ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥ ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ (sggs 131).

The purpose of the Gurbani (Sri Guru Granth Sahib, SGGS) is the absolute cessation of the vicious cycle of repeated suffering or transmigratory state of the mind, here and now, NOT after death!

The mind's True Nature or Identity (i.e. Jot Saroop) is of the nature of Pure Consciousness and we forget this Reality due to ignorance. On account of this ignorance, Jot Saroop is identified with the body-mind-intellect personality, which is the reason for human bondage leading to the wheel of suffering in life. The Sri Guru Granth Sahib (SGGS) teaches humanity to live a divine life (Gurmukh Lifestyle), which is beneficial in obtaining Wisdom, which then helps cut asunder bondage. This final termination of one's seemingly endless cycle of sorrows consists in abiding in one's Mool within. This is to say that, the total cessation of the movement or migratory state is the same as the Mool-Abidance.

  • ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਬੂਝੈ ਸੋਇ ॥: Pranvati Nanak giaanee kaisaa hoi. Aapu pashaanai boojhai soi: (sggs 25).
  • ਕਿਨਿ ਬਿਧਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥... ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥: Kiin bidhi aavanu jaavanu thoottaa. ... (sggs 131).

But we mortals suffer repeatedly because of our ignorance of our True Nature.

  • ਅਨਿਤ੍ਹ ਹੇਤੰ ਅਹੰ ਬੰਧੰ ਭਰਮ ਮਾਇਆ ਮਲਨੰ ਬਿਕਾਰੰ ॥ ਫਿਰੰਤ ਜੋਨਿ ਅਨੇਕ ਜਠਰਾਗਨਿ ਨਹ ਸਿਮਰੰਤ ਮਲੀਣ ਬੁਧ੍ਹੰ ॥: Anith hetam aham bandham bharam Maya malnam bikaaram. Phirant joni anek jathraagan nah simrant maleen budham (sggs 1355).
  • ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾ ਆਵੈ ਨਾ ਜਾਗੁ ॥: Haumai rogu kateeai naa aavai naa jaagu. (sggs 47).
  • ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥ ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥: Sachee kaarai sach milai guramati palai paai. So nar janmai naa marai naa aavai naa jaai (sggs 19).

However, from a practical standpoint, there are countless transmigratory states we continually go through on a day-to-day, breath-to-breath and moment-to-moment basis — beginning and ending of constant stream of events in our conditioned mind. Although the Wisdom of the SGGS draws our attention to it, but, due to our ignorance, we remain unmindful of them.

For example, on account of duality (Doojaa Bhaav), we are born every moment! It is because our restless and rambling ego-mind is born every moment. Defiled by wrong notions and concepts, the sense-blind mind constantly and restlessly comes and goes hither and thither like a blade of grass in wind. In one instant it flies from here to mars and beyond! Furthermore, we experience death and rebirth with every breath. Just imagine if there is no coming of the next breath! One will be instantaneously dead. But each breath in duality brings us a new birth or life. Also, we feel reborn everyday upon waking up in duality from the deep sleep. Thus, each new day-moment-breath in duality constitutes a rebirth. Hence, in essence, from a practical standpoint, transmigration is taking the appearance of duality as Reality, here and now.

  • ਜਨਮ ਮਰਣ ਕਾ ਦੁਖੁ ਘਣੋ ਨਿਤ ਸਹਸਾ ਦੋਈ ॥: Janam maran daa dukhu ghano nit sahasaa doee. (sggs 422).
  • ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਊਭਿ ਪਇਆਲੀ ਜਬ ਲਗਿ ਸਬਦ ਨ ਜਾਨੇ ॥: Ihu manooaa khinu oobhi paiaalee jab lagi sabad na jaane. (sggs 1345).
  • ਮਾਇਆ ਬੰਧਨ ਟਿਕੈ ਨਾਹੀ ਖਿਨੁ ਖਿਨੁ ਦੁਖੁ ਸੰਤਾਏ ॥: Maya bandhan tikai naahee khinu khinu dukhu santaaye. (sggs 247).
  • ਇਹੁ ਮਨੁ ਭੂਲਾ ਜਾਂਦਾ ਫੇਰੇ ॥: Ihu manu bhoolaa jaandaa phaerae. (sggs 118).

Man's life-span is being reduced daily by each passing moment and breath. So the Gurbani asks us not to waste them in frivolous pursuits. Instead, it repeatedly urges us to utilize our daily life through each breath and each moment for Spiritual Enlightenment. Only then we can realize total cessation of the transmigratory process while incarnated in this body, here and now. We do not have to wait until after death to experience this Higher State of Immortality. That is to say, if we desire to set ourselves free from repeated suffering, we must realize ourTru Nature here on this earth, for what happens after death is immaterial.

Therefore, the point stressed in the SGGS is that we must become Wise while living in this body, here and now. This Higher state is also termed as ' Jeevanmukti' or being 'living liberated'. If we cannot experience this state of Freedom while alive, we will not experience it after death. This is the truth and reality.

  • ਹਰਿ ਧਿਆਵਹੁ ਸਾਸਿ ਗਿਰਾਸਿ ॥: Har Dhiaavahu saais giraasi. (sggs 82).
  • ਜੀਵਤ ਪਾਵਹੁ ਮੋਖ ਦੁਆਰ ॥: Jeevat paavahu mokh duaa. (sggs 343).

The Gurbani indicates that except for the state of 'Jeevanmukti', all other pursuits or all other ends of human life would not give lasting joy, peace or happiness. Therefore, the Gurbani guides the entire mankind obtain cessation of the mind's dross so that we can pursue the goal of becoming 'living liberated' here while incarnated. But, unfortunately, as apparent, instead of developing Enlightened Beings, the organized world religions are adding to people's ignorance and suffering — in addition to religious bigotry and reactionary spirituality, they teach people to hate each other, and so on.

  • ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍‍ਆਿ ॥ ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥: Jini aatam tatu n cheenhiaa. Sabh fokat dharma abeeniaa. (sggs 1351).
  • ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥: Thaansatt jag bhrishat hoye doobtaa iv jag(u). (sggs 662).

The Freedom or 'Mukti' from the cycle of repeated suffering follows eradication of ignorance. Blinded by this ignorance, man is concerned about the externalities of the world. As a result, the ultimate realization, the final evolutionary frontier which is within man himself, remains beyond his understanding and reach. Thus, due to lack of understanding and doubts resulting from our confused states of mind, most of us act in unseemingly ways. Consequently, we get caught and bound by Mayaic efforts.

  • ਮਨਮੁਖਿ ਨ ਬੂਝੈ ਫਿਰੈ ਇਆਣੀ ॥: Manmukhi na boojhai firai iaanee (sggs 1049).
  • ਭਰਮ ਮੋਹ ਅਗਿਆਨ ਅੰਧਾਰ ॥੧॥: Bharam moh agiaan andhaar ||1||| (Sggs 675).
  • ਅਗਿਆਨੁ ਤ੍ਰਿਸਨਾ ਇਸੁ ਤਨਹਿ ਜਲਾਏ ॥: Agiaanu trisanaa isu tanahi jalaaye (sggs 1067).

What is ignorance? Ignorance is the absence of Wisdom (Giaan, Bibek Budhi...). It is unawareness of one's Mool (Source, Origin, Jot...), which is ever present within. Foolishness, false egoism, 'I-am-ness', Maya, illusion, finiteness, time and space, delusion, doubts, conditioned consciousness and duality are some other names for it. In ignorance, wrong notions, ideas, concepts and precepts arise about oneself as he falsely identities with his body-mind-intellect personality or gross material consciousness. In which one takes himself physical body as the base point and sees himself existing in time, form and space. As a consequent of this confusion and doubt, he takes himself as 'mortal'', 'weak', 'different from his Mool', 'helpless', 'miserable', 'sufferer', 'limited', etc. On account of this fundamentally wrong self-identity, there arises separation or division between man his True Nature where there is none!

In other words, when consciousness objectifies itself and regards itself as its own object of observation, there is ignorance. In ignorance man sees objects as real. For example, ocean alone is real, the wave is a name and a form. But in delusion, as long as one sees the wave as a wave, it is not seen as ocean. However, when it is seen that the wave is just a name and a form and not the reality, then the ocean is seen. In other words, as long as the notion of wave persists the ocean is not apprehended. Similarly, as long as the notion of object persists, the division (duality or false ego-consciousness) between the seer and the seen also remains. This is ignorance.

  • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥: Giaan heenan agiaan poojaa. Andh vrtaavaa bhaayu doojaa. (sggs 1412).
  • ਅਗਿਆਨੀ ਜਗਤੁ ਅੰਧੁ ਹੈ ਭਾਈ ਸੂਤੇ ਗਏ ਮੁਹਾਇ ॥੨॥: Agiaanee jagatu anduh hai bhaaee soote gae muhaai ||2|| (sggs 603).
  • ਮਾਇਆ ਮੋਹੁ ਅਗਿਆਨੁ ਗੁਬਾਰੁ ॥: Maya mohu agiaanu gubaaru (sggs 1262).

Looking at it from an another angle, nonapprehension of our Mool within creates in us misapprehension that we are finite, helpless, tearful, desperate, weak-minded, fearful, and sorrowful individuals. Our nonapprehension of Truth and the consequent misapprehensions are together called Maya or ignorance. Full of material designations, only in the heart of the ignorant man grows the dreadful tree of wickedness, infatuation, corruption, selfishness, crookedness, unrighteousness, foolishness, unhappiness, mental restlessness, evil personality, evil tendencies, evil thoughts, evil speech, evil actions, worldly entanglements, and so on. It is because of this an ignorant person is visited by repeated suffering.

  • ਬਨਿਤਾ ਬਿਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਗਿਆਨਤਾ ਲਪਟਾਵਏ ॥: Banitaa binod anand Maya agiaanataa lapataavaye (sggs 458).
  • ਮਹਾ ਮੋਹ ਅਗਿਆਨਿ ਤਿਮਰਿ ਮੋ ਮਨੁ ਰਹਿਓ ਉਰਝਾਈ ॥: Mahaa moh agiaan timar mo manu rahiou ourajhaaee (sggs 632).
  • ਅਨਜਾਨਤ ਬਿਖਿਆ ਮਹਿ ਰਚੈ ॥: Anajaanat bikhiaa mahi rachai (sggs 277).
  • ਦਿਤੈ ਕਿਤੈ ਨ ਸੰਤੋਖੀਅਹਿ ਅੰਤਰਿ ਤਿਸਨਾ ਬਹੁ ਅਗਿਆਨੁ ਅੰਧ੍ਹਾਰੁ ॥: Ditai kitai na santokheeahi antar tisanaa bahu agiaanu andhyaaru (sggs 316).
  • ਦਹ ਦਿਸ ਧਾਇ ਮਹਾ ਬਿਖਿਆ ਕਉ ਪਰ ਧਨ ਛੀਨਿ ਅਗਿਆਨ ਹਰਿਓ ਹੈ ॥: Dah dis dhaai mahaa bikhiaa kaou par dhan sheeni agiaan hario hai (sggs 1388).

Man's ignorance of his Mool within is said to be the source of his all troubles and calamities. In ignorance the real appears to be unreal and vice versa. Owing to mental conditioning, the ignorant Jeeva (individualized consciousness) perceives what he thinks he perceives. On account of ignorance, when the notion of false ego-sense arises, at that very moment the perception of duality (delusion, hallucination, Doojaa Bhaav, etc.) also arises. The deluded person then abandons all right thinking or Spiritual Inquiry into the Truth and embraces his foolishness as Bliss. Our non-seeing of the Truth is the cause of the world-appearance, which is the source of all other phenomena.

  • ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਮਹਾ ਪੰਥੁ ਬਿਖੜਾ ਅਹੰਕਾਰਿ ਭਾਰਿ ਲਦਿ ਲੀਜੈ ॥: Agiaanu andheru mahaa panthu bikharhaa ahankaari bhaari ladi leejai (sggs 1326).
  • ਅਗਿਆਨੀ ਮਾਨੁਖੁ ਭਇਆ ਜੋ ਨਾਹੀ ਸੋ ਲੋਰੈ ॥: Agiaanee maanukhu bhaiaa jo naahee so lorai (sggs 212).
  • ਅੰਤਰਿ ਅਗਿਆਨ ਦੁਖੁ ਭਰਮੁ ਹੈ ਵਿਚਿ ਪੜਦਾ ਦੂਰਿ ਪਈਆਸਿ ॥: Antari agiaan dukhu bharamu hai... (sggs 40).
  • ਦੂਜੈ ਭਾਇ ਅਗਿਆਨੁ ਦੁਹੇਲਾ ॥: Doojai bhaai agiaanu duhelaa (sggs 226).

The Gurbani asserts most of us deal throughout our life with this ignorance only!

  • ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥: Asankh moorakh andh ghor (sggs 4).
  • ਗਿਆਨ ਵਿਹੂਣੀ ਭਵੈ ਸਬਾਈ ॥: Giaan vihoonee bhavai sabaaee (sggs 1034).

The Truth can be realized only when ignorance comes to an end. How can we get rid of ignorance? This ignorance can neither be eradicated by any mundane work nor any Mayaic activities of ours. The only thing that can completely cut the roots of ignorance is the sword of Wisdom.

  • ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥: Jah giaan pragaasu agiaanu mittantu (sggs 791).
  • ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰਾ ਵਧਹਿ ਬਿਕਾਰਾ ਗਿਆਨ ਵਿਹੂਣੀ ਮੂਠੀ ॥: Mar janmai vaaro vaaraa vadhahi bikaaraa giaan vihoonee moothee (sggs 583).
  • ਉਪਜੈ ਗਿਆਨੁ ਦੁਰਮਤਿ ਛੀਜੈ ॥ ਅੰਮ੍ਰਿਤ ਰਸਿ ਗਗਨੰਤਰਿ ਭੀਜੈ ॥: Oupajai giaanu duramati shheejai. Amrit ras gaganantar bheeja (sggs 974).
  • ਗਿਆਨ ਰਤਨੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥: Giaan ratanu baliaa ghat chaananu agiaanu andheraa jaai (sggs 368).
  • ਤਹ ਜੋਤਿ ਪ੍ਰਗਾਸੁ ਅਨੰਦ ਰਸੁ ਅਗਿਆਨੁ ਗਵਿਤਾ ॥: Tah joti pragaasu anand rasu agiaanu gavitaa (sggs 512).
  • ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਬਿਨਸਿ ਬਿਨਾਸਿਓ ਘਰਿ ਵਸਤੁ ਲਹੀ ਮਨ ਜਾਗੇ ॥: Agiaanu andheraa binas binaasio ghar vasatu lahee mann jaagae (sggs 172).
  • ਬੰਧਨ ਤੋੜੈ ਸਚਿ ਵਸੈ ਅਗਿਆਨੁ ਅਧੇਰਾ ਜਾਇ ॥: Bandhan torrai sach vasai agiaanu adheraa jaai (sggs 551).

Thus, one's ignorance will not go away without the Wisdom. And thisWisdom, which consists in wiping out the dross of the mind, arises through Shabad-Vichaar. Then one comes to understand the Truth.

  • ਤਬ ਲਗੁ ਮਹਲੁ ਨ ਪਾਈਐ ਜਬ ਲਗੁ ਸਾਚੁ ਨ ਚੀਤਿ ॥: Tab lagu mahalu na paaeeai jab lagu saachu n cheeti (sggs 58).

Everything is within this body, ignorance as well as the Wisdom. Just as poison is antidote to poison, weapons are destroyed by other weapons, a thorn removes another thorn, dirt cleans dirt, and enemies kill other enemies, even so this ignorance when inquires into seeks to destroy itself and then seeks the Light of True Knowledge within.

In other words, the moment we become aware of ignorance or Maya, it folds its tent and leaves forever, never to comeback again. Upon cessation of ignorance or Maya, we come to know how it arose in the first place. Also, then we realize that this ignorance, Maya or ego-sense is not a real entity but the superimposition of the false mind on the Mool. When investigated with the help of the Shabad-Vichaar, the superimposition is destroyed, and ignorance ends. Just as when the dirt is removed, the real substance is made manifest, similarly, when ignorance is dispelled, Truth is realized. Simply stated, just as when enemy rejoices after destroying other enemy, even so this ignorance or Maya rejoices when it is destroyed! That is to say, ignorance expands by means of ignorance, and yields greater darkness. When it seeks Spiritual Wisdom, it feeds on Wisdom and grows into this Wisdom in the end, loosing itself in the process.

  • ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ॥: Houmai deeragh rogu hai daaroo bhee isu maahi (sggs 466).
  • ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te manu maaniya na kish marai na jaayi (sggs 514).
  • ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥: Man mahi manu ulto marai je gun hovahi naali (sggs 935).
  • ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥: Chet suchet chit hoyi rahu tayu lai pargaasu ujaaraa (sggs 339).

Sense-slavery, psychological states or modes, the sense of individuality, relativist consciousness, ego-mind and world-appearance as well all subsequent grief, adversity, birth and death are born of the darkness of ignorance. When ignorance of the deluded mind ceases to be, the inner Light shines brightly, and the Wisdom with all good qualities blossoms within. As a result, selfish desires, fear, dissipation of energy, mental distractions and distress come to and end, just as the ocean becomes calm when the wind ceases to agitate its surface. The rise of the Knowledge puts an end to the perception of the world illusion, leading to absolute cessation of the transmigratory states.

The choice is ours. We can choose either to be with ignorance or to be with our Mool within. The advice of the Gurbani is to be firmly rooted in the Mool that we are 'Joti Svaroop'.

  • ਗਿਆਨ ਰਤਨੁ ਸਦਾ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨ ਅੰਧੇਰੁ ਗਵਾਇਦਾ ॥: Giaan ratanu sadaa ghatt chaananu agiaan andheru gavaaidaa (sggs 1063).

When the false ego-sense is there, the awareness of Mool is absent. When the Knowledge (Giaan) arises, ego-mind ceases to be. When the Pure Mind is awakened (Higher State), the false mind (lower state) looses its false characteristics psychological limitations and conditionings. Simply put, the ego-mind or Maya which arose in ignorance perish in Knowledge. To say it otherwise, when the confused mind or physical ego dies, Truth shines forth from behind the mind.

Clearly, all hallucination or delusion exist so long one is devoid of the Shabad-Vichaar. It is only the untruth or ignorance that is always afraid and devoid of Inner-inquiry, Naam, Bhagati...

As a result, ignorance becomes the source of our troubles — bondage and repeated suffering. Ignorance or untruth depends upon external things; for it is unreal. When the true spirit of the Inner Inquiry arises there is total cessation of the false ego-mind. This Higher state is called inner Simplicity, Sahaj-Avasthaa, Turiyaa, Chauthaa Pada, Dasam Duaar, Immortality, Spiritual Enlightenment, Jot Saroop, Gurmukhhood, Natural state of Being, the state of Wisdom (Giaan-Avasthaa), and so on. This is the state of no-death, no-sorrows, no-transmigration, no-duality, no-mind or no-ego, no this or that.

  • ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਹਉਮੈ ਅਗਿਆਨੁ ਗਵਾਪੈ ॥: Har har naamu dhiaaeeai houmai agiaanu gavaapai (sggs 1092).
  • ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥: Isu maaree binu giaanu na hoee (sggs 238).
  • ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥: Jan Nanak binu aapaa cheenai mitai na bhram kee kaaee (sggs 684).
  • ਙਿਆਨੀ ਤਤੁ ਗੁਰਮੁਖਿ ਬੀਚਾਰੀ ॥ ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਧਾਰੀ ॥੫॥: Giaanee tatu gurmukh beechaaree. Nanak Jaa Kaou kirapaa dhaaree ||5|| (sggs 251).
  • ਸਾਬਤੁ ਰਖਹਿ ਤ ਰਾਮ ਭਜੁ ਨਾਹਿ ਤ ਬਿਨਠੀ ਬਾਤ ॥: Saabatu rakhahi taa raam bhaju naahi taa binathee baat (sggs 1376).

So the Gurbani urges us to become a Gurmukh and remain established in Wisdom. The opposite of Gurmukh is Manmukh. These two are of diametrically opposing nature, these cannot be performed together by the same person. That is to say, if we want to be a Gurmukh then we need discard Manmukh in us. To the contrary, if we want to be a shortsighted Manmukh then we need discard Gurmukh in us. According to the Gurbani, the ignorant one selects delectable Manmukh lifestyle in order to gratify his defiled senses. But the wise one selects Gurmukh Lifestyle -- Freedom in the Unlimitedness.

  • ਸੁਆਦ ਮੋਹ ਰਸ ਬੇਧਿਓ ਅਗਿਆਨਿ ਰਚਿਓ ਸੰਸਾਰੁ ॥: Suaad moh ras bedhio agiaan rachio sansaaru (sggs 297).
  • ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਸੇ ਲੂਟੇ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਭਾਈ ਹੇ ॥: Manmukh soi rahe se loote gurmukhi saabatu bhaaee hay (sggs 1024).
  • ਮਨਮੁਖ ਅਗਿਆਨਿ ਕੁਮਾਰਗਿ ਪਾਏ ॥: Manmukh agiaan kumaarag paaye (sggs 231).
  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥: Nanak Gurmukhi giaanu praapati hovai timar agiaanu andheru chukaaiaa (sggs 512).
  • ਅੰਤਰਿ ਸਬਦੁ ਮਿਟਿਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ॥: Antar sabadu mitiaa agiaanu andheraa (sggs 798).
  • ਗਿਆਨ ਵਿਹੂਣੀ ਪਿਰ ਮੁਤੀਆ ਪਿਰਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: Giaan vihoonee pir muteeaa piramu na paaiaa jaai (sggs 38).
  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਲੇ ਧਾਵਤੁ ਬੰਧਾ ॥: Brahm giaanee le dhaavatu bandhaa (sggs 273).

In nutshell, the Gurbani summarizes all of this as follows:

  • ਕਉਣੁ ਸੁ ਮੁਕਤਾ ਕਉਣੁ ਸੁ ਜੁਗਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਆਨੀ ਕਉਣੁ ਸੁ ਬਕਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਰਹੀ ਕਉਣੁ ਉਦਾਸੀ ਕਉਣੁ ਸੁ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੧॥ ਕਿਨਿ ਬਿਧਿ ਬਾਧਾ ਕਿਨਿ ਬਿਧਿ ਛੂਟਾ ॥ ਕਿਨਿ ਬਿਧਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਕਉਣ ਕਰਮ ਕਉਣ ਨਿਹਕਰਮਾ ਕਉਣੁ ਸੁ ਕਹੈ ਕਹਾਏ ਜੀਉ ॥੨॥ ਕਉਣੁ ਸੁ ਸੁਖੀਆ ਕਉਣੁ ਸੁ ਦੁਖੀਆ ॥ ਕਉਣੁ ਸੁ ਸਨਮੁਖੁ ਕਉਣੁ ਵੇਮੁਖੀਆ ॥ ਕਿਨਿ ਬਿਧਿ ਮਿਲੀਐ ਕਿਨਿ ਬਿਧਿ ਬਿਛੁਰੈ ਇਹ ਬਿਧਿ ਕਉਣੁ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੩॥ ਕਉਣੁ ਸੁ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਕਉਣੁ ਉਪਦੇਸੁ ਜਿਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਕਉਣੁ ਸੁ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਕਿਨਿ ਬਿਧਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੪॥ ਗੁਰਮੁਖਿ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਜੁਗਤਾ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੀ ਗੁਰਮੁਖਿ ਬਕਤਾ ॥ ਧੰਨੁ ਗਿਰਹੀ ਉਦਾਸੀ ਗੁਰਮੁਖਿ ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੫॥ ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥ ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਗੁਰਮੁਖਿ ਕਰਮ ਗੁਰਮੁਖਿ ਨਿਹਕਰਮਾ ਗੁਰਮੁਖਿ ਕਰੇ ਸੁ ਸੁਭਾਏ ਜੀਉ ॥੬॥ ਗੁਰਮੁਖਿ ਸੁਖੀਆ ਮਨਮੁਖਿ ਦੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਸਨਮੁਖੁ ਮਨਮੁਖਿ ਵੇਮੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ ਗੁਰਮੁਖਿ ਬਿਧਿ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੭॥ ਗੁਰਮੁਖਿ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਗੁਰਮੁਖਿ ਉਪਦੇਸੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਗੁਰਮੁਖਿ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੮॥ ਸਗਲੀ ਬਣਤ ਬਣਾਈ ਆਪੇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਥਾਪੇ ॥ ਇਕਸੁ ਤੇ ਹੋਇਓ ਅਨੰਤਾ ਨਾਨਕ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ਜੀਉ ॥੯॥੨॥੩੬॥: Kounu su mukataa koun su jugataa ... ||9||2||36|| (sggs 131).

— T. Singh