Gurbani Says Well Filled With Amrit Is Within Your Body

The Gurbani tell us “every thing” is within, here and now! Therefore, those who look outside — according to the Gurbani — are doubt-ridden. Thus, the words of the Gurbani are abrupt, concise, direct, immensely profound but simple, terse yet potent — cutting to the core and wasting no effort on nonessential.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: (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 (sggs 102).

This “every thing” also include Amrit!! Here is the Gurbani’s edict (ਫੈਸਲਾ):

  • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥: Deep Within this body is the well overflowing with the Amrit; the Water-carrier (Naam Japist or Spiritual Being) draws and drinks it through the Shabad (sggs 571).
  • ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥ ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥: O my mind! Remain steady (within) and wander not any where. By searching around on the outside, you will only suffer great pain; Amrit is found Within the Heart (sggs 598).

In addition, this “every thing” also include Naam, Shabad, Spiritual Wisdom or Knowledge (Brahm-Giaan), Mool (Source, Jot...), and so on.

  • ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥: The Naou Nidhi and the Amrit are in the Divine Naam. Within (to whom the Naam is sweet) the inner body (Dehee: Gupt Dehee, Nirakkar or soul within, Mool…) is its place of rest. (sggs 293).
  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satgur has revealed. Bathing in (this sacred shrine), the pool of Amrit, filth of the mind (filth of passions, Bikaars…) is removed and it becomes pure. (sggs 587).

In nutshell — according to the Gurbani — performing the Shabad-Vichaar = Drinking the Amrit!

  • ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥: O Nanak! (However, those who have) become the Gurmukh drink the Amrit by reflecting on the Shabad (sggs 646).

This is the Divine Lifestyle of a Gurmukh (Bhagat, Daas, Jan...). Therefore, Bhagat Kabeer Sahib asks Satiguru to pierce his mind with the arrow of the Shabad, so that the slumbering mind (slumber of Maya) can Awaken to the Spiritual Knowledge (Brahm-Giaan) of the Gur-Shabad.

  • ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਮੈ ਮਿਲਿਆ ਸਬਦੁ ਜੁ ਬਾਹਿਆ ਏਕੁ ॥ ਲਾਗਤ ਹੀ ਭੁਇ ਮਿਲਿ ਗਇਆ ਪਰਿਆ ਕਲੇਜੇ ਛੇਕੁ ॥੧੫੭॥: O Kabeer! I got connected to the Satiguru (ਸੱਚ ਦਾ ਗਿਆਨ, Brahm-Giaan…); He aimed the Arrow of the Shabad at me. As soon as it struck me, I fell to the ground with a hole in my heart(i.e., I got connected with my Mool, Source…). ||157||(sggs 1372).

However, according to the Gurbani, those who search the sublime thing like Amrit outside are Manmukhs (Saakat, Mayadhaaree, foolish, egocentric, the follower of falsehood …)!

  • ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥: The foolish Manmukh does not understand (this mystery), (consequently) he goes out searching outside (sggs 754).

Why the mind cannot see Amrit within?

The Gurbani provides us with the authoritative answers:

The effulgence of the Divine Lamp (of discerning intellect, Spiritual Knowledge, Divine Wisdom, Virtues…) within has become dim due to the accumulation of “filth” (scum of impurity: ignorance, Maya, Bikaar – lust, anger, greed, etc.).

  • ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹ ॥: The scum (i.e., impurity) of so many births is attached to this mind and it has become pitch black (sggs 651).

As a result, the Gurbani says that the Lamp (of Wisdom or Giaan) within has become filty, dirty, unclean, foul…

  • ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥੧॥ ਰਹਾਉ ॥: O Prabhoo! (Man) is in love with ignorance. (As a result, his) Lamp of discerning intellect has become dirty. ||1||Pause|| (sggs 486).

On account of this dirt, the filthy mind searches for “everything” in the outside filth.

The Gurbani gives us wonderful example of a deer, who 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 Amrit dwells within our body, we keep searching It in the gross objects of the outer world!

  • ਵਿਣੁ ਕਾਇਆ ਜਿ ਹੋਰ ਥੈ ਧਨੁ ਖੋਜਦੇ ਸੇ ਮੂੜ ਬੇਤਾਲੇ ॥ ਸੇ ਉਝੜਿ ਭਰਮਿ ਭਵਾਈਅਹਿ ਜਿਉ ਝਾੜ ਮਿਰਗੁ ਭਾਲੇ ॥੧੫॥: Those who search for this Treasure (of the Naam) outside of the body, in other places, are foolish and inharmonious. They wander around in the wilderness of doubt, like the deer who (not knowing that the musk is ever present in his own body) searches for the musk in the bushes ||15|| (sggs 309).

The Gurbani gives us an another wonderful example of a wandering camel. While wandering around, the camel eats thorny bushes or thorny trees (e.g., ਕਿੱਕਰ, etc.) even though they make his mouth bleed! Similarly, full of “filth”, the camel-mind also wanders around as the camel. Worldly attachment is so strong that despite the suffering, we do not want to give it up.

  • ਅੰਤਰਿ ਨਿਧਾਨੁ ਮਨ ਕਰਹਲੇ ਭ੍ਰਮਿ ਭਵਹਿ ਬਾਹਰਿ ਭਾਲਿ ॥: The Treasure (Naam) is deep within, O camel-like mind, but you wander around outside in doubt, searching for it (sggs 235).

Similarly, although the Heart is full of Amrit, we also search the sublime thing such as Amrit, etc., outside, in other places and objects. In reality, it is all within!

Who is plundering this Amrit from within?

The Gurbani tells that the Amrit from within each one of us is being looted by the “five thieves” (Pnach Chor or Bikaar) — lust, anger, greed, attachment, pride (with their countless variations). The Gurbani explains it so beautifully as follows:

  • ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥: Within this body dwell the five thieves: lust, anger, greed, attachment, and pride. They plunder the Amrit (from within the body), but the Manmukhs do not realize it; (but once they are plundered, and so suffer, then…) no one hears their cry shout (i.e., then no one can help them). (sggs 600).

The Gurbani Asserts There is only One Amrit

Not only its all within — in order to clear our doubts — the Gurbani further declares “There is only One Amrit“. In other words, there is no “second” (“Doojaa” – “ਦੂਜਾ”) — there is no other. To consider something other (i.e., “second”) would be living in ignorance and duality — “Doojaa Bhaav“. This is the Gurbani’s edict (ਫੈਸਲਾ):

  • ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥: O Nanak! There is only One Amrit (i.e, the Naam-Amrit for the soul to drink in); there is no other Amrit at all. O Nanak! (This Naam) Amrit is within the mind (of everybody, but it is), obtained by “Gur Parsaadi” (Grace of the Gur-Giaan, Wisdom…). (sggs 1238).
  • ਅੰਮ੍ਰਿਤੁ ਏਕੋ ਸਬਦੁ ਹੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥੨॥: O Nanak! The Shabad alone is the Amrit; it is obtained by becoming the Gurmukhs. ||2|| (sggs 644).
  • ਏਕੋੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਮੀਠਾ ਜਗਿ ਨਿਰਮਲ ਸਚੁ ਸੋਈ ॥ The Naam-Amrit alone is sweet and that is the only immaculate Truth in the world (sggs 1259).
  • ਅਗਿਆਨੀ ਅੰਧੇ ਦੂਜੈ ਲਾਗੇ ॥: Those who are Spiritually ignorant and blinded (by their love of Maya) remain attached to duality (sggs 1063).
ਬਾਹਰਿ ਢੂਢਨ ਤੇ ਛੂਟਿ ਪਰੇ ਗੁਰਿ ਘਰ ਹੀ ਮਾਹਿ ਦਿਖਾਇਆ ਥਾ ॥: (I have) escaped from searching outside; the Gur (Wisdom or Giaan of the Gur-Shabad…) has shown (me) within (my) Heart (sggs 1002).
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Filed Under: Amrit, Filth, Gurbani, Heart-Hirda, Heart-Lotus, Naam, Shabad, Hukam, within
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8 Comments On This Post Join the Shabad-Vichaar ...

  1. N. Krishnamurthy

    Absolutely true.

  2. Manjinder singh

    Thanks once again.

  3. Prakash S Bagga

    This knowledge of what is within is/can be to be obtained from Satiguru only. Thus ones meeting with Satiguru is must.
    This meeting with Satiguru is thru Guroo (in our case SGGS ji) which is outside. I may be corrected if wrong.

    • Thank you Veer ji for taking the time to respond.

      • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: 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).
      • ਸਤਿਗੁਰੁ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਜਨੁ ਉਤ ਹੀ ਠਾਇ ॥: Satiguru saachaa mani vasai saajanu ut hee thaai (sggs 1087).
      • ਗੁਰੁ ਮੇਰਾ ਗਿਆਨੁ ਗੁਰੁ ਰਿਦੈ ਧਿਆਨੁ ॥: Guru meraa giaanu guri ridai dhiaanu (sggs 846).

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