DUALITY - DOOJAA BHAAV

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਦੂਜਾ ਭਰਮੁ ਗੁਰ ਸਬਦਿ ਜਲਾਏ ॥:
Gurmukhi hovai su ekasu siou liv laaye. Doojaa bharamu gur sabadi jalaaye
:
One who becomes the Gurmukh contemplates the One (Lord - ਇਕ ਮਨ ਇਕ ਚਿਤ ਹੋ ਕੇ).
(He) burns away duality (ਮਾਇਆ ਵਾਲੀ ਭੁੱਖ/ਭਟਕਣਾ) through the Gur-Shabad (Aatam-Giaan...). (sggs 115).
<><><><>

The Pure Consciousness is the substratum of everything in the universe. Verily we are this Pure Awareness. However, instead of striving to realize this Truth, when we try to give this Awareness name and form, 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; giving rise to the phenomenal world of names and forms. This is also called mental conditioning. Thus, the mind conditioned by the perception of duality (ਮਾਇਆ ਵਾਲੀ ਭੁੱਖ/ਭਟਕਣਾ) sees plurality, which, in turn, hides the Reality. To put it in other words, by associating with the duality (Doojaa Bhaav , Dubidhaa, relativism, ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਝਾਕ ਵਿਚ ਰਹਿਣਾਂ, ਮੇਰ-ਤੇਰ, etc.), one loses Divine Understanding. This loosening of the Divine Understanding gives rise to ignorance of one's True Self so much talked about in the scriptures. Therefore, where there is the filth duality within (division in one's consciousness, the Haume or ego-mind's wanderings - ਮਨ ਦੀ ਭਟਕਣਾਂ -, the filth of Maya's Bikaars stuck to the mind, etc.), there cannot be any real spiritual experience of the Lord's All-pervading Presence.

  • ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥: Mann mailaa hai doojai Bhaai: The mind is polluted by the love of duality (sggs 121).
  • ਦੁਬਿਧਾ ਲਾਗੈ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥: Dubidhaa laagai deh dis dhaavai: Attached to duality, (the mind) wanders in the ten directions (sggs 127).
  • ਸਚੇ ਬਾਝਹੁ ਕੋ ਅਵਰੁ ਨ ਦੂਆ ॥ ਦੂਜੈ ਲਾਗਿ ਜਗੁ ਖਪਿ ਖਪਿ ਮੂਆ ॥: Sache baajhahu ko avar n dooaa. Doojai laag jag khap khap mooaa: Without the (One) Truth, there is no other (or second, etc.) at all. (But) attached to duality (due to having been caught in the love of Maya), the world is distracted and distressed to death (death of Spiritual Life - ਆਤਮਕ ਮੌਤ) (sggs 113).
  • ਦੂਜੈ ਲਾਗੀ ਮਹਲੁ ਨ ਪਾਏ ॥: Doojai laagee mahal n paae: Attached to duality, no one attains the Mansion of the Lord's Presence (sggs 111).

Although the creation exists in the Infinite Consciousness, however, in the darkness of ignorance, appears to be different and independent of That. Also known as Divine Lila (pronounced Leelaa) or Cosmic Dance, we all are part of this Cosmic Dance. This Jagat (world) is said to be Mithiya or transitory (neither real nor unreal). In this Play, we experience our own Vaasnaas (latent tendencies, memories or undigested desires). Some of these experiences are the repetition of the old experiences, and some are new. This Play of mirage-like world-appearance gets in action on account of the rise of Haume or false ego-sense. Hence it is our physical ego (false "I") that is the transitory actor in this Drama. Only the Spiritual Beings (the Gurmukhs), fully established in the eternity of the "Now" can understand the illusion of this world and the Truth.

  • ਝੂਠਾ ਇਹੁ ਸੰਸਾਰੁ ਕਿਨਿ ਸਮਝਾਈਐ ॥: Jhoothaa eihu sansaar kin samjhaaeeai: This world is false, but only a few understand this (sggs 147).
  • ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).
Imagine sitting in front of a television set, watching all sorts of pictures projected on the screen of the picture tube. Some of these pictures are of rain, murder, gun shots, romance, and so on. When the show is over, the screen neither becomes wet from the rain, nor has blood from the murder, nor bullet holes from the gun shots, nor emotions from the romance. The screen itself is clean and unchanging; for the projections are unreal, and the screen is real.

The mind is the creation that arises out of the Mool (Source, Origin, Jot...). We are this screen. All the manifestation we see on this screen is the projection of our Vaasnaas (habits or undigested desires) that fall across our mind. This projection of Vaasnaas causes us to identify ourselves as the projected watcher of the movie. The problem starts the moment we run after the projections thinking they are real. With this delusion (Dubidhaa or duality) comes the perception that the seer is different than the seeing and seen. But in reality, the "seer", "seeing" and "seen" are one and the same!In simple terms, the duality is the disease of our conditioned mind (i.e., doubts, desires, fear, worry, etc.), which veils our True Self (Joti-Svaroopa). As a result, one thinks himself "other" than the Spirit Soul, the Divine, and so on. This is the notion of two-ness. Hence, as the Gurbani puts it, the duality is nothing but the love (Bhaav) of two-ness (Doojaa). This is Maya: dualistic principle of delusion, pluralistic phenomena, or the law of opposites.

  • ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaaou dooja laaiaa: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
  • ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: Mann kaa sootak doojaa Bhaav: The pollution of the mind is the love of duality (sggs 229).
The Gurbani asserts that whoever has belly is Maya stricken. What it means is that even to breathe is to breathe in Maya. To put it otherwise, to be born in a physical body is to be subjected to Maya's illusion. The children from their very birth are exposed to this cosmic delusion and grow up under the influence of it's three qualities: Taamas, Raajas and Saatav (stupor and ignorance, passion and greed, and goodness and wisdom, respectively).
  • 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).
  • ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਦੂਐ ਤੀਐ ॥: Kiou sukh paavai dooai teeai: How can one find Peace (ਆਤਮਕ ਆਨੰਦ), through duality and the three qualities (of Maya)? (sggs 1023).
Except the Wise one (the Gurmukh), the ordinary man's physical existence is a clue that his is in ignorance and has not realized his True Identity (Joti-Svaroopa) as formless, nameless, timeless and spaceless Spirit. It is interesting phenomena that God gives man the delusion first, and not Himself! Why is it so? Because if He gives Himself first then their will be no Leelaa! To carry on His dramatic Leelaa, the All-knowing does not give Himself first. He remains covered with the veil of duality (time, space, name and form) to keep His Cosmic play going. In this Leelaa, the man plays hide-and-seek with Him and tries to seek Him as the Grand Prize of his life. Those who are sincere in their self-efforts win this Grand Prize, while the rest of us just suffer the repeated pain and delusion.
  • ਅਨਦਿਨੁ ਅਨਦੁ ਭਇਆ ਮਨੁ ਬਿਗਸਿਆ ਉਦਮ ਭਏ ਮਿਲਨ ਕੀ ਆਸ ॥੧॥: Andin anad bhaiaa man bigsiaa udam bhae milan kee aas: Night and day, I am in ecstasy; my mind has blossomed forth, rejuvenated. I apply myself to self-efforts and hope to meet God (sggs 1295).

Here some may feel puzzled and query as to why does God first give Himself to very few or rare ones (i.e., the Gurmukh), while to most of us He first gives delusion. Is He partial? No, He is not. It is the Budhi that determines our mental state. Thus, all contrasts, contradictions, and relativities are the unfoldments of one's own mind, not any outside agency.

It is clear that the illusive Maya creates duality in our mind. Consequently, depending upon our mental state or where we fit in this Cosmic Game, we begin to respond emotionally. According to our liking or disliking, we view the pairs of opposites (duality) as either pleasurable or unpleasurable. Succumbing to the unceasing impulses of the "likes" and "dislikes", the Viveka Budhi (discriminative intellect) and the free choice of our Soul get overwhelmed; plunging us into delusive ignorance or duality.

  • ਜਿਉ ਸੁਪਨੈ ਨਿਸਿ ਭੁਲੀਐ ਜਬ ਲਗਿ ਨਿਦ੍ਰਾ ਹੋਇ ॥ ਇਉ ਸਰਪਨਿ ਕੈ ਵਸਿ ਜੀਅੜਾ ਅੰਤਰਿ ਹਉਮੈ ਦੋਇ ॥: Jiou supanai nisi bhuleeai jabb lagg nidaraa hoi. Iou sarapani kai vasi jeearraa antar houmai doi: In dream at night, mistakenly (we take things in the dream to be real), and this mistale lasts as long as we sleep; just so, Jeeva (the individual being) is under the power of the snake Maya, as long as their hearts are filled with ego (Haume) and duality. (sggs 63).
  • ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Man vas doota durmat doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
  • ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥: Buraa bhalaa tichar aakhadaa jichar hai duhu maahi: One calls others bad and good, as long as he himself is in the control of duality (sggs 757).
From the perception of individuality (egoism) arises wall namely senses-mind-intellect, which divide our consciousness, creating apparent separation from the Mool (Source, Origin, Jot...). This formidable wall of the senses-mind-intellect makes it very hard for us to gain a glimpse of our own pure, simple Mool. This is the trap — the play of the mind. This is what the Gurbani calls ignorance, illusion, suffering, self-limitation, cycle of birth and death, pains, mental agitation, foolishness, insanity, misery, sorrows, corruption, deception, animal mentality, evil nature, bad habits, wickedness, bondage, attachment, arrogance, falsehood, "I, me, mine, your", and so on.
  • ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥: Paakhandi bhagtee na hovaee dubidhaa bol khuaar: Hypocrisy is not devotion — speaking words of duality leads only to misery (sggs 28).
  • ਤ੍ਰੈ ਗੁਣ ਸਭਾ ਧਾਤੁ ਹੈ ਦੂਜਾ ਭਾਉ ਵਿਕਾਰੁ ॥: Trai gun sabhaa dhaat hai doojaa bhaaou vikaar: To act under the three qualities (of Maya) - it is all Maya' influence (duality); and the love of Maya begets (in the mind, only) Vikaar (corruption). (sggs 33).
One exhibits this false consciousness under the sense of limited individuality grown out of his body-bound inclinations. Thus, our identification with the physical body creates non-apprehension of the Reality, which in turn, creates in us the misapprehension that we are finite beings. The doubt and duality thus created become screen between our True Nature (Joti-Svaroop). This is the blind well of spiritual ignorance mentioned in the Gurbani.

The existence of a person deceived by the love of duality is like the life of a cursed and discarded bride. Like a wall of sand, day and night, she crumbles and eventually she breaks down altogether. Just as the silkworm weaves its own cocoon and binds itself to death, the man fancies this pluralistic world and gets caught in it.

How can we remove this Doojaa Bhaav or duality from within? Duality can be eliminated with the truthful practice of the followings: pure yearning for Spiritual Wisdom, Shabad Vichaar, and living the Gur-Giaan. With this comes the cessation of the perception of duality within and outside. Then one abides and rejoices in one's own Mool. This is the direct Spiritual Experience.

  • 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).
With quieting or purification of the mind (removal of duality), we get linked with our Original Nature again — the Unconditioned Consciousness. Like the waves rise and then fall back into the ocean, like the one sky is reflected in thousands of water jugs, but when the jugs are broken, only the sky remains.
  • ਹਉਮੈ ਦੁਬਿਧਾ ਬਿਨਸਿ ਜਾਇ ਸਹਜੇ ਸੁਖਿ ਸਮਾਈਐ ॥: Haumai dubidhaa binas jaai sahaje sukh samaaeeai: When egotism and duality are eradicated, one merges in Intuitive Peace, or Sahaj Avasthaa (sggs 163).
Consider a well and a bucket tied to a rope. The well is the Mool, the bucket is our perception of individuality arising from duality, and the rope is our Desires. Suppose if we throw this bucket (false ego) in the Well (Mool) and discard the rope (Desires), then what will happen? We will merge with the Homogeneous Oneness in which all is. The individuality (false ego or duality) will cease to be.

The substratum of all waves is only one ocean, of all rays is only one sun, and of all bracelets is only one gold. Similarly, there is only One Reality (Ik Oankaar), which is the Substratum (Adhaar) of everything. When This One Reality is there, there can be no false ego. When false ego is there, this One is absent! This is the secret that the Gurbani reveals to us.

  • ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥ ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥: Jab ham hote tab tum naahee ab tum hahu ham naahee. Ab ham tum ek bhaye hahi ekai dekhat man pateeaahee ||1||: (O Lord) So long we are in Haume (ਹਉਮੈ - false ego-sense), until then You are not (awakened within - ਤਦ ਤਕ ਤੂੰ ਸਾਡੇ ਅੰਦਰ ਪਰਗਟ ਨਹੀਂ ਹੁੰਦਾ / ਆਪਣਾ ਚਾਨਣ ਨਹੀਂ ਕਰਦਾ); now that You are (awakened within), we are not in Haume (ਹਉਮੈ). Now that You and we have become one; seeing this, our minds have faith (that You and we are one and the same - ਕਿ ਤੂੰ ਹੀ ਤੂੰ ਹੈਂ, ਤੈਥੋਂ ਵੱਖਰੇ ਅਸੀ ਕੁਝ ਭੀ ਨਹੀਂ ਹਾਂ). ||1|| (sggs 339).
Ultimately, in order to completely realize the Mool within, one has to even go pass the notion of non-dualism. Our perception of the sky is that it is blue. However, this blueness of the sky is an optical illusion. Neither the sky is blue nor un-blue. The notion of dualism presupposes unity, and the non-dualism suggests dualism. However, the Divine Factor is Notionlessness (Sunn Samaadhi), beyond all perceptions or thoughts! Yet this Eternal Factor becomes veiled by the transient entity is the great illusion so much discussed by the Gurbani.
  • ਪ੍ਰਥਮੇ ਤਿਆਗੀ ਹਉਮੈ ਪ੍ਰੀਤਿ ॥ ਦੁਤੀਆ ਤਿਆਗੀ ਲੋਗਾ ਰੀਤਿ ॥ ਤ੍ਰੈ ਗੁਣ ਤਿਆਗਿ ਦੁਰਜਨ ਮੀਤ ਸਮਾਨੇ ॥ ਤੁਰੀਆ ਗੁਣੁ ਮਿਲਿ ਸਾਧ ਪਛਾਨੇ ॥੨॥: Prathme tiyaagee hayumai preet ...:(After having tasted the Prema-Rasa or Prema-Bhagati: Shabad-Vichhar, Aatam-Giaan, Gurmat...) first, I renounced my love of egotism (ਹਉਮੈ). Second, I renounced the ways of the world. (Then) I renounce the three qualities of Maya and I recognize friend and enemy alike. And then, (renenouncing the three qualities of Maya) the Turiyaa Avasthaa (which is above the three qualities of Maya - the Fourth State of Bliss) was realized. ||2|| (With the Prema-Rasa...) I became established in the cave of the Sahaj Avasthaa (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, etc.). (Now) within me, plays the unstruck melody of the Joti-Svaroopa. By Shabad-Vichaar, I am in Great Bliss (ਆਤਮਕ ਅਨੰਦ). Blessed are the soul-brides who are imbued in the Love of the Beloved (imbued in Brahm-Giaan...) ||3|| (sggs 370).
According to the Gurbani, only fools get deluded by their mental restlessness, who think that the perishable is imperishable. The truth is that Parameshar alone exists, rest is His transitory Leelaa. In that sense, the duality and egotism do not exist any more than water exists in the mirage. Therefore, the Gurbani urges us to abandon our false concepts and notions which are not based on fact. Therefore, we are urged to rest in the Purified Vision which is based on the Truth (Existence-Consciousness-Bliss).
  • ਮਨਮੁਖ ਨਾਮ ਵਿਹੂਣਿਆ ਰੰਗੁ ਕਸੁੰਭਾ ਦੇਖਿ ਨ ਭੁਲੁ ॥: Manmukh naam vihooniaa rangu kasunbhaa dekhi na bhulu: 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). (sggs 85).
In the Purified Vision, there is neither doer nor enjoyer. On the contrary, in the impure vision there is division or duality. When the mind turns towards the Immutable Truth within, it abandons its wrong identification with the body and attains the Divine Consciousness.

With the departure of all notions (duality as well as non-duality), one comes to abide in the Indweller of his Heart, the Waheguru. At that stage, there is no student, no teacher, and no teaching. In the Infinite Mool, there is no creator, no creation, no destruction, no worlds, no universe, no time (or death), no existence, no names, no forms, no "I", no "you", no "this", no "that", no truth, no false, no likes or dislikes, no humans, no demons, no elements, no bodies, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect.

According to the Gurbani, the skillful living is to identify inside with the Infinite Mool alone, and yet play in the Leelaa outside with no emotional attachment. Not easy at all! From the constant association of the Sat (Truth) within and without one learns as to what is worth seeking and what is to be avoided. Which, in turn, creates a sincere wish to break the shackles of material bondage (Maya, ignorance...). This leads to serious Shabad-Vichaar (Reflection on the Gurbani). In turn, the Shabad-Vichaar thins out delusion; leading mind to attain Pure Wisdom. With the rising of this Spiritual Wisdom, the apprehension of the unreal is weakened; and one's consciousness moves back in the Reality and becomes established in the Truth. Thereafter, the duality and bondage cease to be. After cessation of duality, only the Pure Consciousness remains.

Thus, when the mind is made completely calm (Sahaj or purified) by overcoming duality (mental conditioning or disturbances), the illusion (Maya) that deludes the ignorant comes to an end. After theMool (Source...) is rediscovered, one sees everything existing in One Homogenous Reality.

  • ਕਬੀਰ ਆਈ ਮੁਝਹਿ ਪਹਿ ਅਨਿਕ ਕਰੇ ਕਰਿ ਭੇਸ ॥ ਹਮ ਰਾਖੇ ਗੁਰ ਆਪਨੇ ਉਨਿ ਕੀਨੋ ਆਦੇਸੁ ॥੮॥: Kabeer aayee mujhahi pahi anik kare kari bhes, Ham raakhe Gur aapne uni keeno aades ||8||: O Kabeer! Maya came to me in various forms and disguises (to put on evil path-ਕੁਰਾਹੇ ਪਾਣ...). But my Gur (-Giaan) saved me, and now she bows to me ||8|| (sggs 1364).
  • ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥: Houmai rog gaiaa dukh laathaa aap aapai gurmati khaadhaa: Through the Gurmat (Guru's Teaching), the sickness of my ego has been dispelled, and my pain (of ਹਉਮੈ or egotism) is over and done; the knowledge (Giaan) of my (True) Identity has consumed my identical identity (false identity, ਆਪਾ-ਭਾਵ) (sggs 78).

— T. Singh
www.gurbani.org