Who Am I?

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).
If we have to think, the Gurbani says think “I am Jot-Saroop” (Pure Consciousness…)

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 ॥: O Kabeer! The kilt (of sense-organs) of this alien (i.e., mind-“ਮਨੁ ਪਰਦੇਸੀ”) has caught fire on all four sides (i.e., fire of Bikaar – lust, anger, greed, etc.). (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).
We are what we think.

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).
Mind without understanding is perplexed.

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!

As doubt (Bharam) is removed with the Divine Wisdom, illusoriness flees like the night at dawn.

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!

In nutshell, as the Gurbani indicates, Enlightenment is to know one’s own True Nature (Jot-Saroop...). To say it otherwise, Enlightenment is one’s own Fundamental Ultimate Mool (Source, Jot…). Simply put: This is a Still mind. This Stillness of the mind is the greatest achievement.
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Comments Leave a Reply to chitranjan dev

  1. Paramjit Singh Rana

    Parkash Singh Veer ji:

    Thank you for your comment; I notice you made this point earlier in this post as well — we are created as a result of ANHAD NAAD or EKANKAARu (as you put it). Please help me understand in ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ, is there an implication that ਮਨ has its own brian to follow Guru Nanak Sahib’s instruction OR Guru Nanak Sahib is just giving a divine message without telling us how ਮਨ has to recognize its Mool? If it is the later, then the question is WHO is going to direct ਮਨ to its Mool/Jot?

    Paramjit Singh Rana

    • T. Singh Post author

      Thank you Veer Ji!

      OR Guru Nanak Sahib is just giving a divine message without telling us how ਮਨ has to recognize its Mool

      My two cents – the Gurbani tells us:
      • ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥: To instruct the mind (ਉੱਚੇ ਜੀਵਨ ਦੀ ਸੂਝ ਦੇਣ ਵਾਸਤੇ-to raise the Consciousness to the High Plane, one) ought to study Divine Knowledge (ਉੱਚੀ ਵਿਚਾਰ ਵਾਲੀ ਬਾਣੀ…) to some extent. ||5|| (sggs 340).

      The Gurbani also tells us:
      • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath-Praan) With own hands (with self-efforts, ਉੱਦਮ ਕਰ ਕੇ…), resolve your own affair yourself. ||20|| (sggs 474).
      • ਜੋ ਪ੍ਰਭੁ ਖੋਜਹਿ ਸੇਈ ਪਾਵਹਿ ਹੋਰਿ ਫੂਟਿ ਮੂਏ ਅਹੰਕਾਰੀ ॥੨੦॥: Those who seek Prabhu (i.e., Mool …), they obtain (i.e., realize their Mool within ); others die fragmented in their egotism (i.e., die without realizing their Mool). ||20|| (sggs 911).

      In other words, Mool-realization cannot be made to an order or given to somebody as a mundane gift wrapped up as a ready-made package! It’s a personal experience. This is essentially what the Gurbani is telling us in a reasoning way. To look at it from an another angle, to know if it is sugar (not something else!) and to know if it is sweet, one must taste it. Because the proof of the sweetness is in the mouth not in the sugar! Of course one can begin by asking around, but, it is only by tasting it one’s all doubts will dissolve and his knowledge will become first hand and unshakable.

  2. Prakash S Bagga

    The whole universe is created from a SINGLE WAVE OF SOUND to be known as EKANKAARu.
    So the true nature or form of everything is just a part of this wave only.
    “ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ..this quote confirms this only.

  3. Paramjit Singh Rana

    Dear Mr. T Singh Ji:

    Thank you for sharing your Gurubani wisdom through your GuruBani blog which I find to be one of the best among the few I enjoy reading. I admire your dedication, depth and effort in putting together these very informative write ups along with Gurubani references.

    I am particularly impressed by your views in this post: Who am I?

    In my own pursuit to understand Gurubani, the elusive nature of “I” has intrigued me for some time and has become focus of my intense interest. I often participate in an on-going spiritual/Gurubani discourse with a group of insightful individuals via internet and other tools that the electronic medium provides us these days. Even in these informative sessions, I often draw attention of the group that to fully comprehend the nature and influence of Gurubani discourse and its social manifestations, the centrality of “I’ (who is the key player to whom the Gurubani message is directed) must be recognized and therefore, by implication, understood. Unfortunately, I could not make any progress. It appears that perhaps I was not able to articulate the importance of understanding “Who am I?” with these some very informed individuals.

    Since you have raised the same issue that is of key interest to me and since your readership includes some very informed individuals like Dr. Harbans Lal, Mr. Parkash Singh Begga and many others, I look forward to some informed exchange with their participation to seek answer to the question that you have posed and expounded in detail in the blog. I have some clarifying questions on what you have written in the post. It is my sincere hope that you do not view me as being disruptive, I am asking these questions with a very honest and genuine interest in understanding Gurubani.

    You posed the question Who am I? Would you agree that perhaps it is more appropriate to ask: Who am “I”? Both statements mean the same to some; however, my intent of placing quotes around I, is to underscore unambiguously what we need to focus on and that is “I” ( or “we”, “us”, “our” etc., when collective reference is made in Gurubani) . It is my personal belief that unless “I” in us is recognized and the tangible conscious controls through which “I” can be affected identified, any form of spiritual discourse that we have or have been having in academic and non-academic settings for years will remain short of its true understanding with concomitant lack in its intended application. May be it is this elusiveness of “I” in us which is the primary culprit that is keeping us disjoint from the “true”/”pure” essence (Jot) that is inherent in all human beings where profound joy, happiness, love and bliss can be experienced that is unmatched by what we, as individuals or groups, have ever experienced in our temporal life. This centrality of this “true essence” is exactly what Gurubani asserts as you have very nicely articulated: “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!”

    May be it is this state of “pure”, sublime and serene state of human existence implicit within us for which many seekers in the East renounce the world and go into seclusion in retreats on mountain tops to search for this ultimate fountain of love and bliss within. But then our Gurubani underscores that this internal state can be achieved while remaining engaged in the secular life. The question remains can we experience these emotions of love, joy, happiness and serenity in its true and “pure” sense while carrying on with our “normal” business and worldly life; the answer to me seems to reside in identify “I” within us as human beings and HOW this “I” can be influenced by Gurubani wisdom and directed towards “true/pure” essence that is inherent in all of us!

    Who is this “I” (or “We”) that is being referred/addressed when these terms are used in Gurubani discourse. From reading Gurubani, it is very clear Gurubani wisdom/message is directed at “Manh” (the English equivalent being the Mind). For example, as you quoted: “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…)”. And then there are numerous other references from where it is very clear that the Gurubani message is directed towards “Manh”!

    If the gurubani message is directed towards “Manh/Mind” then WHO has the conscious control of mind, to lead it on right path. And if the answer is, it is our Buddi (Intellect), then the question is what are the precursors or WHO has the conscious control to tell Buddi to direct mind to connect with its Mool/Jot/Atman.

    Here are some selective excerpts from your blog. Can you please help me understand who is being addressed by the words that I have underscored [capatalized] in the following statements from your blog. I don’t think we can get away by providing an evasive answer that it is the man or human being that is being addressed – it will put us back to ground zero.

    The answer in identifying who is being addressed will help answer the key question that you posed at the outset “Who am I” in some empirical sense to allow transformation that you alluded to in your blog.

    1. “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!”

    2. “THOSE WHO are sincere in their inquiry turn the mind within upon itself and become tuned to THEIR True Nature (Jot-Saroop…).

    3. “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).”

    4. “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!”

    5. “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.”

    6. “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…”

    Guru Fetah and warm regards! Sincerely hoping to hear some thing different than “Thank you Veer Ji for taking the time to respond”.

    Paramjit Singh Rana

  4. Prakash S Bagga

    PETER JANSEN
    The word PONDER in English can be considered as equivalent to The word “ਸੋਧੇ
    ponder

    verb

    verb: ponder; 3rd person present: ponders; past tense: pondered; past participle: pondered; gerund or present participle: pondering

    think about (something) carefully, especially before making a decision or reaching a conclusion.
    “I pondered the question of what clothes to wear for the occasion”

    synonyms: think about, give thought to, consider, review, reflect on, mull over, contemplate, study, meditate on, muse on, deliberate about, cogitate on, dwell on, brood on/over, ruminate about/on, chew over, puzzle over, speculate about, weigh up, turn over in one’s mind; More

  5. Prakash S Bagga

    There is very simple technique as should be evident from a Quote from SGGS ji as
    “TUMAREE OAT TUMHAREE AASAA
    BAITHAT OOTHAT SOWAT JAAGAT
    VISAR NAAHEE TU SAAS GIRAASAA”
    The only requirement is to remain connected with THE LORD and this happens thru its grace only.

  6. Chitranjan

    Thanks Peterji,. Your 6th point is meditate again and again…. Kindly explain what do you specifically mean by the techniques of Meditation here…..

    • Peter Jansen

      Dear Chitranjan,

      Your welcome! The number of techniques is sheer endless and one should find a technique suitable to one’s personality and temperament. Also, one should acquire knowledge of the principles of knowledge and action. Understand these and every thought, every word and every action will become a meditation and a contemplation on the Divine. I would suggest studying the Bhagavad Gita and it’s commentaries to gain an insight in the mentioned principles.
      @ T. Singh: I know this is a blog about the Gurbani. If you do not wish the reference to the Bhagavad Gita please edit or modify this post.

      • T. Singh Post author

        Thank you brother Peter Jansen and Chitranjan Dev Ji for taking the time to respond.

        In addition to claiming “oneness”, “love”, “tolerance”, “humility”, etc., the Gurbani also claims to have “ਸੋਧੇ -Sodhae” (i.e., pursued for finding truth, searched, investigated, refined, etc.) all Saastar, Simriti, Vedas…:

        • ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਟੂਟਸਿ ਪਟਲ ॥ ਸੋਧੇ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਸਗਲ ॥ : Without the Naam, the screen (Maya) is not torn away. I have “ਸੋਧੇ -Sodhae” all the Shaastras and Simritees (sgg 890).
        • ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥: Nanak sodhae simmriti Bed (sggs 1142).
        • ਸਾਸਤ ਬੇਦ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸੋਧੇ ਸਭ ਏਕਾ ਬਾਤ ਪੁਕਾਰੀ ॥: Saasat bed simriti sabhi sodhae sabh ekaa baat pukaaree. (sggs 495).

        The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…

        Therefore, for a learner (i.e. Sikh) of the Sri Guru Granth Sahib, Spiritual Knowledge contained in the Gurbani is the Essence of the Brahm-Giaan!!!!!!!

        This is why here at this Gurbani Blog, WE TRY TO UNDERSTAND THE GURBANI THROUGH THE GURBANI ONLY :)

        Also please note we have already scheduled a post titled “Meditation” (as it’s envisaged by the Gurbani) for publication shortly.

        Along with what brother Prakash S Bagga has quoted, here some more verses:
        • ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥: With (each) breath, remember “Gobind” (Mool…). (So that) wory within (your) mind be erased (sggs 295).
        • ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥: With all breaths (i.e, ਲਗਾਤਾਰ-continually…), take care of the Naam through the Gurmat (i.e., unceasingly maintain the Divine Knowledge – ਆਤਮ ਗਿਆਨ – through the Gurbani’s Instruction). (sggs 980).
        • ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥ ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥: (I) heed to the Gur-Shabad, within. (I) will never forsake the “Hari Naamu” (Giaan or Divine Wisdom, which I obtained from the Gur-Shabad). ||1||Pause|| (sggs 1154).
        • ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਾਸਿ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਜਪਨੇ ॥੧॥ ਰਹਾਉ ॥: Standing up and sitting down, while sleeping and awake (i.e., continually – ਸਦਾ), with each and every breath, I remain engaged in Hari’s Jap. ||1||Pause|| sggs 1298).

        • Peter Jansen

          Dear T. Singh,

          Thank you for your clear explanation.
          May I ask one question? Could you translate the sentence “The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…” into English for better understanding?

          • T. Singh Post author

            Could you translate the sentence “The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…” into English for better understanding?

            In nutshell, the word “ਸੋਧੇ – Sodhae” is the past tense (from Sanskrit “शोध”, “सोध”…) => pursued for finding truth, searched, investigated, refined, set right, corrected, purified, etc.

  7. chitranjan dev

    What I have learnt From listening the Sikhs Saints, Saints of Other religion and reading/Listening kathas On the Gurbani, It seems the true Saints and true scriptures are more or so saying the same knowledge. On the basis of that of my little knowledge I feel the below points are as per Gurbani and may be helpful to realize real I though rare can achieve that, If I am wrong on any point kindly correct because I am a seeker/Learner:-
    1. Inner Chanting of God’s Name (Ignoring all the Mayaic thoughts) with Vivek Budhi like we can’t do Chanting when we are studying for exam. At that time Gurbani tells to feel his present and do the study with concentration without any attachment for results and feeling of fear or you can say as per Vivek Budhi.
    2. Reminding oneself of the Jyotswaroop like I am a peaceful Soul, I am an Image of God, I am love, I am Strong, God Loves me full day.
    3. In daily life always use the Gurmat like Be Humble, Helpful, Compassionate, Peaceful, Hard Working (Kirat Karani) or live with Virtues with truthful living.
    4. Whenever in doubt/Stress/Confused about any situation become Loveful, Peaceful, humble, remember God and inner Chanting His name. Feeling the grace of Lord and Guruji.
    5. Doing Physical Exercises for a Healthy Body as Healthy Mind lives in Healthy Body like Running, Exercises, Breathing Relaxation Exercises or any other of one’s choice.
    6. Do morning Prayers like reading SGGS or Spiritual Knowledge and in evening listening to kirtan /Katha.
    7. Having Faith that all my affairs will be successful as God is with me and Leave rest to Him (Thy Will is Done ).
    8. Living Ego-lessly as everything is with The Grace of God and Guru.
    Sincerely waiting for your reply.

    Very Thanks,
    Chitranjan Dev

    • Peter Jansen

      Dear chitranjan dev,

      Just a few thoughts…
      Yes, I also feel that all scriptures are teaching us the same knowledge, just from different levels and ankles so that both novice seekers and more progressed seekers can benefit.
      It’s not that a rare one can achieve it. We all can, and in the end will, realize the Ultimate Truth. Unfortunately, most of us are not willing to face the hardships that await the sincere seeker and are content with the illusion of our present existence.
      1. Inner chanting is perfect for quieting down the mind. The mind loves to jump in different directions every moment and the ability to focus the mind for prolonged time on one thing will be very beneficent. Working without attachment for the result is a must, but the reason why you do the work is equally important.
      2. Who is ‘I’? What part of you is ‘I’? Think about this.
      3. Spot on!
      4. Why should you be in doubt or stress? You will feel distress because of desires arising, because of your notion of likes and dislikes. So whenever you feel this way, analyze why you have these feelings to get to the root and remove them.
      5. Keeping your body in good shape is important, but do not let it become a goal of it’s own. The best way to keep the body in good condition is the removal of defects of the mind.
      6. Of course, but do meditate, meditate, meditate! Contemplate what you read or hear so it will become a part of your being.
      7. What are ‘affairs’? What is ‘successful’?
      8. This seems like a contradiction. Either you are without ego and fully accept the Will of the Lord, or not. There is no shortcut.

  8. Chitranjan Dev

    Sat Sri Akalji,
    Sir, I am a Hindu by religion and a Sikh Sipritually. I follow the teachings of SGGS religiously. But sometimes I hear from some Raagis and katahkaaars that SGGS is religion specific……….Can a person like me who is a Hindu cannot be devotee of Great Guru nankji……..This I think is repelling does a person from specific path , religion or faith is not having Jyot Swaroop………What your views sirji……….Thanks

    • T. Singh Post author

      The Gurbani does not believe or propagate Jaat-Paat, whatsoever. It teaches Oneness, NOT otherwise.

      In nutshell, the “Upadesa” of the SGGS is for all mankind to share, equally. It belongs to the members of all Varnas jointly (“ਸਾਝਾ-Saajhaa”). However, due to narrow-mindedness and sheer ignorance of the true Upadesh of the Gur-Shabad, those who have forgotten this important principle of Baabaa Nanak’s Teachings impose limits on as to who can come to seek the spiritual wisdom of SGGS and who can’t. But as per the Gur-Shabad, the spiritual wisdom of the SGGS is for all to share, regardless of one’s predominate occupational inclinations or birth. Baabaa Nanak and the SGGS emphatically reject the practice of caste system (Jaat-Paat). Therefore, to say who can read SGGS, or who can do Kirtan, or who can perform Ardaas (prayer), etc., is sheer ignorance of the Gur-Shabad. After all, the purpose of all spiritual practices is to develop a mind filled with the Divine Wisdom, Virtues, compassion, and love for all (free from the dealings of Haumai or false ego-sense).

      • ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥: The four Varna – the Kshatriya, Brahmins, Soodras and Vaishyas – are equal in respect to the Teachings. (sggs 747).
      • ਚਹੁ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸੁ ॥ ਨਾਨਕ ਉਸੁ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸੁ ॥: O Nanak! The one who teaches all four Varnaas, forever salutation to such Pandit (sggs 274).
      • ਤੂੰ ਸਾਝਾ ਸਾਹਿਬੁ ਬਾਪੁ ਹਮਾਰਾ ॥: O Lord! You are the Universal Father of all (sggs 97).
      • ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥ ਚਾਰੇ ਵਰਨ ਆਖੈ ਸਭੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੨॥ ਮਾਟੀ ਏਕ ਸਗਲ ਸੰਸਾਰਾ ॥ ਬਹੁ ਬਿਧਿ ਭਾਂਡੇ ਘੜੈ ਕੁਮ੍ਹ੍ਹਾਰਾ ॥੩॥ ਪੰਚ ਤਤੁ ਮਿਲਿ ਦੇਹੀ ਕਾ ਆਕਾਰਾ ॥ ਘਟਿ ਵਧਿ ਕੋ ਕਰੈ ਬੀਚਾਰਾ ॥੪॥: Jaati kaa garabu n kari moorakh gavaaraa… (sggs 1127-1128).

      But sometimes I hear from some Raagis and katahkaaars that SGGS is religion specific

      There are sincere Raagis and Kataahkaaars. They do it because they understand the Truth of the Gurbani, and they want to serve it. But, unfortunately, they are very “rare” in this world!

      As in any organized religion, many are fraud! They are doing it not because they understand the Gurbani. To the contrary, they are doing it because its easy money – no tax, no education, no investment, no loss, but all profit!!!

      Such ignorant people give bad name to the Great, Universal Teaching (Upadesh) of the Gurbani. In my opinion, the key is in understanding the Gurbani’s Divine Wisdom at individual level. If we ALL do it, then we can question those who twist and misrepresent the Gurbani’s Upadesh, then they will disappear. Otherwise, they will further pullulate the world to poison it!

  9. prakash s bagga

    I think it is important to understand every message of all yogic actions envisaged in gurbaanee in context of GuROO/GuRu and Gur.
    The reference of PAWANu is also is related to this aspect of gurbaanee understanding .

  10. prakash s bagga

    The real message is this “ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ
    There is no need to be successful in any action like ਉਲਟਤ ਪਵਨ

  11. prince

    nice article,
    Mind is under the influence of 5 cognitive and 5 active senses, we inhale, hearing, touch,sight,taste & smell and exhale speech,grasping, movement,procreate & eliminate, carried by the 5 lower chakras ie visudha, anhatta,manipura,swadhisthana & muldhara, mind,trikut seems to be enjoying all this activity…..if we reverse the flow of breath ie..ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥…..
    that is inhaling…speech,grasp,movement, procreation,& elimination..and exhaling in hearing,touch, sight, taste & smell…is this ਉਲਟਤ ਪਵਨ we are talking about and if we are successful in doing that, we do reach our mool…..ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥

    Regards,

    • T. Singh Post author

      Thank you Prince Ji. Good to hear from you after!

      The Gurbani and Chakras, Yogis…:

      The following verses of the Gurbani address Yogis, specifically to remove their doubts (NOT to approve their practices and beliefs for the Gurbani differs with them).

      The Gurbani indicates that when the perplexed mind is reversed or turned inward (“Ulatat Pavan”) with the Divine Wisdom, the Chakras (that Yogis talk about) stand pierced; and the Awareness then becomes free of Maya – the mind’s connections stands broken with Trikuti, defiled senses, etc. that trundle us in repeated suffering… Bhagat Kabeer Sahib says:

      ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥: Ultat pawan chakra khatu bhede surti sunn anuraagee ||1||. Aavai n jaai marai n jeevai taasu khoju bairaagee. Mere man man hee ulati samaanaa ||1|| Rahaaou ||. Gur parsaadi akali bhaee avarai naataru thaa begaana (sggs 333).

      ਉਲਟਤ ਪਵਨ (Ultat pawan) => turning the mind inward…
      ਸੁਰਤਿ ਸੁੰਨ (surti sunn) => consciousness becoming free of Maya, ਮਾਇਆ ਤੋਂ ਸੁਰਤ ਦਾ ਸੁੰਨ ਹੋ ਜਾਣਾ…
      ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ (Aavai n jaai marai n jeevai) => who does not come and go and who neiher dies and nor is born…
      ਤਾਸੁ ਖੋਜੁ (taasu khoju) => Search Him (within)…
      ਬੈਰਾਗੀ (bairaagee) => (Search Him within) who is detached, beyond Maya, has no hunger for Maya, ਜਿਸ ਨੂੰ ਮਾਇਆ ਦੀ ਭੁਖ ਨਹੀ…
      ਗੁਰ ਪਰਸਾਦਿ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗੁਰਬਾਣੀ ਦੇ ਗਿਆਨ ਦੀ ਕਿਰਪਾ ਨਾਲ…

      With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or transformed (ਗੁਰਬਾਣੀ ਦੇ ਵਿਚ ਦਰਜ ਬ੍ਰਹਮ ਗਿਆਨ, ਜੀਵ ਦੀ ਬੁਧੀ ਨੂੰ ਬਦਲ ਦੇਂਦਾ ਹੈ ).

      • prince

        how to reverse the mind, the trikut which operates with the help of 3 aspects,

        • prince

          Thanks T Singh ji,
          The composition of mind comprises of 5 cognitive and 5 active senses, we take for instance ANHATTA chakra operating in sargun mode, where in touch becomes grasp…we inhale,import cognize touch and exhale, export grasp, that’s active sense, that’s the interplay of cognitive and active senses…ਇੰਦ੍ਰੀ ਦਸੇ ਦਸੇ ਫੁਨਿ ਧਾਵਤ ਤ੍ਰੈ ਗੁਣੀਆ ਖਿਨੁ ਨ ਟਿਕਾਵੈਗੋ ॥ …..through ultat pavan we have to reverse this inter play like inhale, annihilate the grasping part and ex hale in touch…here breath is just a reminder for this reversal..we don’t get stuck with chakras, indrees, praanas .what so ever..if we further ponder we realise that touch can only function in air not vacuum…then we enter in the realm of AIR..the substratum of grasp, that’s nirgun part..with this reverse breath we inhale grasp and exhale in touch…like rightly said in gurbani…ਰੀ ਕਲਵਾਰਿ ਗਵਾਰਿ ਮੂਢ ਮਤਿ ਉਲਟੋ ਪਵਨੁ ਫਿਰਾਵਉ ॥ then the same mind becomes competent enough to decode the secrets of 3 worlds..ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥ …and we find nirgun and sargun as….ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ ….and this sunn Samadhi is is the sound principal…The electro magnetic spectra …..ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ …..where air is one of the element…the other 4 are…ether,fire, water and earth…..ਤਤੁ ਬੀਚਾਰਿ ਕਿਆ ਅਵਰਿ ਬੀਚਾਰਾ ॥੩॥ ਅਪੁ ਤੇਜੁ ਬਾਇ ਪ੍ਰਿਥਮੀ ਆਕਾਸਾ ॥ and if we take the essence and inhale grasp…ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥ ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥੧॥ and we do reach…ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ and the message is understood..“ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ…….breath is just a reminder.

        • T. Singh Post author

          Thank you Prince Ji for continually sharing your Vichaar.

          how to reverse the mind, the trikut which operates with the help of 3 aspects

          ਗੁਰ ਪਰਸਾਦਿ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗੁਰਬਾਣੀ ਦੇ ਗਿਆਨ ਦੀ ਕਿਰਪਾ ਨਾਲ…
          With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or transformed (ਗੁਰਬਾਣੀ ਦੇ ਵਿਚ ਦਰਜ ਬ੍ਰਹਮ ਗਿਆਨ, ਜੀਵ ਦੀ ਬੁਧੀ ਨੂੰ ਬਦਲ ਦੇਂਦਾ ਹੈ ).
          • ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ (sggs 469).
          • ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥ (sggs 992).
          • ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥ (sggs 1022).
          • ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ (sggs 1373).
          • ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ (sggs 4).
          • ਐਸਾ ਗਿਆਨੁ ਬਿਚਾਰੁ ਮਨਾ ॥ (sggs 1161).
          • ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਮਨਿ ਹੋਇ ਪ੍ਰਗਾਸੁ ॥ (sggs 272).
          • ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥ (sggs 853).
          • ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ ॥ (sggs 18).

          Once the twisted or coiled Budhi becomes uncoiled or disentangled (i.e., changed or transformed – ” ਬੁਧਿ ਬਦਲੀ”), then Kabee Sahib says “ਸਿਧਿ ਪਾਈ”.
          • ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥: (sggs 339).

          Therefore, the Gurbani asks its learners (students, Sikhs) to keep this Lamp of the Divine Wisdom burning in the mind!
          • ਗੁਰ ਦੀਪਕੁ ਗਿਆਨੁ ਸਦਾ ਮਨਿ ਬਲੀਆ ਜੀਉ ॥ (sggs 173).
          Bhul Chuk Maaf

  12. Roop Inder Singh

    Today the humans are not possessed by any ghost ,but rather by the mind itself. The worse than that is they identify themselves with the possessing entity. Mind can be a good instrument but we are not mind, but the intelligence , consciousness, atma which are beyond the mind.To go there, we have to get rid of the body consciousness and have to search within and that too by ourselves . No trick or shortcut.

  13. Taranjit Singh

    Amazing. Thank you.

  14. Prakash s Bagga

    There is very clear indication in SGGS ji about the true and real identity of all human beings .This identity is “A WAVE FORM” as should be clear fro the Quote “•ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ .
    Here the reference of ਜੋਤਿ should be taken as A WAVE (This is a Noun Singular Feminine Gender word) that is why we have in Gurbaanee its PLURAL as JOTEE .

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