the knot of the three qualities of Maya is untied, then the Tenth
(God Realization - ਪ੍ਰਭੂ-ਮਿਲਾਪ ਦੀ ਅਵਸਥਾ), and the mind is intoxicated, O brother ||3|| (sggs 1123).
ਤ੍ਰਿਕੁਟੀ - Trikuti (Tri+Kuti) is a Sanskrit word, which
literally means "the confluence of the three". But the question one
may ask is: the confluence of what three? The focus of this Gurbani Reflection
is to ascertain through the Gurbani as to what these three are referred to here
by Bhagat Kabeer Sahib Jee.
- ਰਾਗੁ ਗਉੜੀ ਵਾਰ ਕਬੀਰ ਜੀਉ ਕੇ ੭ ॥ ਬਾਰ ਬਾਰ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵਉ ॥ ਗੁਰ ਗਮਿ ਭੇਦੁ ਸੁ ਹਰਿ ਕਾ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥ ਆਦਿਤ ਕਰੈ ਭਗਤਿ ਆਰੰਭ ॥ ਕਾਇਆ ਮੰਦਰ ਮਨਸਾ ਥੰਭ ॥ ਅਹਿਨਿਸਿ ਅਖੰਡ ਸੁਰਹੀ ਜਾਇ ॥ ਤਉ ਅਨਹਦ ਬੇਣੁ ਸਹਜ ਮਹਿ ਬਾਇ ॥੧॥ ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ ॥ ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥ ਬਾਣੀ ਰੋਕਿਆ ਰਹੈ ਦੁਆਰ ॥ ਤਉ ਮਨੁ ਮਤਵਾਰੋ ਪੀਵਨਹਾਰ ॥੨॥ ਮੰਗਲਵਾਰੇ ਲੇ ਮਾਹੀਤਿ ॥ ਪੰਚ ਚੋਰ ਕੀ ਜਾਣੈ ਰੀਤਿ ॥ ਘਰ ਛੋਡੇਂ ਬਾਹਰਿ ਜਿਨਿ ਜਾਇ ॥ ਨਾਤਰੁ ਖਰਾ ਰਿਸੈ ਹੈ ਰਾਇ ॥੩॥ ਬੁਧਵਾਰਿ ਬੁਧਿ ਕਰੈ ਪ੍ਰਗਾਸ ॥ ਹਿਰਦੈ ਕਮਲ ਮਹਿ ਹਰਿ ਕਾ ਬਾਸ ॥ ਗੁਰ ਮਿਲਿ ਦੋਊ ਏਕ ਸਮ ਧਰੈ ॥ ਉਰਧ ਪੰਕ ਲੈ ਸੂਧਾ ਕਰੈ ॥੪॥ ਬ੍ਰਿਹਸਪਤਿ ਬਿਖਿਆ ਦੇਇ ਬਹਾਇ ॥ ਤੀਨਿ ਦੇਵ ਏਕ ਸੰਗਿ ਲਾਇ ॥ ਤੀਨਿ ਨਦੀ ਤਹ ਤ੍ਰਿਕੁਟੀ ਮਾਹਿ ॥ ਅਹਿਨਿਸਿ ਕਸਮਲ ਧੋਵਹਿ ਨਾਹਿ ॥੫॥ ਸੁਕ੍ਰਿਤੁ ਸਹਾਰੈ ਸੁ ਇਹ ਬ੍ਰਤਿ ਚੜੈ ॥ ਅਨਦਿਨ ਆਪਿ ਆਪ ਸਿਉ ਲੜੈ ॥ ਸੁਰਖੀ ਪਾਂਚਉ ਰਾਖੈ ਸਬੈ ॥ ਤਉ ਦੂਜੀ ਦ੍ਰਿਸਟਿ ਨ ਪੈਸੈ ਕਬੈ ॥੬॥ ਥਾਵਰ ਥਿਰੁ ਕਰਿ ਰਾਖੈ ਸੋਇ ॥ ਜੋਤਿ ਦੀ ਵਟੀ ਘਟ ਮਹਿ ਜੋਇ ॥ ਬਾਹਰਿ ਭੀਤਰਿ ਭਇਆ ਪ੍ਰਗਾਸੁ ॥ ਤਬ ਹੂਆ ਸਗਲ ਕਰਮ ਕਾ ਨਾਸੁ ॥੭॥ ਜਬ ਲਗੁ ਘਟ ਮਹਿ ਦੂਜੀ ਆਨ ॥ ਤਉ ਲਉ ਮਹਲਿ ਨ ਲਾਭੈ ਜਾਨ ॥ ਰਮਤ ਰਾਮ ਸਿਉ ਲਾਗੋ ਰੰਗੁ ॥ ਕਹਿ ਕਬੀਰ ਤਬ ਨਿਰਮਲ ਅੰਗ ॥੮॥੧॥: Raag Gaurree Vaar Kabeer jeeou ke 7 || Baar baar hari ke gun gaavau ...: Raag Gaurree Vaar Kabeer jeeou ke 7. Sing
the Glorious Praises of the Lord again and again. Meeting with the Guru (Gur Gam), you will
come to know the mystery of the Lord. ||1||Pause|| Sunday, begin the devotional
worship of the Lord, and restrain the desires within the temple of the body. When
your attention is focused day and night upon that imperishable place, then the
celestial flutes play the unstruck melody in tranquil peace and poise. ||1|| Monday,
the Amrit trickles down from the moon. Tasting it, all poisons (impurities) are
removed in an instant. Restrained by Gurbani, the mind remains indoors; drinking
in this Amrit, it gets intoxicated. ||2|| Tuesday, understand reality; you must
know the way the five thieves (faults of the false ego-sense or Haume:
lust, anger, greed, attachment and self-conceit) work. Those who leave their own
home (inner home) to go out wandering will feel the terrible wrath of the Lord,
their King. ||3|| Wednesday, one should enlighten his understanding. So the Lord
may come to dwell in the lotus of the heart. Meeting the Guru, one comes to look
alike upon pleasure and pain, and the inverted lotus (of his heart) is turned
upright. ||4|| Thursday, wash off your corruption. Forsake the trinity (or three
modes of Maya), and attach yourself to One God. (Those who give up the
Praises of the Lord and continue living in Mayaic consciousness) they remain (submerged)
at the confluence of the three rivers (of Maya's three-qualities); they sin day
and night; (since they remain devoid of God's Praises) and they do not wash them
||5|| Friday, keep up and complete your fast of practicing endurance; day and
night, you must combat against your own self (i.e., false self). If you restrain
your five senses, then you will not cast your glance on another. ||6|| Saturday,
keep the candle of God's Light steady within your heart; you will be enlightened,
inwardly and outwardly. All your Kaarmic actions will be erased. ||7||
Know that as long as you place your hopes in others, you will not find the Lord's
Presence. When you embrace love for the Omnipresent Lord, says Kabeer, then, you
will become pure in the Heart ||8||1|| (sggs 344-345).
There is a wide
variety of interpretations of "Trikuti" that can be found in
the various Gurmukhi Teekaas or English translations of Sri Guru Granth
Sahib (SGGS) available in the market. This confusion may be the upshot of the
fact that Baabaa Nanak and Kabeer Sahib, for example, have repeatedly used many
mystical or esoteric terms and expressions common to Indian religions
or traditions. However, Baabaa Nanak's or Kabeer Sahib's use of these mystical
terms (i.e. Taantric and Yogic terms) does not plausibly
follow that they actually practiced themselves or conceivably suggested their
practice to others. This simply means they have used such
terms only as figurative speech which were current and handy for use and were
generally understood among mystical orders of their time. In fact the
Gurus and Bhagats had many discussions during their time with Yogis,
Saadhoos and ascetics of various mystical cults and denominations. Actually
the Gurus and the Bhagat as had their own mystical message to convey to
the humankind, which was original with them.
Having said that, some Gurmukhi
Teekaas of the SGGS interprets as Kabeer Sahib suggesting here "Trikuti"
to mean the confluence of the three main Naarhees (arteries) — Irhaa,
Pingla and Sushumanaa that interconnect the Chakras or subtle
energy centers of the human body. However, Kabeer Sahib would not be suggesting
that because, as said before, he neither practiced Yoga himself nor suggested
its practice to others. Other Teekaas of the SGGS interprets as Kabeer
Sahib suggesting here the confluence of the three rivers — Ganga, Jamuna
and Saraswati — that takes place in Trikuti. As we will see, this
interpretation does not seem to be apt either. Some Teekaas suggest both
the confluence of the three main Naarhees and the three rivers! All such interpretations are based on Mayaic consciousness.
English translations of the SGGS interpret as Kabeer Sahib suggesting here three
rivers namely knowledge, right action and devotion in which we are to wash our
sins or mistakes. This is not plausibly either, because they are incorrectly interpreting
the word "Naahi" (ਨਾਹਿ)
to mean "to bathe or wash". In reality, the word "Naahi"
Then what does Kabeer Sahib really mean by "Trikuti"?
Well, let's dig up help and guidance from the Gurbani itself. On page 1123 of
the SGGS, in an another Shabad, Kabeer Sahib gives us the clue as to what
this "Trikuti" really is. He says:
- ਰੀ ਕਲਵਾਰਿ ਗਵਾਰਿ ਮੂਢ ਮਤਿ ਉਲਟੋ ਪਵਨੁ ਫਿਰਾਵਉ ॥ ਮਨੁ ਮਤਵਾਰ ਮੇਰ ਸਰ ਭਾਠੀ ਅੰਮ੍ਰਿਤ ਧਾਰ ਚੁਆਵਉ ॥੧॥ ਬੋਲਹੁ ਭਈਆ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥ ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥ ਭੈ ਬਿਚਿ ਭਾਉ ਭਾਇ ਕੋਊ ਬੂਝਹਿ ਹਰਿ ਰਸੁ ਪਾਵੈ ਭਾਈ ॥ ਜੇਤੇ ਘਟ ਅੰਮ੍ਰਿਤੁ ਸਭ ਹੀ ਮਹਿ ਭਾਵੈ ਤਿਸਹਿ ਪੀਆਈ ॥੨॥ ਨਗਰੀ ਏਕੈ ਨਉ ਦਰਵਾਜੇ ਧਾਵਤੁ ਬਰਜਿ ਰਹਾਈ ॥ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਦਸਵਾ ਦਰੁ ਖੂਲ੍ਹ੍ਹੈ ਤਾ ਮਨੁ ਖੀਵਾ ਭਾਈ ॥੩॥ ਅਭੈ ਪਦ ਪੂਰਿ ਤਾਪ ਤਹ ਨਾਸੇ ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥ ਉਬਟ ਚਲੰਤੇ ਇਹੁ ਮਦੁ ਪਾਇਆ ਜੈਸੇ ਖੋਂਦ ਖੁਮਾਰੀ ॥੪॥੩॥: Ree kalavaar
gavaar moodh mati oulato pavan firaavou. Manu matavaar mer sar bhaathee amrit
dhaar chuaavou. ||1|| Bolahu bhayeeaa raam kee duhaaee. Peevahu sant sadaa mati
duralabh sahaje piaas bujhaaee ||1|| Rahaaou || Bhai bich bhaaou bhaai kooo boojhuhi
har ras paavai bhaaee || Jete ghatt amrit sabh hee mahi bhaavai tisahi peeaaee
||2|| Nagaree ekai naou daravaaje dhaavat baraj rahaaee || Trikuti chute daswaa
dar khule taa manu kheewaa bhaaee. Abhai pada poor taap tah naase kahi kabeer
beechaaree || Oubat chala(n)te ihu mada paaiaa jaise khond khumaaree ||4||3||:
You barbaric brute of primitive (foolish) intellect - reverse your breath (mind
or consciousness) and turn it inward. Let your mind be intoxicated with the stream
of Amrit (of the Lord's Name) which trickles down from the furnace of the Tenth
Gate. ||1|| O brother, repeat again and again the Lord's Name. O Saints, drink
in this wine (of the Amrit of the Lord's Name) forever so difficult to obtain
and it will easily quenches your thirst (for Maya). ||1||Pause|| In the Fear (respect)
of God, is the Love of God. Only those few who understand His Love obtain the
sublime essence of the Lord, O brother. As many hearts as there are - in all of
them, is His Amrit (of the Name); as He pleases, He causes them to drink it in.
||2|| There are nine gates or 9 openings (these are: two eyes, two ears, two nostrils, one mouth,
one genital, and one anus) to the one city of the body; restrain your mind from
escaping through them. When the knot of the three qualities of Maya is untied,
then the Tenth Gate opens up (God Realization - ਪ੍ਰਭੂ-ਮਿਲਾਪ ਦੀ ਅਵਸਥਾ), and the mind becomes intoxicated, O brother ||3||
When the mortal fully realizes the state of fearlessness, then his sufferings
vanish; so says Kabeer after careful deliberation. Turning away from the world
(i.e. Maya), I have obtained this wine, and I am intoxicated with it as if with
the grape wine ||4||3|| (sggs 1123).
On the same page, in an another
Shabad that comes before the foregoing Shabad, Kabeer Sahib lists
these three qualities of Maya as (1) Saatava (Sat
or Sato), (2) Raajas (Raj or Rajo), and (3) Taamas
(Tam or Tamo). In English, these three modes can be called goodness,
passion and ignorance, respectively. They are like intertwined strands of the
winding cord or rope, a delusive force inherent in the creation. Through this
sphere, all embodied beings are hold in bondage. The Gurbani time and again reveals
to us that Maya's delusive force makes us (a) forget the Self ("Hari
Visrai"), (b) it gives rise to emotional attachment ("Moh
Upjai"), and (c) it creates duality ("Bhaau
Doojaa") or the notion of "other" where there is none. In an another
Shabad Kabeer Sahib says that everything will eventually get tired, fade away
or vanish, but not this Maya.
- ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥੨॥: Raj gun tam
gun sat gun kaheeai ih teri sabh maya. Chauthe
pad kau jo nar cheenai tin hee param pad paaiaa ||2||: (O Lord) Raajas, Taamas, and Saatav modes
are the creations of Your Maya. The man who realizes the Fourth State; he alone
obtains the Supreme Status ||2|| (sggs 1123).
- ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਪਸਾਰਾ ਸਭ ਵਰਤੈ ਆਕਾਰੀ ॥ ਤੁਰੀਆ ਗੁਣੁ ਸਤਸੰਗਤਿ ਪਾਈਐ ਨਦਰੀ ਪਾਰਿ ਉਤਾਰੀ ॥੨॥: Trai
guna Maya moh pasaaraa sabh vartai aakaaree. Turiya Guna sat sangat paayeeai nadree
paari utaaree ||2||: Attachment to the three-phased show of Maya pervades the
world of objects. In the company of Sat (Truth), Turiya, the State
of Supreme Awareness is attained; (Whosoever attains this Turiya Avasthaa) the merciful (God) carries (that person) across
(from the world-ocean: ਸੰਸਾਰ-ਸਮੁੰਦਰ) ||2|| (sggs 1260).
- ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari
visrai moh upjai bhaau
dooja laaiaa: This is Maya, by which the Lord is forgotten;
emotional attachment and love of duality is born (sggs 921).
- ਕਹਿ ਕਬੀਰ ਜਿਸੁ ਉਦਰੁ ਤਿਸੁ ਮਾਇਆ ॥: Kahi kabeer jis udar tis Maya: Says Kabeer,
whoever has a belly to fill, is under the spell of Maya (sggs 1160).
- ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥ ਥਾਕੇ ਨੈਨ ਸ੍ਰਵਨ ਸੁਨਿ ਥਾਕੇ ਥਾਕੀ ਸੁੰਦਰਿ ਕਾਇਆ ॥ ਜਰਾ ਹਾਕ ਦੀ ਸਭ ਮਤਿ ਥਾਕੀ ਏਕ ਨ ਥਾਕਸਿ ਮਾਇਆ ॥1॥: Baavare tai giaan beechaar n paaiaa. birathaa janam gavaaiaa ||1|| Rahaaou || Thaake
nain sravan suni thaake thaakee sundar kaaiaa ||1||: O mad man! You have not obtained Spiritual Wisdom (Giaan) and Vichaar (Shabad-Vichaar...). You have
lost this birth in vain, ||1||Pause|| Your eyes are exhausted, and
your ears are tired of hearing (cannot hear anymore); your beautiful body is exhausted. Driven forward by
old age, all your all intellect is exhausted (ਅਕਲ ਠੀਕ ਕੰਮ ਨਹੀਂ ਕਰਦੀ); but your attachment to Maya is (still) not exhausted.
||1|| (sggs 793).
Clearly, Kabeer Sahib stresses here the absolute necessity
of transcending the realm of the three-modes of material nature (Traiguna
Maya). He says that the Chauthaa Pada (the Fourth State, Turiya-Avasthaa
or the state of Pure Awareness) is experienced only when the "Trikuti"
of Saatav, Raajas and Taamas is transcended. In other words,
he says when the knot of the three qualities of Maya is untied, then the Tenth
(Dasam) Gate (Duaar; also spelt as Duar, Dwaar, Dwar, etc.) opens up. In short, realization of God-Consciousness
is the opening of the Tenth Gate by rising above the trinity of Saatav,
Raajas and Taamas. Hence, according to Kabeer Sahib, "Trikuti"
is the sphere of Maya wherein matter predominates over Spirit. In this sphere,
the Kaarmic law of repeated suffering works in full swing. Therefore, he
accentuates one must be go beyond Maya to realize one's True Nature as Pure Awareness.
Going beyond Maya or the gross realm of material is synonymous with many other
esoteric terms and expressions such as opening of Bajjar Kapaat, opening
of third eye, Sunn, Sunn Anaraagee, Sunn-Samaadhi,
Sunn Kalaa, Panch-Shabad Jhunakaar, Shabad-Surti, Surati-Dhun,
Ajappaa Jaap, Akul Niranjan Deethaa, Sachee Nagree, Baygumpuraa,
Nijghar, Kundilini Surjhee, Siv Kee Puree, Sasi Ghari
Soor, Siv Shakti, Anhata Naad, Anhata Dhuni, Anhata
Shabad, Anhata Baaje, Anhata Bani, Anhata Beenaa, Anahad
Benu, Anhata Run Jhun, Anhata Sunn, Ounman, Dhandhookaar Niraalam,
Sat Svaroopa, Guptee Bani, Bees Ikees, Sat Saru, Sahaj-Avasthaa,
Gurmukh state, understanding of Irhaa, Pingla, Sushumanaa,
and so on.
The compelling force of the illusory and deceptive effects of the
tripple-qualitied Maya are subtle and enticing. Thus, the greatest challenge for
the individual in his ultimate quest for liberation from bondage due to the powerful
sway of Maya that easily deludes and distracts one's efforts. But Maya is not
easily overcome especially for those who have not conquered the lure of their
senses. To counter this attraction towards the mirage-like world caused by Maya,
we are asked to strive to gain knowledge of the Supreme Being and one's own Aatmaan.
This can be achieved by practicing sincere devotion or Bhagti (Naam-Simran
etc.) that is capable of ripping apart the veil of Maya. Therefore, since nothing
is permanent (joy and sorrow from the worldly gain and loss etc.) one has to develop
one's spiritual nature (rising up to the Tenth Gate) and learn to engage in sincere
Bhagti. Cultivating truthful living, mercy, compassion, selflessness, love,
spiritual wisdom, contentment, self-control, seeing the same One God in all (friendliness
towards all), humility, maintaining equanimity of the mind in all circumstances,
wholeheartedly following the Gurmat, becoming the Gurmukh and developing
Sahaj Avasthaa (natural state of being) etc. These are the guidelines suggested
that can help an individual overcome the effects of Maya. However, according to
the Gurbani, this is a difficult path to tread — it's like chewing the steel balls
or walking on a double-edged sword! Accordingly, Kabeer Sahib says how the mind
that has become like an elephant (with inflated ego) can pass through this narrow
gate ("less than one-tenth of a mustard seed").
- ਕਹਤੁ ਕਬੀਰ ਨਵੈ ਘਰ ਮੂਸੇ ਦਸਵੈਂ ਤਤੁ ਸਮਾਈ ॥: Kahat Kabeer navai ghar moose dasavai(n)
tatu samaaee: Says Kabeer, the nine openings (these are: two eyes, two ears, two
nostrils, one mouth, one genital, and one anus) of the body are being plundered;
rise up to the Tenth Gate, and discover the true essence (sggs 339).
- ਬਜਰ ਕਪਾਟ ਜੜੇ ਜੜਿ ਜਾਣੈ ਗੁਰ ਸਬਦੀ ਖੋਲਾਇਦਾ ॥੨॥ ਭੀਤਰਿ ਕੋਟ ਗੁਫਾ ਘਰ ਜਾਈ ॥: Bajjar kapaat jarhe jarhi jaanai gur sabdee kholaaidaa.
||2|| Bheetar kot guphaa ghar jaaee: The hard and heavy doors (of the love of Maya, etc.) are closed and locked (within the fortress of the body). Through the Gur-Shabad, they are thrown open. ||2|| Within the
fortress (of the body) is the Cave, the Home (of the Truth) (sggs 1033).
- ਕਬੀਰ ਮੁਕਤਿ ਦੁਆਰਾ ਸੰਕੁੜਾ ਰਾਈ ਦਸਵੈ ਭਾਇ ॥ ਮਨੁ ਤਉ ਮੈਗਲੁ ਹੋਇ ਰਹਾ ਨਿਕਸਿਆ ਕਿਉ ਕਰਿ ਜਾਇ ॥ ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤੁਠਾ ਕਰੇ ਪਸਾਉ ॥ ਮੁਕਤਿ ਦੁਆਰਾ ਮੋਕਲਾ ਸਹਜੇ ਆਵਉ ਜਾਉ ॥: Kabeer
mukati duaaraa sankurraa raaee dasavai bhaai...: O Kabeer, the gate of liberation
is narrow, less than one-tenth of a mustard seed. The mind has become as big as
an elephant; how can it pass through this gate? If one meets such a True Guru,
who becoming mightily pleased, shows His Mercy. Then, the gate of liberation becomes
wide open, and the soul can easily passes through (sggs 509).
- ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥:
Gurmukhi antar sahaj hai manu charriaa dasavai aakaas: Upon becoming Gurmukh
(Spiritual Being), Intuitive Poise (Sahaj) awakens within; then his mind
ascends to the Tenth Plane - Dasam Duaar (sggs 1414).
Many also mistakenly equate Trikuti with "Dasam Duaar". According to the Gurbani, Spiritual Experience such as
Dasam Duaar ( Spiritual Realization etc.) cannot be put into words. The
analogy adduced in the Gurbani is that of a mute person (Goongaa) enjoying
the taste of the sweet candy. If you ask that mute person to describe his experience
of the taste of the sweet candy he is enjoying, he will remain silent. He will
smile, but say nothing. Similarly, when it comes to verbalizing the Spiritual
Experience (of Dasam Duaar etc.), the Gurbani tells the person will become
speechless and silent, like a mute. Because, such Spiritual Experience lies outside
the perception of the gross equipment of our body-mind-intellect, beyond the purview
of the state of our Haume-mind (egocentric existence). Therefore, the language,
words or phrases of any sorts can never hope to express, communicate, define or
report upon It. One has to experience himself within. In other words, God-Experience
cannot be described, given as a gift or made to an order. Here the Gurbani is
simply trying to make us aware that if someone makes claims to the contrary, watch
- ਬਿਸਮ ਬਿਸਮ ਬਿਸਮ ਹੀ ਭਈ ਹੈ ਲਾਲ ਗੁਲਾਲ ਰੰਗਾਰੈ ॥ ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਰਸੁ ਆਈ ਹੈ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਰੈ ॥੨॥੧॥੨੦॥: Bisam bisam bisam hee bhayee hai laal gulaal rangaare.
Kahu Nanak santan ras aaee hai jiou chaakhi goongaa muskaare ||2||1||20||: dyed in the deep crimson
color of my Beloved, I am
wonder-struck, wonder-struck , wonder-struck and amazed. Says Nanak, the saints savor this sublime Essence (but they cannot describe It),
like the mute, who tastes the sweet candy, but only smiles (but cannot describe the taste) ||2||1||20|| (sggs 1302).
- ਕਹਣਾ ਹੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥: Kahnaa hai kish kahan na jaae: People describe God, but He cannot
be described at all (sggs 151).
— T. Singh
Tuesday, March 5, 2013 8:03 PM