The Gurbani asserts there is only one All-Pervading Mool (Reality, Source, Jot, Hari, Prabh, Gobind, Thaakur, Sajjan, Swaami, Preetam, Gopaal, Naraain, etc.). There is no second. Also called Self by many (with big “S”), all are only one Self.
- ਤਿਸ ਕੀ ਧਰ ਪ੍ਰਭ ਕਾ ਮਨਿ ਜੋਰੁ ॥ ਏਕ ਬਿਨਾ ਦੂਜਾ ਨਹੀ ਹੋਰੁ ॥: The mind (of Bhagat) is filled with the Support or Power of the Prabh. (For them) Without (This) one, there is no other at all (sggs 1151).
The purpose of all religions is to Establish the Reality or Truth of This one Mool.
However, all religions (yes, all religions!) are ever eager to pamper non-essentials (the second – external objects), or after death stuff, but not the bare Truth of the one Mool.
- ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥: Thaanasatt jag bharisat hoae doobataa iv jagu (sggs 662).
- ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥: Pandit mullaan jo likhi deeaa. Chhaadi chale ham kachhoo n leeaa (sggs 1159).
In fact, the Gurbani time and again reminds us that the only purpose of human birth is abiding in our Mool (the state free from the mind: thoughts-stuff, Haumai, ego, ਫੁਰਨੇ…) here and now – not after death.
- ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥: (You) have obtained (this) human body. This is your chance (time, opportunity…) of uniting Gobind (Mool…). (sggs 12).
- ਕਾਲ ਕਲਪਨਾ ਕਦੇ ਨ ਖਾਇ ॥ ਆਦਿ ਪੁਰਖ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥੨॥: The “Kaal” of thought (ਫੁਰਨੇ…) never consumes (him) who remains absorbed in (his) Mool. ||2|| (sggs 343).
We are repeatedly reminded by the Gurbani there is only one Mool and that we all have to return to This Mool. Knowing that we all have to return to This one Mool, then why wander hither and thither and why not abide in This Mool here and now! The Gurbani wants us to understand this simple and bare Truth of This ever-present Mool.
- ਮੂਲਹੁ ਭੁਲਾ ਜਨਮੁ ਗਵਾਏ ॥੨॥: (One who) has forgotten (his) Mool (Source, Jot…), (he) wastes away his life. ||2|| (sggs 664).
- ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa… (sggs 751).
But our deluded or doubt ridden mind is confused and identifies Mool with the body-frame and the gross objects of the world. This illusion is for the ego-mind or Haumai (I-thought…), which sees the objects or duality (Doojaa-Bhaav).
- ਮੂਲੁ ਛੋਡਿ ਲਾਗੇ ਦੂਜੈ ਭਾਈ ॥: Moolu chhodi laage doojai bhaaee (sggs 232).
When there is no Haumai; there is no Maya or plurality; there is no differentiation or fragmentation of the consciousness, etc. In that Gurmukh state what remains over is the true Mool – subject and object merge in the Mool or the seer and seen become one. In other words, when Mool is Realized, the mind (Haumai, ego…) is nowhere!
- ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: By becoming the Gurmukh, when one Realizes his Mool (Source, Origin…), then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945).
So long we identify with name-form-color (body-beingness, body-consciousness, I-am-ness, “ਰੂਪੁ” ” ਰੇਖ” ” ਰੰਗੁ”…), we will be affected by senses. In fact, Mool is as it is – beyond quality…
- ਤੂ ਹਿਰਦੈ ਗੁਪਤੁ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਤੇਰਾ ਭਾਉ ਨ ਬੁਝਹਿ ਗਵਾਰੀ ॥: (O Lord!) You dwell, hidden, within the Heart day and night; but the fools do not understand how to Love You. (sggs 607).
- ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥: Roopu n rekh n rang kichhu… (sggs 283).
Simply put, if we look at our Mool as Haumai (false ego-sense), or as the mind, or as the body then we become that.
To put it otherwise, our Changeless Mool is only one and is always here and now, beyond the mind. As the Gurbani says all we need to do is become the Gurmukh.
- ਤੂ ਘਟਿ ਘਟਿ ਇਕੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਪਰਗੜੀਐ ॥: (O Hari!) You are the One, permeating each and every heart; (but this truth is) revealed to those who become the Gurmukh (sggs 301).
The Gurbani gives us the necessary Giaan (Spiritual Wisdom – “ਚਾਨਣੁ”) for abiding in our Mool! This Giaan of the Gurbani helps us eradicate doubts (Bharam) and ignorance.
Everybody in this world has the birth-right to this Divine Knowledge (Brahm-Giaan). No person or a group has the monopoly or ownership of it! Anybody and everybody is entitled to read it, understand it, and live it.
- ਮੂਲਹੁ ਭੁਲੇ ਗੁਰ ਸਬਦੁ ਨ ਪਛਾਣਹਿ ॥: (They) forget Mool, (who) do not recognize the Gur-Shabad (sggs 128).
- ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥: Log jaanai… (sggs 335).
We are given this Gurbani so that – by becoming its serious students (Sikh – ਸਿਖਿਆਰਥੀ) – we can understand it and then abide in our Mool through the Bibek-Budhi (Aatam-Giaan, Spiritual Wisdom…) of the Gur-Shabad, not through the circus of our Mayaic mind (self-willed concepts, rituals, Karamkaand, Bhekh, etc., that have been repudiated in the Gurbani).
- ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥: Sikhi sikhiaa gur veechaari (sggs 465).
In nutshell, immensely profound yet simple, the Words of the Gurbani are capable of jolting us into our Mool here and now. The Words of the Gurbani cuts to the core without wasting effort on inessentials created by the Pujaaree-group (who uses the Gurbani and Dharma as business – “ਰੋਟੀਆ ਕਾਰਣਿ” ਧੰਧਾ).
- ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥: Dekho … (sggs 331).
Thus, the Gurbani is not meant to be merely wrapped up in the designers wrapping and worship as an idol. However, by doing just that, the Pujaaree-group apparently has watered down the profound Teaching of the Gurbani for Golak (Maya!), similar to watering down of the Teaching of the Vedas by their Pujaaree-group!