Ik doo jeebhou lakh hohe lakh hoveh lakh vees.
Lakh lakh gayrhaa aakhee-eh ayk naam jagdees.
Ayt raahi pat pavrhee-aa charhee-ai ho-ay ikees.
Sun galaa aakaas kee keetaa aa-ee rees.
Naanak nadree paa-ee-ai koorhee koorhai thees. ||32||
The blessed Satguru (Truth Guru) incarnate Nanak Patshah Ji (Guru Nanak Ji) with infinite benevolence endows the entire humanity with the Puran Braham Gyan (entire divine wisdom), which is that, a human being achieves Bandagi (submission before God) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe) only if one is blessed with the Nadar (kind gaze; divine grace and blessings) of Sat Par Brahm Pita Parmeshwar. By Nadar is meant the kindness, compassion, trust, benignity and the Gurprasad (Eternal Bliss and Eternal Grace). All these words symbolise the immense magnificence of Sat Par Brahm Pita Parmeshwar. The Nadar of Sat Par Brahm Pita Parmeshwar is the supreme power in which Sat Par Brahm Pita Parmeshwar manifests Himself. This supreme power of Sat Par Brahm Pita Parmeshwar, appearing in the human destiny in the form of Bandagi, is nothing but a Gurprasadi Khel (an endeavour that carries the blessings of the Guru and God; the entire process of bestowal of Naam is described as a Gurprasadi Khel). A human being, upon whom the fortune smiles, has this supreme power appear in one’s life as Gurprasad from Sat Par Brahm Pita Parmeshwar. Such a human being receives the Gurprasadi Daat (a gift carrying the blessings of the Guru and God) of Sat Naam (Truth as a manifestation of the Name of God). Such a fortunate human being acquires a gift of Amrit (nectar, denoting our essence or the life-element; the divine energy) in the form of Sat Naam. Such a hugely fortunate human being acquires the gift of Sat Naam Simran (meditation upon Sat Naam). Such a highly fortunate human being acquires the supremely powerful gift of Sat Naam Di Kamai (putting Sat Naam to practice in one’s life) and Puran Bandagi (complete surrender before God). Entire Gurbani (Gur’s words or God’s words; Sri Guru Granth Sahib Ji) repeatedly reveals the infinite magnificence of the supreme power of Gurprasad. Satguru Avatars (Satguru incarnates; the ten Guru Sahiban) have described this supremely essential truth in their own words in many Saloks in the entire Gurbani; some of which are presented here as evidence:
“Gur Parsaadee Haumai Jaae. Naanak Naam Vasai Man Antar Dar Sachai Sobhaa Paavaneaa. ||8||8||9||”
((Sri Guru Granth Sahib 114)
“Amrit Gur Parsaadee Paae”
(Sri Guru Granth Sahib 118)
“Gur Parsaadee Sehaj Liv Laae.”
(Sri Guru Granth Sahib 119)
“Gur Parsaadee Param Pad Paae.”
(Sri Guru Granth Sahib 123)
“Naam Amolak Gur Parsaadee Paaeaa.”
(Sri Guru Granth Sahib 124)
“Gur Parsaadee Saagar Tarrea. ||2||”
(Sri Guru Granth Sahib 197)
“Gur Parsaadee Bhavjal Tarai.”
(Sri Guru Granth Sahib 365)
“Gur Parsaadee Raam Man Vasai Taa Fal Paavai Koe. ||1||”
(Sri Guru Granth Sahib 491)
“Gur Parsaadee Jeevat Marai Ultee Hovai Mat Badlaaho.
Naanak Mail Na Lagaee Naa Fir Jonee Paaho. ||1||”
(Sri Guru Granth Sahib 651)
“Gur Parsaadee Ek Liv Laagee Dhubidhaa Tade Binaasee.”
(Sri Guru Granth Sahib 993)
“Jin Gur Parsaadee Man Jeeteaa Jag Tineh Jitaanaa. ||8||”
(Sri Guru Granth Sahib 1089)
“Gur Parsaadee Ko Virlaa Boojhai So Jan Mukat Sadaa Hoe. ||2||”
(Sri Guru Granth Sahib 1283)
Only upon acquiring Gurprasad a human being’s ego comes to an end. Extreme humility and practising humbleness in one’s Hirdha (literally meaning heart, Hirdha or Hirdha Kamal is one of the seven Sat Sarovars and part of one’s spiritual being) is the key to Dargah (Divine Court). Only in a Hirdha wrapped in humbleness does the illumination of Puran Jyot (the divine light; God Himself) of Sat Par Brahm Pita Parmeshwar manifest itself. It is the supreme power of Gurprasad that blesses a human being with rigorous practice of humbleness in one’s Hirdha; and the human being adorns this supremely powerful virtue of humility in one’s Hirdha. With the force of the supremely powerful grace of Gurprasad, practising humbleness of Hirdha puts an end to one’s ego. Ending one’s ego is achieving Jeevan Mukti (deliverance from the cycle of life & death, salvation). Rigorously practising humbleness in one’s Hirdha and ending one’s ego is one’s “Jeevath Maran” (dead while still alive). Only by the end of one’s ego the separation between the human being and Sat Par Brahm Pita Parmeshwar comes to an end, and the human soul becomes one with Sat Par Brahm Pita Parmeshwar. Only by the end of one’s ego the Manmat (own wisdom, as opposed to Gurmat or God’s wisdom) of the human being comes to an end, and the human being attains the enlightenment of Gurmat (God’s wisdom; wisdom revealed in Gurbani). One attains Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways). Therefore the ego alone is the greatest and the mightiest enemy of the human being, which can only be defeated by the supremely powerful divine weapon of humility. This supremely powerful weapon of humility and humbleness of Hirdha is the Gurpasad itself. It means that nothing transpires by the human being’s own efforts alone. Whatever transpires is Gurprasadi (by the grace of the Guru and God); meaning thereby that it is the supreme power of Gurprasad alone that leads a human being into Bandagi.
It is by acquiring Gurprasad alone that Sat Naam makes home in one’s mind and the human being gains respect in Dargah. With Gurprasad alone one receives Sat Naam Amrit (nectar of Sat Naam; divine energy). With Gurprasad alone one receives the gift of Simran of Sat Naam Amrit and of Sat Naam Amrit Di Kamai (putting Sat Naam Amrit to practice in one’s life). By acquiring Gurprasad alone a human being overcomes one’s mind, meaning thereby that one’s mind is enlightened by the Puran Jyot of Sat Par Brahm Pita Parmeshwar; and the Manmat, the Durmat (bad wisdom; ill-judgement) and the Sansarik Mat (worldly wisdom; materialism) come to an end and one receives the enlightenment of Gurmat. By acquiring Gurpasad alone the human being attains Samadhi, Sunn Samadhi and eventually the Sehaj Samadhi. Attainment of Samadhi is the first sign of acquiring Gurprasad. The human being, who achieves Naam (the Name – representing God and all His Creation) abiding in one’s Surat (consciousness; mind), and is absorbed in Sat Naam and achieves Ajapa Jap (state where Simran carries on without effort on the part of the being), is the one who acquires Gurprasad. The human being whose Surat and mind are unified with Naam achieves Sat Naam Amrit. When such human beings abide a long time in practising Sat Naam, they have their Surat drawn into Sunn (complete, utter peace and calmness) and attain Sunn Samadhi. In Sunn Samadhi the human mind discards all paradoxes, and all one’s presumptions come to an end. The mind attains utter calm. All Bajjar Kapats (divine doors that, once opened, channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All Sat Sarovars (the seven sources of Amrit, or of the spiritual energy, inside the human body) are illuminated. Simran pervades every pore of one’s body. This is the supreme and powerful state of Simran. Thus by practising Sat Naam and accumulating the wealth of Sat Naam the human being achieves triumph over Maya, transcends beyond the Trigun Maya (Maya of the three aspects; these are: Sato – the goodness; Rajo – the desires; and Tamo – the vices) and forever becomes one with Sat Par Brahm Pita Parmeshwar, and attains Param Padvi (the highest spiritual status). Param Padvi is the Atal Awastha (the stage of unshakable faith). Param Padvi is the Sehaj Samadhi. Sehaj Samadhi is the state of Samadhi 24 hours a day, day & night, constantly.
Therefore the wall of Kur (falsehood) within the human being, which stands between one’s soul and Sat Par Brahm Pita Parmeshwar,comes down only with Gurprasad. The wall of Kur is nothing but the prevalence of Maya Moh (temptations and attachments) that makes home within the human being and turns the human being into a slave of Maya. A common person is ruled over by Maya. All the deeds of a human being are performed under the slavery of Maya. It means that all the deeds in one’s daily life are carried out under subjugation of Maya. All the deeds in one’s daily life are committed under the influence of the three powers of Maya:
* Tamo attribute: which is the lust, anger, greed, attachments and pride;
* Rajo attribute: which is the hopes, expectations and Trishna (desires); and
* Sato attribute: which is the compassion, righteousness, contentment and forbearance.
Trigun Maya alone is the wall of Kur. All deeds performed under the Rajo and Tamo Birti’s (tendencies) are Asat Karam (untruthful deeds; deeds against Sat) and such deeds act to reinforce this wall of Kur. The deeds performed under Sato Birti are Sat Karams (the deeds of Sat; truthful deeds) and lead the human being towards acquisition of Gurprasad. Those human beings who keep their concentration centred upon Sato Birti are sure to receive the grace of Sat Par Brahm Pita Parmeshwar; and because of this Gurkirpa (divine grace) they acquire Gurprasad. Those human beings who remain entangled in the Rajo and Tamo Birtis ruin their lives under the slavery of Maya. Under the slavery of Maya (Rajo and Tamo Birtis) one’s life remains mired in mendacious deeds, and is ruined. Those human beings who are bestowed with the grace of Sat Par Brahm Pita Parmeshwar come to realize how to lead their lives under Sato Birti, and they focus their attention upon Sat Karams. Thus practising the Sat Karams they receive Gurprasad and make a success of their lives. Since Sat Par Brahm Pita Parmeshwar is beyond the Trigun Maya, therefore the way to find Sat Par Brahm Pita Parmeshwar is to triumph over Maya and transcend beyond the Trigun Maya. Triumphing over Trigun Maya is attaining victory over mind. Since the entire world is under subjugation by Maya; meaning thereby that Maya reigns over the entire world; therefore the human being who triumphs over Maya triumphs over the entire world. Victory over mind is victory over Maya, which is possible only by acquiring Gurprasad.
Therefore it is vitally important to understand the magnificence of the supreme power of Gurprasad. To this end Satguru incarnate the blessed Nanak Patshah Ji has revealed the magnificence of Gurprasad in Mool Mantar (the Definition of the Origin) itself:
“Ik Oangkaar Sat Naam Kartaa Purakh Nirbhao Nirvair Akaal Moorat Ajoonee Saibhang Gur Prasaad.”
(Sri Guru Granth Sahib 1)
Mool Mantar is not just presented at the beginning of the Gurbani. Rather this supremely powerful Mool Mantar is manifested repeatedly in Gurbani. Not just this, even the supremely powerful word of “Gurprasad” is repeatedly emphasized in Gurbani. It is because the entire Gurbani is the magnificence of Mool Mantar. Gurprasad forms the basis of all Bandagi. Bandagi cannot be performed without acquiring Gurprasad. Without Gurprasad, neither does one understand the magnificence of Gurpasad, nor can one appreciate the Mool Mantar. It is for this reason that the blessed Satguru Avatars have time and again emphasized upon Mool Mantar in Gurbani as well as repeatedly stressed upon “Gurprasad”, so that the Jigyasoo’s (seekers of divine truth) may read and understand these extremely powerful words; by which the Jigyasoo’s may acquire the Gurprasad of Bandagi. Therefore it wouldn’t be wrong to say that the entire Gurbani is nothing but magnificence of Mool Mantar; and nothing but the magnificence of Gurprasad.
It is a humble prayer before Sat Sangat that in order to learn the magnificence of Gurprasad in detail they should once again go through the Gurprasadi Katha (the discourse graced by God and Guru) of contemplation upon the magnificence of Mool Mantar. As evidenced above, Bnadgai can only be achieved by Gurprasad. Therefore the blessed Satguru incarnate Nanak Patshah Ji states that even if a human being turns one’s tongue into a hundred thousand tongues, and then turns these hundred thousand tongues into two million tongues, and with each of these two million tongues recites a hundred thousand times the name of Sat Par Brahm Pita Parmeshwar, even then one cannot bring down the wall of Kur within oneself. It means that if a human being presumes that by one’s endeavours, by persisting with Naam Simran and by Nitnem (ritual recitals and prayers) one can find Sat Par Brahm Pita Parmeshwar, then it is mere arrogance on one’s part. Slaving under Maya, if a human being considers oneself capable to vanquish one’s ego by persevering with Simran, then one is merely under a delusion. For sure, abiding in Simran is a Sat Karam; abiding in Simran is an extremely delightful and a great act of religiosity; but if a human being abiding in Simran thinks that by so doing one will achieve Darshan (vision with the inner, spiritual eye) of Sat Par Brahm Pita Parmeshwar then it is merely a delusion and nothing more. Therefore there would be many respected men and women who put a lot of effort in Simran, but do not make any gains. Because achieving Bandagi is a Gurprasadi Khel; and without acquiring Gurprasad one cannot move ahead in one’s Bandagi. But this does not mean that those men and women who abide in Simran should quit. Instead they should step up their efforts in Simran and make repeated Ardas (humble prayer) to receive Gurprasad. They should make Ardas that Sat Par Brahm Pita Parmeshwar bless them with the strength to be worthy of dedicating their entire selves before Satguru. They should dedicate every effort that they put in Simran at the feet of Satguru, and declare that they are not capable of anything and dedicate all the efforts put in Simran at the feet of Satguru. Simran is the praise of Satguru. Simran is the praise of Sat Par Brahm Pita Parmeshwar. Therfore one should dedicate the praise of Satguru at the feet of Satguru. As Simran is the praise of Sat Par Brahm Pita Parmeshwar, therefore one should dedicate the praise to Sat Par Brahm Pita Parmeshwar at the feet of Sat Par Brahm Pita Parmeshwar.
Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva (humble and selfless service to others) are achieved only by Gurprasad. The Jigyasoo’s receive Gurprasad only by Sat Karams and by dedicating their entire selves. Only those human beings, who abide in Bandagi and dedicate their entire selves at the feet of Satguru, are the ones who receive Gurprasad. By dedicating one’s entire self is meant dedicating one’s body, mind and all worldly possessions at the feet of Satguru. Dedicating one’s body by abiding in Simran and in Seva; dedicating one’s mind by observing the Sat Bachans (words of Truth; divine words) of Satguru and by adopting Gurmat; and dedicating one’s wealth by devoting Dasvandh (10% of the earnings) out of one earnings at the feet of Satguru. The only secret to acquiring the Gurprasad of Puran Bandagi is to dedicate one’s entire self before Satguru. The stairways on the path to Sach Khand (the realm of ultimate, absolute Truth)can be climbed only by dedicating one’s entire self before Satguru. Without dedicating one’s body, mind and possessions at the feet of Satguru however many religious rites and rituals one might perform; however much recitation of Gurbani one might perform; however much efforts one might put in Simran; but Gurprasad cannot be acquired. Recital of Gurbani and Simran are Sat Karams and, therefore these Sat Karams do prove helpful in acquiring Gurprasad; but one acquires Gurprasad only by dedicating one’s entire self at the feet of Satguru. Just as an insect cannot soar in the sky merely by hearing others talk about it, in exactly the same way a human being cannot acquire Gurprasad by adopting Manmat and Sansarik Mat and by listening to and observing the words of imperfect preachers.Those who persist in doing so do not bring their wall of Kur down.
One needs the Nadar (look of grace) of Sat Par Brahm Pita Parmeshwar for receiving Gurprasad. Only with Nadar of Sat Par Brahm Pita Parmeshwar one acquires Gurprasad; and only by acquiring Gurprasad one accomplishes one’s Bandagi. To acquire Gurprasad one must accumulate Sat Karams. Those who have accumulated their Sat Karams find the Sangat (congregation; following) of a Satguru; find the Sangat of a Puran Sant (perfect saint); find the Sangat of a Puran Braham Gyani (one in possession of Puran Braham Gyan). Those who receive the Nadar of Sat Par Brahm Pita Parmeshwar dedicate their entire selves at the feet of such great beings and acquire Gurprasad, accomplish their Bandagi and attain Jeevan Mukti. Those human beings who dedicate their body, mind and wealth at the feet of such great beings with complete love, devotion and belief acquire Gurprasad.
Only with Gurprasad one can triumph over Maya. Only with Gurprasad one can vanquish the lust, anger, greed, attachments, pride and Trishna. Only by acquiring Gurprasad a human being has Sat Naam abiding in one’s Surat. Only with Gurprasad, Sat Naam enters one’s Hirdha. Only with Gurprasad, Sat Naam permeates every Rom (cell) of the body. When this occurs it feels as if the human body has sprouted an infinite number of mouths; has sprouted more than 2 million tongues and every tongue performs Jaap (recitation) of Sat Naam. Some great beings go so far as to suggest that the human body sprouts 330 million tongues and from each tongue emanates the beat of Sat Naam. (By every Rom here it means that the beat of Sat Naam is heard in every cell of the human body. Rom doesn’t mean the hair on the human body as thought of by many people. It is a fallacy. Only with Gurprasad Satnaam opens all Bajjar Kapats of the human being. Only with Gurprasad all Sat Sarovars of the human being are illuminated and Sat Naam permeates every cell of the body. Only with Gurprasad one attains 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) in one’s Hirdha. Only with Gurprasad one obtains Darshan of Sat Par Brahm Pita Parmeshwar and attains Puran Braham Gyan and Puran Tat Gyan. Only with Gurprasad one attains Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss). Only with Gurprasad one attains Param Padvi. Only with Gurprasad one attains Atal Awastha.
Therefore a human being who is stuck in the slavery of Maya and carrying out all one’s actions and deeds under the subjugation of the lust, anger, greed, attachments and pride to fulfil one’s Trishna; however much one might try, but one cannot bring down the wall of Kur within oneself. Acting on the premise of the popular wisdom, which can only be called as Sansarik Mat, or on the premise of Manmat and indulging in religious rites and rituals, one cannot bring down this wall of Kur. Just as an insect cannot try and reach the sky by listening to the tales about the sky. In exactly the same way all the rites and rituals performed under Sansarik Mat and Manmat – all religious deeds, worships, recitals, Simran etc. – can only lead the human being to fall prey to the Dhoot (thief; the Panj Dhoots or the five thieves are the lust, anger, greed, attachments and pride) of pride, but cannot obtain Darshan of Sat Par Brahm Pita Parmeshwar or make any spiritual gains. By so doing one might be able to achieve false greatness in the society at a worldly level; but one doesn’t bring down the wall of Kur within, neither does one attain any spirituality. Such a human being, despite all attempts, doesn’t rise out of the morass of Maya. Only with the Nadar of Sat Par Brahm Pita Parmeshwar a human being acquires the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva; and only by the immense supreme power of the Gurprasad the human being triumphs over Maya; transcends the Trigun; obtains Darshan of Sat Par Brahm Pita Parmeshwar; attains Puran Braham Gyan and Atam Ras Amrit; attains Param Padvi and becomes Jeevan Mukat.