Realization of "Divine Darshan" is the ultimate Spiritual Goal. Baabaa Nanak exclaims in the Gurbani (SGGS): "Without the Divine Darshan, how can I live, O my mother?"

• ਬਿਨੁ ਦਰਸਨ ਕੈਸੇ ਜੀਵਉ ਮੇਰੀ ਮਾਈ ॥ ਹਰਿ ਬਿਨੁ ਜੀਅਰਾ ਰਹਿ ਨ ਸਕੈ ਖਿਨੁ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥: Bin darsan kaisae jeevau maeree maaee ... (sggs 796).
• ਤਉ ਦਰਸਨ ਕੀ ਕਰਉ ਸਮਾਇ ॥: Taou darsan kee karo samaai (sggs 721).
• ਦਰਸਨ ਪਿਆਸੀ ਦਿਨਸੁ ਰਾਤਿ ਚਿਤਵਉ ਅਨਦਿਨੁ ਨੀਤ ॥: Darsan piaasee dinas raat chitavo anadin neet (sggs 703).
• ਮਨੁ ਲੋਚੈ ਹਰਿ ਮਿਲਣ ਕਉ ਕਿਉ ਦਰਸਨੁ ਪਾਈਆ ॥ (sggs 1098).
• ਕਿਆ ਸੇਵ ਕਮਾਵਉ ਕਿਆ ਕਹਿ ਰੀਝਾਵਉ ਬਿਧਿ ਕਿਤੁ ਪਾਵਉ ਦਰਸਾਰੇ ॥: Kiaa sev kamaavo kiaa kahi reejhaavo bidh kit paavo darasaare (sggs 738).
• ਜੀਵਨੁ ਤਉ ਗਨੀਐ ਹਰਿ ਪੇਖਾ ॥: Jeevan tayu ganeeai har paykhaa (sggs 1221).
• ਨਾਨਕ ਦਰਸਨ ਦਾਨੁ ॥: Nanak Darsan daan (sggs 838).
• ਜਬ ਲਗੁ ਦਰਸੁ ਨ ਹੋਇ ਕਿਉ ਅੰਮ੍ਰਿਤੁ ਪੀਵੀਐ ਰਾਮ ॥: Jabb lagg daras na hoe kio Amrit peeveeai raam (sggs 1113).
• ਦਰਸਨੁ ਦੇਖਿ ਸਗਲ ਦੁਖ ਨਾਸਹਿ ਚਰਨ ਕਮਲ ਬਲਿਹਾਰਾ ॥: Darsan dekh sagal dukh naasahi charan kamal balihaaraa (sggs 1221).

Literally, "Darshan" means "vision", "visit", "meeting", "sight", "seeing" or "beholding". In order to see an object, three things are necessary: Form, time and space. But, the Divine - Dib or Divya - as indicated in the Gurbani is Formless, Timeless and Unlimited. Furthermore, this Formless Principle is said to be inaccessible and invisible to the physical senses and the mind; for He is beyond time and space. This leads to the following questions: How can then one have "Darshan" of the Sublime and Eternal Essence which is Transcendental? If our physical senses and the mind are incapable of seeing this Formless Spiritual Factor as reported in the Gurbani, then what does Gurbani really mean by seeing the Vision of God's "Darshan"? This is an attempt of this Gurbani Reflection.

• ਹਠ ਮਝਾਹੂ ਮਾ ਪਿਰੀ ਪਸੇ ਕਿਉ ਦੀਦਾਰ ॥: Hath majhaahoo maa piree pasae kio deedaar: My Beloved God is deep within my Heart. How can I obtain His Divine Vision (sggs 80)?

Name and form is possible to an object limited in time and space only. Therefore, in material sense, vision implies seeing of an object with physical eyes. A person invariably contemplating on certain types of foods and drinks may see them in dream and later in waking state as well. The same applies to the so called Vision of God. For instance, if an object, a figure, an idle, a picture or a painting is meditated upon long enough, it may appear in dream and may later in waking state also.

Seeing of such images is not Realization or God's "Darshan". Because such phenomenal and illusory visions results in a state of time and space - false ego, bondage, ignorance, body-consciousness, fancy, hallucination, delirium, optical illusions, psychosomatic illness, psychotic states, emotional disturbances, and so on. It is said that even a person under the influence of intoxication sees phantoms in the sky! Being extremely subtle and Transcendent in nature, the Formless Reality cannot be perceived by material senses; such as our physical eyes that are already blinded by the cataract of Maya.

What is Realization? Is it to see God with four hands, bearing conch, wheel, club, etc.? Even if God should appear in that form, how is the disciple's ignorance wiped out? The truth must be eternal realization... Can the appearance with four hands be eternal realization? It is phenomenal and illusory." The Gurbani concurs with it as follows:

• ਨ ਸੰਖੰ ਨ ਚਕ੍ਰੰ ਨ ਗਦਾ ਨ ਸਿਆਮੰ ॥ ਅਸ੍ਚਰਜ ਰੂਪੰ ਰਹੰਤ ਜਨਮੰ ॥ ਨੇਤ ਨੇਤ ਕਥੰਤਿ ਬੇਦਾ ॥ ਊਚ ਮੂਚ ਅਪਾਰ ਗੋਬਿੰਦਹ ॥ ਬਸੰਤਿ ਸਾਧ ਰਿਦਯੰ ਅਚੁਤ ਬੁਝੰਤਿ ਨਾਨਕ ਬਡਭਾਗੀਅਹ ॥੫੭॥: Na sankham na chakram na gadaa na siaamam. Ascharch roopam rahatam janmam Neta Neta kathanti bedaa ||57|| (sggs 1359).
• ਕਿਆ ਜਪੁ ਕਿਆ ਤਪੁ ਕਿਆ ਬ੍ਰਤ ਪੂਜਾ ॥ ...: kiaa jup kiaa thup kiaa bruth poojaa ... (sggs 324).

Therefore, all visions originating in the mind —time and space - are phenomenal and illusory, thus Mithiya (Mayaic). Any such vision once originated must also end. Thus, they are transient. Mind is nothing but thoughts-stuff (Phurne). Our false ego is the root-thought from which all other thoughts arise. Accordingly, any vision seen through the Mayaic mind is fleeting, thus worthless. They have their beginning and end; for they depend on something else for their sustenance. Hence false and irrelevant. Therefore, not a sign of one's Spiritual Progress or Self-unfoldment. According to the Gurbani, anything that comes and goes is unreal, and not worth pursuing or relying upon. Unless the Realization is Eternal, it will not serve any useful purpose.

• ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Mann vas dootaa durmati doi (sggs 222).
• ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥: Chanchal chapal budh kaa khel (sggs 152).
• ਇਹੁ ਮਨੁ ਚੰਚਲੁ ਵਸਿ ਨ ਆਵੈ ॥: Ihu mann chanchal vas na aavai (sggs 127).
• ਜੋ ਜਨਮੈ ਸੋ ਜਾਨਹੁ ਮੂਆ ॥: Jo janamai so jaanahu mooaa (sggs 375).
• ਬੰਧਨਿ ਬਾਧਿਆ ਆਵੈ ਜਾਇ ॥: Bandhan baadhiaa aavai jaae (sggs 903).

Overtaken by the sense of duality (Doojaa Bhaav), however, the mind takes impermanent to be permanent, false to be real, untruth (Asat) to be truth (Sat), time-bound to be timeless, formless to be formed, and so on. In other words, our defective mind avoids the Real, and our True Nature flies from this pluralistic world. Mind being the puppet of Maya (illusion, doubts, ignorance, wrong self-identity or body-consciousness), many of our concepts and notions are based on falsehood. As such, all mental visions depend on the thought-condition of the individual (Jeeva) and not on the Aatam Giaan.

• ਇਹੁ ਸਰੀਰੁ ਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਚਿ ਹਉਮੈ ਦੁਸਟੀ ਪਾਈ ॥: Ih sareer Maya kaa putlaa vich hayumai dustee paayee (sggs 31).
• ਏ ਸੂਤੇ ਅਪਣੈ ਅਹੰਕਾਰੀ ॥: Eae sootae apanai ahankaaree (sggs 1128).
• ਸੋਇ ਰਹੇ ਮਾਇਆ ਮਦ ਮਾਤੇ ॥: Soi rehe Maya mud maate (sggs 388).

The term "Divine Darshan" used in the Gurbani is metaphor for undivided Realization of the All-pervading Mool within - Vision of Oneness of the world of plurality, Eternal Realization, Divine Sight, Self-luminosity, Inner Communion, Mystic or Superconscious Vision, Purified Vision, Divine Union, Divine Gaze through the Spiritual Eye or higher perception, Vision of Cosmic Unity, Vision of One Homogenous Reality, Vision of the Highest Truth...

It is a way of describing the True Nature of the Formless and Timeless Factor (Aatamaan). In other words, it is the Spiritual Realization, which is essentially the same as the Realization of the followings: God, Divine Will (Hukam), Spiritual Experience, Divine or Universal Presence, Blissful Realm, Divine Court, Timeless Consciousness, Joti-Svaroopa, Eternal Peace, the State free of desires and fear, the State of truthfulness, the State of conquered ego, the State of no-mind or emptiness, Freedom from Maya, Inner Perfection, Naam-Amrit or Immortality, Shabad-Surti, Satguru, Sajjan, Saadh, Dasam Duaar (Tenth Gate), Sach-Khand, Chauthaa Pada, Turiyaa, Sunn Samaadhi, Nirvana, Jeevanmukta (living liberated), and so on. It is the Complete Love of the Mool, which is the Love of All. Clearly, the State in which one experiences the "Divine Darshan" is beyond the reach of the physical body, mind and intellect.

• ਮੋਰੀ ਅਹੰ ਜਾਇ ਦਰਸਨ ਪਾਵਤ ਹੇ ॥: Moree ahamm jaae darsan paavat hay (sggs 830).
• ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥: Ratte isak khudaae rang deedaar kae (sggs 488).
• ਪੇਖਿ ਦਰਸਨੁ ਇਹੁ ਸੁਖੁ ਲਹੀਐ ਜੀਉ ॥: Pekh darsan ihu sukh laheeai jeeo (sggs 217).
• ਓਇ ਦਿਨ ਪਹਰ ਮੂਰਤ ਪਲ ਕੈਸੇ ਓਇ ਪਲ ਘਰੀ ਕਿਹਾਰੀ ॥ ਖੂਲੇ ਕਪਟ ਧਪਟ ਬੁਝਿ ਤ੍ਰਿਸਨਾ ਜੀਵਉ ਪੇਖਿ ਦਰਸਾਰੀ ॥: Oyi din pahar moorat pall kaisae oyi pall gharee kihaaree. khoole kapatt dhapatt bujhi trisanaa jeevo pekh darsaaree (sggs 1120).
• ਜਲਨਿ ਬੁਝੀ ਸੀਤਲੁ ਹੋਇ ਮਨੂਆ ਸਤਿਗੁਰ ਕਾ ਦਰਸਨੁ ਪਾਏ ਜੀਉ ॥: Jalan bujhee seetal hoe manooaa satgur kaa darsan paaeae jeeo (sggs 103).
• ਤਿਨਾ ਪਰਾਪਤਿ ਦਰਸਨੁ ਨਾਨਕ ਜੋ ਪ੍ਰਭ ਅਪਣੇ ਭਾਣੇ ॥: Tinaa paraapat darsan Nanak jo prabh apane bhaanae (sggs 802).
• ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥ ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥: Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat (sggs 894).
• ਸਰਬ ਅਨੰਦ ਜਬ ਦਰਸਨੁ ਪਾਈਐ ॥: Sarab anand jabb darsann paaeeai (sggs 890).

In essence, "Divine Darshan" is the Realization of the Oneness of the Soul (Aatamaan) and the Supreme Soul (Parmaatam) without differentiation, just as water poured into water and milk poured into milk become one without differentiation. To put it otherwise, one who experiences "Divine Darshan" knows God as the Mind of the mind, the Eye of the eye, the Ear of the ear, the Mouth of the mouth, the Cause of all causes, the Life of the life, and the Consciousness of the consciousness. When such person wakes up the whole universe wakes up with him; when he sleeps the whole universe sleeps with him; when he eats the whole universe eats with him. It is the "Divine Darshan" that brings all worldly sorrows to its end, and, therefore, it is said to be the holiest of holy experiences.

• ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥ ...: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai (sggs 846).
• ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥: Ekaa surati jete hai jeea (sggs 24).
• ਜਲਨਿ ਬੁਝੀ ਦਰਸੁ ਪਾਇਆ ਬਿਨਸੇ ਮਾਇਆ ਧ੍ਰੋਹ ਜੀਉ ॥: Jalan bujhee daras paaeiaa binase maaeiaa dhroh jeeo (sggs 929).
• ਦਰਸਨੁ ਪੇਖਤ ਹੋਇ ਨਿਹਾਲੁ ॥: Darsan pekhat hoe nihaal (sggs 900).
• ਹਰਿ ਕਾ ਸੇਵਕੁ ਸੋ ਹਰਿ ਜੇਹਾ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮਾਣਸ ਦੇਹਾ ॥: Hari kaa saevaku so hari jaehaa (sggs 1076).

In such Eternal or Purified Vision, there is neither doer nor enjoyer. On the contrary, in the impure vision (false ego-sense or Haumai) there is division, duality, doer and enjoyer — subject-object relationship. When the mind turns towards the All-pervading Mool within, it abandons its identification with the body and attains the Divine Consciousness. This is the Vision or Darshan of the Divinity. However, overtaken by the spell of the mind's defects (egoism, Mayaic Budhi...), we behave like somnambulists, going about our daily lives mechanically, unaware of the Mool within.

How can this duality resulting from our mind's defects be removed? According to the Gurbani, it cannot be eliminated by any amount of religious rituals such as mechanical reading of the Gurbani (Akhand Paaths, Nitnem, etc.), religious robes, outer show of religion or spirituality, ignoble qualities, giving charity and alms in pride or ignorance, making pilgrimage to the so called sacred shrines and ritual bathing in their waters, Naamlessness, selfish Kirtan, material consciousness (Manmukhtaa), other worldly entanglements (Karamkaand)...

• ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬਹੁ ਕਰਮ ਕਮਾਏ ਪ੍ਰਭ ਤੁਮਰੇ ਦਰਸ ਬਿਨੁ ਸੁਖੁ ਨਾਹੀ ॥: Simrit saasatar bahu karma kamaaeae prabh tumarae daras bin sukh naahee (sggs 408).
• ਬਹਲੇ ਭੇਖ ਭਵਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਰੋਗੁ ਨ ਜਾਈ ॥: Bahale bhekh bhavahi din raatee houmai rog n jaaee (sggs 1131).
• ਕਰਤੂਤਿ ਪਸੂ ਕੀ ਮਾਨਸ ਜਾਤਿ ॥ ਲੋਕ ਪਚਾਰਾ ਕਰੈ ਦਿਨੁ ਰਾਤਿ ॥ ਬਾਹਰਿ ਭੇਖ ਅੰਤਰਿ ਮਲੁ ਮਾਇਆ ॥ ਛਪਸਿ ਨਾਹਿ ਕਛੁ ਕਰੈ ਛਪਾਇਆ ॥: kartoot pasoo kee maanas jaat. Lok pachaaraa karai din raat. Bahri bhekh antar mal Maya. Shapasi naahi kashu karai shapaaiaa (sggs 267).
• ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਨਾਵਣ ਕਿਉ ਅੰਤਰ ਮਲੁ ਧੋਵ ॥: Punn daan anek naavan kiyu antar mall dhov (sggs 243).
• ਮਲੁ ਹਉਮੈ ਧੋਤੀ ਕਿਵੈ ਨ ਉਤਰੈ ਜੇ ਸਉ ਤੀਰਥ ਨਾਇ ॥ ਬਹੁ ਬਿਧਿ ਕਰਮ ਕਮਾਵਦੇ ਦੂਣੀ ਮਲੁ ਲਾਗੀ ਆਇ ॥ ਪੜਿਐ ਮੈਲੁ ਨ ਉਤਰੈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ ॥: Mall haumai dhotee kivai na utrai... (sggs 39).
• ਅੰਧਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵੈ ਅੰਤਰ ਕੀ ਮਲੁ ਕਦੇ ਨ ਲਹੈ ॥ ਨਾਮ ਬਿਨਾ ਫੋਕਟ ਸਭਿ ਕਰਮਾ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮਿ ਭੁਲੈ ॥: Andhaa bhariyaa bhar bhar rdhovai ... (sggs 1343).
• ਚਹੁ ਜੁਗਿ ਮੈਲੇ ਮਲੁ ਭਰੇ ਜਿਨ ਮੁਖਿ ਨਾਮੁ ਨ ਹੋਇ ॥ ਭਗਤੀ ਭਾਇ ਵਿਹੂਣਿਆ ਮੁਹੁ ਕਾਲਾ ਪਤਿ ਖੋਇ ॥: Chahu jug maile mall bhare... (sggs 57).
• ਬਾਹਰਿ ਮਲੁ ਧੋਵੈ ਮਨ ਕੀ ਜੂਠਿ ਨ ਜਾਏ ॥: Baahar mal dhovai man kee jooth na jaaye (sggs 88).
• ਗੁਣ ਵਿਹੂਣ ਮਾਇਆ ਮਲੁ ਧਾਰੀ ॥ : Gun bihoon Maya mall dhaaree (sggs 367).
• ਇਕਿ ਗਾਵਤ ਰਹੇ ਮਨਿ ਸਾਦੁ ਨ ਪਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਗਾਵਹਿ ਬਿਰਥਾ ਜਾਇ ॥ (sggs 158).
• ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥: Roteeyaan Kaaran poorahi taa (sggs 465).

Duality or Maya is eradicated through the meditation on the Divine Name, which is simply Love of the Infinite Mool within. The cessation of the perception of duality within and without comes about with the sincere longing for "Divine Darshan" (Eternal Realization), Spiritual Wisdom (Aatam-Giaan), Shabad-Vichaar, mental subtlety, abidance in Truth, and total detachment. After cessation of duality, only the Pure Consciousness remains. Then one abides and rejoices in one's own Eternal Mool within. This is the direct Spiritual Experience called "Divine Darshan" in the scriptures - Vision beyond illusion.

• ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥: Houmai rog gaiaa dukh laathaa aap aapai gurmati khaadhaa (sggs 78).
• ਕੂੜ ਗਏ ਦੁਬਿਧਾ ਨਸੀ ਪੂਰਨ ਸਚਿ ਭਰੇ ॥: Koorr gaye dubidhaa nasee pooran sach bhare (sggs 136).
• ਕਰਿ ਕਿਰਪਾ ਗੁਰ ਦਰਸੁ ਦਿਖਾਵਹੁ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥: Kar kirapaa gur daras dikhaavahu houmai sabadi jalaaee (sggs 504).
• ਮਨਿ ਬੈਰਾਗੁ ਭਇਆ ਦਰਸਨੁ ਦੇਖਣੈ ਕਾ ਚਾੳ ॥: Mnan bairaag bhaeiaa darsan dekhanai kaa chaao (sggs 50).
• ਹਮਰੈ ਮਨਿ ਚਿਤਿ ਹਰਿ ਆਸ ਨਿਤ ਕਿਉ ਦੇਖਾ ਹਰਿ ਦਰਸੁ ਤੁਮਾਰਾ ॥: Hamarai mann chit hari aas nit kio dekhaa hari daras tumaaraa (sggs 167).
• ਦਰਸਨਿ ਤੇਰੈ ਭਵਨ ਪੁਨੀਤਾ ॥: Darsan terai bhavan paneetaa (sggs 99).
• ਤੇਰੇ ਦਰਸਨ ਕਉ ਬਲਿਹਾਰਣੈ ਤੁਸਿ ਦਿਤਾ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥: Tere darsan ko balihaaranai tusi ditaa amrit naam (sggs 52).

Thus, the key to experiencing the "Divine Darshan" is in becoming Gurmukh (Spiritual Being...). According to the Gurbani, only Manmukh (unwise or material being...) get deluded by their mental defects, who think that the perishable is imperishable. The truth is that the Parmeshar alone exists, rest is transitory Leelaa (Cosmic Play). In that sense, the duality and egoism do not exist any more than water exists in the mirage! Therefore, the Gurbani urges us to abandon our false visions, concepts and notions which are not based on facts. Instead, they urge us to clear the mind, and rest in the Purified Vision which is based on the Truth (Existence-Consciousness-Bliss).

• ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਦਰਸਨੁ ਦੀਜੈ ॥: Jo gurmukh naam dhiaaeide tin darsan deejai (sggs 726).
• ਜੋ ਰਤੇ ਦੀਦਾਰ ਸੇਈ ਸਚੁ ਹਾਕੁ ॥: Jo ratte deedaar saeee sach haak (sggs 959).
• ਮਨਮੁਖ ਨਾਮ ਵਿਹੂਣਿਆ ਰੰਗੁ ਕਸੁੰਭਾ ਦੇਖਿ ਨ ਭੁਲੁ ॥ ਇਸ ਕਾ ਰੰਗੁ ਦਿਨ ਥੋੜਿਆ ਛੋਛਾ ਇਸ ਦਾ ਮੁਲੁ ॥ ਦੂਜੈ ਲਗੇ ਪਚਿ ਮੁਏ ਮੂਰਖ ਅੰਧ ਗਵਾਰ ॥ ਬਿਸਟਾ ਅੰਦਰਿ ਕੀਟ ਸੇ ਪਇ ਪਚਹਿ ਵਾਰੋ ਵਾਰ ॥ ਨਾਨਕ ਨਾਮ ਰਤੇ ਸੇ ਰੰਗੁਲੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਭਗਤੀ ਰੰਗੁ ਨ ਉਤਰੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੨॥: Manmukh naam vihooniaa rangu kasunbhaa dekhi na bhulu. Is kaa rangu din thorriaa shoshhaa is daa mullu. Doojai lage pachi mue moorakh andh gavaar. Bisattaa andar keet se pa-i pachahi vaaro vaar. Nanak naam ratte se rangule gur kai sahaj subhaae. Bhagatee rangu na utarai sahaje rahai samaae ||2|| (sggs 85).

The Gurmukh knows that the Mool is Eternal and self-evident, and that all visions are in the Mool, not other way around. Therefore, we are urged to realize the Eternal Truth that we never were not in the Blessed Divine Vision (Mool-Realization). The ignorance of the seeker lies in not knowing This Truth. Its "here" and "now"! There is no "other time" or "other place". It is not far or near. Neither it is after death somewhere; for it is not a post-mortem state. The Reality is closer to us than our very breath. Since the Mool is eternally holy, we are as holy as we can get, at this very moment! We are simply That! But, we do not know about it; because false ego ("I-ness", Haumai...) has intervened.

• ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਵਿਚਿ ਪੜਦਾ ਹਉਮੈ ਪਾਈ ॥ ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਸੋਇਆ ਇਹੁ ਭਰਮੁ ਕਹਹੁ ਕਿਉ ਜਾਈ ॥੧॥: Antar alakh na jaaee lakhiaa vich pardaa haumai paaiaa. Maya moh sabho jag soiaa ihu bharam kahahu kiou jaaee ||1|| (sggs 205).
• ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ॥: Aatam mahi Raam Raam mahi aatam (1153).
• ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante (sggs 276).
• ਸਭ ਕੈ ਸੰਗੀ ਨਾਹੀ ਦੂਰਿ ॥ ਕਰਨ ਕਰਾਵਨ ਹਾਜਰਾ ਹਜੂਰਿ ॥੧॥ ਰਹਾਉ ॥: Sabh kai sangee naahee door. Karan kraavan Haajraa Hajoor ||1||Rahaaou|| (sggs 987).

With the departure of false ego-sense and its defects, all concepts and notions (duality as well as non-duality) cease to be; then one comes to abide in the Purified Vision within, instantaneously. In that Blissful Realm, there is no student, no teacher, no teaching, no creator, no creation, no destruction, no worlds, no universe, no time (or death), no existence, no names, no forms, no "I", no "you", no "this", no "that", no truth, no false, no likes, no dislikes, no humans, no demons, no elements, no bodies, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end.

When the mind sees its True Nature ("Divine Darshan"), it is not experience of one thing discovering another. It's the self experiencing the Self, or its the mind experiencing the Mind. In other words, upon awakening of this Sublime State within, there is no separation between the experience, experiencer and experiencing left; there is no separation between the seer, seen and seeing left; there is no separation between the knower, known and knowing left; there is no separation between the body, perceiver and perceiving left; there is no separation between the mind, feeler and emotions left; there is no separation between the intellect, thinker and thoughts left; there is no separation between the witness, witnessed and witnessing left; there is no how, when, and where left: All is at all times, beyond the comprehension of the body-mind-intellect. This is the State of "Divine Darshan". In essence, "Divine Darshan" is none other than living in unbroken Unconditioned Consciousness, our True Nature (or Shabad-Surti). To experience this Cosmic Vision, we are urged by the scriptures to set our vision in life right, clear, and focused.

• ਭਰਮ ਮੋਹ ਧ੍ਰੋਹ ਸਭਿ ਨਿਕਸੇ ਜਬ ਕਾ ਦਰਸਨੁ ਪਾਇਆ ॥: Bharam moh dhroh sabh nikasae jabb kaa darsan paaeiaa (sggs 380).
• ਖੋਲਿ ਕਿਵਾਰ ਦਿਖਾਲੇ ਦਰਸਨੁ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਈਐ ॥: Kholi kivaar dikhaalae darsan punarap janam na aaeeai (sggs 383).
• ਹਰਿ ਦਰਸਨ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥: Har darsan praan adhaaraa (sggs 623).
• ਦਰ ਦਰਸਨ ਕਾ ਪ੍ਰੀਤਮੁ ਹੋਵੈ ਮੁਕਤਿ ਬੈਕੁੰਠੈ ਕਰੈ ਕਿਆ ॥: Dar darsan kaa preetam hovai mukati baikunthai karai kiaa (sggs 360).
• ਸੋਇ ਸੁਣੰਦੜੀ ਮੇਰਾ ਤਨੁ ਮਨੁ ਮਉਲਾ ਨਾਮੁ ਜਪੰਦੜੀ ਲਾਲੀ ॥ ਪੰਧਿ ਜੁਲੰਦੜੀ ਮੇਰਾ ਅੰਦਰੁ ਠੰਢਾ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲੀ ॥: Soi sunandrree maeraa tann mann moulaa naam japandarree laalee... (sggs 964).

Call him by whatever name you may, an individual immersed in "Divine Darshan" is true World Citizen (the Gurmukh Mindset, Enlightened being); uncluttered by caste, class, education, religion, race, language, country, society and family. The only God he cares for is man. He belongs everywhere and everyone. All are his brothers and sisters. He is Universal Consciousness whose limits are nowhere, but whose Presence is everywhere. He sees That who sees in all alike. His is a life of Universal Love, Oneness and Divine Ecstasy. He is beyond names and forms. This is the ideal placed before man by the world Masters and the genuine scriptures.

• ਘਟਿ ਘਟਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਸੁਆਮੀ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਇਆ ॥: Ghatt ghatt har prabh eko suaamee gurmukh alakh lakhaaeiaa (sggs 772).
• ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Ek anek biaapak poorak jatt dekho tatt soee... (sggs 485).

— T. Singh
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