The Sri Guroo Granth Sahib (SGGS) is a true Guroo with thousands of ways to annihilate our mind, to help us inquire (Spiritual Inquiry) into “Who, or what, am I?”; to turn our awareness directly toward our Mool (Source, Jot…) within; to bring us into the infinity of this moment.
We are so fortunate to have such essential Divine Wisdom readily available to us!
Those who are sincere in their inquiry turn the mind within upon itself and become tuned to their True Nature (Jot-Saroop…).
However, the Gurbani indicates that in the case of the majority our condition is similar to that of a grieving and agonizing king who saw himself become a beggar in his dream!
- ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥: It is like a king, who falls asleep upon his throne, and dreams (that he has become a) beggar. (Although) his kingdom is intact, but separated from it (in his dream), he suffers pain. Such is our condition. ||2|| (sggs 657).
The Gurbani reminds us that owing to our own ignorance of our Spiritual Nature, we identify ourselves wrongly with the body-mind-intellect apparatus and see the world outside, as a result its suffering becomes apparent to us.
However, instead, the Gurbani urges us to identify with the Ageless soul (Aatmaa). Because, we are not the body-mind-intellect personality but Aatmaa, which lies within at the very core of our being and beyond our brain-consciousness (Trikuti).
In essence Aatmaa is said to be the Spiritual Center within, Spiritual Spark, Spiritual Power, Spiritual Energy, the real Self, Center of Spiritual Wisdom, Treasure of Virtues, Treasure of the Divine Knowledge, Primeval, Eternal, Jot, and so on.
- ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥ ਜਸ ਕਾਗਦ ਪਰ ਮਿਟੈ ਨ ਮੰਸੁ ॥੪॥੨॥੫॥: Says Kabeer! This (i.e., soul that dwells within) is Raam’s Ansh (part…). It is like the ink on the paper which cannot be annulled or expunged (i.e., both the soul and Parmeshar are linked to each other as the paper and the ink on it). ||4||2||5|| (sggs 871).
Beyond birth and death (i.e., Immortal or Amar), this Divine Dynamic Energy is One (Unity). Because it’s the part-and-parcel of the same Immortal, Supreme Essence.
- ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥: This soul is not perishable (sggs 188).
The Gurbani indicates that the only fact we can be sure of is that we are Jot Saroop (true Image of the Divine). Therefore, the Gurbani wants us to hold on to this Reality. For we are That!
- ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Thus says Nanak – O mind! Your “Saroop” (nature, identity…) is “Joti” (Divine Light). (O mind!) Recognize your Mool (Source, Jot, Origin…) ||5|| (sggs 441).
From a practical standpoint, if Permeshar (the Divine…) gave the man His true image what it means is that He has given man his Divine Qualities — truth, harmony, fearlessness, Immortality, patience, forgiveness, purity, selflessness, love, goodwill, compassion, kindness, contentment, knowledge, mercy, humility, peace, joy, discerning intellect (Bibek-Budhi), and so on. But our Jot-Saroop, the Original state of our True Being, is not clearly seen all the times. It is not clearly seen when we let the wall of our false ego stand in the way. The Gurbani reveals to us that when we overcome this false ego-sense, we become one with ourJot-Saroop again.
However, instead, the Gurbani says the man thinks himself as ego-center (Haumai). That is, the majority of us mistakenly confound our Mool with the body-mind-intellect personality. The fire of this ego-center (lust, anger, greed, attachment, pride, stubbornness, enviousness, etc.) burns within and keeps our doubt-ridden and Maya-driven mind separated from its Mool (Source, Jot…).
- ਕਬੀਰ ਪਰਦੇਸੀ ਕੈ ਘਾਘਰੈ ਚਹੁ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥: Kabeer pardesee kai ghaagharai chahu disi laagee aagi: O Kabeer! The kilt (of sense-organs) of this alien (soul-ਪਰਦੇਸੀ ਜੀਵ) has caught fire on all four sides (sggs 1366).
- ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥:Engrossed in doubt and egotism, (the mortal does) not know the Mool; he does not understand his ownself. ||1|| (sggs 1186).
Clearly, the Gurbani wants us to bring about complete transformation in our outlook or thinking (ਸੋਚ). When we think we are the embodiment of the Divine Light and live as such, our thinking (ਸੋਚ) gets transformed from body-consciousness to the Soul-Consciousness (Divine Wisdom, Divine Virtues, Naam-consciousness, Gurmukh Lifestyle…). Then, we start seeing the same One Spiritual Factor in everybody.
- ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥: As is (beings’) awareness, so is (their) way (sggs 25).
Without such real shift in thinking (ਸੋਚ), and without truly aiming at Mool-realization, the Gurbani indicates all religious acts are Pakhand (pretending, show, Karamkaand, fraud…).
- ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Those who do not understand their own Mool (Source, Origin, Jot…); they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751).
With real shift in thinking (ਸੋਚ), all Pakhand cease to be. We are then saved from Spiritual death (ਆਤਮਕ ਮੌਤ-death of spiritual life). And, we are saved from our exploitation in the name of the Gurbani and Dharma by the Pujaaree-Group (Bhais, Ragi, so called sant, etc.).
In nutshell, the Gurbani of uncompromising Truth urges us to go within. Since our Joti-Svaroop is ever present within, we are never apart from it.
The Gurbani tells us that the mean to accomplish this task is the Shabad-Vichaar (Reflections on the Shabad).
- ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥: By engaging in the Shabad Vichaar, one obtains this understanding that) the soul and “Raam” are one and the same (ਇਕ-ਰੂਪ). ||7|| (sggs 1030).
Simply put: If there is hunger for understanding the Divine Wisdom (Aatam-Giaan) of the Gurbani through the Gurbani-Vicchar, then Aatam-Giaan will awaken, within; leading to Spiritual Awakening or Realization of one’s Mool, within. Sipmly put: Shabad-Vichaar is finding out who am I?.
- ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, distressed, perplexed…). (sggs 791).
- ਭਗਤਿ ਭਾਇ ਆਤਮ ਪਰਗਾਸ ॥: Bhagti bhaai Aatam Pargaas (sggs 288).
Now, the question is: What does happen upon becoming Mool-realized or Spiritually Awakened (a person of higher consciousness, the Gurmukh…)? Does it mean one’s problems and strives will disappear? Does it mean that one retires from all activities of life and meditate twenty-four hours? No!
Upon experiencing Spiritual Awakening (Enlightenment…), one’s problems still will be there, one’s duties still will be there, life’s strife and situations still will be there, body’s diseases and sickness and death still will be there. What changes is the perception or angle of vision of approaching life. One simply becomes witness to his life, without any trace of emotional attachment. According to the Gurbani, he accepts everything he undergoes as the Divine Hukam (Bhaanaa, Divine Will…) with equanimity of the mind. He is like the water drops which do not adhere to the lotus leaf! His mind becomes open to everything, but remains detached from everything!