ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥:
Aaanadu aanandu sabhu ko kahai aanadu Guroo te jaania
Bliss, Bliss - everyone talks of Bliss (i.e., all say they have obtained Bliss)!
Bliss is known (ਅਸਲ ਆਨੰਦ ਦੀ ਸੂਝ) only through the Guroo (Shabad...). (sggs 918).

For lack of a better word in English, "Anand" (ਅਨੰਦ) is generally translated to mean Bliss. It is also translated to mean the Pure Joy - Ecstasy - of God-Consciousness, spiritual Experience, God Realization ...

We routinely utter and talk about Anand (ਅਨੰਦ). For example - before Ardaas (congregational prayer) - we all sing from the "ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ" (Raamkalee Mahalaa 3 Anand).

But, what is the real Anand (ਅਨੰਦ) according to the Gurbani (not the dictionary!)? How and from where it can be experienced? What are the hindrances and obstacles remaining steady in Unbroken Anand? Do the Bhais (or Raagees) explain to the Sangat or does members of the Sangat ask Bhais questions or is the Sangat afforded the opportunity to put forward such spiritual inquiries to the Bhais (or Raagees) when they routinely sing "ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥..." (Anandu bhaiaa meree maae satiguroo mai paaiaa ...(sggs 917)?

The Gurbani provides precise answers to these inquiries.

First, From whom can we know what the Anand is?

  • ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥ ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥: Aaanadu aanandu sabhu ko kahai aanadu Guroo te jaania. Jaaniaa aanand Gur te kripaa kare piaariaa:
  • Bliss, Bliss - everyone talks of Bliss (i.e., all say they have obtained Bliss)! Bliss is known (ਅਸਲ ਆਨੰਦ ਦੀ ਸੂਝ) only through the Guroo (Shabad...). Eternal Bliss in known only through the "Gur" (Shabad-Giaan...), when the Beloved grants His Grace (from within). (sggs 918). Anand-ਅਨੰਦ

Such real or true "Anand" known through the Shabad is called "Sahaj Anand" (ਸਹਜ ਅਨੰਦ) in the Gurbani, which alone is Permanent (Eternal, Everlasting, Absolute...). All other types of "An

The Anand (ਅਨੰਦ) that is known through the Guroo (ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ) is the real or true Anand (ਅਨੰਦ). This real or true "Anand" alone is what the Gurbani calls "Sahaj Anand" (ਸਹਜ ਅਨੰਦ). Therefore, this "Sahaj Anand" (ਸਹਜ ਅਨੰਦ) alone is Permanent (Eternal, Everlasting, ਗਿਆਨ ਅਵਸਤਾ ਦਾ ਅਨੰਦ...). All other types of "Anand" (ਅਨੰਦ) are temporary or fleeting at best. Those who experience Sahaj Anand (ਸਹਜ ਅਨੰਦ) are called "Vadabhaagee" (Fortunate-ਵਡਭਾਗੀ) in the Gurbani (ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥: Sahaj anand hoaa vadabhaagee mani hari hari meethaa laaiaa, sggs 773).

Second, what are the signs of such Anand? Again, here is the Gurbani:

  • ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥ ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥: Granting Grace (from within-"ਧੁਰਿ ਕਰਮਿ", He) cuts away transgressions (Maya's thirst or hunger from within); He blesses with the collirium (in the Inner Eyes of Vichaar) of Spiritual Wisdom (corrylium of the Understanding of the Spiritual or Divine Life). Those who eradicate attachment (worldly love) from within themselves, are adorned with the Shabad (Shabad-Giaan, Divine Knowledge...). O Nanak! This alone is Bliss - Bliss which is known through the "Gur" (Shabad-Giaan...). ||7|| (shhs 918).

In other words, those who have Experienced real Anand within:

  • Live a Pure Life - Divine Life or the Gurmukh Lifestyle. Which is free of trangressions or devoid of any Bikaars - negative tendencies, evil passions, May's love or desires, and so on.
  • Their Inner Eyes of Vichhar (ਵਿਚਾਰ-ਅੱਖਾਂ) are wide open. They understand the spiritual Life (ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ) and live it.
  • They are full of spiritual Wisdom.
  • They have driven away the worldly love (ਮੋਹ) from within. That is, they are free of all evil passions (Bikaars).
  • They are embellished with the Shabad Consciousness (Giaan...). They live by the Divine Virtues.

The Gurbani declares that "This alone is Bliss".

We all are entitled to Anand. But how can we experience it? Can we experience it by just sitting idle waiting for Divine Grace to dawn on us? It will not do the trick. That is, such empty and clever trick will not work. The Gurbani tells us:

  • ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥: Some deluded by doubt (Maya), wander in the ten directions (ਅਸਲ ਰਸਤੇ ਤੋਂ ਭੁੱਲੇ ਹੋਏ - lost from the Divine Life); some are bedecked (have bedecked their lives) with attachment to the Naam (Giaan...). (sggs 918).

What is "attachment to the Naam"? It simply indicates living a Divine Life (the Gurmukh Lifestyle). It is to constantly live by the auspicious, godly or Divine Qualities (ਪ੍ਰਭੂ ਦੇ ਗੁਣ). We have to take that responsibility. That is, by becoming the Gurmukh, we have to put self-efforts (Uddam -ਉਦਮ, Shabad-Vichaar...) to live the Divine Life. This is the Gurbani's edict.

  • ਉਦਮੁ ਕਰਤ ਆਨਦੁ ਭਇਆ ਸਿਮਰਤ ਸੁਖ ਸਾਰੁ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਪੂਰਨ ਬੀਚਾਰੁ ॥੧॥: Uddam karat anand bhaiaa simrat sukh saar. Jap jap naam govind kaa pooran beechaar ||1||: By making effort (Naam Simran, Shabad Vichaar...), Bliss happens; contemplating (Naam), Essence of Happiness (is experienced). (sggs 815).

Here is more on as to what we need to do on our part to realize Bliss (ਆਤਮਕ ਆਨੰਦ):

  • ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥ ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥ ਹੁਕਮੁ ਮੰਨਿਹੁ ਗੁਰੂ ਕੇਰਾ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ ਅਕਥ ਕਹਾਣੀ ॥੯॥ ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥ ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥ ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥ ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥ ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥: Aavahu sant piaariho akath kee karah kahaanee. Karah kahaanee akath keree kit duaarai paaeeai ...: O dear saints! Come and let's (together) inquire into the "Akath" (Inexpressible, Joti, That which cannot be seen-which is beyond Maya, senses, etc.). Let's inquire into this "Akath Kahaanee" as to by what means we can attain (This "Kahaanee" of the "Akath" - ਆਤਮਕ ਆਨੰਦ ਮਾਣਨ ਦਾ ਸਹੀ ਰਸਤਾ, true way of Realizing spiritual Bliss, ਪਰਾਪਤੀ...). (This is how to attain - ਪਰਾਪਤੀ - this "Kahaanee" of the "Akath" - ਆਤਮਕ ਆਨੰਦ ਮਾਣਨ ਦਾ ਸਹੀ ਰਸਤਾ ਇਹ ਹੈ) Surrender all body, mind, wealth to the Gur (i.e., stop worrying about body, wealth, etc., - worldly worries, Mayaic or ਸੰਸਾਰਿਕ ਫਿਕਰ, etc. - and surrender selfhood, Haumai, egotism, ਆਪਾ-ਭਾਵ...); obey the Hukam, and (like this-by obeing the Divine Hukam and freeing ourselves from the external noise of the body, mind , wealth, etc.- we can) attain (this "Kahaanee" of the "Akath"). Obey the Guroo's (ਪ੍ਰਮੇਸਰ) Hukam, (then, that is, by obeying the Divine Hukam - ਭਾਣਾ - ) the True Bani is Sung (i.e., otherwise "ਸਚੀ ਬਾਣੀ" cannot be sung). O Nanak! Listen, O Saints, (if you want to narrate, then only) narrate the "Akath Kahhanee " (i.e., otherwise keep quiet or don't speak nonsense...). ||9|| O (my) fickle mind, through cleverness (worldly cleverness, tricks - ਚਲਾਕੀਆਂ ਨਾਲ), no one has attained ("Akath Kahaanee", ਆਤਮਕ ਆਨੰਦ, spiritual Bliss...). Listen, O my mind! Through cleverness (worldly cleverness, tricks - ਚਲਾਕੀਆਂ ਨਾਲ), no one has attained (ਕੋਈ ਪਰਾਪਤੀ ਨਹੀ). This Maya is fascinating; because of it, people wander in doubt (ਭਰਮ ਜਾਲ ਵਿਚ ਕੁਰਾਹੇ ਪੈਕੇ); this charming Maya was created by Him who has spread this illusion. (Therefore, O my mind! Instead of being sacrifice to Maya, be) sacrifice to Him who has made attachment (worldy love...) so sweet. Says Nanak, O (my) fickle mind! No one has attained (ਕੋਈ ਪਰਾਪਤੀ ਨਹੀ). ||10|| O beloved mind! Remain imbued in the Truth ("ਸਚੁ") forever (within if you want to attain-ਪਰਾਪਤੀ). This family which you see will not go along with you. (Since) it will not go along with you, (then) why do you focus your consciousness (mind) on it? Don't do anything that you will regret in the end. Listen to the Teachings (ਗਿਆਨ, ਸਿਖਿਆ...) of the Satiguroo - these will go along with you. (Therefore) Says Nanak, O beloved mind! Remain imbued (within) in the Truth forever. ||11|| (sggs 918).

In nutshell, the Gurbani reminds us that the Eternal Bliss is to be Experienced within (Realized, etc.), while living in the body (i.e., before death). When the mind's all desires (Maya's thirst, hunger, etc.), restlessness (wanderings, thoughts or ਮਾਇਕੀ ਫੁਰਨੇ), and Haumai (false ego-sense) subside, then one experiences real Bliss within.

  • ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥: Anandu bhaiaa meree maae stiguroo mai paaiaa. Satiguru t paaiaa sahaj setee mani vajeeaa vaadhaaiaa: O my mother! I am in Bliss (because), I have obtained or realized the Satiguroo (within). In conjunction with the realization of the Satiguroo, (I have also realized) Sahaj Avasthaa (Natural State of Being, Intuitive Ease, the State of the Divine Knowledge, ਗਿਆਨ ਅਵਸਥਾ, ਅਡੋਲ ਅਵਸਥਾ...), and now within my mind resounds Happiness (sggs 917).

Thus, the Gurbani reveals to us the Essence of Bliss. It is to be found within indicates that our True Nature (Joti-Svaroopa, Mool... ) is the embodiment of Pure Consciousness and is in a State of Eternal and Infinite Bliss. It is something that far excels the state of joy that is attainable in the gross objects of the world. For worldly joys have many limitations: they are unsteady; they narrow one’s outlook; they make us their slaves; they are very unreliable; and any happiness attained from them is short lived and give rise to suffering; and so on.

The Gurbani instructs all of us to discriminate through Bibek Budhi between the Joti-Svaroopa and the body-mind-intellect instrument, which is mere transitory appendage to the Joti-Svaroopa (Mool-Source, Origin, Jot...). If we identify with the gross instrumentality, we are missing the butter for the milk or forest for the tree. While all else is bound to perish, the Joti-Svaroopa alone remains everlasting.

The Gurbani also revealers to us the Source of Bliss and Way to the ultimate Bliss.

To realize enduring and untrammeled Anand, one has to make a leap from the gross and the physical to the metaphysical and the spiritual level. Possessiveness (towards oneself, one’s relatives, etc.) have to be renounced. The Gurbani urges us to submit Haumai or false ego-sense to the Wisdom of the Gur-Shabad instead of Maya's deception; accept the Divine Will (Hukam); take support of Naam, and thus live Divine Life (the Gurmukh Lifestyle); engage in Bhagti; give up trickery; listen to the Teachings of the Gur-Shabad (Gurmat-Aatam Giaan ) and apply them to day-to-day living (or live by the Divine Qualities - ਪ੍ਰਭੂ ਦੇ ਗੁਣ); Cultivate Brahm-Giaan; keep the Holy Company; constantly engage in Shabad-Vichaar (Reflections on the Gurbani...); become desireless; hear Truth; burn evil passions from within; remove duality (likes and dislikes, etc.); become Jeevanmukta (dead while alive - death of ego, death of the love of Maya, death of the love of this world, etc.), eradicate Bikaars (lust, anger, greed, etc.), practice humility, humbleness...

And thus be in Anand.

  • ਕਹੁ ਨਾਨਕ ਸੁਖ ਸਹਜ ਅਨੰਦਾ ॥ ਖੋਲ੍ਹ੍ਹਿ ਭੀਤਿ ਮਿਲੇ ਪਰਮਾਨੰਦਾ ॥੪॥੧੪॥: Kahu Nanak sukh sahaj anandaa. Kholih bheet mile parmananadaa ||4||14||: Says Nanak - (within, now I abide in) Happinesss, Sahaj and Anand. Tearing down the wall (of greed, attachment, doubt - egotism or Haumai, I have) met the Supreme Bliss (Prabh, within). ||4||14|| (sggs 1206).
  • ਤਿਨਾ ਅਨੰਦੁ ਸਦਾ ਸੁਖੁ ਹੈ ਜਿਨਾ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥: Tinaa anand sadaa sukh hai jinaa such naam aadhaar: They alone are in Anand, always in Happiness, who have made the True Naam the support (of their life). (sggs 36).
  • ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥: Sadaa Anand rahahi din raatee gun kahi gunee samaavaniaa ||1||: (Bhagat-devotees are) Forever in bliss. (Through the Gur-Shabad) uttering the Divine Vrtues day and night, (they) remain merged in Dive Virtues (of Hari). ||1|| (sggs 122).
  • ਗੁਰਮਤਿ ਪਾਏ ਪਰਮਾਨੰਦੁ ॥੩॥: Har kee Bhagti mukti aanand. Gurmati paae parmaanand ||3||: Through Bhagti, Liberation and Anand are obtained. Through the Gurmat (Teaching of the Gurbani), Supreme Anand is obtained. ||3|| (sggs 154).
  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥: Brahm Giaanee kai ghar sadaa ananad: Heart of the Brahm Giaanee is full of Bliss (sggs 273).
  • ਮਹਾ ਅਨੰਦੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥: Mahaa anand Gur Sabad veechaar: By contemplating / Reflecting on the Gur-Shabad (Shabad Vichaar, I am) in Great Bliss. (sggs 370).
  • ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥: Kabeer jis marne te jag darai mere mani anand. Marne hee te paaeeai pooran parmaanand ||22||: O Kabeer! Death the world is afraid of (death of worldly attachments, Haumai, etc.) - that death fills my mind with Bliss. It is only by that death the Perfect Supreme Bliss is obtained! ||22|| (sggs 1365).
  • ਸਤੁ ਸੰਤੋਖੁ ਸਭੁ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਪਵਿਤਾ ॥ ਅੰਦਰਹੁ ਕਪਟੁ ਵਿਕਾਰੁ ਗਇਆ ਮਨੁ ਸਹਜੇ ਜਿਤਾ ॥ ਤਹ ਜੋਤਿ ਪ੍ਰਗਾਸੁ ਅਨੰਦ ਰਸੁ ਅਗਿਆਨੁ ਗਵਿਤਾ ॥: Satu santokhu... (sggs 512).
  • ਅਜਰੁ ਜਰੈ ਨੀਝਰੁ ਝਰੈ ਅਮਰ ਅਨੰਦ ਸਰੂਪ ॥: Ajaru jarai neejhar jharai amar anand saroop (sggs 1331).

All the Instructions indicated in the above verses require self-efforts (Uddam -ਉਦਮ, Shabad Vichaar). That is, real Anand or Grace cannot be made to an order, given to somebody as a mundane gift wrapped up in a readymade package!

The Gurbani also helps us understand the hindrances and obstacles remaining steady in Unbroken Bliss.

Haumai or the false ego-sense is the greatest roadblock, which gives rise to all sorts of obstacles. These obstacles may be lumped up in these headins: ignorance, doubts, and mistakes (error).

Ignorance is the forgetfulness of one's True Nature as Joti-Svaroopa: forgetfulness of the Mool within (Source, Origin, Jot...) that we all are True Image of the Divine Light (i.e., God).

Our Joti-Svaroopa - is always full of Bliss. This is the reason it is said that Bliss is not something to be gotten or found. Because we are always That Bliss. In other words, Awareness of Joti-Svaroopa (i.e., to know one's Real self is Joti-Svaroopa) is Bliss, and to forget It is suffering.

  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5||: Thus says Nanak - O mind! Your "Saroop" (your own, True State) is "Joti" (Divine Light)! Recognize your Mool (Source, Origin, Reality...) ||5|| (sggs 441).

Doubts consists in doubting the Mool within (Source, Origin, Jot...), wondering that we are Joti-Svaroopa. This doubt (Bharam) gives rise to all other sorts of doubts such as wondering about our experience if it was of the Real or unreal; doubts about the meaning of the Gur-Shabad; and so on. Deluded by doubts, we search sublime thing such as the Lord, Mool, Divine Grace, or the Bliss outside.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥੧॥: (The Divine Virtues, Wisdom, Spiritual tranquility, Naam, Shabad, Amrit, Prabh, ਆਤਮਕ ਸੁਖ...) all that is within the Heart-Home; not outside. Who searches outside is deluded by doubts. By "Gur Parasaadee" (i.e., by the Grace of the Gur-Giaan, the Divine Wisdom of the Gurbani ...), those who have Realized within are Happy (tranquil) inwardly and outwardly. ||1|| (sggs 102).

We make mistakes (the error). Our error consists in confounding the physical body with the Joti-Svaroopa (Mool). And thus rises Haumai (false ego-sense) as a wave on the Ocean of Pure Consciousness. This mistaken identity, in turn, gives rise to all sorts of notions, fancies, concepts, ideas, duality, illusion, hallucinations, Bikaars (lust, anger, greed, attachment, pride ...), and so on. As a result, we see the mirage-like world as real (permanent).

  • ਸਾਸਿ ਸਾਸਿ ਹਮ ਭੂਲਨਹਾਰੇ ॥: Saas saas ham bhoolanhaare: With each and every breath, we make mistakes (sggs 260).
  • ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥ ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖੁ ਪਾਈਐ ॥੨॥: Kaam krodh...: In lust, anger, greed, attachment and pride (i.e. all Bikaars), Peace is not to be found. So, O my mind, be the dust of the feet of all (i.e., be humble - practice humility), and then you will find Bliss, Joy and Peace (ਆਤਮਕ ਆਨੰਦ, ਸੁਖ). ||2|| (sggs 614).

But, in reality this body is in the Joti-Svaroopa, not other way around! Beings are of different types but the Essence of every being or Jeeva (individual beings) is the Joti-Svaroopa that is Pure Consciousness, Effulgence, Eternal, Infinite, Unchanging ...

It is only with the Divine Knowledge (Aatam Giaan or Spiritual Wisdom Understood through the Shabad-Vichaar) the basic distinction between the physical body and the Joti-Svaroopa becomes meaningful.

In nutshell, as indicated by the Gurbani, every soul, by nature, is the essence of Bliss, but this truth is hidden from its perception when it is caught in the bond of Jagat (material world, Sansaar, Maya, desires...). Our True Nature (Joti-Svaroopa, which is the embodiment of the Divine Light) is full of Bliss. But our bondage with Jagat interferes and prevents the flow of Bliss.

And they (soul, the Lord, Jagat...) all always coexist!

— T. Singh