SILENCE

ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ:
Chupai chup na hovaee je laai rahaa liv taar
:
By remaining silent, (mind) cannot be silenced,
even by remaining constantly absorbed in Samaadhi,
Dhiaan
, etc. (ਇਕ-ਤਾਰ ਸਮਾਧੀ/ਧਿਆਨ ਲਾਈ ਰਖਣ ਨਾਲ). (sggs 1).
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The bewitching material world (Maya) stands upon the foundation of emotional attachment and jealousy. Attached to possessiveness (Maya), mortals are led into selfishness, falsehood, corruption and doubts, resulting in confusion. This is he state of separation from our Mool within (Source, Origin Jot, etc.). When so confused (doubt-ridden), majority of us do not know who God is, and how to know Him. Because the doubt-ridden mind is unable to seek out the way. Consequently, in a hope to realize the Celestial Peace, many put themselves on all types of superficial silence (Chupp or Maun). In outer silence they sit alone like hermits, while, filled with false pride, their hearts are tied in knots of thunders of worldly cravings. The Gurbani (Sri Guru Granth Sahib, SGGS) roars that through such phony silence many have grown weary but have not gone beyond Maya!

  • ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਚਉਥੇ ਪਦ ਕੀ ਸਾਰ ਨ ਪਾਵਣਿਆ ॥੫: Tribidhi manasaa tribidhi maya. Parhi parhi pandit monee thakke chaouthe pad kee saar na paavaniaa ||5||: The mind's desires (ਮਨੋ ਕਾਮਨਾ) are bound by the three dispositions—the three qualities of Maya. Reading and reciting, the Pandits, and the men of silence (ਸਮਾਧੀਆਂ ਲਾਣ ਵਾਲੇ) have grown weary, but they have not found the Essence of the Chaouthaa Pada - the Fourth State (ਆਤਮਕ ਅਵਸਥਾ, which is beyond Maya). ||5|| (sggs 117).
Based on the Gurbani, what is that Silence which is conducive to man's Spiritual Realization? How can one attain It? This is the central point of this Gurbani Reflection. All types of silence can be summed up in four headings as follows:
  • The silence of speech
  • The silence of senses
  • The silence of violent restraint
  • The silence of false ego or deluded mind
Of these the first three involve the elements of extreme self-mortification which include rigid austerity by the subjugation and denial of natural bodily needs by means such as abstinence or self inflicted pain or discomfort, and so on, thus worthless. It is only the last type of silence which is really conducive to one's Spiritual Realization. In fact, the real gist of the scriptures can only be known in the silence of the mind!

The Silence of Speech

Is silence closing of the mouth? No, because only the corps do not speak. For rest of us, the speech is very natural occurrence. Therefore, observing rigid silence of speech is likened to mourning for dead! In extreme, many observe such silence for years and years, and some for their entire life! God has given man the power of speech for very specific function and purpose. Therefore, there is nothing in this sort of austerity which is Divine or desirable. Otherwise, we would have been born mute like animals!

  • ਮੋਨੀ ਹੋਇ ਬੈਠਾ ਇਕਾਂਤੀ ਹਿਰਦੈ ਕਲਪਨ ਗਾਠਾ ॥: Monee hoi bethaa ikaantee hirdai kalpan gaathaa: (Some) sit alone in silence (in cave, etc.), but his heart is tied in knots of wanderings (of their mind's) imaginations (ਮਾਨਸਕ ਦੌੜ-ਭੱਜ) (sggs 1003).
Simply put, silence is the absence of conditioned thinking (Mayaic Budhi...). Thus, silence does not mean one should not talk; it simply means that one should not indulge in speaking worldly nonsense. It is performing receptive observations by abstinence from suicidal preoccupations with nonessentials, arguments, or lengthy conversations of worldly contradictions. In other words, one should speak only of essentials, and the most essential speech for the sincere seeker is to talk for the sake of God. For that, the true seeker observes the perfect silent consisting of always thinking of his Spiritual Nature.

The power of observation is the first faculty to appear in the awakening of the intuitive regions. This is why godly beings generally do not talk much nonsense; for their intuition works through reason. Abstinence from excessive talk helps prevent wasting or dissipation of the vital energies of the body. Which means that one must be aware as to when it is good to be silent, and when it is good to talk. This can be accomplished by making the effective use of the divine faculty of discriminating intellect (Bibek Budhi). For example, the Gurbani's instruction is to abstain from talking to spiritually fools. On the other hand, the Gurbani encourages us to talk to the Spiritual Beings.

  • ਸੰਤੁ ਮਿਲੈ ਕਿਛੁ ਸੁਨੀਐ ਕਹੀਐ ॥ ਮਿਲੈ ਅਸੰਤੁ ਮਸਟਿ ਕਰਿ ਰਹੀਐ ॥੧॥: Sant milai kish suneeai kaheeai. Milai asant masat kar raheeai ||1||: When you meet a Sant, talk to him and listen (Shabad-Vichaar...). Meeting with an Asant, just remain silent ||1|| (sggs 870).
Without the Divine Name (the Naam: Aatam Giaan, Divine Knowledge...), one's mouth spews only the poisonous fumes of lust, anger, greed, emotional attachment, pride, stubborn mindedness and enviousness. The Gurbani teaches us that such person should observe silent because, without the Naam, he is bound to speak "filth". Cultivation of a keen sense with regard to a situation or a circumstance in which one should remain silent is also advised by the Gurbani.
  • ਚੁਪੈ ਚੰਗਾ ਨਾਨਕਾ ਵਿਣੁ ਨਾਵੈ ਮੁਹਿ ਗੰਧੁ ॥੧॥: Chupai changaa Nanakaa vin naavain muhi gandh ||1||: Without the Name, one’s mouth spews forth only filth (bad speech, ਬਦ-ਕਲਾਮੀ, etc.); (therefore, instead of speaking, for that person) O Nanak, it is good to be silent ||1|| (sggs 1288).
  • ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥: Jithai bolan haareeai tithai changee chup ||2||: Where you are bound to lose by speaking, there, you ought to remain silent ||2|| (sggs 149).
Maintaining absolute silent is one extreme, and indulging in excessive talk is another extreme. The teaching of the Gurbani is to perceive the middle path. Simply put: one must see what is at the given moment. Maintaining an absolute silence is foolishness and not possible (unless one is dead!). On the other hand, the danger of excessive talk is that one will surely miss out the potential opportunity of linking with his Mool within (Source...)!
  • ਮਸਟਿ ਕਰਉ ਮੂਰਖੁ ਜਗਿ ਕਹੀਆ ॥ ਅਧਿਕ ਬਕਉ ਤੇਰੀ ਲਿਵ ਰਹੀਆ ॥: Masat karo moorakh jag kaheeaa. Adhil bakaou teree liv raheeaa: If I remain silent, the world calls me a fool. If I talk too much, I miss out on Your Love (sggs 1330).
The Silence Of Senses

Human body is equipped with ten sense organs. Five of which are known as cognitive organs (taste, smell, seeing, word, and touch), and the remaining five are called conative organs (legs, hands, tongue, anus, and genital). In hope of realizing the Mool within (Source...), many inflict violent or extreme silence on these senses. In other words, they deprive the senses of their useful purpose or function, and starve them to death in the pursuit of rigid austerity. This type of extreme asceticism dose not produce desirable results, hence repudiated in the Gurbani.

  • ਬੋਲੈ ਨਾਹੀ ਹੋਇ ਬੈਠਾ ਮੋਨੀ ॥ ਅੰਤਰਿ ਕਲਪ ਭਵਾਈਐ ਜੋਨੀ ॥ ਅੰਨ ਤੇ ਰਹਤਾ ਦੁਖੁ ਦੇਹੀ ਸਹਤਾ ॥ ਹੁਕਮੁ ਨ ਬੂਝੈ ਵਿਆਪਿਆ ਮਮਤਾ ॥੬॥: Bolai naahee hoi baithaa monee. Antar kalap bhavaaeeai jonee. Ann te rahataa dukh dehee sahataa. Hukam na boojhai viaapiaa mamtaa ||6||: (that person who) does not speak; he sits in silence. (But) he is filled with desire; (consequently) he is made to wander in reincarnation. Abstaining from food, his body suffers in pain. He does not realize the Hukam (God's Will); he remains afflicted by possessiveness ||6|| (sggs 1348).

The silence of senses means not to indulge in sense gratification, because the instinct of sense gratification corrupts one's sensory apparatus. As a result, through the corrupted sense of sight, man begins to lust after material objects; through the corrupted sense of hearing, man craves to hear the slow poison of flattery and other sounds that rouse his material nature; through the corrupted sense of smell, he is enticed toward wrong environments and actions; through the corrupted sense of taste, he is lures to consume such food and drink that destroy his physical and mental well being; and contaminated sense of touch lusts him for indulgence in physical comforts and lust.

An average person is a slave of his sensory apparatus. Consequently, he is directed by the dictation of his senses — baser desires and related fears. For example, man's brooding over objects of the senses causes attachment to them. From such attachment, lust or craving develops; from unfulfilled lust or craving, anger arises; from anger, mental delusion arises; from delusion comes bewilderment or loss of memory of the true Self; the loss of such memory causes loss of intelligence or the discriminating faculty; upon loss of intelligence or discrimination, one falls down into the material consciousness; which, in turn, brings annihilation of his Spiritual Life.

  • ਇੰਦ੍ਰੀ ਦਸੇ ਦਸੇ ਫੁਨਿ ਧਾਵਤ ਤ੍ਰੈ ਗੁਣੀਆ ਖਿਨੁ ਨ ਟਿਕਾਵੈਗੋ ॥: Indree dasai dasai phun dhavat trai gunia khin na tikavaigo: (The man's) ten sense organs continually wander; the mind of (Maya's) three quality does not remain stable for a moment (sggs 1310).
  • ਉਰਝਿ ਰਹਿਓ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਬਿਖੈ ਠਗਉਰੀ ਖਾਵਤ ਹੇ ॥੧॥: Urjh rahio indree ras prerio bikhai thagouree khavat hai ||1||: (Man) lures in the pleasures of the senses is eating poison (of Bikaars, sense-objects, etc., ||1|| (sggs 821).
An intuitively wise person (the gurmukh) possesses two formidable lines of defense in his disposal. First, he keeps the senses under complete control and check. This is his outer defense line. Secondly, he keeps his consciousness engaged in the Shabad-Vichaar. This is the inner defense line. This outer and inner control keeps him Spiritually fit, unwavering, and steady.

Silence of senses means physical control or keeping the external senses under constant check and watch. Control and check at the physical level can be very helpful; for happenings at the external level can effect the inner atmosphere of the mind!In essence, therefore, the silence of senses means to be the master of senses. Senses are liken to venomous serpents. Like snakes, the senses do not like to be restricted. Rather, they like to act not only loosely but also without any control. A devotee needs to be very strong to control these serpents — like a snake charmer, who never allows his snakes to act on their own! The Mool-realized seeker is the master of his senses — they are directed by his dictation or plan. He never allows them to act independently.

  • ਗੁਰ ਕਾ ਸਬਦੁ ਰਿਦ ਅੰਤਰਿ ਧਾਰੈ ॥ ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨਿਵਾਰੈ ॥ ਦਸ ਇੰਦ੍ਰੀ ਕਰਿ ਰਾਖੈ ਵਾਸਿ ॥ ਤਾ ਕੈ ਆਤਮੈ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥: Gur kaa sabad rid antar dhaarai. Panch janaa siou sang nivaarai. Das indree kar rakhai vas. Takai atmai hoe pargas ||1||: Who implants the Guru's Shabad within his heart; cuts his connections with the five passions. (He) keeps the ten sense organs under his control, and his soul becomes enlightened (ਉਸ ਨੂੰ ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਪੈ ਜਾਂਦੀ ਹੈ) ||1|| (sggs 236).

The silence of senses means to utilizes one's senses per the Gurmat (Aatam Giaan). Otherwise, a Wise person will withdraw them. Instead of using them for one's own sense gratification, he ever keeps them occupied in the Divine service. How does he do that? The best example or analogy can be given that of a tortoise. The tortoise's defense consists of his outer shell. He extends his six limbs (four legs, head and a tail) or senses out of the shell for particular purpose. However, as soon as he feels harm or danger, he immediately withdraws them within the armor of his shell. Similarly, a Spiritually Wise (Gurmukh) withdraws his six senses, the five senses of perception and the mind, the moment he feels danger of worldly temptation.

  • ਬੋਲਿ ਸੁਧਰਮੀੜਿਆ ਮੋਨਿ ਕਤ ਧਾਰੀ ਰਾਮ ॥ ਤੂ ਨੇਤ੍ਰੀ ਦੇਖਿ ਚਲਿਆ ਮਾਇਆ ਬਿਉਹਾਰੀ ਰਾਮ ॥ Bol sudharmeerhiyaa mon kat dhaaree Raam ...: O you of the sublime Dharma, chant the Name; why do you remain silent? With your eyes, you have seen the treacherous ways of Maya (sggs 547).
The Silence Of Violent Restraint

Engrossed in evil-mindedness and skepticism, many practice the violent restraints. For example, the ascetic is absorbed in asceticism, renunciates or Sanyasis (pronounced Sanyaasees) observe celibacy, the Udaasees abide in detachment, the Pandits recite the Vedas, some remain naked renunciates, many apply patch on their mouth, some wear patched coats, the magicians practice occult powers, some remain always awake, many bathe at holy places of pilgrimage, many go without food, those believing in untouchability never touch others, there are hermits who remain secluded and never show themselves, many are wise in their own minds, some pluck the hair out of their heads, those who are afraid of cleanliness drink in filthy water and beg endlessly and eat the garbage which others have thrown away, some spread manure and suck in rotting smells, some have their bodies smeared with ashes, the renunciates renounce their families, some have their begging bowls hanging from their waists and their fly-brushes in their hands, some go to forest practice austere meditation and live on roots and fruits they gather, some live at sacred shrines of pilgrimage, some renunciates have shaven-headed and some long or matted hair, some wander all across the earth, some discipline try restraining their mind which runs around in ten directions, the celibate practices celibacy, the Sannyaasee wanders around at shrines with mindless anger, the temple dancers tie bells around their ankles to earn their living, others go on fasts and take vows, the religionists wear religious robes for show, some sing melodies and hymns with selfish motives, some practice rigid meditation, those calling themselves wise practice spiritual wisdom, some practice self-discipline, the Yogi speaks of liberation, the householders assert their faith in family life, etc.

On account of mind's bondage to the material nature (Maya) — Saatav, Raajas, and Taamas — many have grown weary. The Gurbani thunders forth the declaration that the Intuitive Silence or Poise cannot be experienced through this circus of one's mental activities.

  • ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥ ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੧॥: Jogi jatee tappee bahu tirath bhramnaa. Lunjat munjat moun jataadhar ant tayu marnaa ||1||: The Yogis, celibates, penitents and Sannyaasees make pilgrimages to all the sacred places. The Jains with shaven heads, the silent ones, the beggars with matted hair — in the end, they all will die ||1|| (sggs 476).
  • ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਅਵਰੇ ਕਰਮ ਕਮਾਹਿ ॥: Nanak Naam na chetnee agiyaanee andhule avare karam kaamaahi: O Nanak, the blind, ignorant fools do not remember the Naam; they involve themselves in other activities (sggs 648).
  • ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥: Laggaa kit kufakrhe sabh mukdee challee rain ||1||Rahaaou||: O mortal, you came here to earn a Spiritual Profit. What useless activities are you attached to? Your life-night is coming to its end ||1|| Pause|| (sggs 43).
  • ਬਹੁ ਤੀਰਥ ਭਵਿਆ ॥ ਤੇਤੋ ਲਵਿਆ ॥ ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥ ਸਹੁ ਵੇ ਜੀਆ ਅਪਣਾ ਕੀਆ ॥ ਅੰਨੁ ਨ ਖਾਇਆ ਸਾਦੁ ਗਵਾਇਆ ॥ ਬਹੁ ਦੁਖੁ ਪਾਇਆ ਦੂਜਾ ਭਾਇਆ ॥ ਬਸਤ੍ਰ ਨ ਪਹਿਰੈ ॥ ਅਹਿਨਿਸਿ ਕਹਰੈ ॥ ਮੋਨਿ ਵਿਗੂਤਾ ॥ ਕਿਉ ਜਾਗੈ ਗੁਰ ਬਿਨੁ ਸੂਤਾ ॥ ਪਗ ਉਪੇਤਾਣਾ ॥ ਅਪਣਾ ਕੀਆ ਕਮਾਣਾ ॥ ਅਲੁ ਮਲੁ ਖਾਈ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥ ਮੂਰਖਿ ਅੰਧੈ ਪਤਿ ਗਵਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਛੁ ਥਾਇ ਨ ਪਾਈ ॥ ਰਹੈ ਬੇਬਾਣੀ ਮੜੀ ਮਸਾਣੀ ॥ ਅੰਧੁ ਨ ਜਾਣੈ ਫਿਰਿ ਪਛੁਤਾਣੀ ॥: Bahu teerath bhaviaa ...: The more one wanders at sacred shrines of pilgrimage, the more one talks uselessly (in ego - ਉਤਨਾ ਹੀ ਉਹ ਥਾਂ ਥਾਂ ਤੇ ਅਹੰਕਾਰ ਵਿਚ ਦੱਸਦਾ ਫਿਰਦਾ ਹੈ ਕਿ ਮੈਂ ਫਲਾਣੇ ਤੀਰਥ ਤੇ ਇਸਨਾਨ ਕਰ ਆਇਆ ਹਾਂ) . The more one wears religious robes, the more pain he causes his body. O Jeeva (an individual being), you must endure the consequences of your own actions (i.e., all these religious garbs are not approved at God's Court). One who does not eat, misses out on the taste. One obtains great pain, in the love of duality. One who does not wear any clothes, suffers night and day. Through (observing) silence, one is ruined (ਅਸਲੀ ਰਾਹ ਤੋਂ ਖੁੰਝਿਆ ਹੋਇਆ). How can the sleeping one (in the love of Maya) be awakened without the Guru? One who goes barefoot suffers by this action of his own. One who eats filthy (things) and throws ashes on his head — (in this way) the blind fool loses his honor. Without the Name, nothing (any other effort) is of any use. One who lives in the wilderness, in cemetaries and cremation grounds — that blind (i.e., the foolish person)) does not know (the Spiritual Path, etc.); he regrets and repents in the end (sggs 467).
The Silence Of Ego / Haumai Mind

From a Spiritual standpoint, Silence is the metaphor for Egolessness -- the state of annihilated mind. Hence, as time and again mentioned in the Gurbani, Spiritual Silence is very essential in that through it one can link quickly with his True Nature (Joti-Svaroops) within. When established fully in this state, we can examine our thoughts and actions without judgment. Further, it places our clamorous, desire-filled life in perspective. Hence it makes living Blissful.

  • ਕਬੀਰ ਗੰਗ ਜਮੁਨ ਕੇ ਅੰਤਰੇ ਸਹਜ ਸੁੰਨ ਕੇ ਘਾਟ ॥ ਤਹਾ ਕਬੀਰੈ ਮਟੁ ਕੀਆ ਖੋਜਤ ਮੁਨਿ ਜਨ ਬਾਟ ॥੧੫੨॥: Kabi gang jamun ke antre sahaj sunn ke ghaat. Tahaa Kabeerai mat keeyaa khojat muni jan baat: (sggs 1372).

Silence of the false ego-sense (or deluded mind) is essentially the same as Sunn-Samaadhi, Absolute Silence, annihilation of the mind, purification of the mind, seedless trance, celestial trance, deepest trance, celestial void (emptiness), celestial silence, celestial realm, celestial stillness, absolute void, profound void, primordial void, unmanifest void, state of notionless or Nirvikalapa Samaadhi, state of thoughtlessness, state of absolute absorption, state of no-mind, state of celestial ecstasy, state of complete surrender to God, state of enlightenment, Chauthaa Pad, Turiyaa Avasthaa, Sahaj Avasthaa, self realization, Tenth Gate, vision of Reality, awakening of Kundilini, intuitive poise, primal Samaadhi, deepest Samaadhi, deep meditation, cave of the heart, liberation from bondage, platform of transcendental consciousness, absorption in the formless Being, living dead, living liberated, talk within, God union, conversation with God, silent talk, Kingdom Of God, God communion, absolute ease and poise, and so on. This is the only silence capable of liberation from the birth-death cycle.

The Mool within is of the nature of Absolute Silence. However, that Absolute Silence has been superimposed with the din or uproar caused by the "mouse" of false ego scurrying around within. Until this "mouse" is silenced, any other types of silence observed in fanaticism, extremism or violent restraints is of no Spiritual benefit. A Spiritually Wise (Gurmukh) knows very well that, without mental-silence, physical control will not last too long. For physically restricting or fasting senses from their objects will not remove taste or longing for them! Therefore, he constantly exercises discrimination between body and mind. As a result, he can retire his senses from the objects of perception as soon as he detects temptation.

  • ਊਂਦਰ ਦੂੰਦਰ ਪਾਸਿ ਧਰੀਜੈ ॥ ਧੁਰ ਕੀ ਸੇਵਾ ਰਾਮੁ ਰਵੀਜੈ ॥: Oondar doondar paas dhreejai. Dhur kee sevaa Raam raveejai: Silence the mouse (of the mind) scurrying around within you. Serve God by Simran (chanting His Name), this is the Sevaa of the Primal Being (ਧੁਰ ਕੀ ਸੇਵਾ) (sggs 905).
  • Haumai jaai taa eko boojhai so Gurmukh sahaj samaaidaa: When egotism is silenced, then one comes to know the One Lord. Such a Gurmukh intuitively merges in the Lord (sggs1076).
Silent mind means absence of worldly as well as celestial desires. We have only one mind. If we do not empty it of desires and related fear, we cannot fill it with devotion. It's that simple. Mind is the only cause of our material bondage or liberation from it. Simply put: mind attached to the material objects becomes the cause of our bondage, and the same mind detached from material objects becomes the cause of our enlightenment. A mind devoid of desires and fear becomes free of inner enemies — lust, anger, greed, attachment, pride, stubborn mindedness, and enviousness. Such person is Jivanmukta or living-liberated.
  • ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥: Aap pachhanai man nirmal hoyi. Jeevan mukti har paavai soi: Pure becomes the mind of him, who recognizes his ownself. He is liberated in this life and attains Lord (sggs 161).
There exists the Profound Silence deep within the cave of the Heart-Lotus. When the rays of Divine Knowledge enter the Heart-Lotus, the moonlight of Maya cannot enter the mind. The mind must enter this cave. Once entered, it will not leave this cave to wander in the worldliness again.
  • ਕਬੀਰ ਮਾਰੇ ਬਹੁਤੁ ਪੁਕਾਰਿਆ ਪੀਰ ਪੁਕਾਰੈ ਅਉਰ ॥ ਲਾਗੀ ਚੋਟ ਮਰੰਮ ਕੀ ਰਹਿਓ ਕਬੀਰਾ ਠਉਰ ॥੧੮੨॥: Kabeer maare bahut pukaariaa peer pukaarai aour. Laagee chot maramm kee rahio Kabeeraa thaour: Kabeer, those who are beaten cry a lot; but the cries of the pain of separation are different. Struck by the Mystery of God, Kabeer remains silent (sggs 1374).
  • ਸੋ ਮੁਨਿ ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ॥ So muni ji mann kee dubidhaa maare: He alone is a silent sage, who subdues his mind’s duality (sggs 1128).
  • ਸੁਰਤਿ ਸਿਮ੍ਰਿਤਿ ਦੁਇ ਕੰਨੀ ਮੁੰਦਾ ਪਰਮਿਤਿ ਬਾਹਰਿ ਖਿੰਥਾ ॥ ਸੁੰਨ ਗੁਫਾ ਮਹਿ ਆਸਣੁ ਬੈਸਣੁ ਕਲਪ ਬਿਬਰਜਿਤ ਪੰਥਾ ॥੧॥ ਮੇਰੇ ਰਾਜਨ ਮੈ ਬੈਰਾਗੀ ਜੋਗੀ ॥ ਮਰਤ ਨ ਸੋਗ ਬਿਓਗੀ ॥੧॥ ਰਹਾਉ ॥ ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥ ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥ ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥ ਥਿਰੁ ਭਈ ਤੰਤੀ ਤੂਟਸਿ ਨਾਹੀ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੀ ॥੩॥: Surati simriti dui kannee munndaa ...: Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat. In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. ||1|| O my King (Lord), I am a Yogi, a renunciate (in love with Your remembrance). (Because of this) I do not die, suffer pain and separation. ||1||Pause|| (I have made) the solar systems and galaxies my horn, and the whole world (that is perishable) the bag to carry my ashes. Eliminating the (influence of the Maya) three qualities is my deep meditation. (Like this, even being a) household, I am released (ਮੁਕਤ) from this world (||2|| (Within me) steadily and without breaking, (i.e., constantly) ਕਿੰਗੁਰੀ (ਵੀਣਾ - a string musical instrument with two gourds, one on each side) vibrates with the unstruck melody. My mind and breath are the two gourds of this ਵੀਣਾ ||3|| (sggs 334-335).
The silence of false ego is of the nature of deep sleep. It is natural, utter emptiness, eternal eloquence, supportless, supreme peace, spontaneous, real and pure existence, Infinite Consciousness, divisionless, identification with the Supreme Self, effortless, perfect Divine Knowledge, never-ending speech or exposition, Real State beyond doubts, highest form of Grace, beyond light and darkness, etc. In this state the breadth is neither restrained nor promoted, the senses are neither fed nor starved, the perception of duality or diversity is neither expressed nor suppressed, it is neither real nor unreal, it is neither freedom nor bondage, and it is neither mind nor non-mind. It is what is as it is! It is simply Being.
  • ਾਰੀ ਨ ਟਰੈ ਆਵੈ ਨ ਜਾਇ ॥ ਸੁੰਨ ਸਹਜ ਮਹਿ ਰਹਿਓ ਸਮਾਇ ॥੭॥: Taaree na tarai aavai na jaai. Sunn sahaj mahi rahio samaai ||7||: (the one who is lovingly attuned to the Lord's Name) remains merged in Sahaj Avasthaa and remains absorbed in Sunn. (This state) cannot be removed (by somebody else); it alsways stays. ||7|| (sggs 1162).
The appreciation for Intuitive Silence replaces the need for addictive thoughts and resulting actions. How can one attain such Silence? Through the Shabad-Surti (Naam Consciousness: Aatam Giaan...); says the Gurbani. By hearing, remembering, reflecting, and living the Shabad, the scurrying of the ego or deluded mind comes to a complete halt; followed by the state of Pure Silence spontaneously manifested after the death of false ego. One without Shabad-Surti or God-consciousness is subjected to fateful material consciousness (Mayaic Budhi) — unceasing demands of the senses. Degradation of a material conscious person starts with contemplation on sense objects rather than the Shabad or Naam (Aatam Giaan).
  • ਅਨਹਦੁ ਵਾਜੈ ਸਹਜਿ ਸੁਹੇਲਾ ॥ ਸਬਦਿ ਅਨੰਦ ਕਰੇ ਸਦ ਕੇਲਾ ॥ ਸਹਜ ਗੁਫਾ ਮਹਿ ਤਾੜੀ ਲਾਈ ਆਸਣੁ ਊਚ ਸਵਾਰਿਆ ਜੀਉ ॥੧॥: Anahad vaajai sahaj suhelaa. sabad anand kare sadh kelaa. sahaj gufaa mahi taarree laaee aasan ooch savaariaa jeeou ||1||: The Unstruck Melody resounds and resonates in Sahaj (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, etc.). I rejoice in the Eternal Bliss by engaging in the (Guru's) Shabad. (Because of this) I sit in Samadhi in the cave of Sahaj (ਆਤਮਕ ਅਡੋਲਤਾ-ਰੂਪ ਗੁਫਾ), absorbed or established (in the feet of) the Highest (Greatest, etc.) Lord. ||1|| (sggs 97).

— T. Singh
www.gurbani.org