ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ - O NANAK! THERE IS ONLY ONE AMRIT

ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥
ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥:
Salok Mahala 2 || Jin vadiaaee tere Naam kee te ratte mann maahi. Nanak Amrit
ek hai doojaa Amrit naahi. Nanak Amrit manai maahi paaeeai gur parsaadi. tinhee
peetaa rang siou jinh kaou likhiaa aadi
|| 1|| (sggs 1238).

What is that one Knowledge (Giaan), which is worth having? As per the Gurbani, Brahma-Giaan would be the answer. For all other knowledge can only be a burden on the soul.

However, this leads to an another question: how does one acquire Brahma-Giaan? Of course, by treading the right path, one may say.

Which, yet gives rise to an another question: What is the right path? On account of our personal biases and fancies of our Haumai (false ego-sense), what seems right to one may not seem right to someone else.

But, for a Sikh (a learner of the Gurbani), the right path is that which is shown by the Gur-Shabad (Sri Guru Granth Sahib). Bowing down in front of the Sri Guru Granth Sahib (SGGS) is to bow down to the Brahma-Giaan that is present in the Gur-Shabad.

According to the Brahma-Giaan of the Gur-Shabad, there is only One Amrit. And that is the Naam-Amrit.

"Amrit" is a Sanskrit word that literally means "without death" or "no death", and is often referred to in texts as Nectar, Ambrosial Nectar, Mahaa Rasa, Elixir of Life, Water of Life, Aab-i-Hayat, Mansarover or the Pool of Nectar, etc., conferring Eternal Immortality, Cosmic Awareness or Universal Consciousness. Corresponding to Ambrosia, it has differing meaning and significance in several religions of Indian origin.

It is time and again stressed in the Sri Guru Granth Sahib that there is only One Amrit that the mind (or Aatmaa) can drink or eat. And that One Amrit is the Naam (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਗੁਰ ਸ਼ਬਦ, ਹਰਿ-ਨਾਮ, ਬਾਣੀ).

The Gur-Shabad defines Amrit as follows:

In the same breath, the Gur-Shabad declares that "There is only One Amrit" - there is no "Doojaa" ("ਦੂਜਾ" = "second"). In other words, to consider otherwise would be duality - "Doojaa Bhaav". The Gur-Shabad talks extensively about duality - the principle of "two-ness, plurality, illusion (Maya), subject-object relationship, and so on. Here the Gurbani emphatically repudiates the consciousness of duality - "Doojaa".

Amrit is the Inner Sound Principle (Naad, Anhad Naad) and the Inner Light Principle (Joti) that ends the restlessness or delusion (doubt, Bharam...) of the mind and dispels its duality (Doojaa-Bhaav, love or hunger of Maya...) and darkness of its ignorance. It is the Food of Life on which the spirit-soul feeds. The experience of It bestows Bliss (Anand, everlasting Joy, ਆਤਮਕ ਅਡੋਲਤਾ, etc.) and sets one free from the false ego-sense (Haumai) and its menacing faults - lust, anger, greed, attachment, pride and their countless variations. The Gurbani tells us that the rain of Amrit (ਅੰਮ੍ਰਿਤ ਦੀ ਵਰਖਾ) is Experienced within the mind when one is established in the mystic Tenth Gate - "ਦਸਵਾ ਦੁਆਰੁ".

Why there is "only One" Amrit? Because there is only One Lord. Oneness is the fundamental principle of Sikhi. It has to be like this as there is One Parameshar (ੴ ) - no second (or "Doojaa").

The Gurbani says that the Naam-Amrit alone is sweet, and that this is "the only immaculate Truth in the world".

The Gur-Shabad never gets tired of reminding this truth to us.

However, our false ego-sense or Haumai does not and cannot recognize Oneness. Because, by very nature, our egotism or Haumai dwells in duality (two-ness, Doojaa Bhaav, Maya). So it has to create or see duality where there is none. The Gurbani reminds us that with Haumai or egotism the duality only increases.

This means if we want to remove or eradicate our Haumai or egotism, we need to start thinning it out, here and now.

As time and again indicated by the Gurbani, not too many understand the fact that "ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ: The Hari Naam is Amrit". The Gurbani also reveals to usas to who really understands as to what exactly is the Amrit.

From where we all can obtain This One Amrit mentioned by the Gur-Shbad?

The Gur-Shbad has already told us what the One Amrit is. Now the Gur-Shbad tells us exactly from where we all can obtain it (i.e., realize it).

It's all within!

Simply put: The Amrit can be had only by turning within, and not anywhere in the world outside. It is to learn to die while alive (becoming Jeevanmukta or Living Liberated or Living Enlightened - the Gurmukh Lifestyle), before the death overtakes one.

We are told here by the Gurbani that within each of us is the "well overflowing with the Amrit". Consider the following verses (and many more in the SGGS). They are very straightforward and self-explanatory.

Thus, as Joti-Svaroopa, we are Naam ourselves! Also - although we forget it - but our Joti-Svaroopa never leaves us. That is, the Naam or Naam-Amrit never leaves us, but the clouds of our Haumai thoughts overshadow the effulgent Joti-Svaroopa. Also, the Gurbani repeatedly reminds us that Naam, Shabad, Joti- Svaroopa are essentially one and the same.

As indicated in the foregoing Gurbani verses, the complete absorption in the Divine Love, Naam-Surti or Shabad-Surti, is the only Real Amrit; for it gives one Eternal Immortality. However, under the spell of delusion, many of us think otherwise.

The Gurbani is so consistent that, it not only consistingly indicates Amrit to be the Naam or Shabad, but It also consistently remind us that the Naam or Shabad is located within the body, here and now. For the Naam or Shabad to be located within, the Amrit also has to be located within as well. Because the Naam or Shabad is the Amrit, and the Amrit is the Naam or Shabad!

Now, last but not least, how do we qualify to obtain (or realize) this Amrit?

The Gur-Shabad says, "O Nanak! The Gurmukhs obtain it".

Again, the Gur-Shabad consistently guides us how we all can quaff this Amrit, within. That is, we need to become the Gurmukh.

In other words, according to the Gur-Shabad, one comes to enjoy the taste of the Amrit "when the Naam is enshrined in the mind", says the Gurbani.

Why is it that only a Gurmukh is qualified to drink in the Amrit of the Naam Amrit?

In nutshell, the Gurmukh transcends Maya; he is free of the false ego-sense (Haumai, ਆਪਾ ਭਾਵ, "ਮੈ ਮੈ") and duality (Doojaa-Bhaav); he abides in the Divine Hukam (ਹੁਕਮੀ ਬੰਦੇ-ਅਮਲੀ ਜੀਵਨ, ਹੁਕਮੀ ਜੀਵਨ...); he is linked to his Mool within (ਮੂਲ: Source, Origin, Truth, Jot...) and ever remains so; he is contented in all situations (Sach Santokhee); he is the follower of the Truth; his mind is linked to Antar-Aatmaa; he restrains his mind instead of following his mind; he remains integrated in the state of "ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ " - Ik Mani Ik Chiti; he is detached in the midst of Maya - ਮਾਇਆ ਵਿਚ ਉਦਾਸੀ; he is established in Bibek Budhi - ਜਿਸ ਨੂੰ ਗੁਰਮਤ ਦੀ ਪੂਰੀ ਸੋਝੀ ਹੈ; his Akal (ਅਕਲ , wisdom, intellect, reason, etc.) follows the Gurbani (Aatam Giaan Spiritual Wisdom of the Gur-Shabad); he is Aatam Giaanee or Brahm Giaanee ; he is established in Chauthaa Pada or Turiyaa Avasthaa (Tenth Gate, Sahaj Avasthaa - Natural State of Being; Sunn Samaadhi, ਆਤਮਕ ਅਡੋਲਤਾ, Shabad-Surti, etc.); he knows all the "Way of the soul" ("ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ", ਆਤਮਕ ਜੀਵਨ...); he is Jeevan Mukat (living Liberated or Enlightened); he is the fully "Awakened" one who is established at Dasam Duaar (the Tenth-Gate, the Highest Plane of Consciousness)...

The implication is that without becoming the Gurmukh, we cannot drink or taste the Naam-Amrit. That is, if we keep entertaining Manmukh consciousness (the one whose nature or consciousness is opposite of the Gurmukh), our condition will be that of a deer.

A deer, for example, is known for searching musk (Kastooree) in the bushes. In reality, the musk is stored within the deer's body, but in his illusioned state of mind he keeps searching it outside. Similarly, even though the Amrit dwells within our body, we keep searching It in the gross objects of the outer world! Just like the deer we also wander around in the wilderness of doubts caused by our deluded mind on account of the duality (Maya's deception). Consequently, we also search the sublime thing such as Amrit, etc., outside, in other places and objects. In reality, it is all hidden within the body!

The Gur-Shabad says:

Baabaa Nanak in Raag Maaroo (ਰਾਗੁ ਮਾਰੂ ਮਹਲਾ ੧ ਘਰੁ ੫) tells us exactly who alone appreciate this Amrit (of Naam): "ਅੰਮ੍ਰਿਤ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿ ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥".

So, the Gur-Shabad urges us to pray for the True Wealth of the Amrit - Name: ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਧਨੁ.

— T. Singh

Updated on Monday, December 2, 2013 12:46 PM (PST)

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