MUTE'S CANDY

ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਰਸੁ ਆਈ ਹੈ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਰੈ ॥੨॥੧॥੨੦॥(sggs 1302).
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If a God-realized person is asked to describe God and His expanse, all he can do is just smile, without speaking. The analogy adduced in the Gurbani (SGGS) is that of a mute person enjoying the taste of sweet candies. If you ask this mute person to describe his experience of the taste of candies he is enjoying, he will remain silent. He will just smile, but say nothing. Similarly, when it comes to verbalizing the Sublime Essence, the Gurbani declares that the knower of the Absolute Truth becomes speechless and silent, and thus behaves like a mute or Goongaa (also spelt Gunga, Gungaa etc.). But why?

  • ਬਿਸਮ ਬਿਸਮ ਬਿਸਮ ਹੀ ਭਈ ਹੈ ਲਾਲ ਗੁਲਾਲ ਰੰਗਾਰੈ ॥ ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਰਸੁ ਆਈ ਹੈ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਰੈ ॥੨॥੧॥੨੦॥: Bisam bisam bisam hee bhayee hai laal gulaal rangaare. Kahu Nanak santan ras aaee hai jiou chaakhi goongaa muskaare||2||1||20||: dyed in the deep crimson color of my Beloved, I am wonder-struck, wonder-struck , wonder-struck and amazed. Says Nanak, the saints savor this sublime Essence (but they cannot describe It), like the mute, who tastes the sweet candy, but only smiles (but cannot describe the taste) ||2||1||20|| (sggs 1302).
  • ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥ ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥: Hari gun kahate kahan na jaaee. Jaise goonge kee mithiaaee ||1|Rahaaou||: (The taste of) God's Glorious Praises cannot be spoken by speaking. It's like the sweet candies given to a mute (who cannot describe the taste of the candies) ||1||Pause|| (sggs 659).

Now the question is: Those who have Realized the Truth (ਸਚ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ...), why they can't talk about it (ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ)? Although they have written Granth, Vedas, etc., why they can't speak about it?

It's not that they don't want to talk about it, it is because there is no appraiser of Truth (ਤਤਵੇਤਾ ਰੂਪੀ ਪਾਰਖੂ, ਸਚ ਦੀ ਪਰਖ ਕਰਨ ਵਾਲਾ, ਸਚ ਦੀ ਕਦਰ ਜਾਨਣ ਵਾਲਾ...); there is no customer of Truth (ਸਚ ਦਾ ਗਾਹਕ, ਸਚ ਨੂੰ ਖਰੀਦਣ ਵਾਲਾ, ਸਚ ਨੂੰ ਲੈਣ ਵਾਲਾ ਜਗਿਆਸੂ ਰੂਪ ਗਾਹਕ...); there is no city of Truth (market of Truth, ਸਚ ਦੀ ਮੰਡੀ) to sell it...

In other words, there is no place in this world of falsehood (ਝੂਠ) to share Aatam Giaan (Divine Knowledge, Spiritual Wisdom, ਸਚ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਰਾਮ ਪਦਾਰਥ, ਨਾਮ...

In other words, Naam cannot be sold in a shop. As the Gurbani time and again reminds us, the Brahm Giaan (ਬ੍ਰਹਮ ਗਿਆਨ) are very rare in this world. As a result, the knower of the Brahm Giaan act like the mute (ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ). Consider this Slok of Bhagat Kabeer Sahib:

  • ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥: O Kabeer! Aatam Giaan (Divine Knowledge, Spiritual Wisdom, ਸਚ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਰਾਮ ਪਦਾਰਥ, ਨਾਮ...) is obtained, but do not undo its knot (don't preach who has no intrest in Truth - ਉਤਮ ਅਧਿਕਾਰੀ ਬਿਨਾਂ ਉਪਦੇਸ ਨ ਕਰ...). (The world is so engrossed in Maya that) there is no city (market of Truth, ਸਚ ਦੀ ਮੰਡੀ) to sell it; there is no appraiser of It (ਤਤਵੇਤਾ ਰੂਪੀ ਪਾਰਖੂ ਜਾਂ ਕਦਰ ਕਰਨ ਵਾਲਾ...); there is no customer of It (ਸਚ ਦਾ ਗਾਹਕ, ਜਿਗਆਸੂ ਰਪੂ ਗਾਹਕ...); and no price (ਕੀਮਤ, ਭਰੋਸਾ, ਵਿਸਵਾਸ...). ||23|| (sggs 1365).

Yet, consider another verse of the Gurbani:

  • ਵਿਣੁ ਗਾਹਕ ਗੁਣੁ ਵੇਚੀਐ ਤਉ ਗੁਣੁ ਸਹਘੋ ਜਾਇ ॥ ਗੁਣ ਕਾ ਗਾਹਕੁ ਜੇ ਮਿਲੈ ਤਉ ਗੁਣੁ ਲਾਖ ਵਿਕਾਇ ॥: If Virtue is sold when there is no buyer (ਜਗਿਆਸੂ ਰੂਪ ਗਾਹਕ), then it is sold very cheap (i.e, it loses its value, importance, etc.-ਉਸ ਦੀ ਕਦਰ ਨਹੀਂ ਪੈਂਦੀ). But if one meets a buyer of Virtue (ਜਗਿਆਸੂ ਰੂਪ ਗਾਹਕ), then Virtue sells for hundreds of thousands (ਭਾਵ, ਬਹੁਤ ਕੀਮਤ ਨਾਲ ਵਿਕਦਾ ਹੈ-ਉਤਮ ਅਧਿਕਾਰੀ ਸਰਬੰਸ ਅਰਪਨ ਕਰ ਦਿੰਦਾ ਹੈ-the True seeker completely surrenders to the Gur-Shabad...). (sggs 1086).

The theme of the Gurbani is the Transcendental Truth, which is Eternal and Infinite. Beyond the purview of the states of our egocentric existence, it lies outside the perception of the gross equipment of our body-mind-intellect apparatus. Therefore, the human language, words or phrases of any sorts can never hope to express, define or report upon the Infinite. For as described in the SGGS, it is the Unspoken Speech (Akath-ਅਕੱਥ...).

The Giaanee have discovered that the words can be employed only in expressing four types of meaning; beyond these, our words are helpless sounds. They can describe the substance (Padaarath or Vastu), they can describe the properties (Gunas), they can describe the activities (Kriya), and they can describe the relationships that exist among the finite objects of the world (Sambandh). These fourfold capacities of the words together constitute the entire world of finite things, beyond which the language cannot express anything at all. However, the Supreme Truth is not a finite Padaarath. It is without Gunas, Kriya and Sambandh. Therefore, the Timeless Truth cannot be expressed or described by the gross finite words of any language in the world.

  • ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥: Kudrati kavan kahaa veechaar: How can (God's) Creative Potency be described? (sggs 3).
  • ਕਹਣਾ ਹੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥: Kahnaa hai kish kahan na jaae: (People) describe God, but (He) cannot be described at all (sggs 151).
Mind's all thinking is in duality (Doojaa Bhaav or relativism). Therefore, all thoughts, words, notions, concepts, precepts, ideas, abstractions, etc., are limited in the framework of time and space, hence unreal or transient (i.e. Maya). However, the Pure Awareness being Infinite, Formless, Undivided, without beginning and end is Unthinkable; therefore, beyond all thinking or experience (i.e., beyond Maya).
  • ਰੂਪ ਰੰਗ ਅਰੁ ਰੇਖ ਭੇਖ ਕੋਊ ਕਹਿ ਨ ਸਕਤ ਕਿਹ ॥: Roop rang aru rekh bhekh koyoo kahi na saakat kih: None can describe (God's) form, complexion, outline and dress (Guru Gobind Singh Jee, Jaap Saahib 1).
Colors are seen only in the light. When the light disappears, there are no colors to be seen. Similarly, all thoughts arise in the mind's duality. When the sun of duality sets, the mind (thoughts-stuff) disappears; leaving behind the state of thoughtlessness where there is nothing left to be described. Then one becomes mute, for the stream of an endless succession of events ceases to be! In that state all he knows is that he knows nothing, and that he has no more suffering — the state of "Anand Bhayiaa" — because in Mool-realization no thought (or mind) survives!
  • ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥: Jini Raam jaaniaa tinahi pashaaniaa. Jiou Goonge saakar mann maaniaa ||1||: Only one who knows God (within) realizes Him. (That person's mind is satisfied and satiated, but he cannot descrobe his experience to others) like the mind of the mute feels satisfied and satiated after eating the sugar candy (but he cannot describe the taste of the candy to others) ||1|| (sggs 327).
  • ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥ ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥: Anand bhayiaa meree maaye satiguroo mai paaiaa ... (sggs 917).
Impermanence is the proof of false. The deluded mind being false (Maya), whatever is conceived by the mind must be false as well; for it is bound to be relative, limited, changeful and temporary. Words, descriptions, expressions, opinions, verbalization, etc., refer to the state of outer mind, not to the Reality or our Mool within (Source, Origin, Jot...). Therefore, that which can be verbalized is not Real (Mool). Also, that which is applicable to one person only cannot be Real; for the Reality is Eternal and All-pervading. The Spirit being beyond the reach of  the body-mind-intellect individuality is inconceivable and cannot be harnessed to purpose. Only an object limited in space and time can be described. However, the state of Timelessness is beyond the rule of the physical senses and the mind. For the Timeless knows the time and space, but the time and space does not know the Timeless! Being beyond the time, space, causation, material logic and speculations, the Timeless is beyond the mind and its language. Hence inexpressible.
  • ਐਸੋ ਬੇਢੀ ਬਰਨਿ ਨ ਸਾਕਉ ਸਭ ਅੰਤਰ ਸਭ ਠਾਂਈ ਹੋ ॥ ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥: Eso bedhee barani na saako sabh antar sabh thaaee he. Goongai mahaa amrit ras chaakhiaa pooshe kahan na jaaee he ||3||: I cannot describe such a Carpenter (God), who is in everything, everywhere. (If) a mute tastes the most sweet thing (ਸੁਆਦਲਾ ਪਦਾਰਥ), but if you ask him to describe it, he cannot (similarly, I cannot describe the Divine Carpenter) ||3|| (sggs 657).

Ignorance and knowledge are states of the mind; therefore, both the knower and the known are also in the mind — a movement in duality. Therefore, what is remembered by the mind cannot be the Infinite Reality; for there is no duality in the Pure Awareness (Mool). As a result, one cannot verbalize the Absolute Being since words cannot create it. The words are mere bridge between the relative (verbal) and the Absolute (nonverbal). 

The Reality is always nonverbal. All spiritual practices are but repeated and persistent attempts to go beyond the words to cross over from the verbal (non-reality) to the nonverbal (Reality). The mind can think and talk only of the relative or the changeable. It is only the Intuitive Silence ("Sunn") which can talk of the Absolute or the Unchangeable. To put it otherwise, the Timeless can be reached only by the Timeless, not by the conditioned mind and its language because the mind is subject to time. One realizes the Real by being the Real; for only the Truth begets the Truth, not the false.

  • ਜਿਨ ਸਚੁ ਜਾਤਾ ਸੇ ਸਚਿ ਸਮਾਣੇ ॥: Jin sach jaataa te sach samaane: Those who know the Truth are absorbed in Truth (sggs 111).
  • ਅਲੇਖ ਹੈਂ ॥: Alekh hain: God is indescribable (Guru Gobind Singh Jee, Jaap Sahib 30).
  • ਕਥਨੁ ਨ ਜਾਇ ਅਕਥੁ ਸੁਆਮੀ ਸਦਕੈ ਜਾਇ ਨਾਨਕੁ ਵਾਰਿਆ ॥੫॥੧॥੩॥: Kathan na jaae akath suaamee sadkai jaae Nanak vaariaa ||5||1||3||: Indescribable God cannot be described; Nanak is devoted, forever a sacrifice to Him ||5||1||3|| (sggs 81).
Manifested cannot represent the Unmanifested for one is limited and the other is Infinite. All descriptions are for the divided mind, hence fickle and finite. Accordingly, the description of Divine Essence is not in words for it can only be experienced. One has to "Be". In other words, to know the Truth, one has to pass through his own experience by shifting attention from words to Inner Silence. This is why the Gurbani has repeatedly emphasized that the one who has Realized the True Nature of the Mool within (Source, Origin, Jot...) cannot convey it to the other person like an empirical knowledge, or give it to the other person like a mundane gift, or harness to a purpose, etc.. Because by speaking and describing, the Absolute cannot be fully understood — only one who intuitively experiences Him Realizes Him.
  • ਕਕਾ ਕਿਰਣਿ ਕਮਲ ਮਹਿ ਪਾਵਾ ॥ ਸਸਿ ਬਿਗਾਸ ਸੰਪਟ ਨਹੀ ਆਵਾ ॥ ਅਰੁ ਜੇ ਤਹਾ ਕੁਸਮ ਰਸੁ ਪਾਵਾ ॥ ਅਕਹ ਕਹਾ ਕਹਿ ਕਾ ਸਮਝਾਵਾ ॥੭॥ : Kakkaa kiran kamal mahi paawaa. Sasi bigaas sanpatt nahee aavaa. Aru je tahaa kusam ras paawaa. Akah kahaa kahi kaa samjhaavaa ||7||: KAKKA (a letter of the Gurmukhi alphabet):  When the rays of (the sun of the Knowledge - Giaan) come into the heart-lotus, the moon-light of Maya cannot enter the basket (of the mind - it cannot close the blossomed heart-lotus again). (By reaching that state) if I enjoy the subtle fragrance of that Spiritual Flower (blossoming of the heart-lotus), I cannot describe it - its indescribable; I could speak, but who would understand? ||7|| (sggs 340).
The ignorance is to say that I know. To the contrary, the true Knowledge is to know that I do not know! Upon merging with the Formless, there is no experience, experiencer and experiencing left; there is no seer, seen and seeing left; there is no knower, known and knowing left; there is no body, perceiver and perceiving left; there is no mind, feeler and emotions left; there is no intellect, thinker and thoughts left; there is no witness, witnessing and witnessed left; there is no how, when, and where left.  Then, "what anyone can say about it?", asks the Gurbani!
  • ਅਚਰਜੁ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥ ਬਸਤੁ ਅਗੋਚਰ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥ ਮੋਲੁ ਨਾਹੀ ਕਛੁ ਕਰਣੈ ਜੋਗਾ ਕਿਆ ਕੋ ਕਹੈ ਸੁਣਾਵੈ ॥ ਕਥਨ ਕਹਣ ਕਉ ਸੋਝੀ ਨਾਹੀ ਜੋ ਪੇਖੈ ਤਿਸੁ ਬਣਿ ਆਵੈ ॥੨॥: Achraj kish kahan n jaaee. basat agochar bhaaee ||1||Rahaaou|| Mol naahee kashu karnai jogaa kiyaa ko kahai sunaavai. Kathan kahan kayu sojhee naahee jo pekhai tis ban aavai: This thing is wonderful and amazing! O brother! It cannot be described. It is an unfathomable object. ||1||Pause|| Its value cannot be estimated at all; what can anyone say about it? By speaking and describing it, it cannot be understood; only one who sees it realizes it ||2|| (sggs 883).
  • ਸੋਈ ਅਜਾਣੁ ਕਹੈ ਮੈ ਜਾਨਾ ਜਾਨਣਹਾਰੁ ਨ ਛਾਨਾ ਰੇ ॥: Soee ajaanu kahai mai jaanaa jaananahaar n chhaanaa re: One who claims to know, is ignorant; he does not know the Knower of all. (sggs 382).
  • ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥:(sggs 278).
  • I know that I do not know (Socrates).
One cannot appreciate what he has not experienced himself. Therefore, without the personal experience, learning words or descriptions is not enough because mere verbal knowledge is sterile. For example, one cannot prove to the others that the sugar candy is sweet, because the proof of the sweetness is in the mouth of the taster not in the candy! The only way to know it is sweet is to taste it by yourself, there is no other way. Upon tasting it, one gains the first hand knowledge whereby all his doubts dissolve.
  • ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: Jan Nanak binu aapaa cheenai mitai n bhram kee kaaee ||2||1||: 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). 

The Gurbani roars that the mind and intellect of frail and inconsequential humans are incapable to describe or treatise the Infinite. Because the mortals are limited whereas the Reality is Boundless, Timeless, Eternal and All-embracing. Therefore, if something can be described or conveyed to the other person, it is not the Real Thing. How can we describe the indescribable?  Impossible. All one can do is be silent and enjoy it, and watch the indescribable expressing itself through the actions.

This is why the Gurbani declares that although the Truth is higher than everything; but higher still is the truthful living! Just as the color and beauty of gold expresses itself through the ornament, similarly, the Reality expressed in one's actions - makes his actions meaningful and beautiful.

  • ੰਤਰਿ ਸਾਚੁ ਬਾਹਰਿ ਸਾਚੁ ਵਰਤਾਏ ॥ ਸਾਚੁ ਨ ਛਪੈ ਜੇ ਕੋ ਰਖੈ ਛਪਾਏ ॥ ਗਿਆਨੀ ਬੂਝਹਿ ਸਹਜਿ ਸੁਭਾਏ ॥੫॥: Antar saach baahar saach vartaae. Saach na shapai je ko rakhai shapaae. Giaanee boojhahi sahaj subhaae||5||: (that person) who has Truth pervading within and without (ਅੰਦਰ ਬਾਹਰ ਪ੍ਰਭੂ ਦਾ ਪਰਕਾਸ), even if he tries to hide the Truth, he cannot hide it. The Giaanee understands this (Reality or Truth) intuitively (ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਕੇ) ||5|| (sggs 232).

Unlimited is the Lord's glory. No one knows Him, but He is the knower of all. Because this Infinite Spirit is the Substratum (Adhaar) of all. The Gurbani tells us that He is Nihchal or Ikras (changeless), Agmaa (inaccessible), Agam (unreachable or unapproachable), Apaaraa (unrivaled or incomparable), Agochar (incomprehensible), Alakh (invisible), Abhevaa (inscrutable), Beant (infinite), Athaahaa or Agaadh or Agaah (unfathomable), etc. He contains nothing other than Himself, hence He is Ever-Pure. Describing such Fathomlessness is like peeling an onion; one keeps peeling its skin one after another, but does not find anything inside. 

An empty pitcher makes gurgling sound when dipped in the water. But no sooner it fills up it becomes mute. Similarly, the sincere Bhagat or seeker immersed in Spiritual-consciousness (Shabad-Surti) becomes speechless when it comes to describing the Eternal Substance. Bee buzzes so long it is away from the flower; it becomes mute when it begins to sip the honey!

  • ਸੰਤਨ ਸਿਉ ਬੋਲੇ ਉਪਕਾਰੀ ॥ ਮੂਰਖ ਸਿਉ ਬੋਲੇ ਝਖ ਮਾਰੀ ॥੨॥ ਬੋਲਤ ਬੋਲਤ ਬਢਹਿ ਬਿਕਾਰਾ ॥ ਬਿਨੁ ਬੋਲੇ ਕਿਆ ਕਰਹਿ ਬੀਚਾਰਾ ॥੩॥ ਕਹੁ ਕਬੀਰ ਛੂਛਾ ਘਟੁ ਬੋਲੈ ॥ ਭਰਿਆ ਹੋਇ ਸੁ ਕਬਹੁ ਨ ਡੋਲੈ ॥੪॥੧॥: Santan siou bole upkaaree. Moorakh siou bole jhakh maaree ...: Speaking with the Saints, one becomes generous. To speak with a fool is to babble uselessly (ਵਿਅਰਥ ਖਪ-ਖਪਾ). By speaking with fools (i.e., in his association), only corruption (Bikaars) increases. ||2|| If I do not speak, what can the wretch do (i.e., we must only speak with the saintly people)? ||3|| Says Kabeer, the empty pitcher makes noise, but that which is full makes no sound (i.e., the fool or the person empty of virtues talks too much, but the wise or the person full of virtues does not) ||4||1|| (sggs 870).

Upon Mool-realization, one feels complete, fulfilled and free from self-delusion. Also, he feels full of inner intuitional inspiration and experience of the thrilling, vibrating, ecstatic, awe-striking, wonder-striking, and intoxicating with the Divine Love and Grace. His voice chokes and his heart melts, manifesting in Divine Joy (Anand). But he can not explain what happened, how it happened, and why it happened. Because there can be no knowledge of the Formless Reality, the Unmanifested. Without knowledge, there can be no description!

  • ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥ ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥: Bisam bhayee pekhi bismaadee poori rahe kirpaavat. Peeo amrit naam amolak jiou chaakhi goongaa muskaavat ||1||: I am wonderstruck, gazing upon the Wondrous Being. The Merciful Being is All-pervading everywhere. I drink in the Invaluable Nectar of His Naam. (after drinkingIt) Like the mute, I can only smile — I cannot speak of its flavor ||1|| (sggs 1205).
Now the question is: if the Divine Substance cannot be communicated or made to an order, then how this All-knowing Principle is to be experienced? We are what we think ourselves to be. But we cannot think ourselves to be what we have not experienced. All perceptions are in the transient mind. The Absolute Truth is not an object of perception so that it may be shown by one to another. It must be found by the seeker within, for it cannot be pointed out. This is why the Gurbani tells us going within is the ultimate search; also the simplest and the shortest. Upon Realizing the Mool within (Source, Origin, Jot...), the search is over. Simply put: the Mool being the subject, it experiences Itself by Itself, within.
  • ਕੂੜਿ ਕਪਟਿ ਬੰਚਿ ਨਿੰਮੁਨੀਆਦਾ ਬਿਨਸਿ ਗਇਆ ਤਤਕਾਲੇ ॥ ਸਤਿ ਸਤਿ ਸਤਿ ਨਾਨਕਿ ਕਹਿਆ ਅਪਨੈ ਹਿਰਦੈ ਦੇਖੁ ਸਮਾਲੇ ॥੪॥੩॥੪੨॥: Koorhi kapti banchi nimmuneeaadaa binas gayaa tatkaale. Sati sati sati Nanaki kahiaa apnai hirdai dekh samaali ||4||3||42||: Through falsehood, fraud and deceit, the mortal slide down in an instant (into his spiritual death - ਆਤਮਕ ਮੌਤ) — he has no foundation at all (i.e., this life is temporary, etc.). Truly, truly, truly, Nanak speaks; look within your own Heart, and realize this ||4||3||42|| (sggs 381).
The Gurmukhs who have Realized their True Nature (Joti-Svaroopa) have emphasized that the Shabad-Vichaar must be undertaken by every aspirant as the experience of the Sublime Essence cannot be communicated to others. For example, say you put a salt doll into the ocean to measure its depth. But it will be unable to relate the ocean depth to others for it loses itself in the process. Similarly, he who enters deep into the ocean of his Mool within (Source, Origin, Jot...) loses his identity in the experience, thereby unable to relate his experience to others. It is for this reason the Gurbani declares muteness (Spiritual Silence) to be a corollary of Mool-realization; for it is not possible to speak of the experience of the Infinite.
  • ਜੈਸੇ ਅੰਭ ਕੁੰਡ ਕਰਿ ਰਾਖਿਓ ਪਰਤ ਸਿੰਧੁ ਗਲਿ ਜਾਹਾ ॥: Jaise ambh kund kar raakhio parat sindhoo gal jaahaa : It is like salt, preserved in its container; when it is put into ocean, it dissolves (sggs 402).
  • ਊਤਮ ਕਰਣੀ ਸਬਦ ਬੀਚਾਰ ॥੩॥: Ootam karanee sabad beechaar ||3||: The ultimate action is Reflections on the Shabad - Shabad Vichaar ||3|| (sggs 158).
For oneself to experience the Divinity, the Gurbani thus emphasizes Shabad-Kamaaee (through Shabad-Vichaar) which, in turn, gives rise to Naam or Shabad-Surti (Aatam Giaan, Divine Knowledge, Spiritual Wisdom). By repeatedly reflecting on the Mool within (Source, Origin, Jot...) the mind acquires the power to return to its Source (Joti-Svaroopa). However, in ignorance we have confounded ourselves with the finite frame of the body. Under the spell of such deluded understanding, we give attention to everything but ourselves. Being obscured by inattention, imaginations and doubts 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. Consequently, we end up searching the Reality too far away from us — in the gross objects of the world. But it is all within!
  • ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥: Ihu manu dehee sodhi toon gur sabadi veechaari. Nanak isu dehee vichi naami nidhaani hai paaeeai gur kai heti apaari ||8||10||32||: Search this mind and body, by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad...). O Nanak! Within this body is the Treasure of the Naam; it is attained through the unbounded love for the Gur (Gur-Giaan...) ||8||10||32|| (sggs 427).
  • 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).
To know what we really are, the Gurbani urges us to go beyond the mind by turning the consciousness within. Without experiencing the Inner Void (Sunn Samaadhi) which is beyond being and non-being, linking to the Supreme Truth is impossible. Hence, the so called liberation is not of the man but from the body-consciousness. Desires of the false must go, because the desires shape our personality. Desires of the false and fear of the truth give rise to selfishness, the root of all evil.  The selfishness, in turn, induces spiritual weakness in us. In the state of desirelessness, we revert to our natural state of Pure Being. To become desireless, therefore, "I-am-the-body" idea must drop off. In nutshell, the Gurbani asks us to deprogram ourselves by unlearning everything.
  • ਝੂਠਾ ਤਨੁ ਸਾਚਾ ਕਰਿ ਮਾਨਿਓ ਜਿਉ ਸੁਪਨਾ ਰੈਨਾਈ ॥੧॥ ਜੋ ਦੀਸੈ ਸੋ ਸਗਲ ਬਿਨਾਸੈ ਜਿਉ ਬਾਦਰ ਕੀ ਛਾਈ ॥ ਜਨ ਨਾਨਕ ਜਗੁ ਜਾਨਿਓ ਮਿਥਿਆ ਰਹਿਓ ਰਾਮ ਸਰਨਾਈ ॥੨॥੨॥: Jhoothaa tann sachaa kar maanio jiyu supnaa renaaee. Jo deesai so sagal binaasai jiyu baadar kee shaaee||1|| Jan Nanak jag jaanio mithiaa rahio Raam sarnaaee||2|||2|||: The body is false (i.e., fleeting, perishable, etc. ), but (the man) believes it to be true (i.e., permanent); it is like a dream in the night (in sleep, the man thinks his dream to be true) ||1|| Whatever is seen, will all pass away, like the shadow of a cloud (that is fleeting). O servant Nanak, one who knows the world to be unreal (fleeting, perishable, etc.), dwells in the Sanctuary of the Lord ||2|||2||| (sggs 219).
The Gurbani indicates that we are not separate from the Reality - we are what we look for, because all is within and "now". Thus, It is nearer than the sense of body-mind-intellect. The reason we do not see is that we search for It too far away from ourselves. The Illuminating Principle is ever present within us, but we are ever absent to see it! In order to go within or to know what we really are, the Gurbani urges us to go beyond the instinctive mind. Because the nature of the extravagant mind is to create subject-object duality (Doojaa Bhaav) where there is none. Therefore, the outgoing mind must subside into its Source — the True Self (Joti-Svaroopa).
  • ਮਨ ਰੇ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇ ॥: Mann re doojaa bhaav chukaai:O mind, give up the love of duality (sggs 33).
  • ਕਹਨ ਕਹਾਵਨ ਨਹ ਪਤੀਅਈ ਹੈ ॥ ਤਉ ਮਨੁ ਮਾਨੈ ਜਾ ਤੇ ਹਉਮੈ ਜਈ ਹੈ ॥੨॥: Kahan kahaavan na pati-iyee hai. Tayu maanai jaa te hayumai jayee hai ||2||: By mere talking and listening, the mind is not appeased (ਤਸੱਲੀ, ਧੀਰਜ). The mind is only appeased, when egotism is conquered ||2|| (sggs 325).

The Gurbani provides us the Divine Instructions for finding the Truth. It is up to the seeker to use the directions provided in such instructions. Nobody else can make the Mool-realization to order or purpose, even as no one can duplicate for another in tasting the sweetness of a piece of sugar candy. One must earn it himself, with his own self-efforts (Shabad-Vichaar).

Therefore, if someone claims to describe God, or promises to give you God-realization or liberation (Mukti) is a first class swindler; because the Reality cannot be produced to order, verbalized, etc. The Gurbani thunders that the Supreme Truth cannot be brought about because it is beyond all mundane knowledge. It can neither be gained as a reward for some good behavior nor passing some tests. It is neither the result of some means skillfully applied, nor of circumstances; for it is beyond the causal process. Man must find out himself what he truly is and then remain in his real state of Being. That is only possible when he loses himself by sinking within in search of the Mool within (Source, Origin, Jot...). In other words, to be situated on the platform of the Transcendence, one must become nobody (living dead or Jeevanmukta). It is like the salt doll that dives into the ocean to measure the depth and loses its identity in the process. Likewise, he who plunges into his Mool within (Source, Origin, Jot...) loses his identity in the experience and then who remains to relate it to others?

Gaining experience of the Mool within (Source, Origin, Jot...) is not a calculated, limited or part-time occupation. It's a relentless and ceaseless application of the Gurmat. It's like digging for a water well; you keep digging and rejecting all that is not water, until you reach the aquifer — the Source. Although it's all within oneself, but one must approach himself with love, compassion, earnestness, constancy, iron determination and reverence. Therefore, the Love of the Mool is the true devotion (Bhagti). The force of inner peace makes the unexpected explode, shattering the extravagant mind and its ephemeral world.
  • 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).
  • ਵਿਣੁ ਮਨੈ ਜਿ ਹੋਰੀ ਨਾਲਿ ਲੁਝਣਾ ਜਾਸੀ ਜਨਮੁ ਗਵਾਇ ॥ ਮਨਮੁਖੀ ਮਨਹਠਿ ਹਾਰਿਆ ਕੂੜੁ ਕੁਸਤੁ ਕਮਾਇ ॥: Vin mannai ji horee naali lujhnaa jaasee janam gavaai. Manmukhee mannhathi haariaa koorh kusat kamaai: Those who struggle with something other than their own mind, will depart having wasted their lives. The Manmukhs (the self-willed, materialistics, etc.), through stubborn mindedness and the practice of falsehood, lose the game of life (sggs 87).
  • ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣਿਆ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਨਾਮੇ ਸੁਖਿ ਸਮਾਇ ॥੩॥: Gurmakhi aap pashaaniaa Harinaam vasiaa manni aai. Andin bhagti rattiaa harinaame suh samaai ||3||: By becoming the Gurmukh, (one) understands his own Self (ਆਤਮਕ ਜੀਵਨ. spiritual Lifestyle, etc.). The Lord’s Name comes to dwell within his mind. Imbued with the devotion to the Lord’s Name, night and day, he merges in Peace (ਆਤਮਕ ਆਨੰਦ, Joy, etc.) ||3|| (sggs 162).
Therefore, the true initiation into the Absolute Truth comes from within. The outer initiation is for the body and mind only, hence false. This is the reason Sri Guru Granth Sahib rejects all sorts of outer initiations and related unmeaning rituals. For it is not on the verbal or outer level that one becomes a disciple, but by abiding in the Intuitive Poise (Natural State of Being, Sahaj, ਗਿਆਨ ਅਵਸਤਾ, etc.) that permeates the nucleus of the Mool, deep within, in its own Home.
  • ਸੁੰਨ ਮੰਡਲ ਮਹਿ ਕਰਿ ਪਰਗਾਸੁ ॥: Sunn mandal mahi kar pargaas: In the Sunn Mandal (profoundly silent celestial realm, ਟਿਕੇ ਹੋਏ ਮਨ ਵਿਚ, the state devoid os the wanderings of Maya, etc.), He radiates forth (sggs 1162).
  • 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).
  • 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).
The personal or physical form is time-bound, hence fleeting (Asat). The Pure Being is Universal and Timeless, thus Permanent (Sat). The "outer" is transient, and the "Innermost" is Changeless and ever present; beyond the reach of the body and analysis of the mind (beyond Maya). Therefore, the Gurbani asks us to know our Essential Nature by turning our focus away from the mirage-like world and its objects (Maya), and then redirecting it within.
  • ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥ Bheetar amrit soee jan paavai jis gur kaa sabad ratan aachaar: Only that humble being, whose conduct is in harmony with the Jewel of the Gur-Shabad (Gurmat, Divine Knowledge...), attains Amrit (Naam) within his body ||1||Pause|| (sggs 1255).
  • ਚੇਤਿ ਮਨ ਮਹਿ ਤਜਿ ਸਿਆਣਪ ਛੋਡਿ ਸਗਲੇ ਭੇਖ ॥ ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਸਦਾ ਨਾਨਕ ਤਰੇ ਕਈ ਅਨੇਕ ॥੨॥੬॥੨੯॥: Cheti mann mahi taji siaanap shodi sagle bhekh ...: Remember the One Lord in your mind, renounce your clever tricks, and give up all your religious robes (ਵਿਖਾਵੇ ਦੇ, show off, etc.). Meditating in remembrance forever on the Lord, countless beings have been saved (from the world-ocean, ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ, etc.) ||2||6||29|| (sggs 1007).
In order to transcend one's mind, the Gurbani declares that one must consent to Absolute Silence (Sunn Samadhi, beyond Maya), the state where one's false ego is completely silenced. With this comes an end to all disputes, differences, teachings, differentiation, discourses, concepts, doubts, divisions, conflicts, and so on. In this state of Pure Awareness (Bliss or Anand), all mundane descriptions cease to be; for words or language do not apply to this state of non-duality where all separation ceases. There is no end to the Infinite; the more one discovers, the more there remains to discover. Here all one knows is that he does not know!
  • ਮਿਲਿ ਸਖੀਆ ਪੁਛਹਿ ਕਹੁ ਕੰਤ ਨੀਸਾਣੀ ॥ ਰਸਿ ਪ੍ਰੇਮ ਭਰੀ ਕਛੁ ਬੋਲਿ ਨ ਜਾਣੀ ॥: Mil sakheeaa pushheai kahu kant neesaanee. Ras prem bharee kashu bol na jaanee: Companions meeting ask (me) to tell them the insignia of the Husband-Lord. (Although) I am filled with the Sublime Essence and the Divine Love, (but) I do not know how to tell (His insignia or ਨਿਸ਼ਾਨੀ) (sggs 459).
  • ਸੰਤਸੰਗਿ ਅੰਤਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਲਾਗਾ ਮੀਠਾ ॥ ਸਗਲ ਸਮਿਗ੍ਰੀ ਏਕਸੁ ਘਟ ਮਾਹਿ ॥ ਅਨਿਕ ਰੰਗ ਨਾਨਾ ਦ੍ਰਿਸਟਾਹਿ ॥ ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥ ਤਿਨਿ ਦੇਖਿਆ ਜਿਸੁ ਆਪਿ ਦਿਖਾਏ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਸੋਝੀ ਪਾਏ ॥੧॥: Santasangi antari prabhu deethaa ...: In the Company of the Sant within (Hukam, Gurmat, Gur-Giaan...), whosoever has seen the Lord within, the Lord's Name (Divine Knowledge...) is sweet to him. All things are contained in One (Lord); (from That One Lord) so many various colors (ਅਨੇਕਾਂ ਕਿਸਮਾਂ ਦੇ ਰੰਗ ਤਮਾਛੇ) are seen (emanating). The nine treasures and the Amrit are in the Lord's Name. Within (that person's who has Realized the Lord within and to whome the Name is sweet) within the body is its place of rest. The Sunn Samaadhi (the State of no Mayaic thoughts...), and the unstruck sound current of the Naad are there (ਇਕ-ਰਸ ਰੂਪ ਅਨੰਦ). The Wonder of it cannot be described. He alone sees it, unto whom the Lord Himself reveals it. O Nanak, that humble being understands (that Wonder) ||1|| (sggs 293).

— T. Singh
www.gurbani.org