ONTOLOGICAL VISION

God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything);
without God, there is nothing at all (sggs 485)
<><><><>

The Gurbani (Sri Guru Granth Sahib, SGGS) embodies the central theme of spiritual teachings - the Oneness of existence. Seeing nothing as apart from one's own Self. In other words, looking upon others as part of one's own Self is the Gurbani's Vision. So the Gurbani asks all the people to merge in their Self and thus attain the Transcendental experience of linking with the Divine Oneness. This ontological insight is the realization of the complete knowledge of one's essential Nature as undefiled Self or Pure Consciousness (Joti-Svaroopa). Such spiritual experience is a one-to-one communion with God and hence even the fortunate ones who have this experience did not or do not generally speak about it. Accordingly, the Gurbani calls it "Goonge Kee Mathiyaaee" (mute's candy).

  • ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ     ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
  • ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥: Ek noor te sabh jagu upjiaa kaoun bhale ko mande ||1||: From this One Light, the entire universe has welled up. So who is good, and who is bad? ||1|| (sggs 1349).
  • ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥...: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5|| (sggs 441).

Threefold ways are indicated to experience such equanimity of vision: (1) remaining indifferent to the world; (2) realizing Oneness of all beings; and (3) gaining intellectual insight of the non-duality (i.e. absence of Doojaa Bhaav).

Indifference is essentially same as detachment (Bairaag), Udaaseentaa or freedom from the bondage of the ephemeral world. As repeatedly indicated in the Gurbani, detachment from the worldliness is necessary to Spiritual Realization. Hence, the criteria that determines one's Spiritual growth is not one's education, caste, class, creed, skin-color, nationality, religion, gender, age, social status, physical appearance, titles, etc. One of the measuring rods of our Spiritual growth is our degree of detachment from the worldly objects. Our preoccupation, however, is always concerned with undue worldly pursuits and sensory pleasures. Unless dispassion for undue attachment to material pleasures and comforts is developed, one's dependence on them will impel him to more and more reactionary actions (causative Karma), and thereby fueling his desires and fears. Attachment clouds our sense of discrimination, reflection or inner inquiry. Detachment makes us introspective and discriminative (Viveka-Budhi), leading to virtuous and truthful conduct. The reflective mind enables us to discriminate between the eternal (permanent) and the ephemeral (impermanent). It helps us to know the difference between Sat and Asat (truth and falsehood or right and wrong). When there is total detachment (" ਬੈਰਾਗ") from the mind (false ego-sense or Haume), there is no time and space (or the consciousness of plurality).

  • ਸਭੁ ਸਚੁ ਨਦਰੀ ਆਇਆ ਜਉ ਆਤਮ ਭਇਆ ਉਦਾਸੁ ॥: Sabh sach nadaree aaiaa jou aatam bhaiaa oudaas: One comes to see the Lord everywhere, when the soul becomes detached (sggs 1103).
  • ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥: Bin bairaag na shootas maya ||1||: Without detachment, Maya cannot be gotten rid of (cannot be liberated from Maya, etc.) ||1|| (sggs 329).
  • ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਵੈ ਬਿਗਸੈ ਹਰਿ ਬੈਰਾਗੁ ਅਨੰਦੁ ॥: Gurmukh karam kamaavai bigasai har bairaag anand: By becoming Spiritual beings (Gurmukhs) do good deeds and blossom forth within; balanced and detached in the Lord, they are in bliss (sggs 29).
  • ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥: Manu jeete jag jeetiaa jaan te bikhiaa te hoi oudaas: Conquering the mind, one conquers the world, and then remains detached from corruption (sggs 1103).
  • ਦਸ ਬੈਰਾਗਨਿ ਆਗਿਆਕਾਰੀ ਤਬ ਨਿਰਮਲ ਜੋਗੀ ਥੀਏ ॥: Das bairaagan aagiaakaaree tabb niramal jogee theeeye: Since my ten senses have become detached from passions, they have become obedient. Since then I have become an immaculate Yogi (sggs 208).
  • ਹਉਂ ਸਦਕੇ ਤਿਨ ਗੁਰਸਿਖਾਂ ਕਰਨ ਉਦਾਸੀ ਅੰਦਰ ਮਾਯਾ ॥: Houn sadake tin gursikhaan karan oudaasee andar Maya: May I be a sacrifice unto those Gursikhs who, while living amidst Maya, remain indifferent to it (Vaar Bhai Gurdaas Jee, 12).
  • ਨਾਮਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ॥: Naam ratte sadaa bairaagee: Those who are attuned to the Divine Name, remain detached forever (sggs 230).

The Gurbani time and again talks about the Oneness — One God, One Pure Consciousness, One Truth or One Light that has become everything. This one Supreme Essence is the substratum (support or "Adhaar") for all beings, places and things. It is this Infinite Essence, the Homogeneous Oneness, the highest plane of Pure Consciousness, which runs in and through everything. This One Eternal Reality is without-a-second — All-pervading Factor, Formless, unconditioned by time and space. That One Homogeneous Whole ("Saabat") is the Changeless in changing phenomena, like the one gold in ornaments, the one ocean in waves, the one clay in pots, the one thread in pearls, the one sun in rays, and the one moon in the pots filled with water. The sense of multitudinism (the outer or phenomenal world of plurality), individuality or separateness is sustained by the body apparatus, which is the play of the five elements. In other words, all separateness comes via the mind and the body. This body-consciousness (or identity) arises due to spiritual ignorance of the extroversion and the wandering of the Haume- or ego-mind. When there is no false sense of individuality left (Haume or ego), there is no feeling of multitudinism. Those with such all-inclusive vision are called Gurmukhs in the Gurbani. In nutshell, spirituality is none other than to recognize Oneness of all beings, and thus seeing Unity in diversity. The basic truth that is to be recognized is that there is only One and that there is nothing as apart from This One.

  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਏਕੋ ਜਾਣੈ ਏਕੋ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥: Gurmukh hovai su eko jaanai eko sev sukh paavaniaa: One who becomes Gurmukh knows only the One. Serving the One, peace is obtained (sggs 113).
  • ਸਭੁ ਜਗੁ ਫਿਰਿ ਮੈ ਦੇਖਿਆ ਹਰਿ ਇਕੋ ਦਾਤਾ ॥: Sabh jag fir mai dekhiaa har iko daataa: Roaming over the entire world, I have seen that the One Lord is the only Giver (sggs 510).
  • ਰਿ ਇਕੋ ਦਾਤਾ ਵਰਤਦਾ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥: Har iko daataa varatdaa doojaa avar na koi: The One Lord alone is the Giver, pervading everywhere. There is no other at all (sggs 36).
  • ਏਕੁ ਤੁਈ ਏਕੁ ਤੁਈ ॥: Ek tuee ek tuee: You alone, O Lord, You alone (sggs 144).
  • nbsp;ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਰਲਿ ਏਕੋ ਹੋਏ ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਏਕ ਸਮਾਨਿ ਜੀਉ ॥: Har jan prabh ral eko hoye har jan prabh ek samaan jeeou: God's servants meet with God and merge into That Oneness. God's servant and God are one and the same (sggs 447).
  • ਇਕਸੁ ਤੇ ਹੋਇਓ ਅਨੰਤਾ ਨਾਨਕ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ਜੀਉ ॥: Ikas te hoio anantaa Nanak ekas maahi samaaye jeeou: From Oneness, He has brought forth the countless multitudes. O Nanak, they will merge into the same One once again (sggs 131).
  • ਏਕਸੁ ਤੇ ਲਾਖ ਲਾਖ ਤੇ ਏਕਾ ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਕਹਿ ਨ ਸਕਾਉ ॥: Ekas te laakh laakh te ekaa teree gati miti kahi na sakaaou: From Your Oneness, You become tens of thousands, and from tens of thousands, You become One (sggs 1202).
  • ਏਕਸੁ ਸਿਉ ਜਾ ਕਾ ਮਨੁ ਰਾਤਾ ॥ ਵਿਸਰੀ ਤਿਸੈ ਪਰਾਈ ਤਾਤਾ ॥੧॥ ਬਿਨੁ ਗੋਬਿੰਦ ਨ ਦੀਸੈ ਕੋਈ ॥ ਕਰਨ ਕਰਾਵਨ ਕਰਤਾ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥: Ekas siou jaa kaa man raataa. Visaree tisai paraaee taataa ||1||. Bin gobind na deesai koee. Karan karaavan karataa soee ||1||Rahaou||: Those whose minds are imbued with the One Lord, forget to feel jealous of others. ||1|| They see none other than the Lord of the Universe. The Creator is the Doer, the Cause of causes ||1||Pause|| (sggs 189).
  • ਪੂਰਨ ਪੂਰਿ ਰਹਿਆ ਪ੍ਰਭ ਏਕੁ ॥: Pooran poor rhiaa prabh ek: The Perfect One God pervades all (sggs 89).
  • ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥: Das dis khojat mai firio jat dekhaou tat soi: I have wandered, searching in the ten directions - wherever I look, there I see God (sggs 298).
  • ਏਕੁ ਪਛਾਣੈ ਹਉਮੈ ਮਾਰਿ ॥:  Ek pashaanai haumai maari: Recognize One Truth by erdaicating egoism — error (sggs 1277).
  • ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥: Jo deesai so taeraa roop: Whatever is seen, O God, is Your form (sggs724).
  • ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥: Saahib maeraa eaeko hai: My Lord is One (sggs 350).
  • ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥: Too sarabatar teraa sabh koee: You are everywhere; all are Yours (sggs 998).
  • ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥: Ekaa surati jete hai jeea: There is One Awareness among all Jeeva or beings (sggs 24).
  • ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥: Sooth ek mani sat sahans jaise out poti prabh soee: As one thread holds hundreds and thousands of beads, He is woven into His creation (sggs 425).
  • ਅਨਲ ਅਗਮ ਜੈਸੇ ਲਹਰਿ ਮਇ ਓਦਧਿ ਜਲ ਕੇਵਲ ਜਲ ਮਾਂਹੀ ॥: Anal agam jaise lahar mayi oudadh jal keval jal maanhee: The wind may raise up huge waves in the vast ocean, but they are just water in water (sggs 657).
  • ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa ||1||: You are me, and I am You—what is the difference between us? We are like gold and the bracelet, or water and the waves ||1|| (sggs 93).
  • ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਚਾਨਬੋ ॥: Maanas kee jaat sabai ekai pahchaanabo: Recognize the entire mankind as one family (Guru Gobind Singh Jee).

Duality (Doojaa Bhaav) is the absence of the sense of Oneness of existence — forgetfulness (or ignorance) of the Ultimate Truth. The One Reality is the substratum of everything in the universe. We are this Pure Awareness (Joti-Svaroopa). However, instead of striving to realize this Truth, when we try to give this Awareness various names and forms, the trouble arises! And that trouble is the movement of the mind (thoughts) manifesting in the notion of division, diversity, subject-object relationship, the feeling of two-ness or duality; which gives rise to the phenomenal world. Seen thusly, the very nature of the world is duality. It contains things and opposite of each thing such as joy and sorrow, love and hate, praise and insult, and so on. Thus, the mind conditioned by the perception of duality sees plurality, which, in turn, hides the Reality. By associating with the duality, one loses Divine Understanding. This loosening of the Divine Understanding gives rise to ignorance of the real Self so much talked about in the scriptures. Only when the duality imposed by the mind (limitations) is transcended is one able to experience the Bliss (Anand) of the unlimited Self, and realizes the inherent Oneness of all creation. After cessation of duality, only the Pure Consciousness remains. When established in such Pure Consciousness one will never again experience lust, anger, greed, attachment and self-conceit (also their numerous variations such as hatred, selfishness, jealousy, stubborn mindedness etc.). Such persons will only know Peace, Love and Happiness. While they continue to live in this world, with full control over their mind and body, they dedicate all their actions to God. When a person so works enlightenedly, his actions do not become binding on him. He is not affected by the pairs of opposites (likes and dislikes), for he is already in the Bliss of God realization. Living in this state of mind, he is a Jeevanmukta - one who has attained freedom even while living by virtue of having extricated himself from the delusions that affect human beings. He continues to live with a sense of total detachment, and works to maintain the bare sustenance of life.

  • ਜਗਿ ਹਉਮੈ ਮੈਲੁ ਦੁਖੁ ਪਾਇਆ ਮਲੁ ਲਾਗੀ ਦੂਜੈ ਭਾਇ ॥: Jagg haumai mailu dukh paaiaa mall laagee doojai bhaai: On account of the filth of Haume (egotism), the world suffers in pain. Because of the (love of Maya), the filth of duality sticks to the world (sggs 39).
  • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥: Giaan heenan agiaan poojaa. Andh vrtaavaa bhaayu doojaa (sggs 1412).
  • ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥: Manu mailaa hai doojai bhaai: The mind is polluted by the love of duality (sggs 121).
  • ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥: dubidhaa bouree manu bouraaiaa: The delusion of duality has deluded the mind (sggs 1342).
  • ਤ੍ਰਿਸਨਾ ਕਦੇ ਨ ਬੁਝਈ ਦੁਬਿਧਾ ਹੋਇ ਖੁਆਰੁ ॥: Trisnaa kade na bujhaee dubidhaa hoi khuaar: (Those who inflict their hatred upon the Saints, their) ਤ੍ਰਿਸਨਾ (desire craving, thirst, hunger, greed, avrice, ambition, etc.) is never ceased, and they are ruined by duality (sggs 649).
  • ਤਿਨ ਤੂੰ ਵਿਸਰਹਿ ਜਿ ਦੂਜੈ ਭਾਏ ॥: Tin toon visrahi ji doojai bhaayee: O God, those who are in love with duality forget You (sggs 160).
  • ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥: Doojee maya jagat chit vaas: The duality of Maya dwells in the consciousness of the people of this material world (sggs 223).
  • ਮੂਰਖਿ ਪੜਿ ਪੜਿ ਦੂਜਾ ਭਾਉ ਦ੍ਰਿੜਾਇਆ ॥ ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਦੁਖੁ ਸਬਾਇਆ ॥: Moorkh parh parh doojaa bhaav driraayaa. Bahu karak kamaavai dukh samaayaa: The fool reads and reads, but holds tight to duality. He performs all sorts of rituals, but still suffers terrible pain (sggs 424).
  • ਮਨਮੁਖ ਨਾਮ ਵਿਹੂਣਿਆ ਰੰਗੁ ਕਸੁੰਭਾ ਦੇਖਿ ਨ ਭੁਲੁ ॥ ਇਸ ਕਾ ਰੰਗੁ ਦਿਨ ਥੋੜਿਆ ਛੋਛਾ ਇਸ ਦਾ ਮੁਲੁ ॥ ਦੂਜੈ ਲਗੇ ਪਚਿ ਮੁਏ ਮੂਰਖ ਅੰਧ ਗਵਾਰ ॥ ਬਿਸਟਾ ਅੰਦਰਿ ਕੀਟ ਸੇ ਪਇ ਪਚਹਿ ਵਾਰੋ ਵਾਰ ॥ ਨਾਨਕ ਨਾਮ ਰਤੇ ਸੇ ਰੰਗੁਲੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਭਗਤੀ ਰੰਗੁ ਨ ਉਤਰੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੨॥: Manmukh naam vihooniaa rangu kasunbhaa dekhi na bhulu. Is kaa rangu din thorriaa shoshhaa is daa mullu. Doojai lage pachi mue moorakh andh gavaar. Bisattaa andar keet se pa-i pachahi vaaro vaar. Nanak naam ratte se rangule gur kai sahaj subhaae. Bhagatee rangu na utarai sahaje rahai samaae ||2||: O Manmukh (material or ego-being), devoid of the Divine Name, do not be misled upon beholding the color of the safflower (i.e., Maya). Its color lasts for only a few days; thus it is worthless! Like worms living in manure, and in it, they die over and over again, similarly, attached to duality, the foolish, (spiritually) blind and stupid people (ਮਤਿ-ਹੀਣ ਜੀਵ) waste away and suffer, repeatedly. O Nanak, those who are attuned to the Guru, ਸਹਜਿ ਸੁਭਾਇ (i.e, take on the the Guru's Sahaj, Intuitive Wisdom, Nature, etc.), they are dyed in the color of the Lord's Name. The color of their Devotion (ਭਗਤੀ ਰੰਗੁ) does not fade away; for they remain Intuitively absorbed in the Sahaj Avasthaa (ਸਹਜ ਅਵਸਥਾ) within ||2|| (sggs 85).
  • ਮਨਮੁਖ ਸੇਵਾ ਜੋ ਕਰੇ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਇ ॥ ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇ ॥: Manmukh sevaa jo karae doojai bhaai chit laai. Putt kalat kattamb hai Maya mohu vadhaai: The Manmukh may perform service (ਸੇਵਾ), (but while doing so, he) keeps his consciousness attached to the love of duality (not One God). Through Maya, his attachment to children, spouse and relatives increases (sggs 1422).
  • ਹਉਮੈ ਦੁਬਿਧਾ ਬਿਨਸਿ ਜਾਇ ਸਹਜੇ ਸੁਖਿ ਸਮਾਈਐ ॥: Hayumai dubidhaa binas jaayi sahje sukh samaayeeai: When egotism and duality are eradicated, one merges in Intuitive Peace, or Sahaj Avasthaa (sggs 163).
  • ਕੂੜ ਗਏ ਦੁਬਿਧਾ ਨਸੀ ਪੂਰਨ ਸਚਿ ਭਰੇ ॥: Koorr gaye dubidhaa nasee pooran sach bhare: (Those who meditate on the Lord's Name, Naam, their) falsehood vanishes; their duality is erased, and they become completely filled with (ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ) Truth (sggs 136).

Spiritual life (Gurmukh Lifestyle) is not the privilege of a chosen few because liberation from bondage is the birthright of every human being. But it is not feasible for all to take to the spiritual path by renouncing worldly life. Also, the Gurbani has repeatedly pointed out that it is not necessary to renounce the worldly life. The mind of man is the duality itself. So the practical difficulty that a spiritual aspirant faces is controlling the mind to dwell on God amidst the distractions of the world. This requires mind's constant dwelling in Satsang (Saadh-Sangat) — God's Name (Simran or meditation), prayer, Kirtan, Kathaa (listening to the expositions highlighting God's glory), and so on. Spiritual practices are meant to temper the mind. Therefore, in the very outset of the SGGS, Baabaa Nanak emphasizes conquering one's mind (keeping it in check by becoming the Gurmukh, gaining mastery over it, annihilating it, making it pure or Truthful, etc.).

  • ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥: If you conquer the mind, you conquer the material world (sggs 6).
  • ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ॥: One who kills this is a Sooraa - Spiritual Hero (sggs 238).
  • ਮਨਸਾ ਮਾਰਿ ਮਨੈ ਸਿਉ ਲੂਝੈ ॥: Subdue your desires, and struggle with your mind (sggs 1021).
  • ਮਨਮੁਖਿ ਕਮਲਾ ਰਗੜੈ ਲੁਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਤਿਸੁ ਸਭ ਕਿਛੁ ਸੁਝੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨ ਸਿਉ ਲੁਝੈ ॥੪੬॥: Manmukh kamlaa ragarhai lujhai. Gurmukh hoyi tis sabh kish sujahi. Nanak Gurmukh mann siou lujhai ||46||: The Manmukh (material being) drives himself crazy struggling with worries and stubbornness. But those who become Gurmukh understand everything (ਆਤਮਕ ਜੀਵਨ ਦੇ ਹਰੇਕ ਭੇਤ ਨੂੰ). O Nanak, (the one who) becomes the Gurmukh struggles with your own mind (ਆਪਣੇ ਮਨ ਨਾਲ ਟਾਕਰਾ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ) ||46|| (sggs 1418).
  • ਸਾਧਸੰਗਤਿ ਮਹਿ ਮਨੁ ਪਰਬੋਧਾ ॥: Saadhasangat mahi mann parabodhaa: The mind is awakened and enlightened in the Saadh-Sangat, the Holy Company (sggs 1298).
  • ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Mann vas dootaa durmati doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
  • ਮਨੁ ਭੂਲਉ ਭਰਮਸਿ ਭਵਰ ਤਾਰ ॥: Man bhoolau bharmas bhara taar: The mind, deluded by doubt, buzzes (wanders) around like a bumblebee (sggs 1188).
  • ਮਨੁ ਭੂਲੋ ਬਹੁ ਚਿਤੈ ਵਿਕਾਰੁ ॥: Manu bhoolo bahu chitai vikaar: Deluded mind thinks of all sorts of corruption (sggs 222).
  • ਬਿਨੁ ਬਸਿ ਪੰਚ ਕਹਾ ਮਨ ਚੂਰੇ ॥: Bin bas panch kahaa mann chooray: Without overcoming the five thieves (lust, greed etc.), how can the mind be subdued? (sggs 1140).
  • ਇਸੁ ਮਨ ਮਾਇਆ ਮੋਹਿ ਬਿਨਾਸੁ ॥: Isu mann Maya mohi binaas: This mind is ruined by its attachment to Maya (sggs 1344).
  • ਕਿਉ ਕਰਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਕਿਉ ਕਰਿ ਖੋਇਆ ਕਿਉ ਕਰਿ ਲਾਧਾ ॥ ਕਿਉ ਕਰਿ ਨਿਰਮਲੁ ਕਿਉ ਕਰਿ ਅੰਧਿਆਰਾ ॥ ਇਹੁ ਤਤੁ ਬੀਚਾਰੈ ਸੁ ਗੁਰੂ ਹਮਾਰਾ ॥੧੪॥ ਦੁਰਮਤਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਮਨਮੁਖਿ ਖੋਇਆ ਗੁਰਮੁਖਿ ਲਾਧਾ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮੇਟਿ ਸਮਾਇ ॥੧੫॥: Kiou kar baadhaa sarapan khaadhaa. Kiou kar khoiaa kiou kar laadhaa. Kiou kar niramal kiou kar andhiaaraa. Ihu tatt beechaarai s guroo hamaaraa ||14|| Duramat baadhaa sarapan khaadhaa. Manmukh khoiaa Gurmukh laadhaa. Satiguru milai andheraa jaai. Nanak houmai meti samaai ||15||: How is one (Jeeva or individual being) placed in bondage that the serpent (of Maya) keeps consuming him? How has he lost (the precious life, ਜੀਵਨ ਦਾ ਲਾਹਾ, etc.)? How can he rediscover or regain it (ਜੀਵਨ ਦਾ ਲਾਹਾ)? How does one become immaculate (within, ਅੰਤਹਕਰਨ) and pure? How is the darkness (of ignorance) removed? One who understands this Essence of Reality is our Guroo. ||14|| (Baabaa Nanak aswers the preceding questions posed by Sidhas) man is bound by evil-mindedness, and (because of bondage) he is consumed by the serpent (of Maya). As the self-willed Manmukh, one loses (the precious life, ਜੀਵਨ ਦਾ ਲਾਹਾ, etc.), and by becoming the Gurmukh, one gains (ਜੀਵਨ ਦਾ ਲਾਹਾ). Meeting the True Guru, darkness (of ignorance) is dispelled. Says Nanak, (it is by) eradicating egotism (becoming Pure within, ਅੰਤਹਕਰਨ), one merges in the Lord. ||15|| (sggs 939).
  • ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: The pollution of the mind is the love of duality (sggs 229).
  • ਮਨੁ ਮਾਇਆ ਮਨੁ ਧਾਇਆ ਮਨੁ ਪੰਖੀ ਆਕਾਸਿ ॥: Manu Maya manu dhaaiaa manu pankhee aakaas: The mind is Maya, the mind is chaser; the mind is a wanderer like the bird flying across the sky (sggs 1330).
  • ਮਨੁ ਨਹੀ ਸੂਚਾ ਕਿਆ ਸੋਚ ਕਰੀਜੈ ॥: Manu nahee soochaa kiaa soch kareejai: His mind is not pure, so what is the use of performing ritual cleansings? (sggs 905).

— T. Singh
www.gurbani.org