GO WITHIN

Man wanders through foreign lands, but does not look Within himself. (sggs 1060).
When I look Within my being, I find that my Beloved is with me. (sggs 1395).
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To Realize one's Mool within (Source, Origin, Jot...) is the end of all searching; for the Mool is the only Truth, all else is inference. To create the right conditions needed for rediscovery of this Supreme Truth, therefore, the Gurbani asks us to go Within, look Within, search Within, or simply be established in the Mool within (Source, Origin, Jot...) Within. 

Why?  The Gurbani tells us that the Lord dwells Within! The Mool within (Source, Origin, Jot...), the embodiment of  That Pure Existence-Knowledge-Bliss, is Complete, Absolute, most Intimate, Conscious Being, Timeless, Eternal, Spaceless, Beginningless, Endless, Changeless, Causeless, always full of Love and Trust, always Within us, ever available to everybody! We are simply That (Joti-Svaroop)!

  • 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).
  • ਵਿਚਿ ਕਾਇਆ ਨਗਰ ਲਧਾ ਹਰਿ ਭਾਲੀ: Vichi kaaiaa nagar ladhaa har bhaalee: Searching within the body-village, I have found the Lord (sggs 1134).
  • ਪ੍ਰੀਤਮ ਬਸਤ ਰਿਦ ਮਹਿ ਖੋਰ ॥: Pritam basat rid mahi khor: My Beloved lives in the cave of my heart (sggs 1121).
  • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: Satgur meraa sadaa sadaa n aavai n jaai. Ohu abinaasee purakhu hai sabh mahi rahiaa samaai ||13||: My Satguru is Everlasting (Immortal, etc.); He neither comes nor goes (i.e., beyond birth and death). He Himself is the Imperishable Being (Eternal, Parmeshar, Parmaatam, Prabh, Mool, Jot, etc.) who, pervades among all ||13|| (sggs 759).
  • ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥: Chet suchet chit hoyi rahu tayu lai pargaas ujaaraa: When you are conscious in your Consciousness, you will be Enlightened and Illuminated (sggs 339).
Going Within is the ultimate search, the simplest and the shortest. However, being infected with the virus of body-consciousness ("I, me, mine, your"), we give attention to everything but ourselves. Being obscured by inattention, we allow ourselves to be what we are not, and than look for the causes and justification for it! Clinging to such sensate life, fanciful ideas and imagination, the mind turns outward and begins to desire the false and fear the Truth. In order to know what we really are, we are urged by the scriptures to go beyond the mind by once again turning the consciousness Within.
  • ੂੜਿ ਕਪਟਿ ਬੰਚਿ ਨਿੰਮੁਨੀਆਦਾ ਬਿਨਸਿ ਗਇਆ ਤਤਕਾਲੇ ॥ ਸਤਿ ਸਤਿ ਸਤਿ ਨਾਨਕਿ ਕਹਿਆ ਅਪਨੈ ਹਿਰਦੈ ਦੇਖੁ ਸਮਾਲੇ ॥੪॥੩॥੪੨॥: Koorhi kapti banchi nimmuneeaadaa binas gaiaa tatkaale. Sat sat sat Nanaki kahiaa apnai hirdai dekh samaali ||4||3||42||: Through falsehood, fraud and deceit, the mortal slide down in an instant (he is robbed of his spiritual life, and dies of spiritual death - ਆਤਮਕ ਮੌਤ). Truly, truly, truly, Nanak speaks; look within your own heart, and realize This (the Truth, within) ||4||3||42|| (sggs 381).
  • ਤਨੁ ਮਨੁ ਖੋਜਿ ਘਰੈ ਮਹਿ ਪਾਇਆ ॥: Tanu manu khoj gharai mahi paaiaa: Searching my body and mind, I found Divine within the Home of my own Heart (sggs 1129).
  • ਵਿਣੁ ਕਾਇਆ ਜਿ ਹੋਰ ਥੈ ਧਨੁ ਖੋਜਦੇ ਸੇ ਮੂੜ ਬੇਤਾਲੇ ॥ ਸੇ ਉਝੜਿ ਭਰਮਿ ਭਵਾਈਅਹਿ ਜਿਉ ਝਾੜ ਮਿਰਗੁ ਭਾਲੇ ॥੧੫॥: Vin kaaiaa ji hor thai dhanu khojade se moorr betaale ... (sggs 309).
That which is infinitely continuous is permanent, all else is transitory. Since the body and the world are changeful (Maya), they are transient and hence subject to differentiation, diversity, or differences. But in ignorance, doubts or illusoriness we hold on to which is transitory. The only way to understand the transitory nature of the worldly objects is to hold on to something that is permanent in nature. What's that Thing? It is none other than the Mool within (Source, Origin, Jot...). All of us are That Fathomlessness, in which all experiences, perceptions, feelings, concepts and precepts appear. It is the level of this Unchangeable Absolute Reality where diversity and related differences do not have meaning as they cease to exist. The material body and world are just fleeting (discontinuous) phenomena passing on the screen of the Mool which is stationary. The scriptures and ancient Wisdom draw our attention to It, and ask us to rivet our mind on this Timeless Truth. We need not search It outside, because we are what we are looking for! It is here, at this very moment, Within!
  • ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ ਸਬਦਿ ਭੇਦਿ ਪਤੀਆਇ ॥: Soham aapu pchhaaneeai sabadi bhedi pteeaai: (When one's mind) is pierced through by the Shabad and is confided (in the Shabad, then one) recognizes within himself that, "He is me" (i.e, then he knows that his Real Nature and God's Nature is one and the same - ਤਦੋਂ ਇਹ ਪਛਾਣ ਆਉਂਦੀ ਹੈ ਕਿ ਮੇਰਾ ਤੇ ਪ੍ਰਭੂ ਦਾ ਸੁਭਾਉ ਰਲਿਆ ਹੈ). (sggs 60).
  • ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥: Thir ghar baisahu har jan piaare. Satiguri tumre kaaj savaare ||1||Rahaaou|| (sggs 201).
  • ਦਖਨ ਦੇਸਿ ਹਰੀ ਕਾ ਬਾਸਾ ਪਛਿਮਿ ਅਲਹ ਮੁਕਾਮਾ ॥ ਦਿਲ ਮਹਿ ਖੋਜਿ ਦਿਲੈ ਦਿਲਿ ਖੋਜਹੁ ਏਹੀ ਠਉਰ ਮੁਕਾਮਾ ॥: Dakhan desi Hari kaa vaasaa pashimi Allah mukaamaa. Dil mahi khoji dilai dili khojahu ehee thaur mukaamaa: Hindus say their God is in the south direction, and the Muslims say their God is in the west. Search in your heart — look deep into your heart of hearts within; this is the home and the place where God lives (sggs 1349).
  • ਬਾਹਰੁ ਭਾਲੇ ਸੁ ਕਿਆ ਲਹੈ ਵਥੁ ਘਰੈ ਅੰਦਰਿ ਭਾਈ ॥: Baahar bhaale su kiaa lahai vathu gharai andar bhaae: Searching outwardly, what can anyone find? O brother, the Commodity is deep within the body (sggs 425).
Duality (Doojaa Bhaav) denotes false ego or ignorance. The Gurbani repeatedly reminds us: "He is Me" or "That Thou art". However, in ignorance we leave out what is most intimate and immediate, and search the rest! For example, in the above statement of the scriptures, "Thou" or "Me" is the Inner Self immanent in all beings; therefore is directly experienced. But in doubts, leaving the Inner Self out, we go on seeking "That" or "He"! In other words, leaving himself out, one tries to find the Mool within (Source, Origin, Jot...) in the world of objectivity! The scriptures remind us that all such deluded ideas arise only on forgetting one's True Nature.
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5|| (sggs 441).
  • ਹਰਿ ਹਰਿ ਦਰਸ ਸਮਾਨ ਆਤਮਾ ਵੰਤਗਿਆਨ ਜਾਣੀਅ ਅਕਲ ਗਤਿ ਗੁਰ ਪਰਵਾਨ ॥: Har har daras samaan aatamaa vantagiaan jaaneea akal gati gur paravaan: (sggs 1391).
What can be found Within cannot be found outside. Accordingly, we are time and again reminded by the Gurbani to stop searching outside what can be found only Within. Suffering from the acute misapprehension, however, we have confounded the Self with the physical body. As a result, in such delusion we keep searching for the Eternal Joy (Anand) in the externalities of the material world. The Gurbani (Sri Guru Granth Sahib, SGGS) urges us to stop this futile external search; instead, it teaches us to look Within because everything is located Within the Home of the Self. It is this Internal Way of life that is emphasized by the Gurmat (Aatam Giaan); where one's external or material life is unimportant.
  • ਅੰਤਰਿ ਵਸਤੁ ਮੂੜਾ ਬਾਹਰੁ ਭਾਲੇ ॥ ਮਨਮੁਖ ਅੰਧੇ ਫਿਰਹਿ ਬੇਤਾਲੇ ॥ ਜਿਥੈ ਵਥੁ ਹੋਵੈ ਤਿਥਹੁ ਕੋਇ ਨ ਪਾਵੈ ਮਨਮੁਖ ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੭॥: Antar vasat mooraa baahur bhaale. Manmukh andhe phire betaale. Jithai vath hovai tithhahu koi n paavai manamukh bharam bhulaavaniaa ||7||: Deep within (the body) is the secret (the Lord and His Name), but the fool looks for it outside. The blind, self-willed Manmukhs (those in material consciousness) wander around like demons; but where the secret is, there, they do not obtain it. The self-willed Manmukhs wander deluded by doubt ||7|| (sggs 117).
  • ਢਢਾ ਢੂਢਤ ਕਹ ਫਿਰਹੁ ਢੂਢਨੁ ਇਆ ਮਨ ਮਾਹਿ ॥: Dhadhaa dhoodhat kah firahu dhoodhan iaa mann maahi: Dhadhaa: Where are you going, wandering and searching? Search instead within your own mind (sggs 256).
  • ਜਾ ਮੂ ਪਸੀ ਹਠ ਮੈ ਪਿਰੀ ਮਹਿਜੈ ਨਾਲਿ ॥: Jaa moo passe hath mai piree mahijjai naal: When I look within (my own being), I find that my Beloved is with me (sggs 1095).
False ego-sense, doubts, mental delusion or Spiritual ignorance is but the Mool-forgetfulness. And this Mool-forgetfulness is the Sansaar, the place of repeated suffering. Like beads of a rosary are strung on one thread, all thoughts or states of our mind are strung on the basic error of Mool-forgetfulness. Each one of the states of mind is transitory, hence unreal. Since the mind is nothing but a collection of these transitory thoughts-stuff, it is also transitory. Non-reflection, non-investigation, non-inquiry, or the absence of Shabad-Vichaar is the thread on which the beads of all these unreal states of mind are strung. Due to the fact that all mental notions are rooted in the darkness of the Mool-forgetfulness, the Truth that one is the "Joti-Svaroopa" becomes forgotten and, consequently, one takes the transitory states of his mind as his real Self.
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5|| (sggs 441).
  • ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥: App beechare so Giaanee hoi ||1||Rahaaou||: One who engages in Vichaar (ਆਤਮਕ ਜੀਵਨ ਦੀ ਪੜਤਾਲ) becomes truely Wise or Giaanee (ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਵਾਲਾ) ||1||Pause|| (sggs 152).
  • ਹਉਮੈ ਰੋਗਿ ਜਾ ਕਾ ਮਨੁ ਬਿਆਪਿਤ ਓਹੁ ਜਨਮਿ ਮਰੈ ਬਿਲਲਾਤੀ ॥੨॥: Haumai rog jaa kaa man biaapat oh janam marai bilalaatee ||2||: One whose mind is afflicted by the disease of Ahankaar or egotism, cries out in birth and death ||2|| (sggs 610).
Forgetfulness of our Essential Nature gives rise to egoism (and its countless Bikaar), which makes us forget Divine Virtues. Consequently, we lack in Wisdom, Intuitive Understanding, truthfulness, clarity, attention, alertness and earnestness. This lack of awareness gives rise to the state of self-will (Manmukh or materialistic), unbelief, affliction, hardness of heart, impenitence, selfishness, reprobacy, heinousness, fanaticism, crookedness, evil-mindedness, mental-weakness, immaturity, and indiscipline. In such dense conditioning, although one may be aware of thinking, feeling, and acting, but he is unaware of his true Being.
  • ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥ Khasam visaarahi te kamjaati. Nanak naavai baajh sanaati ||4||3||: Those who forget their God are vile. O Nanak, without the Name, they are wretched outcasts (of lowly life, ਨੀਚ, ਨੀਵੇਂ ਜੀਵਨ ਵਾਲੇ) ||4||3|| (sggs 10).
The reason man has become so wretched is that, due to forgetfulness of his True Being as Unconditioned Consciousness, he has adopted improper habits. For example, in ancient days, the man led a very contented and happy life because he adhered to proper habits such as Truth and Righteousness, etc. Forgetting his Real Nature, he has now become narrow-minded and is being gobbled by the demon of selfishness, falsehood and corruption. Though endowed with a precious and rare human lifeand Bibek Budhi, etc., he is unable to enjoy these possessions because he has forsaken that the same One Mool within (Source, Origin, Jot...) dwells within the Hearts of all beings, including himself. As a result, we are unable to recognize our own values, and unable to appreciate the significance of the legacy we have inherited. If we do not know our own value then how can we ever know that of the Divinity?
  • ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥ ਐਸੇ ਕਾਹੇ ਭੂਲਿ ਪਰੇ ॥ ਕਰਹਿ ਕਰਾਵਹਿ ਮੂਕਰਿ ਪਾਵਹਿ ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਸੰਗਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥ ਕਾਚ ਬਿਹਾਝਨ ਕੰਚਨ ਛਾਡਨ ਬੈਰੀ ਸੰਗਿ ਹੇਤੁ ਸਾਜਨ ਤਿਆਗਿ ਖਰੇ ॥ ਹੋਵਨੁ ਕਉਰਾ ਅਨਹੋਵਨੁ ਮੀਠਾ ਬਿਖਿਆ ਮਹਿ ਲਪਟਾਇ ਜਰੇ ॥੧॥ ਅੰਧ ਕੂਪ ਮਹਿ ਪਰਿਓ ਪਰਾਨੀ ਭਰਮ ਗੁਬਾਰ ਮੋਹ ਬੰਧਿ ਪਰੇ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਹੋਤ ਦਇਆਰਾ ਗੁਰੁ ਭੇਟੈ ਕਾਢੈ ਬਾਹ ਫਰੇ ॥੨॥੧੦॥੯੬॥: Bilaaval Mahalaa 5 || Aise kaahe bhool pare ...: Bilaaval Mahalaa 5. Why do you wander in delusion like this? You act, and incite others to act (evil Karma), and then deny it. The Lord is always with you; He sees and hears everything. ||1||Pause||You purchase glass (worldliness), and discard gold (Truth or Divine Name); you are in love with your enemy (Maya), while you renounce your true friend (God or HIs Name). That which exists (Truth or Divine Name), seems bitter; that which does not exist (illusion or Maya), seems sweet to you. Engrossed in corruption, you are burning away. The mortal has fallen into the deep, dark pit (of attachment), and is entangled in the darkness of doubt, and the bondage of emotional attachment. Says Nanak, when God becomes merciful (when the Divine Mercy is awakened within), one meets with the Guru, who takes him by the arm, and lifts him out ||2||10||96|| (sggs 823).
  • ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥: Sabh mahi joti joti hai soi. Tis kai chaanan sabh mahi chaanan hoi. Gur saakhee joti pargat hoi: You are that One Divine Light which pervades within everyone. Yours is that Light which shines within everyone (as consciousness). (But) by the Guru's Teachings, this Divine Light is revealed. (sggs 663).
  • ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥: Aapu khoji khoji milae Kabeeraa: By searching and searching (his Mool within), Kabeer merged (in his Mool). ||4||7|| (sggs 1159).
As repeatedly declared by theGurbani, the root of man's suffering is his ignorance of his Mool within (Source, Origin, Jot...). Identifying with the world of sensory experience, he attempts to find the everlasting Bliss in the evanescent sense gratification, deluding himself in the bargain. These efforts provide man temporary joy, followed by long spells of miseries and sorrows! The 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 Spirit, the source of Truth-Knowledge-Bliss, dwells Within our body, we keep searching Him in the gross objects of the outer world! Just like the deer we also wander around in the wilderness of doubts caused by Maya's deception. Consequently, we also search the sublime thing such as God (Satguru), Blissful Realm, Naam, Panch Shabad, Anhata Dhuni, etc., outside, in other places and objects. In reality, it is all hidden Within!
  • ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥: Ghar hee mahi amrit bharbhoor hai manmukhaa saad na paaiaa. Jiou kastooree mirg na janai bharamdaa bharm bhulaaiaa: As the body-house (the Soul, Heart, etc.) is brimful with the Amrit (Naam), still, because of the deluded mind, the self-willed Manmukh (perverse, one in material consciousness, etc.) does not recognize or experience it. (He is) like the deer, who does not recognize its own musk-scent (that is located within its own body); (but to find the musk-scent) it wanders around, deluded by doubt (sggs 644).
  • ਘਰ ਹੀ ਸਉਦਾ ਪਾਈਐ ਅੰਤਰਿ ਸਭ ਵਥੁ ਹੋਇ ॥: Ghar hee saudaa paaeeai antri sabh vath hoi: Within the home of your own inner Being, the True merchandise is obtained. All commodities are within (sggs 29).
  • ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥: Andar khojai tatt lahai paaeae mokh duaar: One who searches within himself, finds the True Essence; he finds the Door of Salvation (sggs 650).
Going Within is to become inwardly integrated. But, how can we go Within and realize the All-pervading Consciousness? For the All-pervading Consciousness never leaves us, we are never apart from It. Further, there are not two selves. The Mool within (Source, Origin, Jot...) is only one, and we can't live without It. As such, It is not the matter of realizing the Mool, but of realizing that we never were not the Mool! In other words, it is the Mool experiencing the Mool! All that is needed is detaching the mind from without and turning it Within. That's all! However, as the scriptures point out to us that, under the spell of ignorance, we have committed the error of confounding the Mool with the material body. The essentials of being established Within is knowing that we are not this material body but we are different from it, beyond death and birth.
  • ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥: Aatam mahi Raamu Raam mahi aatamu cheenasi Gur beechaaraa
In material consciousness, the mind is spread in time and space. At once we look Within, we will know that all names and forms are but temporary and fleeting waves on the surface of the ocean of consciousness; and we will see that we are just a bundle of memories of past pains and pleasures held together by the glue of emotional attachment. The edict of the Gurbani is that the Reality is ever Present Within each one of us; therefore, we must look Within and find it there. It is as simple as to see one's face in mirror, provided the surface of the mirror is true and clear of all filth.
  • ਹਉ ਢੂੰਢੇਂਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੈ ਨਾਲਿ ॥: Haou dhoondhendee sajjanaa sajjanu maidai naal: I was seeking, searching for my Friend (Sajjan), but He is right here Within me (sggs 1318).
  • ਇਹੁ ਮਨੁ ਆਰਸੀ ਕੋਈ ਗੁਰਮੁਖਿ ਵੇਖੈ ॥ ਮੋਰਚਾ ਨ ਲਾਗੈ ਜਾ ਹਉਮੈ ਸੋਖੈ ॥ ਅਨਹਤ ਬਾਣੀ ਨਿਰਮਲ ਸਬਦੁ ਵਜਾਏ ਗੁਰ ਸਬਦੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥: Ihu manu aarsee koee Gurmukhi vekhai ...: This mind is like a mirror (or looking-glass, through which one can see his Mool, Source, Originality, Authentic Nature, Jot-Svaroop, ਆਤਮਕ ਜੀਵਨ, etc., but); hardly any by becoming the Gurmukh (Spiritual Being...) sees himself in it. The rust (of ego or Haume, Maya...) does not stick to (the mind of him who becomes the Gurmukh and) burns his ego (and, with ego burnt, he can see himself through this mind-mirror). The Unstruck Melody of the Bani, the Pure Shabad resounds (within the Gurmukh); through the Gur-Shabad, (the Gurmukh) remains absorbed in the Truth ||4|| (sggs 115).
Because of the mental conditionings, the Mool within (Source, Origin, Jot...) becomes superimposed or covered by the false phenomena called psychological ego. As soon as the cover of this false ego is removed, the unlimited, timeless, spaceless and formless Reality shines forth. Therefore, Mool-realization is simply the loss of the false ego. As one can not see himself in a dust-covered mirror, similarly, one can not perceive the atomic Mool due to the dust of false ego covering the mirror of the mind or heart.
  • ਮਨੁ ਮੈਲਾ ਸਚੁ ਨਿਰਮਲਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਇ ॥: Mann mailaa sach nirmalaa kiou kar miliaa jaai: The True Lord is Pure; (so long the man's) mind is impure (with Haumai, Bikaar, etc.); he cannot meet (Truth or the Lord) (sggs 755).
  • ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥ ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥ ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: Kaahe re ban khojan jaaee ...: Dhanaasaree Mahalaa 9. Why do you go looking (for God) in the forest? Although he is ever detached, he dwells everywhere. He even abides with you. ||1||Pause|| Like the fragrance which remains in the flower, and like the reflection in the mirror, the Lord dwells deep within (all). (Therefore) search for Him within your own heart, O brother. ||1|| the Guru has imparted this wisdom: outside (the body) and inside (the body), know that there is only the One Lord (pervading everywhere). O Daas Nanak! Without Realizing one’s own self (Original, Essential, or True Nature, etc. – ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਪਰਖਣ ਤੋਂ ਬਿਨਾ, etc.), the moss of doubt (ignorance of one’s True Nature, etc.) is not eradicated (from the mind) ||2||1|| (sggs 684). 
If we want to change the picture on the television screen, we simply change the channel or station, we do not change the picture tube! Similarly, all we need to do is set our vision right. The only difference between the Giaanee (Spiritually Wise, the Gurmukh) and the Agiaanee (ignorant, the manmukh) is in their angles of vision - the Giaanee has killed his false ego, whereas the Agiaanee identifies himself with it and mistakes its activities for those of the Self. If we can change our vision, no other change is necessary. Since we suffer from mental delusion, we need to clarify our minds, purify our hearts, and sanctify our lives. In other words, we need to remove our whims, fancies or egoism.
  • ਹਠੁ ਅਹੰਕਾਰੁ ਕਰੈ ਨਹੀ ਪਾਵੈ ॥: Hatha ahankaar karai nahee paavai: Acting in stubbornness and egotism, (Truth) is not attained (Realized, etc.) (sggs 905).
Many play with different paths, systems, religions, practices, verbal structures, relative truths, tangible objectives, etc. For example, it so happens that most people trust their time-bound (Deh Dhaaree) Gurus only as long as materially all is well with them. However, when some worldly problems come, they feel let down and go out in search of another one. Playing with different approaches is an indication of one's resistance to seeking Within. Why do we resist going Within? It is because we are afraid of detaching from the sense objects or externalities of the phenomenal world we love so much! To look at it from an another angle, it is the fear of having to abandon the illusion of considering ourselves as the physical body.
  • ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਹੈ ਗੁਰਮੁਖਿ ਚਉਥਾ ਪਦੁ ਪਾਇ ॥: Trai guna Maya moh hai gurmukhi chauthaa dada paai: The three qualitied Maya's Moh (worldly attachment) is (prevalent). Who becomes the Gurmukh attains the Fourth State (the state that transcends Maya) (sggs 30).

The Gurbani indicates that the Mool within (Source, Origin, Jot...) is not this physical body. Therefore, it is error either to take this body as the Mool. As indicated in the holy texts, our chance of linking with our Mool within (Source, Origin, Jot...) depends on our true identification. If we miss this point, that is, if we do not recognize our True Nature as Joti Svaroop, Unconditioned Consciousness, then we take the risk of being lost in the pitch darkness of material existence.

How can the body-consciousness be abandoned? As revealed in the Gurbani, the seemingly unending body-consciousness or world-appearance is sustained by our impure, spiritually ignorant mind. Just as the snake abandons his skin effortlessly, similarly the body-consciousness can easily be abandoned by ascending to the more uplifting mode of Goodness or Purity. Those who are of Pure Nature always remain likned their Mool within.

In each path, system, practice or religion the value lies in bringing people to the need of going Within, otherwise it has no meaning. To seek water, we dig or drill a deep well at one place. Instead, if we go on digging shallow pits all over the place, we will only find disappointment and frustration. Similarly, if one is sincere in finding himself, he must dig deep Within himself. Love of the Mool within (Source, Origin, Jot...) is the true devotion or Bhagti.
  • ਪੋਖਰਿ ਪੋਖਰਿ ਢੂਢਤੇ ਭਲੋ ਨ ਕਹਿਹੈ ਕੋਇ ॥੫੦॥: Pokhari pokhari dhoodhate bhalo n kahihai koi ||50||: If you poke around searching from puddle to puddle, no one will call you smart ||50|| (sggs 1367).
  • ਰਾਮ ਭਗਤਿ ਬੈਠੇ ਘਰਿ ਆਇਆ ॥੨॥: Raam bhagti baithe ghari aaiaa ||2||: Because of my devotion to the Lord (in the Natural State of Being - Sahaj Subhhaai), He has come to the Home (of my Inner Being). ||2|| (sggs 327).
It's our refusal to go Within that binds us in Mayaic efforts. It's a rare person, declare the scriptures, who rises above the world-illusion and tries to find out the real Source of the True Joy that will be everlasting in nature. And that rare person is called "Gurmukh" in the Gurbani. Thus, being a Gurmukh is a state one has to reach. Therefore, to be a Gurmukh is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion or any peculiar external appearance of a person; it s a question of being established in the Mool within (Source, Origin, Jot...) Within. Accordingly, we are asked by the Gurbani to become a Gurmukh if we desire to enter the True Home of our Inner Being.
  • ਗੁਰਮੁਖਿ ਜਾਇ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਘਸਿ ਚੰਦਨੁ ਹਰਿ ਜਸੁ ਘਸੀਐ ॥੨॥: Gurmukh jaai lahahu ghar apanaa ghas chandan har jas ghaseeai ||2||: As Gurmukh, go and enter within your own Home within; anoint yourself with the sandalwood oil of the Lord’s Praises ||2|| (sggs 170).
Here the Gurbani makes it clear that to become a Gurmukh is to train one's mind to contemplate the Divine Name (Shabad-Vichaar. The more the Divine Name sinks into the Heart, the more one becomes the Gurmukh. He then realizes that, as the Almighty is all-pervasive, He resides in every being as "Antaryaamee'', unaffected by Maya. He understands the essence of the Gur-Shabad and sees the Divine Light Within each and every Heart. In other words, the Gurmukhs always look Within. On the contrary, the Manmukhs (material beings) always look outside.
  • ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥: Manmukh mugadh boojhai naahee baahar bhaalan jaaee: The foolish Manmukh (material being) does not understand; he goes out searching for the Divine externally (sggs 754).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥: Gurmukh hovai su kaaiaa khojai hor sbh bharami bhulaaee: One who becomes Gurmukh (Spiritual Being) searches within his body; all others just wander around in confusion (sggs 754).
  • ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਕਰਿ ਮੁਸੀ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥: Baahar dhoondh vigucheeai ghar mahi vasat suthaai ...: Searching outside of themselves, people are ruined; the object of their search is in that sacred place within the Home of the Heart. The Manmukhs (material beings), in their ego, miss it; the Gurmukhs (Spiritual Beings) Realize it (sggs 63).

How can we become Gurmukhs and realize the Mool within (Source, Origin, Jot...) our Hearts? By applying the Divine Knowledge (Aatam Giaan) of the Gurbani to our daily living. The Gur-Shabad is only meant to be applied. Its mere mechanical or dry reading or hearing is unavailing. In all earnestness, once the Gur-Shabad is applied to one's life, it will take him Within. Since the atomic Self is subtler than the space, it is beyond the reach and comprehension of our limited mind and physical senses. To realize this subtlest Being, we must take means which are equally fine and subtle. Being subtle in nature, the Divine Name is perfectly capable of catching the Mool within (Source, Origin, Jot...)!

  • ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਤਰਿ ਵਸੈ ਤਾ ਹਰਿ ਵਿਸਰਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥: Gur kaa shabad antri vasai taa hari visre na jaai ||1||Rahaaou||: When the the Gur-Shabad abides deep Within, then God is not forgotten ||1||Pause|| (sggs 31).
  • ਮੇਰੇ ਮਨ ਗੁਰ ਮੁਖਿ ਧਿਆਇ ਹਰਿ ਸੋਇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਿ ਵਸੈ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥: Mere mann gurmukhi dhiaai hari soi. Gur kaa shabad manni vasai taa mann tann nirmal hoi||1||Rahaaou||: O my mind, become Gurmukh, and meditate on God. When the Gur-Shabad abides Within the mind, the body and mind become pure (i.e., the senses withdraw from sensuousness, etc.) ||1||Pause|| (sggs 32).
  • ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥: Jinee suni kai manniaa tinaa nij ghari vaasu: Those who hear and believe, find the home of the Self deep Within (sggs 27).
There is no real chanting, meditation, Jap, Tap, Sanjam, etc., as long as one does not live to the Gurmat (Aatam Giaan). Accepting the Gurmat, one obtains understanding of the Truth; through Truth, one merges in the True Mool Within. All other actions only lead to all sorts of material entanglements, which only add to all the pain. Also known as spiritual ignorance, the terrible poison of false ego cannot be completely eliminated until the Shabad-Surti or Spiritual Wisdom awakens Within. Hence, tShabad-Vichaar must continue until the Supreme Essence is unfolded and the Mool within (Source, Origin, Jot...) realized!
  • ਗੁਰਮਤਿ ਨਗਰੀ ਖੋਜਿ ਖੋਜਾਈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈ ॥੧॥: Gurmati nagaree khoji khojaaee. Har har naam pdaarath paaee ||1||: Following the Divine Teachings, I searched and searched the body-village; I found the Wealth of the Divine Name within ||1|| (sggs 732).
  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Sabadu Guroo surti dhuni chelaa ||: The Shabad is (my) Guroo. (My) "ਸੁਰਤਿ ਧੁਨਿ" or focusing of Consciousness is the disciple (of This Guroo) (sggs 943).
The Gurbani repeatedly reminds us that the precious jewel of Infinite Bliss is hidden Within our body and that we can attain It at this very moment if we want to. But the problem is our outgoing mind, which insanely and tumultuously craves the enjoyment of the evil passions instead! Consequently, like a deer who keeps searching for the musk in the bushes, we also keep searching for the Mool within (Source, Origin, Jot...) in the externalities of the world, the gross sense objects.
  • ਮਨ ਮਹਿ ਮਾਣਕੁ ਲਾਲੁ ਨਾਮੁ ਰਤਨੁ ਪਦਾਰਥੁ ਹੀਰੁ ॥ ਸਚੁ ਵਖਰੁ ਧਨੁ ਨਾਮੁ ਹੈ ਘਟਿ ਘਟਿ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਦਇਆ ਕਰੇ ਹਰਿ ਹੀਰੁ ॥੪॥੨੧॥: Mann mahi maanak laal naam ratan padaarath heer ...: Within the mind are emeralds and rubies, Jewel, and diamonds of the Naam, the Lord's Name. The Naam is the True Merchandise and Wealth; in each and every heart. (The Lord's) Presence is deep and profound (within). O Nanak! by becoming the Gurmukh finds the Diamond of the Lord, by His Kindness and Compassion ||4||21|| (sggs 22).

Everything is contained Within - the Lord, Satguru, Shabad, Naam, Amrit, and so on. There is nothing "there yonder" which is not Within! Like the fish is in water and cannot be without water, similarly, all the universe is in man and cannot be without him. In other words, the universe is in us, not other way around. However, in ignorance, we have projected onto ourselves a world of our own false concepts and notions, based on our Vaasnaas (past memories, tendencies, deep-rooted desires and fear, etc.). In turn, we have imprisoned ourselves in it in the process.

  • ਮਨਿ ਤਨਿ ਬਾਸਨਾ ਬਹੁਤੁ ਬਿਸਥਾਰਾ ॥: Mani tani baasanaa baht bisathaaraa: The mind and body are filled with immense, expansive Vaasnaa (sggs 1005).
  • ਮੈ ਮਨੁ ਤਨੁ ਖੋਜਿ ਖੋਜੇਦਿਆ ਸੋ ਪ੍ਰਭੁ ਲਧਾ ਲੋੜਿ ॥: Mai manu tunu khoji khojediaa so prabh ladhaa lorri: Searching and examining my mind and body, I have found that God within, whom I longed for (sggs 313).
  • ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥: Su sabad nirantar nij ghar aashai tribhavan jot su sabad lahai:Incessantly, this Shabad is in its Nij Ghar (ਨਿਜ ਘਰਿ-in its Own Real Home...); (it is) through this Shabad (one) seeks (God's) Light that pervades the three worlds (sggs 945).

Once we realize all comes from Within, our desires and fears come to an end. Once we know that the world of names and forms in which we live has not been projected onto us by any external agency but by us, the world-illusion ceases to be. Until we become established on the platform of this Transcendental Knowledge, we will keep identifying ourselves with the externals. Without realizing that we are the painters who have painted this ephemeral world on the screen of our own mind or consciousness, we cannot break the spell or habit of taking the imaginary to be the real.

  • ਘਰ ਹੀ ਸਉਦਾ ਪਾਈਐ ਅੰਤਰਿ ਸਭ ਵਥੁ ਹੋਇ ॥: Ghar hee saudaa paaeeai antri sabh vath hoi: Within the home of your own inner Being, the True merchandise is obtained. All commodities are within (sggs 29).
  • ਮਨ ਰੇ ਗ੍ਰਿਹ ਹੀ ਮਾਹਿ ਉਦਾਸੁ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਸੋ ਕਰੇ ਗੁਰਮੁਖਿ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥ ਰਹਾਉ ॥: Mann re grih hee maahi udaas. Sach sanjam karnee so kare Gurmukhi hoi pargaas ||1||Rahaaou||: O mind, remain detached in the midst of your household. Practicing truth, self-discipline and good deeds, the Gurmukh is enlightened ||1||Pause|| (sggs 26).
It is our undisciplined, maya-ridden mind that gives us the greatest problems in going Within. A mind in control is ever in tune with the Self. However, a mind out of control is slave of desires and fears, running wild to gratify the senses. Thus, the mind in material bondage is the main impediment that blocks our Spiritual Unfoldment. Therefore, an annihilated mind - devoid of material desires, etc. - is essential to go Within.
  • ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥: Na man marai na Maya marai: Maya can not be conquered without annihilation of the mind (sggs 1342).
The value of the Gurbani's Wisdom lies in bringing us to the need of seeking Within. It is the mirror of our mind that is filthy (Mailaa) and untrue; giving us false reflections. We need to clean the mirror. In other words, we need to train ourselves to separate ourselves from the filthy mirror and its false images; for we are neither the phantom called mind nor its false projections. The Gurbani urges us to break the self-imposed spell of ignorance and be free.
  • ਇਹੁ ਮਨੁ ਮੈਲਾ ਇਕੁ ਨ ਧਿਆਏ ॥: Ihu manu mailaa ik n dhiaae: This mind is filthy and polluted; it does not meditate on the One (sggs 116).
  • ਇਸੁ ਗੁਫਾ ਮਹਿ ਅਖੁਟ ਭੰਡਾਰਾ ॥ ਤਿਸੁ ਵਿਚਿ ਵਸੈ ਹਰਿ ਅਲਖ ਅਪਾਰਾ ॥ ਆਪੇ ਗੁਪਤੁ ਪਰਗਟੁ ਹੈ ਆਪੇ ਗੁਰ ਸਬਦੀ ਆਪੁ ਵੰਞਾਵਣਿਆ ॥੧॥: Is gufaa mahi akhut bhandaaraa. Tis vich vasai hari alakh apaaraa. Aapae gupat paragat hai aapae gur sabadee aap vannajaavaniaa ||1||: Within the cave of heart (inside the body), there is an Inexhaustible Treasure. Within this cave, the Invisible and Infinite Lord abides. He Himself is hidden, and He Himself is revealed; He is realized through the Guru’s Shabad. ||1|| (sggs 124).
  • 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).
  • 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 the Lord (sggs 161).

— T. Singh
www.gurbani.org