him, He holds their arms and carries them across this Bhavsagar and honours them in Dargah. The path directed by Akal Purakh Ji is none other than the Path of Sat (Eternal Truth; God Himself) and Sat alone. Akal Purakh Ji tells us just to walk the path of Sat. Akal Purakh Ji encourages us just to abide in Sato Birti (consciousness of Sato – characterized by piety, divinity, contentedness and patience); and those who do so are blessed with the capacity to find a place in Dargah. Only those human beings who commit all their deeds under Sato Birti are the ones who accumulate their Sat Karams (the deeds of Sat; truthful deeds) and thereby reach a state where they acquire the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. Consequently through the process of Puran Bandagi they transform themselves into a Puran Sant, and achieve triumph over Maya. Just think about where do we stand? Almost all of us have forgotten the One who provides all and who bestows all. We have forgotten the One who has bestowed us with all necessary facilities for a comfortable life, in keeping with our deeds. The One alone who bestowed everything upon us; Him we have forgotten and are instead immersed in the deep swamp of Maya. By doing so, we will not become worthy to realize our spiritual aim, which is to attain Mukti (liberation of soul from the slavery of Maya) in this human life. Therefore for once we need to understand this game of Maya; we need to perform good deeds under Sato Birti. We need to dedicate our life in Naam, Puran Bandagi and Seva, so that we may attain Mukti. Therefore a life without the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva is accursed; a life in slavery of Maya is accursed; only Gurprasad happens to be the means to gain honour in Dargah.
The blessed Satguru incarnate Nanak Patshah Ji has used the words “Dheeraj” (patience; forbearance) to denote the goldsmith running this shop of “Jat”. The goldsmith uses “Ahran” (anvil) and “Hathee-aar” (a hammer-like tool) to mould the gold ornaments. The Ahran, forged from iron, being very steady and with a very heavy base doesn’t lose balance with the strikes of the hammer. Striking repeatedly with hammer on this Ahran, the goldsmith fashions the golden ornaments. The goldsmith uses “Khalaa” (bellows) to blow the air and to center the heat of the fire at the right point on the gold, which softens the gold; and then striking the soft spot with Hathee-aar the goldsmith shapes the gold. Even with repeated strikes there is no effect upon the Ahran, but the gold is transformed into the shape of the ornament. In exactly the same way, the wisdom of a human being in Bandagi becomes Ahran-like; and the “Vayd”, i.e., the Puran Braham Gyan in Gurbani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) becomes the Hathee-aar of such beings. The word “Bha-o”, meaning the Bhana (Will of God), or Hukam (Divine Order), which gives effect to everything under the divine Vidhans (constitutions; sets of laws) of Sat Par Brahm Pita Parmeshwar; is the “Khalaa” of the human being in Bandagi. A human being in Bandagi is like the goldsmith running the shop in this Bhavsagar, the world of Maya; with Dheeraj in one’s heart; founding one’s wisdom upon the Puran Braham Gyan of Gurbani; earning these priceless gems of Puran Braham Gyan; perfected with Gurmat (God’s wisdom; wisdom revealed in Gurbani); and thereby making oneself worthy and capable to abide in Puran Hukam (Absolute Divine Will).
Let’s, with the blessings of the immense, illimitable Gurkirpa and Gurprasad of Sat Par Brahm Pita Parmeshwar, try and find out in more details about these priceless gems of the divine Sat. Dheeraj is the axis, the centre of Bandagi. Dheeraj contains within it the supreme power that begets the human being the Gurprasad of Puran Bandagi and acceptance in Dargah. Dheeraj has within it the supreme power that compels Sat Par Brahm Pita Parmeshwar to manifest Himself in your Hirdha. Dheeraj implies that the human mind has attained perfect calm. The perfect calm of mind arises out of Dheeraj. Dheeraj has within it the supreme power that helps supremely in moulding the human mind. Dheeraj carries within it the supreme power that helps in cleansing the human mind. The human mind can only be moulded by putting Gur Shabad (God’s words; Gurbani) to practice in one’s life. The human mind can only be cleansed by practising Gur Shabad in one’s life. The human mind can be conquered only by practising Gur Shabad in life. Conquering one’s mind is conquering Maya. Conquering one’s mind is conquering the world. Dheeraj embodies within it the supreme power that helps in conquering the human mind. The supreme powers of complete trust, devotion and love too are born out of Dheeraj alone.
When a human being tries to walk the path of Sato Karams (deeds performed under Sato Birti), he faces many obstacles. When a human being adopts the path of the compassion, Dharam, contentedness and forbearance, Maya stands in one’s way taking the form of several kinds of obstacles. Because of these obstacles, the faith of the human being is shaken; because of which the human being dreads walking this path of Sat. When a human being abides in Bandagi, Maya assumes different forms and disconcerts the Birti (mind; consciousness) of the human being. It is a common complaint among the human beings in Bandagi that, as they abide in Simran, their mind wavers and doesn’t persevere in Simran. The cause of this wavering of mind is nothing but the Panj Dhoots lodged within the human body that prevent the human being from abiding in Simran. All the five sensory organs of the human being, abiding in the slavery of these Panj Dhoots, keep all the five human action organs under the slavery of Maya. Consequently, the Chitter-gupt (the divine records of one’s good and bad deeds) of the human being is highly tainted by the filth of the Kur Karams (deeds of falsehood; deeds against Sat).
When we abide in Simran, the powers of the lust, anger, greed, attachments and pride assume many forms and start distracting our mind. Many Jigyasoo’s (seekers of divine truth) when they abide in Simran, the Kur Karams of their past lives present themselves before the Jigyasoo’s. When it occurs, the Jigyasoo’s should accept all such their Kur Karams, which face them and distract their mind, and seek forgiveness of Satguru. The cleansing of one’s mind is akin to a battle with Panj Dhoots and Trishna. Conquering one’s mind is nothing but wining this battle with Maya. One doesn’t achieve victory over Maya in this battle in a day. Battling with Panj Dhoots isn’t a simple task. Cleansing of one’s mind isn’t an easy task. It is impossible to win this battle with Maya without the supreme power of Dheeraj. So long as Maya remains unconquered, there is always a possibility of the human being slipping from the path of Bandagi. Because, on the path of Bandagi the human being has to pass through several trials of Maya, and only after coming through these trials the human being can triumph over Maya. To the extent that, even some human beings among those who attain such high states as Karam Khand too fail in these trials of Maya. Therefore this battle with Maya can only be won with the supreme power of Dheeraj. Therefore, when during Bandagi an obstacle presents itself before you, then keeping complete faith in your Satguru and in Sat Par Brahm Pita Parmeshwar, with devotion and love, face such obstacles and, keeping Dheeraj, continue your battle with Maya.
A Satguru, a Sant, a Sadh (Sadhu; a saint with great spiritual attainments; one ordained by God to bestow the wisdom of Gur Shabad upon others) are the springs of this supreme power of Dheeraj. Acquiring this supreme power of Dheeraj is Gurprasad (graced by Guru and God), and this supreme power is acquired only by Gurkirpa and Gurprasad of a Satguru, a Sadh or a Sant. Only by Gurkirpa and Gurprasad one achieves admission in the Sangat (congregation; following) of a Satguru, a Sadh or a Sant. Those human beings who persevere in Sato Karams and keep their attention centred upon their Bandagi achieve admission in the Sat Sangat (Sangat in the presence of Sat; or among those who have attained Jeevan Mukti and thus are part of Sat) of a Sant. Such human beings are united with Satguru; with whose grace the human beings acquire the supreme power of Dheeraj. Gurbani reveals this supremely essential truth in many Saloks (verses):
“Kar Kirpaa Mohe Saadh Milaaeaa. Man Tan Seetal Dheeraj Paaeaa.
Prabh Abinaasee Baseaa Ghat Bheetar Har Mangal Naanak Gaavai Jeeo. ||4||5||12||”
(Sri Guru Granth Sahib 98)
“Kar Kirpaa Sant Mile Mohe Tin Te Dheeraj Paaeaa.
Santee Mant Deeo Mohe Nirbhao Gur Kaa Sabad Kamaaeaa. ||3||”
(Sri Guru Granth Sahib 206)
“Gurmat Dharam Dheeraj Har Naae.
Naanak Naam Milai Gun Gaae. ||12||9||”
(Sri Guru Granth Sahib 225)
“Braham Giaanee Kai Dheeraj Ek.”
(Sri Guru Granth Sahib 272)
“Antar Panch Agan Kyo Dheeraj Dheejai.”
(Sri Guru Granth Sahib 905)
“Sat Soorao Seel Balvant Sat Bhaae Sangat Saghan Garooa Mat Nirvair Leenaa.
Jis Dheeraj Dhur Dhaval Dhujaa Sayt Baikunth Beenaa.”
(Sri Guru Granth Sahib 1393)
Courtesy the grace of Sat Par Brahm Pita, by acquiring the Gurprasad of Dheeraj in the Sat Sangat of a Satguru, Sat Naam begins to abide in Surat (consciousness) of the human being. With the glimpse of a Sant and by picking up the dust at the feet of the Sant, a human being acquires the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva. By this, Naam casts its illumination in the Surat of the human being, and one’s mind attains calm. It is a completely true fact that a human being can abide in Bandagi only under the aegis of a Puran Sant. Under the aegis of a Sant, Maya cannot exercise its influence and therefore the mind acquires calm and the Surat abides in Naam Simran. By constantly abiding in practice of Naam under the aegis of a Sant, the mind of the human being is cleansed and the Panj Dhoots come under the control of the human being. The Trishna of the human being is quenched. In this way, the human being attains victory over mind and triumphs over Maya. By the grace of one’s Satguru, when the human being dedicates one’s entire self including body, mind and worldly possessions at the feet of the Satguru, then by the supreme power of Gurprasad the human being aces all the trials of Maya, vanquishes the Trigun Maya and becomes one with Sat Par Brahm Pita Parmeshwar.
Gurmat plays the role of the Ahran in the Bandagi of the human being. Practising Gurmat itself is Bandagi. By practising Gurmat, the mind of the human being attains the unshakable state of an Ahran. The entire Gurbani is nothing but Gurmat. Gurmat is nothing but Gurbani. There is no Gurmat beyond Gurbani. Gurmat is Puran Sat (Absolute Eternal Truth). The words of a Puran Sant too are Gurmat; because, the Puran Sants bestow only Puran Sat. A common person doesn’t abide in Gurmat. A common person abides in Manmat (own wisdom, as opposed to Gurmat or God’s wisdom), Sansarik Mat (worldly wisdom; materialism) and Durmat (ill-wisdom; evilness) which fall under the domain of the disastrous powers of the Rajo and the Tamo attributes of Maya. This is the reason that the human mind is always unsteady, as it is under the influence of Maya. The word “Vayd” implies Puran Braham Gyan. Gurmat in itself is Puran Braham Gyan. Puran Sat itself is Puran Braham Gyan. Practicing Puran Brahm Gyan itself is practicing Gurmat. By practicing Puran Braham Gyan, the Manmat, the Sansarik Mat and the Durmat of the human being are gradually converted into Gurmat. Those human beings, who while carrying out Sat Karams practice Sat Naam Simran, receive Gurprasad by the grace of the Nadar (a kind gaze; divine grace and blessings) of Sat Par Brahm Pita Parmeshwar. With the acquisition of Gurprasad, the Bandagi of the human being arrives in Karam Khand. The human being’s account of Naam is opened in Dargah. By receiving the Ek Boond Amrit, the nerves of Ida, Pingla and Sushmana (the three energy-channels passing through the spinal column; the divine energy of Kundalini Shakti spreads through these nerves making the corrections and purification throughout the body) are illuminated and Naam casts its illumination in the Surat of the human being. The human being attains Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness). One finds the blessing of Ajapa Jaap (state where Simran carries on without effort on the part of the being). The Surat and the Shabad (divine words; Gurbani) are unified. The Shabad is inscribed upon the Surat. The mind attains calm and is steadied. One begins to hear the beat of Sat Naam in one’s Surat. By practising Sat Naam Simran for a long duration in Samadhi, Sat Naam casts its illumination in all seven Sat Sarovars, and all Bajjar Kapats of the human being are opened. By awakening of the Sat Sarovars, Sat Naam permeates every cell of the body. One attains Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space). Practising Sat Naam Simran for long durations in Sunn Samadhi, one’s body turns Kanchan (pure-as-gold). The Dasam Duaar (the tenth door; once opened, it establishes a connection between the human being and the Akal Purakh) of the human being is opened. One begins to have astonishing spiritual experiences. One’s Bandagi arrives in Sach Khand. The mind is thoroughly cleansed. The Hirdha attains Puran Sachyari Rehat. One brings the Panj Dhoots and Trishna under one’s hold. The Bandagi of the human being vanquishes the Trigun Maya and transcends beyond Maya. One gets Darshan (vision with the inner, spiritual eye) of Akal Purakh. One gets Darshan of Nirgun in Sargun. One finds the blessings of Puran Braham Gyan and Atam Ras Amrit. In such a state the Mat (wisdom) of the human being turns Ahran-like. Thereby, the human mind is transformed into Param Jyot Puran Prakash. The mind of the human mind attains the state of complete steadiness. All five sensory organs and all five action organs of the human being are subjugated under the Puran Hukam of Param Jyot Puran Prakash, Sat Par Brahm Pita Parmeshwar. The human being attains Atal Awastha (the stage of unshakable faith) and Param Padvi (the highest spiritual status). In this way, by practising Gurbani, the Mat of the human being takes the form of an Ahran and the human being attains Jeevan Mukti.
The next word carrying supremely essential truth within it is “Bha-o”. Bha-o implies fear. Bha-o implies the Bhana (Will of God; one’s destiny determined through God’s Will). Bha-o implies Hukam (Divine Order). It is just the way the governments of the day govern various countries on earth in accordance with the respective constitutions of the countries. The citizens of these countries are subjected under the laws and the rules determined by these constitutions. The day-to-day lives of the citizens are regulated and administered as per the laws written down in the constitutions. Therefore if the citizens have the Bha-o of these laws in their minds, they refrain from the wrongdoings and follow these rules and regulations in order that they may lead peaceful lives. Those citizens who violate these laws become entitled to punishment. In exactly the same way Dargah of Sat Par Brahm Pita Parmeshwar employs its supreme power in accordance with the divine constitutions. The entire Creation is subjected under the Vidhans manifested in the divine constitution; these Vidhans run all the affairs of the entire Creation smoothly and superbly. The human life, beginning with the birth and until one’s death, and even after death, is run in accordance with these divine Vidhans. The human life is founded upon one’s own deeds. The human being finds worldly pleasures or pains in one’s life as determined by the Vidhan of Karma (destiny determined as per one’s good and bad deeds). The human being acquires comforts and luxuries too in one’s everyday life only in keeping with one’s own past deeds. One finds riches or penury. One finds domestic pleasures or strife. These divine Vidhans alone are described in Gurbani as ‘Bha-o’, ‘Bhana’ and ‘Hukam’. The entire nature abides in the ‘Bha-o’ of Sat Par Brahm Pita Parmeshwar. This supremely essential truth is revealed by the blessed Satguru incarnate Nanak Patshah Ji in Gurbani:
Salok Ma 1.
“Bhai Vich Pavan Vahai Sadvaao. Bhai Vich Chaleh Lakh Dareeaao.
Bhai Vich Agan Kadhai Vegaar. Bhai Vich Dhartee Dabee Bhaar.
Bhai Vich Ind Firai Sir Bhaar. Bhai Vich Raajaa Dharam Duaar.
Bhai Vich Sooraj Bhai Vich Chand. Koh Karorhee Chalat Na Ant.
Bhai Vich Sidh Budh Sur Naath. Bhai Vich Aadaane Aakaas.
Bhai Vich Jodh Mahaabal Soor. Bhai Vich Aaveh Jaaveh Poor.
Sagaleaa Bhao Likheaa Sir Lekh. Naanak Nirbhao Nirankaar Sach Ek. ||1||”
(Sri Guru Granth Sahib 464)
The air, addressed as Guru (teacher; mentor) in Gurbani, blows according to the Hukam of Sat Par Brahm Pita Parmeshwar. The blowing of the air, the Guru, is beyond the reach of the human beings. The waters (the water is called as the father of the world in Gurbani) in the hundreds of thousands of streams in the whole world flow as per the Hukam of Sat Par Brahm Pita Parmeshwar. The fire serves the world in keeping with the Hukam of Sat Par Brahm Pita Parmeshwar. The presence of the heat of fire in all plant-life is a clear evidence of the supremely powerful Hukam of Sat Par Brahm Pita Parmeshwar. The whole of earth abides in the Hukam of Sat Par Brahm Pita Parmeshwar. All the Khands (Astral regions; heavenly bodies) and the Brahamands (universes) are established in space by the supreme power of the Hukam, and abide in the Hukam of Sat Par Brahm Pita Parmeshwar. The god Indra (Indra is said to be the king of the gods) too abides by the Hukam of Sat Par Brahm. It means that even the clouds rain upon the earth only by the will of Sat Par Brahm Pita Parmeshwar. The court of Dharam Raj (the god of Dharam; the Divine Judge who determines one’s next Juni or life-form based upon one’s record of good and bad deeds. Those who abide in Naam Simran are beyond the adjudication of Dharam Raj. Instead they are escorted by him into the next higher realms of Truth) too functions and carries out all its affairs only in accordance with these divine Vidhans. Even the sun and the moon are established in their places by the divine supreme power and go about their business in accordance with the divine Vidhans. It implies that the rising of the day and the falling of the night, the rising and setting of the sun and the moon too takes place in accordance with the divine Vidhans alone. All the Sidh’s (a Sidh is pure soul that, through the discipline of asceticism, has attained spiritual heights and powers, including the supernatural powers of Ridhi-Sidhi’s), Budh’s (possessing divine knowledge), Naath’s (persons with means and endowments) and the demi-gods abide with the Vidhan of Vidhi (the Ultimate Authority; God). All mighty Soorma’s (gallant fighters) and warriors too abide by the divine Vidhans. The creatures in the entire Creation live and die in keeping with the Bhana. The entire Creation abides in the Bhana of Sat Par Brahm Pita Parmeshwar. Therefore everything abides in the Bha-o of Sat Par Brahm Pita Parmeshwar. Only Sat Par Brahm Pita Parmeshwar has no Bha-o. Only Sat Par Brahm Pita Parmeshwar alone is Nirbhao (fearless).
But it is only the human being that is the one creation of Sat Par Brahm Pita Parmeshwar that gets entangled in the Bhavsagar of Maya, and abides in ego. Only the human being is the one creature that doesn’t accept the Bhana, defies the Hukam in one’s ego, and struggles and battles with the Bhana. The human being credits oneself for all one’s successes, and blames the nature for all one’s failures. The human being alone is one such creature that tries to lead one’s life in one’s own way, and refutes the Vidhans made by the nature. Knowingly and unknowingly, the human being defies the Hukam of Sat Par Brahm Pita Parmeshwar in every moment of one’s life. Trapped in the illusory web of Maya, the human being forgets that one is blessed with a human life by the grace of Sat Par Brahm Pita Parmeshwar, with the sole purpose of leading a life of Sat and attaining the supreme status (of Jeevan Mukti). Ignoring this supreme purpose of one’s human life, the human being becomes trapped in the deleterious web of Maya and fritters away the priceless gem of life in vain. This is why the blessed Satguru incarnate Nanak Patshah Ji in this Pauri blesses us with the Puran Braham Gyan of this supremely powerful and supremely essential truth about ‘Bha-o’. Just as the goldsmith blows the air through the bellows to centre the fire at the right point upon the gold, so as to heat and mould the gold, in exactly the same way a human being, abiding in the Hukam of Sat Par Brahm Pita Parmeshwar and obeying the Bhana, can easily accomplish one’s Bandagi. By defying the Bhana, the human being gets more and more bound by one’s Karma; and by acceding to the Bhana, the human being is released from under the influence of one’s Karma. Therefore those who battle with the Bhana and complain get more and more tied down by their deeds; and those who abide in the Bandagi of Sat Par Brahm Pita Parmeshwar and abide with the Bhana, the account of their deeds is squared up and closed. Therefore whenever we face adverse circumstances, then with a calm mind, with Dheeraj, make an Ardas (humble prayer) at the feet of Sat Par Brahm Pita Parmeshwar; and whatever option presents itself before you in the form of Sat, try and find the solution to the problem by its use.
A human being in Bandagi is known as a Banda (divine servant). Therefore Banda implies a person abiding by the Bhana of Sat Par Brahm Pita Parmeshwar. Therefore by Bandagi is meant being steadfast in abiding by the Bhana of Sat Par Brahm Pita Parmeshwar. The mind of the human being achieves steadfastness by glowing in the fire of the Bhana. It means to say that the human mind attains the state of steadfastness by burning in the fire of (i.e. abiding by) the supreme power that abides in the Bhana. The human Hirdha becomes resolute in the Puran Sachyari Rehat by burning in the fire of the supreme power that abides in the practice of the Puran Braham Gyan of Gurmat and of Gurbani; and the human mind is transformed into Param Jyot Puran Prakash. By acquiring Gurprasad with one’s Sat Karams and accumulating the wealth of Naam by abiding in Sat Naam Simran, the human mind turns into a magnificent Sat Roop (Sat in a human form) by burning in the fire of Sat Naam Simran. The supreme power of abiding by the Bhana comes into effect with Gurprasad. Those human beings who place themselves in the service of Satguru with mind, words and deeds, easily acquire this supremely powerful Gurprasadi Gurkirpa (divine grace, with blessings of God and Guru). With this, the Bandagi of such human beings readily attains very high states. Gurbani repeatedly reveals the magnificence of this supremely powerful grace of the Bhana:
“Jin Satgur Kaa Bhaanaa Manneaa Tin Charhee Chavagan Vanne.”
(Sri Guru Granth Sahib 314)
“Satgur Kaa Bhaanaa Chit Kare Satgur Aape Kirpaa Karae. ||4||1||3||”
(Sri Guru Granth Sahib 490)
“Teraa Bhaanaa Toohai Manaaeh Jis No Hohe Daeaalaa.”
(Sri Guru Granth Sahib 747)
“Gur Parsaadee Man Bhaeaa Nirmal Jinaa Bhaanaa Bhaavae.”
(Sri Guru Granth Sahib 918)
“Apnaa Bhaanaa Aap Karaae.”
(Sri Guru Granth Sahib 1051)
“Bhaane No Lochai Bahuteree Aapnaa Bhaanaa Aap Manaaedaa. ||2||”
(Sri Guru Granth Sahib 1063)
“Teraa Bhaanaa Manne So Milai Tudh Aae.
Jis Bhaanaa Bhaavai So Tujeh Samaae.”
(Sri Guru Granth Sahib 1063)
The human being who receives the grace of Satguru; the Satguru himself blesses and makes the human being obey the Bhana. The human being, who acquires extreme humility and renounces ego, is readily influenced by this supreme power into acquiescence of the Bhana. The human being who is thus persuaded and brought into acquiescence of the Bhana by Sat Par Brahm Pita Parmeshwar Himself; the mind of such a human turns pure. All the grime accumulated over the mind (from one’s bad deeds) of such a human being is washed away. The mind of such a person is cleansed, and acquires a state of steadfastness. When a human being immersed in Bandagi acquires the Puran Prakash (the perfect brightness of the supreme light; His aura around the enlightened beings) of the Param Jyot (the divine light; God Himself), and one’s mind is transformed into the Jyot, then all five sensory organs and all five action organs of the human being are subjugated under the Puran Bhana. When the mind turns into the Jyot, the Manmat (Sansarik Mat and Durmat) of the human being is transformed into Gurmat and the mind is subjugated under Puran Braham Gyan. By this, all five sensory organs and all five action organs of the human being are subjugated under Puran Braham Gyan and begin to abide in Puran Bhana (absolute Bhana). All the deeds of the human being fall under the Bhana.
The next supremely true and essential word is “Bhaa-o” (adoration). Bhaa-o implies love, divine romance, complete trust and devotion in Sat Par Brahm Pita Parmeshwar. Love is the language of Sat Par Brahm Pita Parmeshwar. Sat Par Brahm Pita Parmeshwar values only love; values devotion and values trust. Only the complete love, arisen out of complete devotion and trust, pleases Sat Par Brahm Pita Parmeshwar. Therefore the complete love, arisen out of complete devotion and trust, carries the supreme power that compels Sat Par Brahm Pita Parmeshwar to manifest Himself in your Hirdha. The complete love in itself is Puran Bandagi. The complete devotion in itself is Puran Bandagi. The complete trust in itself is Puran Bandagi. The complete love, devotion and trust are Puran Bandagi in themselves. Bandagi isn’t without the complete love, devotion and trust. The Bandagi without the complete love, devotion and trust is stubbornness, not Bandagi. By stubbornness the human being doesn’t attain Jeevan Mukti, since the Bandagi of stubbornness isn’t approved in Dargah. The complete love alone is the language of Sat Par Brahm Pita Parmeshwar, and the complete love carries within it the supreme power of perfect grace and Gurprasad. The magnificence of the word “Bhaa-o” is mentioned repeatedly in Gurbani. The supremely essential truth about the word “Bhaa-o” is revealed repeatedly in Gurbani:
“Saachaa Saaheb Saach Naae Bhaakheaa Bhaao Apaar.”
(Sri Guru Granth Sahib 2)
“Gobind Bhaao Bhagat Kaa Bhukhaa. ||7||”
(Bhai Gurdas Ji Vaar 10, Pauri 7)
“Satgur Sevee Bhaao Kar Mai Pir Deho Milaae.”
(Sri Guru Granth Sahib 38)
“Jinhee Toon Seveaa Bhaao Kar Se Tudh Paar Utaareaa.”
(Sri Guru Granth Sahib 968)
“Vadbhaagee Naam Dhheaaeaa Aheniss Laagaa Bhaao.”
(Sri Guru Granth Sahib 1416)
Sat Par Brahm Pita Parmeshwar is the fount of immense love. The language of Sat Par Brahm Pita Parmeshwar is nothing but love. The sentiment of complete love in one’s Hirdha becomes a means for the human being to acquire Gurprasad. The blessed Bhai Gurdas Ji too has sung praises of the immense magnificence of this supremely essential truth. Sat Par Brahm Pita Parmeshwar hungers after nothing but the true love of a human being. The word ‘Bhaa-o Bhagat’ implies Prema Bhagati (loving devotion). Only by the grace of Satguru and by Gurprasad a human being acquires this immense power of love. Those human beings who place themselves in the service of Satguru with complete devotion, trust and love in their Hirdha attain infinite, eternal grace of Sat Par Brahm Pita Parmeshwar, and acquire Gurprasad. Those human beings, who place themselves in the service of 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), are the ones who attain Jeevan Mukti. Those human beings who care and look after the Gurprasad received from Satguru and meditate upon Sat Naam acquire the gift of Prema Bhagati of Sat Par Brahm Pita Parmeshwar. Such human beings are indeed very fortunate who practise Sat Naam Simran in their lives with complete devotion, trust and love.
The next supremely true fact that a human being must understand is the supreme truth that the Suksham Dehi of the human being, also called as soul, has all supreme powers assimilated within it. In this Pauri the blessed Satguru incarnate Nanak Patshah Ji has addressed the Suksham Dehi as a “Bhaandaa” (vessel). When Sat Par Brahm Pita Parmeshwar created the human being, He kept all divine treasures within one’s Suksham Dehi. The Suksham Dehi of the human being, also called as the soul or the Atma (essence of the self), contains within it the immense, eternal Amrit and all divine treasures. The supreme powers of Ida, Pingla and Sushmana, which possess the capability to awaken this Amrit; these powers are also placed within the Suksham Dehi. All the divine treasures are kept within the Suksham Dehi in the form of the seven Sat Sarovars. The supremely powerful springs of Amrit, such as all the Bajjar Kapats and the Dasam Duaar, are also established within this supremely powerful Suksham Dehi. The source of all supreme powers manifests itself within the human body. This supremely essential truth is divulged in Gurbani:
“Sareer Sarovar Gun Pargat Keeae.”
(Sri Guru Granth Sahib 367)
“Sareer Sarovar Bheetarae Aachai Kamal Anoop.
Param Jot Purkhotamo Jaa Kai Rekh Na Roop. ||1||”
(Sri Guru Granth Sahib 857)
“Sareer Sarovar Naam Har Pragateyo Ghar Mandar Har Prabh Lahe. ||2||”
(Sri Guru Granth Sahib 1336)
“Sunnaho Sapat Sarovar Thaape.”
(Sri Guru Granth Sahib 1037)
The Sat Sarovars have been created by Sat Par Brahm Pita Parmeshwar from Sunn Kalaa (the art and the state of complete, absolute silence and peacefulness). Sat Par Brahm Pita Parmeshwar Himself and all His divine treasure and supreme powers abide in Sunn (void; complete, utter peace and calmness). Therefore all the divine treasures and the supreme powers instated within the Suksham Dehi of the human being abide in Sunn; and once the Hirdha and mind of the human being arrives in Sunn, these divine treasures and supreme powers manifest themselves within the Suksham Dehi of the human being. Therefore a human being in Bandagi has all spiritual experiences only once one attains Sunn Samadhi. These Sat Sarovars have been endowed with the words of “Kamal Anoop” (incomparable lotus-flower) in Gurbani. When the Hirdha Kamal of the human being blossoms and illuminates, the Param Jyot Puran Prakash manifests itself in the Hirdha. This is the reason that this counsel has been repeatedly emphasized in Gurbani that Sat Par Brahm Pita Parmeshwar manifests Himself only in the Hirdha of a human being. The Hirdha itself of a human being is Sat Par Brahm Pita Parmeshwar Himself in the form of Param Jyot Puran Prakash.
This “Bhaandaa” of a human being, which is the source of all supreme powers, is lying upside down. Not just so, but when we consider further we find that this Bhaandaa is smeared with the filth of Maya. This Bhaandaa has got layers of grime of human vices over it. This Bhaandaa is also covered in the dirty tatters of destructive forces such as the lust, anger, greed, attachments, pride, Trishna, glamour, taste, fragrance, domination, youth, wealth, riches, speech (of bad language), and touch etc. In such a state how can this Bhaandaa hold Amrit? This is why the blessed Satguru incarnate Nanak Patshah Ji in Jap Ji Bani has emphasized upon the techniques to charge this Bhaandaa, this source of the immense, eternal divine powers. He has imbued us with the techniques to defeat the evil and disastrous forces of Maya and to bring this Bhaandaa to a state of being brimful with Amrit. Only by the grace of Prema Bhagati and by Gurprasad this Bhaandaa can be made upright and clean, and made to manifest all the supreme powers within it.
By keeping Dheeraj, by abiding in Gurmat, by practicing Puran Braham Gyan of Gurbani in life, by acceding to the Bhana, by practicing Gur Shabad in life, by practicing Sat Naam Simran in life, by acquiring and caring after the Gurprasad, and by practicing Puran Sachyari Rehat of Hirdha in life – not only this Bhaandaa is turned right-side-up, but is also turned pure-as-gold, and all the divine treasures instated within it are revealed. Practicing Gur Shabad, when this Bhaandaa is made upright and spotlessly clean, Amrit begins accumulating in it. All the Sat Sarovars are charged and illuminated. The fountains of Amrit issue forth from within these Sat Sarovars. Practicing Sat Naam Simran, this Bhaandaa is filled with Amrit. When this Bhaandaa becomes brimful with Amrit, Param Jyot Puran Prakash casts its illumination in the Hirdha and Sat Naam Simran abides in every cell of the body. When this Bhaandaa becomes brimful with Amrit, Amrit begins to spill out of it. This is the state when such great beings begin bestowing Amrit upon the Sat Sangat. The Hirdha attains Puran Sachyari Rehat and the human being vanquishes the Trigun Maya and becomes one with Akal Purakh. Nirgun and Sargun become one. The human being attains Atam Ras Amrit. The human being is blessed and ordained by Dargah to bestow Gurprasad upon others. A bestower of Amrit, a Puran Braham Gyani manifests oneself upon this earth.
The supreme power of triumphing over “Jat”, meaning all evils of Maya; the supreme power of Dheeraj, i.e. the supreme power of keeping the mind in a state of steadfastness; the supreme power of the Puran Braham Gyan of transforming the Mat of the human being into Gurmat; the supreme power of “Bhao”, i.e. of abiding in the Bhana of Sat Par Brahm Pita Parmeshwar, carrying out Sat Karams and placing oneself in the service of Puran Sat; the supreme power of Prema Bhagati, in complete love and with complete devotion and trust – all these supreme powers create supremely powerful Taksal (institution of divine knowledge) where a human being abides in Bandagi, which moulds one’s mind, intellect and Hirdha by which the human being finds acceptance in Dargah, acquires Puran Braham Gyan, Tat Gyan and Atam Ras Amrit, and transforms oneself into a bestower of Amrit. This supremely powerful and divine gift of Puran Bandagi is received only by the Gurkirpa and Gurprasad of Satguru and of Sat Par Brahm Pita Parmeshwar. Only the human being who is blessed with Nadar of Satguru and of Sat Par Brahm Pita Parmeshwar finds this supremely powerful Taksal; in which with the rigorous practice one’s Bandagi is accepted into Sach Khand. This supremely essential truth is repeatedly stressed upon in Gurbani:
“Nadar Kare Ta Paaeeai Sach Naam Guntaas. ||3||”
(Sri Guru Granth Sahib 53)
“Nadar Kare Kai Aapanee Aape Lae Milaae Jeeo. ||8||”
(Sri Guru Granth Sahib 72)
“Naanak Jis Nadar Kare Tis Mel Lae Saaee Suhaagan Naar. ||1||”
(Sri Guru Granth Sahib 90)
“Gur Parsaadee Ko Nadar Nihaale.”
(Sri Guru Granth Sahib 111)
“Jis No Nadar Kare Saa Sohaagan Hoe. ||4||10||”
(Sri Guru Granth Sahib 351)
“Nadar Kare Ta Satgur Milai. Pranvat Naanak Bhavjal Tarai. ||4||18||”
(Sri Guru Granth Sahib 354)
“Karam Hovai Ta Param Pad Paaeeai Kathe Akath Kahaanee. ||3||”
(Sri Guru Granth Sahib 422)
“Pooraa Satgur Taan Milai Jaan Nadar Karaeee.”
(Sri Guru Granth Sahib 424)
“Nadar Kareh Je Aapnee Ta Nadree Satgur Paaeaa.”
(Sri Guru Granth Sahib 465)
“Bin Satgur Kinai Na Paaeo Bin Satgur Kinai Na Paaeaa.
Satgur Vich Aap Rakhioun Kar Pargat Aakh Sunaaeaa.”
(Sri Guru Granth Sahib 466)
The human being that Sat Par Brahm Pita Parmeshwar casts His ‘Nadar’ upon; Sat Par Brahm Pita Parmeshwar leads such a human being into the Sat Sangat of a perfect Satguru. The human being whose seeds of the Sat Karams in one’s past lives and of the Bandagi in one’s past life sprout; Sat Par Brahm Pita Parmeshwar shepherds such a human being into the Sat Sangat of a perfect Sant, a Satguru. In, and only in the Sangat of a perfect Satguru, a human being receives the Gurprasad of Sat Naam, Sat Naam Simran, Sat Naam Di Kamai, Puran Bandagi and Seva. Only by acquiring this supreme power of Gurprasad, the Bandagi of a human being becomes possible. Only under the aegis of a perfect Satguru it is possible for a human being to practise Gur Shabad. Only under the aegis of a perfect Satguru the supreme powers of Ida, Pingla and Sushmana are awakened; and, acquiring the Ek boond Amrit, Sat Naam blends into the Surat of the human being and the human being attains the status of a Suhagan; and attains Samadhi and Sunn Samadhi. Only once it happens, all Bajjar Kapats of the human being are opened, all seven Sat Sarovars are illuminated, and the Bandagi of the human being reaches ‘Karam Khand’. Only under the aegis of a perfect Satguru, practising Gur Shabad and abiding in Simran and in Seva, the mind of the human being is cleansed; the Panj Dhoots come under one’s hold; Trishna is quenched – and having attained Puran Sachyari Rehat in one’s Hirdha and having manifested Param Jyot Puran Prakash in one’s Hirdha, the human being vanquishes Maya. Only by the grace of a perfect Satguru and by Gurprasad, a human being obtains Darshan of Sat Par Brahm Pita Parmeshwar; acquires Puran Braham Gyan, Tat Gyan and Atam Ras Amrit; accomplishes one’s Bandagi and, turning into a Sada Suhagan, the human being attains Param Padvi, and becomes Jeevan Mukt. This alone is Puran Sat. This alone is the secret of Puran Bandagi.