"SUN" AND "MOON"

(O Yogi!) make this body the harp, and the right and left nostrils — the "sun" and the "moon"
channels — the strings of this body-harp; then vibrate the wondrous melody
of the Shabad (Naam, Aatam-Giaan...) within (sggs 907 ).
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The terms such as "sun" and "moon" have primarily been used in the Gurbani (Sri Guru Granth Sahib, SGGS) for enlightening the Yogis by removing their doubts and illusion. As discussed in the pages that lie ahead, both of these terms appear throughout the Gurbani as metaphor for different things. Specifically, the term "sun" is used for Pingla Naarhee and right nostril in Yogic practices, fire of Maya, Raajas (passion) and Taamas (ignorance) Guna, mind's faults, Self-knowledge (Divine Light, Intuitive Wisdom or Divine Understanding), temporary nature of the material world, Aaratee's lamp and freedom or liberation (Mukti). The term "moon" is used for Irhaa (also spelt ira, ida, etc.) Naarhee (also spelt nadi, etc.) and left nostril in Yogic practices, Inner Peace or Poise, Sahaj Avasthaa, Tranquility, freedom or liberation, temporary nature of the material world, Divine Light, Guru-God, God-realization, Truth, Maya, Saatav Guna or the quality of Goodness and Aaratee's lamp.

Yogic Practices:

For better understanding and appreciation of the use of the names "sun" and "moon", a brief backdrop of Yogic beliefs and practices is as follows.

There are thousands of nerve fibers or energy channels of the inner or subtle body of man known as Naarhees or "conduits". These interconnect the Chakras or subtle energy centers of the man's body. Of these, the three main Naarhees as considered by Yogis are: Irhaa, Pingla and Sushumanaa.

Also known as Chandra, Chand or Sasee ("moon"), Irhaa is said to be positive life current and flows downward, ending on the left side of the body. Yogis believe this life current to be the feminine in nature and is the channel of physical-emotional energy. Pingla — also known as Sooriya, Soor or Sooraj ("sun") — is said to be negative life current and flows upward, ending on the right side of the body. Yogis believe this current to be the masculine in nature and is the channel of intellectual-mental energy. Both Irhaa and Pingla are believed by the Yogis to be the auxiliary of the Sushumanaa.

The Sushumanaa is mentioned by the Yogis to be the major nerve current which passes through the spinal column from the Mooldhar Chakra or coccygeal center at the base, to the Sahasraara at the crown of the head. Irhaa and Pingla are the two primary Naarhees of the astral sympathetic nervous system feeding into and out of the main current of Sushumanaa. Within the Sushumanaa is the second astral spine called Vajra, which extends upward from the Savdhirthan Chakra, or sacral center. The Vajra provides the power of expansion, contraction, and all activities of motion of the astral body. Within the Vajra is hidden the Chitra astral spine, which controls the spiritual activities related to the Consciousness. The astral brain or Sahasraara controls the activities of the Sushumanaa (including Vajra and Chitra).

As mentioned by the Yogis, Sushumanaa is the channel of Kundilini energy. When Kundilini energy flows downward into the body it enlivens the sense faculties. But, it bestows Spiritual Enlightenment when the flow is reversed and uplifted to the Sahasraara. Through Yoga practices, the Yogis believe the Kundilini energy lying dormant in the Mooldhar Chakra in a coiled form is awakened and made to rise up Sushumanaa channel through each Chakra to the Sahasraara Chakra. Upon awakening of the pure Kundilini force by the Yogi, it rises to the brain (Sahasraara) and is transformed into the Bliss of Spirit, Spiritual Enlightenment, Soul-vision or God-realization! This is the crux of the matter.

The Gurbani does not Approve or Support Yogic Practices

The Gurbani repeatedly indicates such Yogic practices to be uncalled-for. Instead, the Gurbani offers Yogis a simple, direct and straight forward method of awakening Kundilini within. It asks Yogis to do the followings.

Through the complete detachment from Maya's expanse, deception and illusion, control your mind and become established in meditation (Jap or Naam-Simran) within. This is your Irhaa, Pingla and Sushumanaa. With such understanding, remove your duality of Irhaa, Pingla or Sushumanaa, and know that controlling the breath downward through right nostril or upward through the left nostril, and so on, are "empty hypocritical Dhaarmic practices" ineffective for awakening the true Love for the Mool (Source, Origin, Jot...). Be with Sat (Truth) within and without. Then the coiled Kundilini, which is none other than the knot between the mind and Maya, will untie spontaneously.

  • ਨਿਉਲੀ ਕਰਮ ਭੁਇਅੰਗਮ ਭਾਠੀ ॥ ਰੇਚਕ ਕੁੰਭਕ ਪੂਰਕ ਮਨ ਹਾਠੀ ॥ ਪਾਖੰਡ ਧਰਮੁ ਪ੍ਰੀਤਿ ਨਹੀ ਹਰਿ ਸਉ ਗੁਰ ਸਬਦ ਮਹਾ ਰਸੁ ਪਾਇਆ ॥: Nioulee karam bhuiangam bhaathee. Rechak kunbhak poorak mann haathee. Paakhand dharm preet nahee har sau gur sabad mahaa ras paaiaa: Inner cleansing techniques, channeling the energy to raise the Kundalini to the Tenth Gate, inhaling, exhaling and holding the breath by the force of the mind - by such empty hypocritical Dhaarmic or religious practices, the Love for the Lord is not produced. Only through the Word of the Gur-Shabad (Divine Word) is the sublime, supreme essence obtained (sggs 1043).
  • ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥ ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥ ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥ ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥: Akhand mandall nirankaar mahi anahd ben bajaavougo ...: (By being established) in the imperishable (indivisible Consciousness) realm of the Formless Lord, I play the flute of the unstruck sound current (of the Beloved)||1||. Becoming detached, I sing the Lord's Praises. Through the (Gur-) Shabad, becoming detached, I am established in the All-pervading and In destructible God ||1|| Pause ||. I have controlled the restless mind (which is akin to wind); (this is my practice of) Irhaa, Pingalaa and Shushumanaa. I look upon both the moon and the sun as the same, (because) I aml merged in the Light of the Lord.||2|| (sggs 973).
  • ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥: Ravi sasi louke ihu tanu kingaree vaajai sabad niraaree: (O Yogi!) make this body the harp, and the right and left nostrils — the "sun" and the "moon" channels — the strings of this body-harp; then vibrate the wondrous melody of the Shabad (Naam-Aatam-Giaan...) within (sggs 907 ).
  • ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥ ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥ ਮੂੜੇ ਕਾਇਚੇ ਭਰਮਿ ਭੁਲਾ ॥ ਨਹ ਚੀਨਿਆ ਪਰਮਾਨੰਦੁ ਬੈਰਾਗੀ ॥੧॥ ਰਹਾਉ ॥: Soor sar sosi lai som sar pokh lai jagat kari marat su sambandh keeja i...: Eradicate the heat of your passion and ignorance nature (make this the the "sun" energy of the right nostril), and strenghten your nature of Goddness (make this the the cool, "moon" energy of the left nostril); practicing this breath-control, bring them into perfect balance (make this the Sushumanaa). In this way, the mind which is fickle as fish will be held steady; then swan-soul will not wander around, and the body-wall will not crumble to evil passions ||1||. You fool, why are you deluded by doubt? You do not remember the detached Lord of Supreme Bliss ||1|| Pause || (sggs 991).
  • ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰ ਸੁਖਮਨਾ ਤੀਨਿ ਬਸਹਿ ਇਕ ਠਾਈ ॥ ਬੇਣੀ ਸੰਗਮੁ ਤਹ ਪਿਰਾਗੁ ਮਨੁ ਮਜਨੁ ਕਰੇ ਤਿਥਾਈ ॥੧॥ ਸੰਤਹੁ ਤਹਾ ਨਿਰੰਜਨ ਰਾਮੁ ਹੈ ॥ ਗੁਰ ਗਮਿ ਚੀਨੈ ਬਿਰਲਾ ਕੋਇ ॥ ਤਹਾਂ ਨਿਰੰਜਨੁ ਰਮਈਆ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥: Irhaa Pingulaa aour sukhamanaa teeni basahi ik thaaee ||..: (Who has Realized the Lord, for him the energy channels of the) Irhaa, Pingalaa and Shushumanaa dwell in one place. (Also, for him) this is the true place of Tribeni (confluence of the three rivers) and Priyag this is where his mind takse its cleansing bath. ||1|| O Saints! The Immaculate (free from Maya) Lord dwells in that State (or awakens within the), (but) rare one who goes to the Guru Gur Gami) Realizes that State. ||1||Pause|| (sggs 974).
  • ੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥: Kundilini surjhi sat sangat parmanand guroo mukhi machaa: Through the association with Sat (Truth) - Satsangat - the Kundilini unentangles; through the Word of the Guroo, they enjoy the Supreme Bliss. (sggs 1402).
  • ਇੜਾ ਪਿੰਗਲਾ ਸੁਖਮਨਾ ਲੰਘ ਤ੍ਰਿਬੇਨੀ ਨਿਜ ਘਰ ਆਵੈ ॥: Irhaa pingalaa sukhamanaa langh tribenee nij ghar aavai: Go beyond the Triveni of Irhaa, Pingalaa and Sushumanaa and stablize in your Nij Ghar (Mool...). (Vaar Bhai Gurdaas).
  • ਇੜਾ ਪਿੰਗੁਲਾ ਸੁਖਮਨਾ ਸੋਹੰ ਨ ਸਮਾਣਾ ॥: Irhaa pingulaa sukhumunaa soham na samaanaa: The taste of the recitation of "Soham"--I am He--in the base of Irhaa, Pingalaa and Sushumanaa nerves is not equal to the taste of the elixir of Divine Love (Vaar Bhai Gurdaas).
  • ਸਿਵ ਸਕਤੀ ਨੋਂ ਸਾਧਕੈ ਚੰਦ ਸੂਰ ਦਿਹੁ ਰਾਤ ਸਦਾਏ ॥: Siv sakti no saadhakai chand soor dihu raat sadaae: Conquering the God's material energy Maya, the Spirtual Beings have disciplined the "moon-sun" —Irhaa and Pingalaa — and also the time known by days and nights (Vaar Bhai Gurdaas).
  • ਸੋ ਅਉਧੂਤੀ ਜੋ ਧੂਪੈ ਆਪੁ ॥ ਭਿਖਿਆ ਭੋਜਨੁ ਕਰੈ ਸੰਤਾਪੁ ॥ ਅਉਹਠ ਪਟਣ ਮਹਿ ਭੀਖਿਆ ਕਰੈ ॥ ਸੋ ਅਉਧੂਤੀ ਸਿਵ ਪੁਰਿ ਚੜੈ ॥ ਬੋਲੈ ਗੋਰਖੁ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੩॥ ਮਃ ੧ ॥ ਸੋ ਉਦਾਸੀ ਜਿ ਪਾਲੇ ਉਦਾਸੁ ॥ ਅਰਧ ਉਰਧ ਕਰੇ ਨਿਰੰਜਨ ਵਾਸੁ ॥ ਚੰਦ ਸੂਰਜ ਕੀ ਪਾਏ ਗੰਢਿ ॥ ਤਿਸੁ ਉਦਾਸੀ ਕਾ ਪੜੈ ਨ ਕੰਧੁ ॥: So aoudhootee jo dhoopai aapu ...: He alone is a detached hermit, who burns away his self-conceit. He who makes his suffering the food to eat. He who dwells in the the core of his very Being, and there begs for alms (of realizing God). Such a renunciate ascends to the Divine Realm of Pure Consciousness, Siva Puri or Dasam Duaar, within. (Says Nanak) Hear me O Gorakh, God is the embodiment of Truth; the Supreme Essence of Reality has no shape or form. ||3|| Ma 1. He alone is an Udasi, a renunciator, who embraces inner renunciation. He dwells in God every breath (inhaling and exhaling). He assembles both Knowledge ("sun") and Intuitive Peace ("moon") within. The body of such an Udasi does not fall or succumb to evil passion (sggs 952).
  • ਕਾਇਆ ਕਲਾਲਨਿ ਲਾਹਨਿ ਮੇਲਉ ਗੁਰ ਕਾ ਸਬਦੁ ਗੁੜੁ ਕੀਨੁ ਰੇ ॥ ਤ੍ਰਿਸਨਾ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਦ ਮਤਸਰ ਕਾਟਿ ਕਾਟਿ ਕਸੁ ਦੀਨੁ ਰੇ ॥੧॥ ਕੋਈ ਹੈ ਰੇ ਸੰਤੁ ਸਹਜ ਸੁਖ ਅੰਤਰਿ ਜਾ ਕਉ ਜਪੁ ਤਪੁ ਦੇਉ ਦਲਾਲੀ ਰੇ ॥ ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਭਵਨ ਚਤੁਰ ਦਸ ਭਾਠੀ ਕੀਨ੍ਹ੍ਹੀ ਬ੍ਰਹਮ ਅਗਨਿ ਤਨਿ ਜਾਰੀ ਰੇ ॥ ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਰਵਿ ਸਸਿ ਗਹਨੈ ਦੇਉ ਰੇ ॥ ਸੁਰਤਿ ਪਿਆਲ ਸੁਧਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਏਹੁ ਮਹਾ ਰਸੁ ਪੇਉ ਰੇ ॥੩॥ ਨਿਝਰ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਇਹ ਰਸ ਮਨੂਆ ਰਾਤੋ ਰੇ ॥ ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥੪॥੧॥: Kaayaa kalaalani laahani melau gur kaa sabad gurhu keen re...: (Some sects of Yogi drink wine before practicing Yoga. A Yogi asked Kabeer about the type of wine he drins. Kabeer's answer follows). Make your body the vat; let the Word of the Gur-Shabad (Divine Word) be the molasses; cut up desire, sexuality, anger, pride and envy, and let them be the fermenting bark ||1||. Thus, you mix in your yeast. Is there any Saint, with intuitive peace and poise deep within, unto whom I might offer my meditation and austerities as payment? ||1|| Pause || I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. I have made the fourteen worlds the furnace, and I have made the Realization of God within my body the fire that I have burnt in the furnace. To enshrine the Intuitive Love for God is my Mudra - my hand-gesture, is my sealing the pitcher to drive the wine into the pot and mental peace is my cooling pad (Sushumanaa). ||2|| Pilgrimages, fasting, vows, purifications, self-discipline, austerities and breath control through the "sun" (Pingla) and the "moon" (Irhaa) channels - all these I pledge for that wine. My focused consciousness is the cup, and the Amrit of Divine Name is the pure elixir. I drink in the supreme, sublime essence of this elixir. ||3|| The pure stream (of the true Wine of Naam) constantly trickles forth, and my mind is intoxicated by this sublime elixir. Says Kabeer, all other wines are trivial and tasteless; this is the only true elixir ||4||1|| (sggs 968-969).
  • ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥ ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥ ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥ ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥ ਦੁਇ ਪੁਰ ਜੋਰਿ ਰਸਾਈ ਭਾਠੀ ਪੀਉ ਮਹਾ ਰਸੁ ਭਾਰੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕੀਏ ਜਲੇਤਾ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥੨॥ ਪ੍ਰਗਟ ਪ੍ਰਗਾਸ ਗਿਆਨ ਗੁਰ ਗੰਮਿਤ ਸਤਿਗੁਰ ਤੇ ਸੁਧਿ ਪਾਈ ॥ ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥: Gurh kari giaan dhiya kari mahooaa bhau bhaathee mann dhaaraa ...: (The Yogi asked Kabeer as to how he makes this wine he just described. Kabeer's answer follows). Make spiritual wisdom the molasses, meditation the bassia flowers, and the Fear of God the furnace enshrined in your mind. The Shushmanaa becomes intuitively balanced, and then the drinker drinks in this wine. ||1|| O hermit Yogi, my mind is intoxicated with this wine. When that wine rises up, one tastes the sublime essence of this Rasa, and sees across the three worlds. ||1|| Pause || Joining the two channels of the breath, I have lit the furnace, and I drink in the supreme, sublime essence. I have burnt both lust and anger as fire-wood, and I have been emancipated from the world. ||3|| The light of spiritual wisdom enlightens me; meeting with the Guru, the True Guru, I have obtained this understanding. Slave Kabeer is intoxicated with that wine, which never wears off ||3||2|| (sggs 969).
  • ਤ੍ਰੈ ਸਤ ਅੰਗੁਲ ਵਾਈ ਅਉਧੂ ਸੁੰਨ ਸਚੁ ਆਹਾਰੋ ॥ ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਜਾਣੈ ਤਾ ਹਰਿ ਨਾਮਿ ਲਗੈ ਪਿਆਰੋ ॥ ਸੁਖਮਨਾ ਇੜਾ ਪਿੰਗੁਲਾ ਬੂਝੈ ਜਾ ਆਪੇ ਅਲਖੁ ਲਖਾਏ ॥ ਨਾਨਕ ਤਿਹੁ ਤੇ ਊਪਰਿ ਸਾਚਾ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਏ ॥੬੦॥: Trai Sat angul vaaee audhoo sunn sach aahaao ... (sggs 944).
  • ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥: Ultat pawan chakra khat bhede surti sun anuraagee ||1||. Aavai na jaai marai na jeevai taas khoj bairaagee. Mere mann mann hee ulati samaanaa ||1|| Rahaaou ||. Gur parsaad akal bhaee avarai naatar thaa begaana (sggs 333).
  • ਐਸਾ ਗਿਆਨੁ ਕਥੈ ਬਨਵਾਰੀ ॥ ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜੁ ਸੁਖਮਨ ਨਾਰੀ ॥: Aisaa giyan kathai banbaaree. Mann re pavan drirh sukhman naareeke (sggs 327).

"Sun Enters The House Of Moon":

How can we realize the Source? Or, how can the Real Self know Itself? Maya's material nature (including all matter) is composed of three qualities: Saatav, Raajas, and Taamas. In English, these three modes can be called goodness, passion and ignorance, respectively. They are like intertwined strands of the winding cord or rope of Nature. These three qualities are part of Maya or delusive force inherent in the creation. Through this medium, Nature holds in bondage all embodied beings.

As indicated in the Gurbani, the sun due to its hot nature is metaphor for the fiery ego or Raajas and Taamas Guna (passion and ignorance, respectively). Whereas the moon because of its cooling and soothing nature is metaphor for the mode of Goodness (Saatav Guna), the state of Sahaj Avasthaa (the state of no-ego, Pure Being, or Turiyaa), Inner Peace, Intuitive Poise, Tranquility, Mool-realization...

  • ਪੂਨਿਉ ਪੂਰਾ ਚੰਦ ਅਕਾਸ ॥ ਪਸਰਹਿ ਕਲਾ ਸਹਜ ਪਰਗਾਸ ॥ ਆਦਿ ਅੰਤਿ ਮਧਿ ਹੋਇ ਰਹਿਆ ਥੀਰ ॥ ਸੁਖ ਸਾਗਰ ਮਹਿ ਰਮਹਿ ਕਬੀਰ ॥: Poonio pooraa chand akaas. Pasarahi kalaa sahaj paragaas. Aadi ant madhi hoi rahiaa theer. Sukh saagar mahi ramahi Kabeer: The ever present (beginning, middle and end) Divine is the Ocean of Peace, O Kabeer, immers in that Ocean and meditate on Him. By doing so, the Sahaj Avasthaa will shine forth within, just as on the day of the full moon, the moon shines forth in its full glory (sggs 344).

When the "sun enters the house of moon", or when the moon is out in its full glory, the sun is not to be seen. Similarly, if man's quality of passion and ignorance ("sun") enter into the quality of Goodness ("moon"), the qualities of passion and ignorance fade away and the quality of Goodness becomes dominant. After transcending egoism or all modes of material nature (Maya), one becomes established in Purity, Transcendental Consciousness, Turiya or Soul Nature.

  • ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥: Kio mool pashaanai aatam jaanai kio sasi ghari soor samaavai. Gurmukhi hayumai vichahau khovai tayu Nanak Sahaj Samaavai: "How can the Root, the Source of all be realized? How can the Soul know itself? How can the sun enter the house of the moon?" By becoming a Gurmukh (Spiritual Being) eliminate the egoism from within; then, O Nanak, you naturally enter the Sahaj Avasthaa--sun (Maya's fire) enters into the home of the moon or Soul Nature (sggs 945).
  • ਬਾਰਹ ਸੋਲਹ ਮੇਲ ਕਰ ਸਸੀਅਰ ਅੰਦਰ ਸੂਰ ਸਮਾਯਾ ॥: Baarah solah mel kar saseear andar soor samaayaa: Combining twelve (months) and sixteen (phases of moon) the "sun" merges into the "moon" — Maya's material nature gets absobed into the Pure Being (Vaar Bhai Gurdaas)
  • ਏਕਾਦਸੀ ਏਕ ਦਿਸ ਧਾਵੈ॥... ਬਾਰਸਿ ਬਾਰਹ ਉਗਵੈ ਸੂਰ ॥ ਅਹਿਨਿਸਿ ਬਾਜੇ ਅਨਹਦ ਤੂਰ॥ਦੇਖਿਆ ਤਿਹੂੰ ਲੋਕ ਕਾ ਪੀਉ ॥ ਅਚਰਜੁ ਭਇਆ ਜੀਵ ਤੇ ਸੀਉ ॥: Ekaadasee ek dis dhaavai...Baarasi baahar oogavai soor. Ahinis baajai anahad toor. Dekhiaa tihoon lok kaa peeou. Acharaj bhaiaa jeev te seeou: The person who engages in remembering One Divine ("ek dis dhaavai"), the complete Self-knowledge menifests in his bosom, its like twelve suns have arisen in his inner being! Day and night, he hears the celestial bugles vibrating the unstruck melody within, and he beholds the Father of the three worlds. This is so wonderful! A common man thus becomes God! (sggs 344).
  • ਆਂਗਨਿ ਮੇਰੈ ਸੋਭਾ ਚੰਦ ॥ ਨਿਸਿ ਬਾਸੁਰ ਪ੍ਰਿਅ ਸੰਗਿ ਅਨੰਦ ॥: Aangan merai sobhaa chand. Nisi baasur priya sangi anand: Within the courtyard of my Heart, the glory of the moon of Self-realization has shined forth. Night and day, I am in Bliss with my Beloved (sggs 372).

Also, the "sun" is used as metaphor for Self-knowledge, Divine Light, Intuitive Wisdom and Divine Understanding. Similarly, the moon indicates Spiritual darkness. When the "sun" of True Knowledge and Understanding enters the "moon" (of Spiritual darkness), the "Joti-Svaroopa" shines forth. And God stands Realized!

  • ਕਵਨ ਮੁਖਿ ਚੰਦੁ ਹਿਵੈ ਘਰੁ ਛਾਇਆ ॥ ਕਵਨ ਮੁਖਿ ਸੂਰਜੁ ਤਪੈ ਤਪਾਇਆ ॥ ਕਵਨ ਮੁਖਿ ਕਾਲੁ ਜੋਹਤ ਨਿਤ ਰਹੈ ॥ ਕਵਨ ਬੁਧਿ ਗੁਰਮੁਖਿ ਪਤਿ ਰਹੈ ॥ ਕਵਨੁ ਜੋਧੁ ਜੋ ਕਾਲੁ ਸੰਘਾਰੈ ॥ ਬੋਲੈ ਬਾਣੀ ਨਾਨਕੁ ਬੀਚਾਰੈ ॥੪੮॥ ਸਬਦੁ ਭਾਖਤ ਸਸਿ ਜੋਤਿ ਅਪਾਰਾ ॥ ਸਸਿ ਘਰਿ ਸੂਰੁ ਵਸੈ ਮਿਟੈ ਅੰਧਿਆਰਾ ॥: Kavan mukh chand hivai ghar shaaiaa ...: Yogis asked Baabaa Nanak: "The moon of the mind is cool; how is it to be kept that way? How can the blazing sun of Knowledge be kept arisen all the time? How can the constant fear of Death be turned away? By what understanding is the honor of the Gurmukh (Spiritual Being) preserved? Who is the warrior, who conquers Death? Give us your thoughtful reply, O Nanak." By chanting the the Shabad in the Heart, the moon of the mind is illuminated with infinity. ||48||Thus, when the sun of Knowledge dwells in the house of the moon, the darkness of ignorance is dispelled (sggs 943).
  • ਚਉਦਸਿ ਚਉਥੇ ਥਾਵਹਿ ਲਹਿ ਪਾਵੈ ॥ ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥ ਸਸੀਅਰ ਕੈ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥ ਚਉਦਸਿ ਭਵਨ ਪਾਤਾਲ ਸਮਾਏ ॥ ਖੰਡ ਬ੍ਰਹਮੰਡ ਰਹਿਆ ਲਿਵ ਲਾਏ ॥੧੮॥ : Chaudasi chauthe thaavahi lahi paavai...: Chaudas: One who enters into the Fourth State of Consciousness, overcomes time, and the three qualities of Maya — Raajas, Taamas and Saatav. Then the "sun" of fiery Maya enters into the house of the "moon" of Intuitve Peace, and one comes to know the value of the true Way of Yoga. He then keeps his consciousness lovingly focused on God, who is permeating the fourteen worlds, the nether regions of the underworld, the galaxies and solar systems ||18|| (sggs 840).
  • ਉਗਵੈ ਸੂਰੁ ਨ ਜਾਪੈ ਚੰਦੁ॥ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥: Ougavai soor na jaapai chand. Jah giaan pragaas agiaan mitant: When the sun rises, the moon is not visible. Similarly, wherever Spiritual Wisdom appears, ignorance is dispelled (sggs 791).
  • ਗੁਰ ਪਰਸਾਦਿ ਸਹਜ ਘਰੁ ਪਾਇਆ ਮਿਟਿਆ ਅੰਧੇਰਾ ਚੰਦੁ ਚੜਿਆ ॥: Gur parasaad sahaj ghar paaiaa mittiaa andheraa chand charriaa: By the Gur-Grace (Grace of the Giaan-Knowledge, Wisdom...), I have entered the home of celestial bliss. Darkness of ignorance is dispelled, and the moon of wisdom has risen (sggs 393).

"Moon Enters The House Of Sun":

With the rise of the sun, the moon fades away. That is to say, when the "moon enters the house of sun", the moon becomes veiled or dormant. Similarly, when man's Pure Nature, Soul Consciousness, Inner Peace or Intuitive Poise ("moon") enters the material nature of Maya ("sun"), the Soul Nature fades away and the illusion, egoism or evil passions become dominant.

  • ਸੋਲਹ ਕਲਾ ਸੰਪੂਰਣੋ ਸਸਿ ਘਰ ਸੂਰਜ ਵਿਰਤੀ ਹਾਣੀ ॥: Solah kalaa sampoorano sasi ghar sooraj viratee haanee: When moon, the master of sixteen phases (Pure Nature) enters into the sun (material nature), it gets faded (Vaar Bhai Gurdaas).

Moonless night or Amaavas is metaphor for our darkness of ignorance or falsehood (egoism). When our mind is overtaken by the darkness of egoism, the "moon" of Truth is not to be seen anywhere! But the moment the egoism begins to thin out, the "moon" of Truth begins to rise and gradually grows; bringing Divine Virtues like Peace, Contentment, Knowledge, Compassion, Shabad- Vichaar...

  • ਕੂੜੁ ਅਮਾਵਸ ਸਚੁ ਚੰਦ੍ਰਮਾ ਦੀਸੈ ਨਾਹੀ ਕਹ ਚੜਿਆ ॥: koorr amaavus such chundhrumaa dheesai naahee keh charriaa: In this dark night of falsehood, the "moon" of Truth is not be seen anywhere (sggs 145).
  • ਅਮਾਵਸ ਆਤਮ ਸੁਖੀ ਭਏ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਦੇਵ ॥: Amaavas aatam sukhee bhae santokh deeaa gurdev: The day of the new moon: My soul is at Peace; the Divine has blessed me with contentment (sggs 299).

Soul's Purity And Freedom:

The sun and the moon shower their light on everyone and everyplace without any prejudice or distinction, and ever remain untouched by the environment thereof. For instance, by shining on water they do not get wet, by shining on trash they do not get stinky, by shining on dirt they do not get dirty, by shining on a pot they do not become that pot, and so on. Also, although the fire burns everything that comes in its way, but it ever remains untouched by the objects it burns. In that sense, they are said to be immaculate, free or liberated.

Similarly, the Mool (Source, Origin, Jot...) is always in its Pure Nature, Truth-Knowledge-Bliss. However, when this Pure Consciousness gets refracted at the prism of false ego-center, the duality or the sense of distinction and separation is perceived. Which, in turn, gives rise to a perceiver of objects, a feeler of emotions, and a thinker of thoughts. Thus, it is because of the rise and intervention of the mind and body (false ego-sense) that we veil the Reality from ourselves. However, the Self eternally remains Pure and Liberated even in spite of our filthy egoism.

In the same way, a Brahm Giaanee, the Mool-realized person, remains pure and liberated regardless of external events, conditions, circumstances, changes, place or time. Without abandoning family and society — like the sun and the moon and the fire, free from bondage — the Spiritual Beings live in the midst of Maya or worldly happenings, yet remain unaffected and untouched.

  • ਸੂਰੁ ਮੁਕਤਾ ਸਸੀ ਮੁਕਤਾ ਬ੍ਰਹਮ ਗਿਆਨੀ ਅਲਿਪਾਇ ॥ ਸੁਭਾਵਤ ਜੈਸੇ ਬੈਸੰਤਰ ਅਲਿਪਤ ਸਦਾ ਨਿਰਮਲਾਇ ॥: Soor muktaa sasee muktaa brahm giaanee alipaae. Subhaavat jaise baisantar aliptaa sadaa nirmalaai: The sun is liberated, and the moon is liberated; the God-realized being is pure and untouched. His inner nature is like that of fire, untouched and forever immaculate (sggs 1001).
  • ਕਕਾ ਕਿਰਣਿ ਕਮਲ ਮਹਿ ਪਾਵਾ ॥ ਸਸਿ ਬਿਗਾਸ ਸੰਪਟ ਨਹੀ ਆਵਾ ॥ ਅਰੁ ਜੇ ਤਹਾ ਕੁਸਮ ਰਸੁ ਪਾਵਾ ॥ ਅਕਹ ਕਹਾ ਕਹਿ ਕਾ ਸਮਝਾਵਾ ॥੭॥ : Kakkaa kiran kamal mahi paawaa. Sasi bigaas sanpatt nahee aavaa. Aru je tahaa kusam ras paawaa. Akah kahaa kahi kaa samjhaavaa ||7||: KAKKA (a letter of the Gurmukhi alphabet):  When the rays of (the sun of the Knowledge - Giaan) come into the heart-lotus, the moon-light of Maya cannot enter the basket (of the mind - it cannot close the blossomed heart-lotus again). (By reaching that state) if I enjoy the subtle fragrance of that Spiritual Flower (blossoming of the heart-lotus), I cannot describe it - its indescribable; I could speak, but who would understand? ||7|| (sggs 340).

Divine Name And Desires:

The Gurbani pinpoints that all human problems can be traced to desires. All beings have desires, from a tiny ant to largest animal, including human beings. No one knows where from these desires arise. But we all have them, and they seem to be endless. They prompt all beings to act in this world. In other words, the pluralistic world of gross objects is activated by our desires.

Clinging to sensate life, fanciful ideas and imagination, the mind turns outward and begins to desire the false and fear the Truth. Consequently, we end up searching the Reality too far away from us — in the gross objects of the world. But it is all Within! Hence, the scriptures and the Men of Light urge us to free our mind from all kinds of desires — material as well as celestial. We have only one mind. If we do not empty it of desires, we can not fill it with the Amrit of the Naam (Divine Name- Shabad, Aatam Giaan,Divine Knowledge...).

The "sun" is likened to man's blazing desires. The "moon", on the other hand, is likened to cooling and soothing Divine Name, which puts out the fire of desires and related fear, eradicating the darkness of ignorance and suffering in the process.

  • ਆਤਸ ਦੁਨੀਆ ਖੁਨਕ ਨਾਮੁ ਖੁਦਾਇਆ ॥੨॥: Aatas duneeaa khunak naam khudaaiaa ||2||: The world is (like) fire; the Lord's Name is cooling and soothing. ||2|| (sggs 1291).
  • ਚੰਦੋ ਦੀਪਾਇਆ ਦਾਨਿ ਹਰਿ ਕੈ ਦੁਖੁ ਅੰਧੇਰਾ ਉਠਿ ਗਇਆ ॥: Chando deepaaiaa daan har kai dukh andheraa uthi gaiaa: The moon of Divine Name glows within, by the Lord's gift, and the darkness of ignorance and suffering is taken away (sggs 766 ).
  • ਚਾਦਨਾ ਚਾਦਨੁ ਆਂਗਨਿ ਪ੍ਰਭ ਜੀਉ ਅੰਤਰਿ ਚਾਦਨਾ ॥੧॥: chaadhanaa chaadhan aaangan prabh jeeo anthar chaadhanaa ||1||: In the courtyard (of the mind), let the moon of the (Name of the ) Lord shine. This is the Light of lights. ||1||
  • ਹਰਿ ਕੇ ਸੰਤ ਜਪਿਓ ਮਨਿ ਹਰਿ ਹਰਿ ਲਗਿ ਸੰਗਤਿ ਸਾਧ ਜਨਾ ਕੀ ॥ ਦਿਨੀਅਰੁ ਸੂਰੁ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਨੀ ਸਿਵ ਚਰਿਓ ਚੰਦੁ ਚੰਦਾਕੀ ॥: Har ke sant japio mani har har lagi sangati saadh janaa kee. Dineear soor trisanaa agan bujhaanee siv chario chand chandaakee: The godly beings meditate on God in their minds; they join the Company of the Holy. With the rise of the cool "moon" of Divine, the piercing "sun" of desires sets (sggs 668).
  • ਹਰਿ ਸਿਮਰਤ ਸਦਾ ਹੋਇ ਅਨੰਦੁ ਸੁਖੁ ਅੰਤਰਿ ਸਾਂਤਿ ਸੀਤਲ ਮਨੁ ਅਪਨਾ॥ ਜੈਸੇ ਸਕਤਿ ਸੂਰੁ ਬਹੁ ਜਲਤਾ ਗੁਰ ਸਸਿ ਦੇਖੇ ਲਹਿ ਜਾਇ ਸਭ ਤਪਨਾ ॥: Har simrat sdaa hoi anand sukh antari saanti seetal manu apanaa. Jaise sakati soor bahu jalataa gur sasi dekhe lahi jaae sabh taupanaa: Remembering the Divine in meditation, you will find Bliss and Peace forever deep within, and your mind will become tranquil and cool. It is like the harsh "sun" of Maya, with its burning heat; seeing the "moon", the Guru, its heat totally vanishes (sggs 860).
  • ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ॥ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥ ਬਾਣੀ ਰੋਕਿਆ ਰਹੈ ਦੁਆਰ॥ਤਉ ਮਨੁ ਮਤਵਾਰੋ ਪੀਵਨਹਾਰ ॥: Somavaar sasi amrit jharai. Chaakhat begi sagal bikh harai. Bani rokiaa rahai duaar. Tayu manu matwaaro peevanhaar: Monday: By meditating on the Divine Name, the Ambrosial Nectar (Sasi-Amrit: "moon" like cooling and soothing Amrit) trickles down. Tasting it, all poisons of the mind are removed in an instant. Restrained by the Bani (Divine Word), the mind free of its poison thus remains inward; drinking in this Amrit or Nectar, it remains intoxicated (sggs 344).

Temporary Nature Of Material World:

The scriptures repeatedly remind us of the polluted or ephemeral nature of this material world. They time and again remind us the only the Divine is Pure and Immortal. "That which is born must end", they assert. The existence of all suns and moons is fleeting. They not only appear and disappear from our vision on a daily basis, but one day they must pass away permanently.

  • ਨ ਸੂਰ ਸਸਿ ਮੰਡਲੋ ॥ ਨ ਸਪਤ ਦੀਪ ਨਹ ਜਲੋ॥ਅੰਨ ਪਉਣ ਥਿਰੁ ਨ ਕੁਈ ॥: N soor sasi mandalo. N sapat deep nah jalo. Ann payun thir na kuee: Neither the sun, nor the moon, nor the planets, nor the seven continents, nor the oceans, nor food, nor the wind-nothing is permanent (sggs 144).

So is the fate of the so called demigods and goddesses, solar systems, the rulers, nights and days, worldly objects, elements, Siddhas, seekers and strivers, those who wear religious robes, the Yogis and wandering hermits, the body and the Jeeva (individual beings), and so on.

  • ਦਿਨ ਰਵਿ ਚਲੈ ਨਿਸਿ ਸਸਿ ਚਲੈ ਤਾਰਿਕਾ ਲਖ ਪਲੋਇ ॥: Din rav chalai nisi sasi chalai taarikaa lakh paloe: The day and the sun will pass away; the night and the moon will pass away; the hundreds of thousands of stars will disappear (sggs 64).
  • ਮੈਲਾ ਬ੍ਰਹਮਾ ਮੈਲਾ ਇੰਦੁ ॥ ਰਵਿ ਮੈਲਾ ਮੈਲਾ ਹੈ ਚੰਦੁ ॥੧॥ ਮੈਲਾ ਮਲਤਾ ਇਹੁ ਸੰਸਾਰੁ ॥ ਇਕੁ ਹਰਿ ਨਿਰਮਲੁ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੧॥ ਰਹਾਉ ॥ ਮੈਲੇ ਬ੍ਰਹਮੰਡਾਇ ਕੈ ਈਸ ॥ ਮੈਲੇ ਨਿਸਿ ਬਾਸੁਰ ਦਿਨ ਤੀਸ ॥੨॥ ਮੈਲਾ ਮੋਤੀ ਮੈਲਾ ਹੀਰੁ ॥ ਮੈਲਾ ਪਉਨੁ ਪਾਵਕੁ ਅਰੁ ਨੀਰੁ ॥੩॥ ਮੈਲੇ ਸਿਵ ਸੰਕਰਾ ਮਹੇਸ ॥ ਮੈਲੇ ਸਿਧ ਸਾਧਿਕ ਅਰੁ ਭੇਖ ॥੪॥ ਮੈਲੇ ਜੋਗੀ ਜੰਗਮ ਜਟਾ ਸਹੇਤਿ ॥ ਮੈਲੀ ਕਾਇਆ ਹੰਸ ਸਮੇਤਿ ॥੫॥ ਕਹਿ ਕਬੀਰ ਤੇ ਜਨ ਪਰਵਾਨ ॥ ਨਿਰਮਲ ਤੇ ਜੋ ਰਾਮਹਿ ਜਾਨ ॥੬॥੩॥: Mailaa brahmaa mailaa ind...: Brahma is polluted, and Indra is polluted. The sun is polluted, and the moon is polluted ||1||. This world is polluted with pollution. Only the One Lord is Immaculate; He has no end or limitation. ||1|| Pause || The rulers of kingdoms are polluted. Nights and days, and the days of the month are polluted. ||2||The pearl is polluted, the diamond is polluted. Wind, fire and water are polluted. ||3|| Shiva, Shankara and Mahaysh are polluted. The Siddhas, seekers and strivers, and those who wear religious robes, are polluted. ||4|| The Yogis and wandering hermits with their matted hair are polluted. The body, along with the swan-soul, is polluted. ||5|| Says Kabeer, those humble beings are approved and pure, who know the Lord ||6||3|| (sggs 1158).

Accordingly, the Gurbani asks all sensible men to stop mere looking and appreciating the light emanating from the moon, the sun or the diamond, but reflect on the Divine Light within, the Source (Mool, Jot...), who gave them the light in the first place. In other words, the Gurbani urges us to reflect on That Immortal Light in which is contained the expanse of the entire universe.

  • ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਜੋਤਿ ਸਰੂਪੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਅਨੂਪੁ ॥੧॥ ਕਰੁ ਰੇ ਗਿਆਨੀ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋਤੀ ਅੰਤਰਿ ਧਰਿਆ ਪਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥ ਹੀਰਾ ਦੇਖਿ ਹੀਰੇ ਕਰਉ ਆਦੇਸੁ ॥ ਕਹੈ ਕਬੀਰੁ ਨਿਰੰਜਨ ਅਲੇਖੁ ॥੨॥੨॥੧੧॥: Chand sooraj due joti saroop ...: The moon and the sun are both the embodiment of Light. Within their light, is God's Light, the incomparable. ||1|| Therefore, O spiritual teacher, contemplate God. In His Light is contained the expanse of the created universe. ||1|| Pause || Gazing upon the diamond, I humbly salute That Diamond. Says Kabeer, the Immaculate Lord is indescribable ||2||2||11|| (sggs 972).

Divine Lamps, Aartee And Divine Hukam:

The sun and the moon are likened to lamps: the sun as the lamp of Intuitive Knowledge, and the moon as the lamp of Intuitive Peace. Their all-reaching light, free nature, and even-vision reminds us of the One Transcendental Reality dwelling in everyone and everyplace.

  • ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ॥ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥: Ravi sasi Dekho deepak oujiaalaa. Sarab nirantar preetam baalaa: In the lamps of the sun and the moon, I see the Divine Light. Dwelling among all is my ever-youthful Beloved (sggs 223).
  • ਰਵਿ ਸਸਿ ਦੀਪਕ ਗੁਰਮਤਿ ਦੁਆਰੈ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਧਿਆਵਏ ॥: Ravi sasi deepak gurmati duaarai mani saachaa mukhi dhiaavae: The person who always meditates on the Divine Name, in the mind and with the mouth, through the Divine Teaching the lamp of Knowledge ("sun") and the lamp of Peace ("moon") ever reamin lit within him (sggs 1110 ).
  • ਰਵਿ ਸਸਿ ਦੀਪਕ ਜਾ ਕੇ ਤ੍ਰਿਭਵਣਿ ਏਕਾ ਜੋਤਿ ਮੁਰਾਰਿ ॥: Ravi sasi deepak jaa ke tribhavan ekaa joti muraari: His lamps are the sun and the moon; the One Light of the Destroyer of ego fills the three worlds (sggs 489).
  • ਭਾਈ ਰੇ ਮੈਲੁ ਨਾਹੀ ਨਿਰਮਲ ਜਲਿ ਨਾਇ ॥ ਨਿਰਮਲੁ ਸਾਚਾ ਏਕੁ ਤੂ ਹੋਰੁ ਮੈਲੁ ਭਰੀ ਸਭ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥ ਹਰਿ ਕਾ ਮੰਦਰੁ ਸੋਹਣਾ ਕੀਆ ਕਰਣੈਹਾਰਿ ॥ ਰਵਿ ਸਸਿ ਦੀਪ ਅਨੂਪ ਜੋਤਿ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਅਪਾਰ ॥: Bhaaee re mail naahee niramal jali naai ...: O Siblings of Destiny, the mental filth is washed away by bathing in the Pure Water of the Name. You alone are Perfectly Pure, O True Lord; all other places are filled with filth (of Maya). ||1|| Pause || By applying the Pure water of the Divine Name, the body temple (senses) is made pure and beutiful. The "sun" of Knowledge and the "moon" of Peace shine become lit within, and the Infinite Light of the Lord of the three worlds shines forth (sggs 57).

In many religions, as a religious ritual, Aartee (lamp-lit worship service) is performed in front of deities several times a day. Sometime Aartee is also performed in front of the so called holy man. Many times, Aartee of this sort being performed in front of SGGS can also be witnessed at the conclusion of the so called "Akhand Paath" (uninterrupted page to page recitation of the SGGS). Generally, the ingredients of the Aartee include lamps (Deepak or Deeve), bowl (Thaal), incense, flowers, fan (Chavar), jingle bells, and so on.

Such is not Baabaa Nanak's Aartee. He did not perform Aartee in front of any religious text, deity or human body. His Aartee is by the Infinite, of the Infinite and for the Infinite. The lamps of his Aartee are the sun and the moon, placed on the Thaal (bowl) of the sky. The stars in the constellations are the pearls placed on this Thaal. The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering. Transcendental vibratory sound current of the Shabad is the sounding of the bells. Then, Baabaa Nanak exclaims, "What a beautiful lamp-lit worship service this is! O Destroyer of fear, this is Your Aartee, Your worship service."

  • ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥ ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ...: Gagan mai thaal ravi chand deepak bane taarikaa mandal janak motee. Dhoop malaaanalo pavan chavro kare sagal banraae phoolant joti. Kaisee aartee hoi bhav khandanaa teree aartee. Anhataa sabad vaajant bherre...: In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Being. || 1 || What a beautiful lamp-lit worship service this is! O Destroyer of fear, this is Your Aartee, Your worship service. The Transcendental vibratory sound current of the Shabad is the sounding of the temple drums. || 1 || Pause || (For you pervade all beings) Thousands are Your eyes, and yet You have no eyes (Because your are Transcendent). Thousands are Your forms, and yet You have not even one form. Thousands are Your lotus feet, and yet You have no feet. Thousands are Your noses, yet you are without a nose. I am enchanted with Your play! || 2 || You are that One Divine Light which pervades within everyone. Yours is that Light which shines within everyone (as consciousness). By the Divine Teachings, this Divine Light is revealed. To accept the Divine Will (Bhaanaa) and live accordingly is the true Aartee. || 3 || O Divine, my soul is enticed by Your honey-sweet lotus feet (i.e., Divine Name); night and day, I thirst for them. Bless Nanak, the thirsty song-bird, with the water of Your Mercy, that he may come to dwell in Your Name (sggs 663).
  • ਭਾਰ ਅਠਾਰਹ ਮਾਲਣਿ ਤੇਰੀ ॥ ਚਉਰੁ ਢੁਲੈ ਪਵਣੈ ਲੈ ਫੇਰੀ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਦੀਪਕ ਰਾਖੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਦਾ ॥: Bhaar athaarah maalan teree. Chaur dhulai pavanai pheree. Chand sooraj dui deepak raakhe sasi ghari soor samaaidaa: O lord, Your gardener is the vast vegetation of nature (flowers in offering). The wind blowing around is the Chaur, fan or the fly-brush, waving over You. You have illumined the two lamps, the sun and the moon; the sun is merged in the house of the moon (sggs 1033).

The orderly movement of the sun and the moon also reminds us of the Divine Order ( Command, Will, Eternal Law...) called "Hukam" in the Gurbani. There are countless suns and moons, galaxies or solar systems. But they all move in an orderly fashion because, as indicated in the Gurbani, every thing functions under the Hukam. No one is immune from it. Whosoever understands this Divine Hukam, do away with his menacing egoism.

  • ਅਨਿਕ ਸੂਰ ਸਸੀਅਰ ਨਖਿਆਤਿ ॥: Anik soor suseear nakhiaati: There are contless suns, moons and stars (sggs 1236).
  • ਸੂਰਜੁ ਚੰਦੁ ਸਿਰਜਿਅਨੁ ਅਹਿਨਿਸਿ ਚਲਤੁ ਵੀਚਾਰੋ ॥: Sooraj chand sirajian ahinis chalat veechaaro: He created the sun and the moon; night and day, they move according to His Thought. (sggs 580).
  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥: Hukamai andar sabhu ko baahar hukam na koi. Nanak hukamai je bujhai ta houmai kehai na koi: Everyone is subject to Hukam; no one is beyond (exempt or outside of) Hukam. O Nanak! One who understands Hukam, does not speak in ego (i.e., that person does not live in Haumai or ego) (sggs 1).

The Essence:

According to the Gurbani, undivided absorption in the Divine Name is the Brahm Giaan, the highest Spiritual Wisdom. Because, in essence, Realization of the Naam is the Realization of the Mool within (Self, God, Satgur, Kundilini, Vision of the Divine, Blissful Realm, Spiritual Enlightenment, Shabad-Surti...). The reason we do not have this understanding is our very mind, which, due to its immaturity or weaknesses, is in love with the evil passions, evil intents and duality. The Gurbani explains all of this as follows:

  • ਤਿਹ ਜੋਗੀ ਕਉ ਜੁਗਤਿ ਨ ਜਾਨਉ ॥: Tih Yogi kayu jugati na jaanau ...: That Yogi does not know the true way; whose heart is filled with greed, emotional attachment, Maya and egotism. One who does not slander or praise others, who looks upon gold and iron alike, who is free from pleasure and pain - he alone is called a true Yogi. The restless mind wanders in the ten directions - it needs to be pacified and restrained. Says Nanak, whoever knows this technique is judged to be liberated (sggs 685).
  • ਕਹੁ ਨਾਨਕ ਸਬਦਿ ਮਿਲਾਇਆ ॥: Kahu Nanak sabadi milaaiaa: Says Nanak, I have merged into the Shabad (Divine Word or Name) — through the Shabad I have met the Divine (sggs 879).
  • ਹਰਿ ਕੋ ਨਾਮੁ ਲੈ ਊਤਮ ਧਰਮਾ ॥: Hari ko naam lai ootam dharamaa: Chanting Divine Name is the highest Dharma (sggs 834).
  • ਸਿਵ ਕੀ ਪੁਰੀ ਬਸੈ ਬੁਧਿ ਸਾਰੁ ॥ ਤਹ ਤੁਮ੍ਹ੍ਹ ਮਿਲਿ ਕੈ ਕਰਹੁ ਬਿਚਾਰੁ ॥ ਈਤ ਊਤ ਕੀ ਸੋਝੀ ਪਰੈ ॥ ਕਉਨੁ ਕਰਮ ਮੇਰਾ ਕਰਿ ਕਰਿ ਮਰੈ ॥੧॥ ਨਿਜ ਪਦ ਊਪਰਿ ਲਾਗੋ ਧਿਆਨੁ ॥ ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥ ਮੂਲ ਦੁਆਰੈ ਬੰਧਿਆ ਬੰਧੁ ॥ ਰਵਿ ਊਪਰਿ ਗਹਿ ਰਾਖਿਆ ਚੰਦੁ ॥ ਪਛਮ ਦੁਆਰੈ ਸੂਰਜੁ ਤਪੈ ॥ ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥ ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥ ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥ ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥ ਕਹਿ ਕਬੀਰ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੩॥੨॥੧੦॥: Siv kee puree basai budhi saar ...: O Yogi, the people of sublime understanding dwell in the Divine Realm of Pure Consciousness, "Siv Kee Puree" (or Dasam Duaar), within... (sggs 1159).
  • ਰਾਜਾ ਬਾਲਕੁ ਨਗਰੀ ਕਾਚੀ ਦੁਸਟਾ ਨਾਲਿ ਪਿਆਰੋ ॥ ਦੁਇ ਮਾਈ ਦੁਇ ਬਾਪਾ ਪੜੀਅਹਿ ਪੰਡਿਤ ਕਰਹੁ ਬੀਚਾਰੋ ॥੧॥ ਸੁਆਮੀ ਪੰਡਿਤਾ ਤੁਮ੍ਹ੍ਹ ਦੇਹੁ ਮਤੀ ॥ ਕਿਨ ਬਿਧਿ ਪਾਵਉ ਪ੍ਰਾਨਪਤੀ ॥੧॥ ਰਹਾਉ ॥ ਭੀਤਰਿ ਅਗਨਿ ਬਨਾਸਪਤਿ ਮਉਲੀ ਸਾਗਰੁ ਪੰਡੈ ਪਾਇਆ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਘਰ ਹੀ ਭੀਤਰਿ ਐਸਾ ਗਿਆਨੁ ਨ ਪਾਇਆ ॥੨॥: Raajaa baalak kaachee nagree dustaa naali piaaro ...: The king (mind) is just a boy (immature: filled with the flow of thought currents), and his city (body) is vulnerable; because the mind is in love with his wicked enemies (evil passions and intents). Mind has two mothers and two fathers (duality: two mothers are intellect and ignorance or Maya, and two fathers are Pure Consciousness or Self and deluded consciousness or egoism); O Pandit, reflect on this! ||1|| O Pandit, teach me how can I obtain the Lord of my life-current? ||1|| Pause || As the fire is hidden within the plants which bloom; the ocean (of evil passions) is hidden in this body. Both the Divine Light ("sun") and the Intuitive Peace ("moon") dwell in this body; but, O Pandit, (since your mind is flooded with the flow of wicket inclinations) you have not obtained this Knowledge and understanding ||2|| (sggs 1171).
  • ਬੰਧਚਿ ਬੰਧਨੁ ਪਾਇਆ ॥ ਮੁਕਤੈ ਗੁਰਿ ਅਨਲੁ ਬੁਝਾਇਆ ॥ ਜਬ ਨਖ ਸਿਖ ਇਹੁ ਮਨੁ ਚੀਨ੍ਹ੍ਹਾ ॥ ਤਬ ਅੰਤਰਿ ਮਜਨੁ ਕੀਨ੍ਹ੍ਹਾ ॥੧॥ ਪਵਨਪਤਿ ਉਨਮਨਿ ਰਹਨੁ ਖਰਾ ॥ ਨਹੀ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੧॥ ਰਹਾਉ ॥ ਉਲਟੀ ਲੇ ਸਕਤਿ ਸਹਾਰੰ ॥ ਪੈਸੀਲੇ ਗਗਨ ਮਝਾਰੰ ॥ ਬੇਧੀਅਲੇ ਚਕ੍ਰ ਭੁਅੰਗਾ ॥ ਭੇਟੀਅਲੇ ਰਾਇ ਨਿਸੰਗਾ ॥੨॥ ਚੂਕੀਅਲੇ ਮੋਹ ਮਇਆਸਾ ॥ ਸਸਿ ਕੀਨੋ ਸੂਰ ਗਿਰਾਸਾ ॥ ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥ ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥ ਬਕਤੈ ਬਕਿ ਸਬਦੁ ਸੁਨਾਇਆ ॥ ਸੁਨਤੈ ਸੁਨਿ ਮੰਨਿ ਬਸਾਇਆ ॥ ਕਰਿ ਕਰਤਾ ਉਤਰਸਿ ਪਾਰੰ ॥ ਕਹੈ ਕਬੀਰਾ ਸਾਰੰ ॥੪॥੧॥੧੦॥: Bandhachi Bandhan paaiaa ...: Maya, the Trapper, has sprung her trap. The Liberated Guru (God) has put out this fire of Maya. When I came to understand this mind, from the tips of my toes to the crown of my head, then I took my cleansing bath (in the water of the Divine Bliss), deep within my Self. ||1|| Now my mind, the master of the breath, abides in the state of Supreme Bliss. There is no death, no re-birth, and no aging for me now. ||1|| Pause || Turning away from materialism (Maya), I have found Intuitive Support. I have entered into the sky of the mind, and opened the Tenth Gate. O Yogi, the chakras of the coiled Kundilini energy have been opened, and I have met my God, the Supreme Light, without fear. ||2|| My attachment to Maya has been eradicated; the Intuitive Peace or Sahaj Avastha ("moon") has devoured the Maya ("sun"). When I was focused and merged into the all-pervading Lord, then the unstruck sound current began to vibrate. (How this change took place?) ||3|| The Utterer-Guru has uttered and preached the Word the Shabad or Divine Name; the hearer (the seeker) has heard, and enshrined it in the mind. Chanting the Divine Name of the Creator, one crosses over the world-ocean of Maya. Says Kabeer, this is the essence ||4||1||10|| (sggs 971-972).

— T. Singh
www.gurbani.org