Upon awakening to the Divine Light within (Siva Joti),
Maya banishes, and doubts are eradicated (sggs 1238).
Those who become the Gurmukhs are blessed with the Divine Light of the
Lord (Siva Joti); Maya comes to serve them (sggs 1324).
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 Realm of
Pure Consciousness, Siva Puri, within (sggs 952).

The Gurbani (Sri Guru Granth Sahib, SGGS) contains many mystic terms. "Siva", "Siva-Sakti", and "Siva-Puri" are among them. Scattered throughout the SGGS, these mystic terms can be found in the Bani of the many contributors of the SGGS. As these three names are interrelated, reflecting on them together seems to be more appropriate.

The Masters, Prophets or Men of Light had to use the limited and relative human language to teach us about the Absolute Reality, which is Infinite as well as beyond relativity. Since there are numerous languages in the world — which also constantly keep changing — there are countless names to denote the same One Reality. Some of the popular names include Siva, Waheguru, Raam, God, Lord, Tao, Jehovah, Ahuramazadaa, Allah...


In the Gurbani, the term Siva is primarily used for the Lord, the Supreme or Unconditioned Consciousness who animates the Universe from within. Literally, as "Waheguru" means That which is All Wonderfu and "Raam" means That which revels in All, similarly Siva means That which is Auspicious, Compassionate, Gracious, Beneficent, Merciful, Kind, and Benevolent. He is also mentioned in the scriptures as Sat (Truth), Adi Shakti, Bhagoutee, Celestial Dancer, Grace, Pure Love, Timeless (Akaal Purakh), Spaceless, Causeless, Formless, Light, Energy, Spirit, Knowledge, Bliss, Pure Awareness, Divine Consciousness, Infinite, Original Source, Self, Absolute, Ultimate Reality, Primordial Being, and so on, by whose Light and Dynamic energy the entire Universe is created, sustained and withdrawn.

Siva is indicated to be All and in all, simultaneously the Creator (Kartaa Purakh) and the creation, both immanent and Transcendent. In other words, He is in the world and the same time He is beyond it. Thus, He is One Perfect Being understood as Parmeshar or Parmaatam (Primal Soul), Paraa-Shakti (Pure Consciousness) and Para-Siva (Absolute Reality). Hence Siva is among the most mysterious and profound conceptions of the One Divine Principle.

To put it in our relative language, deep in the core of Jeeva (unenlightened individual) is the manifest consciousness, and deep in the nucleus of that is the Transcendent Reality or Para-Siva. We are That (Mool, Source, Jot...). At this depth of our Pure Being there exists no differentiation between the immanent and Transcendent aspects of the Reality — all are one. In other words, at the core of our very existence, there exists no separate identity or difference. Thus, deep in the "cave of the Heart" we are identical with the Divine at this very moment. As the core of our very Being is eternally Perfect and one with the Unchanging Siva, it does not change or evolve either. Even as the Siva is immortal, so too are all of us.

  • ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥: Siva siva karat sagal kar jorahi sarab maiaa thaakur teree dohee: Everyone calls upon You with their palms pressed together, chanting Your Name, "Siva Siva". O Merciful Lord, everyone cries out for Your Help (sggs 207).
  • ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ ਸੁਭ ਕਰਮਨ ਤੇ ਕਬਹੂੰ ਨ ਟਰੋਂ ॥: Deh Sivaa Bar mohi ihai subh karman te kabahoon na taron: Grant me, O Lord, this blessing: may I never refrain from righteous acts (Guru Gobind Singh Jee).
  • ਕਾਇਆ ਅੰਦਰਿ ਸਭੁ ਕਿਛੁ ਵਸੈ ਖੰਡ ਮੰਡਲ ਪਾਤਾਲਾ ॥ ਕਾਇਆ ਅੰਦਰਿ ਜਗਜੀਵਨ ਦਾਤਾ ਵਸੈ ਸਭਨਾ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥: Kaaiaa andari sabh kishu vasai khand mandal paataalaa. Kaaiaa andari jagjeevan daataa vasai kare pratipaalaa. (sggs 754).
  • ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥: Dovai tarafaa upaaeeonu vichi sakti siva vaasaa: Both sides emanates from You from within: Siva (Transcendent aspect) dwells within Sakti (matter or immanent aspect) (sggs 1090).
  • ਤੂੰ ਨਿਰਗੁਨ ਤੂੰ ਸਰਗੁਨੀ ॥੨॥: Toon niragun toon saragunee ||2||: (O Lord) You are Transcendent (Formless or without attributes), and you are (also) Immanent (in this Mayaic world) ||2|| (sggs 211).
  • ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈ ਸਿਵ ਘਰਿ ਨੀਦ ਨ ਹੋਈ ॥: Anadin naachai sakti nivaarai siva ghar need na hoee: One who dances (or remains) night and day in Divine Consciousness, he eradicate the spell of Maya (Sakti), from within; once linked to the Supreme Being within, Siva, one will not fall asleep to Maya's delusion again (sggs 506).
  • ਜੈ ਜੈ ਕਾਰੁ ਜਾਸੁ ਜਗ ਅੰਦਰਿ ਮੰਦਰਿ ਭਾਗੁ ਜੁਗਤਿ ਸਿਵ ਰਹਤਾ ॥: Jai jai kaaru jaasu jagg andar mandari bhaagu jugati siva rahataa: He is glorified all over the world; his Heart is blessed with good fortune; and he remains united with the Lord (sggs 1407).
  • ਸਿਵ ਰੂਪੀ ਕਰਤਾ ਪੁਰਖ ਚਲੇ ਨਾਹੀਂ ਧਰਤ ਚਲਾਈ ॥: Siva roopee kuruthaa purukh chulae naahee dhhuruth chulaaee: Only the Siva Roopa Kartaa Purakh is Permanent; the earth, the material world, is transitory (Bhai Gurdaas, Vaar: 1, Pauree: 42).

The Gurbani reminds us not to make the mistake to think of the false ego, body, instinctive mind, intellect, emotions, external phases of the conditioned conscious, outer personality or individuality as Siva. The manifest comes into being on account of the rise of false ego like a wave arising from the ocean. But the manifest cannot have an independent existence; for the manifest exists because the Unmanifest Being exists. In other words, the only reason body-mind-intellect individuality (immanent aspect of consciousness) exists because Siva exists. Realization of That Unconditioned Consciousness within is Mool-realization, which lies beyond memories and self-image (false "I-ness").


Sakti (or Shakti) means energy, power, force, potency, etc. Shakti of Siva, the Akaal Purakh or Waheguru, are diverse as well as infinite. According to the enlightened ones, His energies can be seen having as two aspects. The first aspect is the Paraa- Shakti or Spiritual energy. This Transcendental (Unmanifest) aspect of the Siva-Shakti represents the experience of the Divine Consciousness. Thus the Spiritual energy is infinite, unbounded, undifferentiated, spaceless, timeless and causeless — hence called the Self, Aatmaan, Spirit, Truth, Timelessness, and so on.

The second aspect of the Siva-Sakti is the Aparaa Sakti or material energy, which represent the unenlightened existence of the Jeeva (individual being). The material energy is also known as Maya or matter — the manifested (Sargun, immanent, finite, bounded or differentiated) form which is time-space-causation. This active power or manifest energy of Siva pervades all of the existence.

  • ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲ ॥: Jah daekhaa tah ravi rahae siva saktee kaa mael: Wherever I look, I see God pervading there, in the union of Spirit and matter (sggs 21).
  • ਕੋਟਿ ਮਾਇਆ ਜਾ ਕੈ ਸੇਵਕਾਇ ॥: Koti maya jaa kai saevakaae: Millions of Mayas are His maid-servants (sggs 1156).
  • ਸਿਵ ਸਕਤੀ ਦੇਹੀ ਮਹਿ ਪਾਏ ॥: Siva saktee dehee mahi paaye: Both Spirit (Transcendent aspect) and matter (immanent aspect), are placed into the body (sggs 1056).
  • ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥: siv sukath aap oupaae kai kuruthaa aapae hukum vuruthaaeae. Hukam vartaae aapi vekhai Gurmukhi kisai bujhaae: The Supreme Being Himself created Spirit and matter (Maya); subject to His Eternal Law. Enforcing His Eternal Law, He Himself sees this Play. How rare are those who, by becoming Gurmukh, come to know This (sggs 920).
  • ਆਪੇ ਸਿਵ ਸਕਤੀ ਸੰਜੋਗੀ ॥: Aapae siva saktee sanjogee: The Supreme Being Himself is the Uniter of Spirit and matter (sggs 1150).

To better understand these two aspects of the Siva-Shakti - Transcendental (infinite) and immanent (finite) — consider the following example. If one looks at an object, say a living being, and sees it as a mere living entity, then this will be the immanent (limited) aspect of that Jeeva. On the other hand, one can see the same object but experience it as Pure Consciousness, a reflection of Siva. This would be the Transcendental (infinite) aspect of the same perception.

Thus, the Spiritual energy and the material energy of Siva are inseparable. Nothing exists that is not Siva-Shakti - Siva and Shakti are one and the same. The entire Universe is perceived as being emanated, penetrated and sustained by these two fundamental forces: Spiritual force and material force, which are permanently in a perfect, indestructible union. Looking at it from an another angle, the Siva represents the constitutive elements of the universe, while Shakti is the dynamic potency, which makes these elements come to life and act. In other words, Siva-Shakti is the eternal witness to all that takes form and to all that is formless.

  • ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥: Ih manu sakti ih manu seeou. Ih mnu panj tatt ko jeeou (sggs 342).
  • ਆਪੇ ਸਕਤਾ ਆਪੇ ਸੁਰਤਾ ਸਕਤੀ ਜਗਤੁ ਪਰੋਵਹਿ ॥: Aape saktaa aape surataa saktee jagatu parovahi: You Yourself are All-powerful, the Intuitive Knower and the Sakti; on which the whole world is strung (sggs 1242).

All living entities or Jeeva belong to God's Transcendent aspect. Hence the True Nature of Jeeva or soul is Siva, Pure Divine Consciousness. However, due to contact with the three modes of material nature or Maya (Taamas, Raajas, and Saatav), the soul becomes conditioned. It then behaves as "limited", "mortal", "deluded" and "miserable" and commits Mayaic Karma. To say it in a deeper sense, as the immanent and the Transcendent is one and the same, the Siva, the Supreme Subject, through His Shakti conceals His True Nature and takes the form of the mirage-like world-appearance. Hence the Lord is All and in all; there is nothing beyond Him.

  • ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥: Chaar padaarath lai jag aayaa. Siv sakti ghar vaasaa paayaa. Ek visaare taa pir haare andhulai Naam visaaraa hai ||6||: We enter into the world with an (inborn drive to secure life's) four objectives (i.e., Giaan Padaarath, Mukati Padaarath, Naam Padaarath, and Janam Padaarath). (But after birth) we start dewelling in the home of the delusive Maya (become entnagled with the illusive Maya). Thus, blinded by the Maya's spell, we forsake the One Lord and abandon His Name (Aatam-Giaan, Divine Knowledge...), resulting in defeating of the very purpose of our life ||6|| (sggs 1027).
  • ਸਕਤੀ ਘਰਿ ਜਗਤੁ ਸੂਤਾ ਨਾਚੈ ਟਾਪੈ ਅਵਰੋ ਗਾਵੈ ਮਨਮੁਖਿ ਭਗਤਿ ਨ ਹੋਈ ॥: Saktee ghari jagatu sootaa naachai taapai avaro gaavai munmukhi bhagati na hoee: The world is asleep in Maya, the house of Shakti; it dances, jumps and sings in duality. The materialist or Manmukh has no devotion (sggs 506).
  • ਗੁਰ ਪਰਸਾਦੀ ਸਿਵ ਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ ॥: Gur parasaadee siva ghari janmai vichahu sakti gavaae: Having eradicated Maya from within, by the Divine Grace, the mortal becomes established once again in the Divine Consciousness within (sggs 1276).
  • ਹੁਕਮੇ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਹੁਕਮੇ ਖੇਲ ਖੇਲਾਇਦਾ ॥: Hukamae siva saktee ghari vaasaa hukamae khael khaelaaidaa: By the Divine Hukam (Eternal Law of Karma), one dwells in Maya. By His Hukam, He plays His plays (sggs 1037).
  • ਕਾਲ ਕੈ ਫਾਂਸਿ ਸਕਤ ਸਰੁ ਸਾਂਧਿਆ ॥: Kaal kai faans sakt saru saandhiaa: But the noose of death is around one's neck, and Shakti, the power of Maya, has aimed her arrows at him (sggs 390).
  • ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥: Sakti kinai na paaio firi janami binaasaa: Through, Maya, the material universe of Sakti, no one has ever found God; people continue to be born and die (sggs 1090).

To link back to our Divine Nature (Mool, Jot...), the Gurbani asks us to cut the bonds with Maya - transform immanent aspect or human consciousness into Transcendental Consciousness. Upon transcending Maya, one experiences the Paraa-Shakti, Truth-Knowledge-Bliss, the Pure Consciousness and the Primal Substratum of all form.

The Gurbani reminds that all mortals are under the influence of the illusion of deceptive Maya. This Cosmic Charmer called Maya puppets mortals in many forms and ways. With the exception of the Divine or Self-realized beings, Maya spares none. Without transcending Maya (material bondage or conditioned consciousness), Mool-realization remains a distance dream. Since Maya functions through our defective mind ignorant of its own True Nature, it cannot be transcended without mind's purification: annihilation of the outer phases of consciousness. Thus, clearly the mind is responsible for our material bondage, as well as our liberation from it.

  • ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
  • ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥: Na man marai na Maya marai: Maya can not be conquered without annihilation of the mind (sggs 1342).
  • ਮਨ ਰੇ ਤ੍ਰੈ ਗੁਣ ਛੋਡਿ ਚਉਥੈ ਚਿਤੁ ਲਾਇ ॥: Mann re trai gun shod chouthai chit laae: O mind, renounce the three qualities, and focus your consciousness on the Fourth State (sggs 603).
  • ਕਾਟਿ ਸਕਤਿ ਸਿਵ ਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ ॥: Kaati sakti siva sahaju pragaasio ekai ek samaanaanaa: I have broken the bonds of Maya; the intuitive peace and poise of Shiva has dawned within me, and I am merged in Oneness with the One (sggs 339).
  • ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥ ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥੨॥: Gur kai baani bajar kal chhedee pragatiaa padu paragasaa. Sakti adher jevarhee bhramu chookaa nihchalu siv ghari vaasaa ||2||: (One who) Has pierced the hard imagery (mind's imaginations, wanderings, perversions, ਫੁਰਨੇ, ਮਨੋ-ਕਲਪਣਾ, ਬਿਕਾਰਾਂ ਵਲ ਦੀ ਦੌੜ, etc.) with the Guru's Arrow (of the Gur-Shabad, Gur-Giaan...), (in him, the state of) Enlightenment dawns (the Light of the Aatm-Giaan, ਆਤਮਕ ਚਾਨਣ). (As in the darkness) a rope is mistaken (for a snake, but when there is light that error is realized, similarly) in the darkness of Maya (in Maya's influence or Mayaic consciousness, one mistakes and confinds this body to be the Real self, Joti-Svaroopa) but that mistake ends (when there is the Light of the Gur-Giaan, Aatm-Giaan, etc., and consequently, one), abides in the Eternal Home of the Lord. ||2|| (sggs 332).
  • ਸਿਵ ਸਕਤੀ ਨੋਂ ਸਾਧਕੈ ਚੰਦ ਸੂਰ ਦਿਹੁ ਰਾਤ ਸਦਾਏ ॥: Siv Saktee no saadhhakai chand soor dihu raat sadaaeae: Conquering Maya, the Gurmukhs (Spiritual being) have disciplined the "moon" and "sun" (Irha and Pingala) and also the time known by days and nights (Bhai Gurdaas, Vaar: 7, Pauree:2).
  • ਪਉੜੀ ॥ ਤੁਧੁ ਜਗ ਮਹਿ ਖੇਲੁ ਰਚਾਇਆ ਵਿਚਿ ਹਉਮੈ ਪਾਈਆ ॥ ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥ ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲੋੁਭਾਈਆ ॥ ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥ ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥ ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥ ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥ ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥੬॥: Paurree || Tudh jag mahi khel rachaaiaa ...: Paurree. You have staged this play in the world, and infused egotism into all beings. In the one temple of the body are the five thieves, who continually misbehave. The ten brides, the sensory organs were created, and the one husband, the Self; the ten are engrossed in worldly pleasures. This Maya fascinates and entices them; consequently, they wander continually in doubt. This is Your own sport: You create both sides, the play of Siva-Sakti from within. You sport watching Spirit loses out to matter or Maya. But You from within leads one to merger with the Truth and saves from Maya; like the bubble emanates from the water, and once again merges into the water ||6|| (sggs 1096).


As revealed in the Gurbani, the entire Universe exists in our bosom. There is nothing "there yonder" which does not exist inside the body.

  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: Jo brhamande soee pinde jo khojai so paavai: The One who pervades the Universe also dwells in the body; whoever seeks Him, finds Him there (sggs 695).

As the Gurbani indicates, everything that is to be and everything that has become manifest already exists, in seed form, in Siva-Sakti, inside us. Thus, the entire Cosmos exists inside a human being.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥੧॥: Sabh kishu ghar mahi... (sggs 102).
  • ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥: Aapi nirabaanee aape bhogee: You Yourself are in Nirvaanaa and the Bhogee (sggs 1150).
  • ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥: Suasati aathi bni barmaau: Salutation to God who Himself is Maya, Word and Brahm (sggs 4).
  • ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥: Andar khojai tatu lahai paae mokh duaar: One who searches within himself, finds the True Essence; he finds the Door of Salvation (sggs 650).
  • ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਕਰਿ ਮੁਸੀ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥: Searching outside of themselves, people are ruined; the object of their search is in that sacred place Within the Home of the Heart. The Manmukhs (material beings), in their ego, miss it; the Gurmukhs (Spiritual Beings) Realize it (sggs 63).

Puri (also called Puree, Nagaree, Ghar, etc.) means city, realm, house, or plane of existence. From a Spiritual standpoint, Siva-Puri, Siva-Ghar or Siva-Nagree simply means the Realm of Pure Divine Consciousness or the Plane of Enlightened existence. Hence living in Siva-Puri simply denotes the state of Higher Consciousness or Self-realization: the state of merging of individual consciousness (immanent) into Divine Consciousness (Transcendental). In other words, it's the quality or state of Pure Being like Siva - sharing or being established in the Divine state of Pure Consciousness. It's the experience of Siva-Shakti by becoming Siva-Shakti. It's the state of the mind linked to its Essential Nature wherein one sheds the limited perspective of the individual bound soul and becomes fully aware of the Infinite perspective of Siva. Simply put: it's a term denoting the experience or state of being in Spiritual Perfection, God-consciousness, Name-consciousness or Shabad-Surti. Here in this state the Jeeva becomes Siva, and this union is of the nature of total Oneness, without separation — it's like milk poured into milk, the river flowing back into the ocean.

  • ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸੈ ਗੁਰ ਸਬਦੀ ਜੋਗੁ ਪਾਈ ॥: Siva nagaree mahi aasani baisai gur sabadee jogu paaee: Be firmly established in the Realm of Pure Divine Consciousness within, Siva Nagree, through the Word of the Gur-Shabad, you will attain Yoga (sggs 909).
  • ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥: Siva nagaree mahi aasan aoudhoo alakh agamm apaaree: The true hermit becomes established in the Realm of Pure Divine Consciousness, Siva Nagree, the invisible, inaccessible, infinite (sggs 907).
  • ਗੁਰਮੁਖਿ ਜੀਅ ਪ੍ਰਾਨ ਉਪਜਹਿ ਗੁਰਮੁਖਿ ਸਿਵ ਘਰਿ ਜਾਈਐ ॥: Gurmukh jeea praan upajahi gurmukhi siva ghari jaaeeai: One who becomes a Gurmukh, his Soul becomes mature; hence as a Gurmukh he becomes established in the Realm of Pure Divine Consciousness, Siva Ghari (sggs 1329).
  • ਮਃ ੧ ॥ 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 ॥: Ma: 1 || So aoudhootee jo dhoopai aapu. ..: Ma: 1. 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 Realm of Pure Divine Consciousness, Siva Puri, 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).
  • 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 ॥: Siv kee puree basai budhi saar ...: O Yogi, the people of sublime understanding dwell in the Realm of Pure Divine Consciousness, "Siv Kee Puree", within... (sggs 1159).

This Divine state of Pure Consciousness is synonymous to many other terms such as Jeevanmukti, Turiyaa, Chauthaa Pada, Dasam Duaar (Tenth Gate), Sahaj, Baygumpuraa, Awakening of the Satguru within, Divine Grace, Kingdom of God or Heaven, Mool-realization, and so on. In this Divine state one's worldly life and Spiritual aspiration become harmonized, and he sees God inside and outside everywhere. In other words, in this state of Pure Being, one comes to know that all objects (people, places and things) he sees are but reflections of the Siva-Shakti, the Ultimate Reality. Once situated in this state of Pure Being, the seeker comes to experience the Truth that he is and always has been none other than Siva, the Eternal Factor.

  • ਏਹਾ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਵੈ ਜੀਵਦਿਆ ਮਰਿ ਰਹੀਐ ॥: Ehaa sakti sivai ghari aavai jeevadiaa mari raheeai: When the Maya-stricken consciousness of man comes to rest in Realm of Pure Divine Consciousness within, he becomes Jeevanmukta: remains dead while yet alive (sggs 1257).
  • ਸਿਵ ਜੋਤਿ ਕੰਨਹੁ ਬੁਧਿ ਪਾਈ ਸਤਿਗੁਰੂ ਰਖਵਾਲਾ ॥: Siva joti kannahu budhi paaee satguru rakhavaalaa: When the Satguru (Self, God, etc., is awakened within), He becomes our Protector; through His Divine Light, the Wisdom is attained (sggs 1328).

Once so liberated, the seeker no longer experiences a world separate from Siva. For one in this state, even the distinction between immanent and Transcendent dissolves. Thus, when the mind sees its True Nature, it is not experience of one thing discovering another. It's the self experiencing the Self, or its the mind experiencing the Mind. In other words, upon emerging of this Sublime state, there is no separation between the experience, experiencer and experiencing left; there is no separation between the seer, seen and seeing left; there is no separation between the knower, known and knowing left; there is no separation between the body, perceiver and perceiving left; there is no separation between the mind, feeler and emotions left; there is no separation between the intellect, thinker and thoughts left; there is no separation between the witness, witnessed and witnessing left; there is no how, when, and where left.

  • ਨਹ ਸਿਵ ਸਕਤੀ ਜਲੁ ਨਹੀ ਪਵਨਾ ਤਹ ਅਕਾਰੁ ਨਹੀ ਮੇਦਨੀ ॥: Nah siva sakti jal nahee pavanaa tah akaaru nahee maedanee: There is no Spirit or matter (Transcendent or immanent), no water or wind, no world or form there (sggs 883).
  • ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥: bhaao n bhuguthee naa siv sukuthee: (In the beginning, or in the state of Pure Consciousness) There was no love or devotion, no Spirit or matter (sggs 1036).
  • ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥ ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥: Jabb nirgun prabh sahaj subhaai. Tabb siva sakti kahahu kitu thaai: When the Transcendent is in Shaja Avasthaa (natural state of Being), then where is Maya? (sggs 291).

In conclusion, the sublime experience of Siva-Puri is the state of Pure Samaadhi or Pure Sahaj Avasthaa (ਆਤਮਕ ਅਵਸਤਾ, ਗਿਆਨ ਅਵਸਤਾ...) in which one experiences the same One Divine Consciousness, Siva, in everything and everywhere inside and out. The scriptures say that such understanding only comes from attuning to the Supreme Truth within, all else is a passing show of Maya. Therefore, we are urged by the Gurbani to liberate our mind from "Mall" or bondage to cravings and passions, and uplift the awareness and become Spiritual Beings (Gurmukhs) in the process. In the final analysis, it's the quality of our awareness that determines the state of our mind and our ability to either experience the Divine "here" and "now", or to experience the limited perspective of the unenlightened existence. It's all within! Once situated in Siva-Puri, the Siva-Shakti reveals to the disciple the fact that this world is perfect, flawless, and glorious in all its expressions. Which, in Truth, is the play of the Divine Consciousness wherein Siva, Waheguru, takes all the forms and plays all the roles for His own sport.

  • ਪਹਿਲ ਪੁਰਸਾਬਿਰਾ ॥ ਅਥੋਨ ਪੁਰਸਾਦਮਰਾ ॥ ਅਸਗਾ ਅਸ ਉਸਗਾ ॥: Pahil purasaabiraa. Athon purasaadamaraa. Asagaa as usagaa: First, there is the Primal Being. From that Primal Being, Maya emanates. All that is, is Him (sggs 693).
  • ਉਲਟੀ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਈ ਮਨਿ ਵਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥: oulatee sakati sivai ghar aaee man vasiaa har amrit naaou: Turn away from Maya, and enter the Divine Home within; God's Ambrosial Name will dwell within mind (sggs 786).
  • ਗੁਰਮੁਖਿ ਜੋਤਿ ਭਲੀ ਸਿਵ ਨੀਕੀ ਆਨਿ ਪਾਨੀ ਸਕਤਿ ਭਰੀਜੈ ॥: Gurmukh jot bhalee siv neekee aan paanee sakti bhareejai: Those who become the Gurmukhs are blessed with the Divine Light of the Lord (Siva Joti); Maya comes to serve them (sggs 1324).
  • ਹਰਿ ਕੇ ਸੰਤ ਜਪਿਓ ਮਨਿ ਹਰਿ ਹਰਿ ਲਗਿ ਸੰਗਤਿ ਸਾਧ ਜਨਾ ਕੀ ॥ ਦਿਨੀਅਰੁ ਸੂਰੁ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਨੀ ਸਿਵ ਚਰਿਓ ਚੰਦੁ ਚੰਦਾਕੀ ॥੩॥: Har ke sant japio mani har har lagi sangati saadh janaa kee. Dineear soor trisanaa agan bujhaanee siv chario chand chandaakee ||3||: The godly beings meditate on God in their minds; they join the Holy company. With the rise of the cool "moon" of Divine, the piercing "sun" of desires sets ||3|| (sggs 668).
  • ਸਕਤਿ ਗਈ ਭ੍ਰਮੁ ਕਟਿਆ ਸਿਵ ਜੋਤਿ ਜਗਾਇਆ ॥: Sakti gaee bhram kattiaa siva joti jagaaiaa: Upon awakening to the Divine Light within (Siva Joti), Maya (Sakti) banishes, and doubts are eradicated (sggs 1238).
  • ਪਾਂਚ ਮਿਰਗ ਬੇਧੇ ਸਿਵ ਕੀ ਬਾਨੀ ॥: Paanch mirag baedhae siva kee bani: I shot five of the desires with the Word of the God's Bani (sgss 1136).
  • ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸਉ ਕਲਪ ਤਿਆਗੀ ਬਾਦੰ ॥: Siva nagaree mahi aasani baisau kalap tiaagee baadam: Be firmly established in the Realm of Pure Divine Consciousness within, and forsake your desires and conflicts (sggs 360).

Derivative Use Of The Term "Siva":

As discussed in the foregoing pages, primarily the name Siva as used in the Gurbani denotes the One Formless and Timeless Divine Factor that pervades all creation.

Second, this term is also used in the Gurbani to indicate the so-called demigod Siva or Mahesh - particularly when this name appears in context of the so-called demigods Indra, Brahma, Vishnu, Mahesh, etc. Whenever and wherever in the Gurbani this name appears in this context, it's to caution and remind us that all such so-called demigods are under the influence of Maya, and that they are limited and deluded as anybody else. This is the reason worship of demigods (or goddesses) is rejected not only in the Gurbani but also in the Vedic scriptures. People who worship them are called foolish, ignorant or spiritually blind. This is why a man under the influence of Maya cannot help others to attain Freedom from it. Any worship performed in such self-limitation constitutes only unenlightened existence or love of duality (Doojaa Bhaav). As discussed before, the Gurbani repeatedly reminds us there is nothing "up there" which is not within our body. It's all within: Unmanifest and the manifest, including the so-called demigods! It's the Divine Consciousness that flows out to become everything and thus encompasses everything, not other way around.

  • ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥: Devi devaa mool hai Maya: Maya is the origin of demigods (sggs 129).
  • ਮਾਇਆ ਮੋਹੇ ਦੇਵੀ ਸਭਿ ਦੇਵਾ ॥: Maya mohe devi sabh devaa: Maya has deluded all demigods (sggs 227).
  • ਦੇਵੀ ਦੇਵਾ ਪੂਜਹਿ ਡੋਲਹਿ ਪਾਰਬ੍ਰਹਮੁ ਨਹੀ ਜਾਨਾ ॥ ਕਹਤ ਕਬੀਰ ਅਕੁਲੁ ਨਹੀ ਚੇਤਿਆ ਬਿਖਿਆ ਸਿਉ ਲਪਟਾਨਾ ॥: Devee devaa poojahi dolahi paarbrah nahee jaanaa. Kahat Kabeer akul nahee chetiaa bikhiaa siyu lapataanaa: O man, you worship gods and goddesses, but you do not know the Supreme Being. Says Kabeer, you have not remembered the Lord who has no ancestors; you are clinging to your corrupt ways (sggs 332).
  • ਸਵ ਬਿਰੰਚਿ ਅਸੁਰ ਸੁਰ ਜੇਤੇ ਕਾਲ ਅਗਨਿ ਮਹਿ ਜਰਤੇ ॥: Siva biranchi asur sur jete kaal agan mahi jarate: Shiva, Brahma, angels and demons, all burn in the fire of death (sggs 1267).
  • ਕਰਣ ਪਲਾਹ ਕਰਹਿ ਸਿਵ ਦੇਵ ॥ ਤਿਲੁ ਨਹੀ ਬੂਝਹਿ ਅਲਖ ਅਭੇਵ ॥: Karan palaah karahi siva dev. Til nahee boojhahi alakh abhev: Siva and other demigods lament and moan. But they know not even an iota of the Invisible and Insscrutable Being (sggs 867).
  • ਆਪੇ ਸਿਵ ਸੰਕਰ ਮਹੇਸਾ ਆਪੇ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਣੀ ॥: Aape siva sankar mahesaa aape gurmukh akath kahaanee: He Himself is Shiva, Shankara and Mahaysh; He Himself is the Gurmukh, who speaks the Unspoken Speech (sggs 553).
  • ਸਵ ਬਿਰੰਚਿ ਅਰੁ ਸਗਲ ਮੋਨਿ ਜਨ ਗਹਿ ਨ ਸਕਾਹਿ ਗਤਾ ॥: Siv biranch aru sagal moni jan gahi na sakaahi gataa: Shiva, Brahma and all the silent sages cannot understand the state of the Supreme Being (sggs 498).
  • ੲੰਦ੍ਰ ਲੋਕ ਸਿਵ ਲੋਕਹਿ ਜੈਬੋ ॥: Indra lok siva lokahi jaibo: Mortals may go to the Realm of Indra or the Siva (sggs 692).
  • ਦੇਵ ਭੇਵ ਨ ਜਾਨਈ ਜਿਹ ਬੇਦ ਅਉਰ ਕਤੇਬ ॥: Dev bhev na jaanayee jih beda or kateb: The mystery of God is unknown to any demigod and it is also indescribable by the scriptures -- Vedas, Qran, Bible, and all others (Guru Gobind Singh Jee, Jaap Sahib 82).
  • Kaamais tais tair hrta-giaanah prapadyante nya-devtaah: Those whose intelligence has been stolen by material desires surrender unto demigods (Gita 7-20).

The nature of material world is ephemeral: that which is born must die or end. So is the fate of the so called demigods, and everything else. Only the Divine from whom all emanate is Permanent and Immortal. Thus, though known by many names, there is only one entity qualified to be worshipped: the One Timeless Being, the Para-Sivs. Worship of demigods or other embodied beings is indicated to be shear ignorance in the Gurbani. So long Spiritual ignorance persists, false ego — which is the differentiating factor between the immanent and the Transcendent — will never leave the mind.

  • 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, Indra, sun, moon, and this world are polluted (with "Mala") — meaning they are limited and transitory ||1||. Only the One Supreme Being is Immaculate; He has no end or limitation ||1||rahaaou||. The rulers of kingdoms, nights and days, months, pearls, diamonds, 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 Jeeva, is polluted ||5||. Says Kabeer, those humble beings are approved and pure, who know the Supreme Being ||6||3|| (sggs 1158).
  • ਇੰਦ੍ਰਪੁਰੀ ਮਹਿ ਸਰਪਰ ਮਰਣਾ ॥ ਬ੍ਰਹਮਪੁਰੀ ਨਿਹਚਲੁ ਨਹੀ ਰਹਣਾ ॥ ਸਿਵਪੁਰੀ ਕਾ ਹੋਇਗਾ ਕਾਲਾ ॥ ਤ੍ਰੈਗੁਣ ਮਾਇਆ ਬਿਨਸਿ ਬਿਤਾਲਾ ॥: Inderpuree mahi sarapar maranaa. Brahmpuree nihchal nahee rahanaa. Sivpuree kaa hoigaa kaalaa. Traigun maya binasi bitaalaa: (For those in the state of Inder, Brahmaa and Siva) Death is certain in Inder Puree; Brahm Puree is also impermanent; and Siva Puree will perish too. Under the influence of Maya, everybody separated from the Truth is transitory (sggs 237).
  • ਸਿਵ ਪੁਰੀ ਬ੍ਰਹਮ ਇੰਦ੍ਰ ਪੁਰੀ ਨਿਹਚਲੁ ਕੋ ਥਾਉ ਨਾਹਿ ॥: Siva puree brahm indar puree nihachal ko thaao naahi: The state of Shiva, Brahma and Indra - none is permanent (sggs 214).
  • ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ॥ ਸੋ ਦੇਹੀ ਭਜੁ ਹਰਿ ਕੀ ਸੇਵ ॥੧॥: Is dehee kaou simrahi Dev. So dehee bhaj Hari kee sev ||1||: Even the demigods long for this human body. (You have obtained this humsn body, so) through this body, think of serving the Lord ||1|| (sggs 1159).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥: Gurmukhi hovai su kaaiaa khojai hor sabh bharami bhulaaee: One who becomes a Gurmukh, Spiritual Being, searches within the body; all others just wander around in confusion (sggs 754).

— T. Singh