The Sri Guru Granth Sahib (SGGS) reveals to us that the True Nature of our mind is Jot Sroop (embodiment of Pure Light or Consciousness, Pure Nature, Original or Real Nature, Wisdom, Virtues, Truth …). The Gurbani asks us to recognize this Truth, here and now (ਅਪਣੇ ਆਪ ਦੀ ਪਛਾਣ, recognition of Original or True Nature…).
- ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Thus says Nanak – O mind! You are embodiment of Pure Light (Pure Consciousness, Pure Nature, Original or Real Nature, Wisdom, Virtues – Jot Saroop …)! Recognize your Mool (ਅਪਣੇ ਆਪ ਦੀ ਪਛਾਣ, recognition of mind’s Original or True Nature – Jot Saroop…) ||5|| (sggs 441).
The SGGS repeatedly reminds us this very purpose of human birth — Recognizing or Understanding the mind’s True Nature (ਅਪਣੇ ਅਸਲੀ ਸਰੂਪ ਨੂੰ ਪਛਾਣ ਲੈਣਾਂ), and thus become One with one’s Mool within (ਮੂਲ : Source, Aapaa, Jot Saroop, Wisdom or Giaan-Saroop, Original or True Nature, ਅਸਲਾ…).
- ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: (Man) has come into this world to become One (ਇਕ ਹੋਣ ਵਾਸਤੇ ). (sggs 251).
Once we become One with our Mool within (i.e., become Saabat Soorat-ਸਾਬਤ ਸੂਰਤਿ, recognition of ownself-ਅਪਣੇ ਆਪ ਦੀ ਪਛਾਣ…), then we become One with everything else.
If not connected to its True Nature, the mind will certainly remain connected to Maya outside (Bhav Saagar, the sense of duality, Doojaa-Bhaav, Dubidhaa, two-ness, the principle of plurality…). This is the edict (ਫੈਸਲਾ) of the universal Wisdom the SGGS:
- ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥: MAMAA: Clinging to the Mool, the mind is satisfied (ਮੰਨੇ, ਸਮਝੇ, comply…). (sggs 342).
- ਮੂਲੁ ਛੋਡਿ ਲਾਗੇ ਦੂਜੈ ਭਾਈ ॥: Abandoning the Mool, (Mayaic Jeev) become attached to the love of duality. (sggs 232).
- ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: (The false ones) do not understand their Mool, they are not pleased (satisfied or gratified) with the Truth, and so they wander in duality and doubt. ||3|| (sggs 1024).
- ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Those who do not understand their own Mool; they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751).
Question: If Jot Sroop is man’s Real Nature, what did shatter it? In other words, what did go wrong?
On account of Doojaa Bhaav (duality), doubts (Bharam), false intellect (ਝੂਠੀ ਮਤ), etc., Haumai, our psychological or mental conditioning veils the mind’s True Nature. As a result, one thinks himself either “other” than his Mool, or separate from his it.
This is the notion of two-ness (ਦੁਬਿਧਾ-Dubidhaa…). Thus, duality is nothing but our love (Bhaav) of two-ness (Doojaa…).
To put it otherwise, by associating with duality one looses True Understanding (Aatam Giaan, Wisdom, Bibek…). This loosening of Divine Understanding gives rise to forgetfulness, ignorance, or obliviousness of one’s Mool so much talked about in the SGGS.
As a result, we miss out the opportunity to Realize the True Nature of our mind (ਪਣੇ ਆਪ ਦੀ ਪਛਾਣ). It is Maya with her dualistic principle of delusion or the law of opposites that deludes us from our very birth.
- ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥: Seeing the nine openings of the body, the soul-bride (ਜੀਵ-ਇਸਤ੍ਰੀ, Jeev) is led astray, and does not attain the Incomparable Substance (peerless, unequal, unique, or Real Thing within – Mool, ਜੋਤ-ਰੂਪ…). (sggs 339).
As a result – although our Mool within is our Mooring – but we have lost that Mooring, and consequently have gone astray due to our doubts (Bharam), egotism (Haumai), love or hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ, Bikaar (lust, anger, greed, etc.), and so on. In other words, it’s one’s Manmukh or Saakat or Mayadhaaree lifestyle that is responsible for losing connection with the Mool, within.
- ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਿਆ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥: The Manmukh (self-willed…) forget the Mool; for they are caught in greed, avarice, and pride (i.e., Bikaar). (sggs 316).
- ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: O devoid of all virtues – ਗੁਣ-ਹੀਨ, Saakat – recognize your own Mool! (sggs 63).
- 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).
The Gurbani says we can still regain our link with our Original Mooring (Mool) while still living in the midst of the happenings of the world (Maya). But, that requires making our Mann (ਮਨ), Chit (ਚਿਤ), and Hukam (Law of Nature, Kudrat…) as One — Gurmukh Lifestyle.
- ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥ ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥: Triteeaa (Third…), one who maintains his equilibrium (Aatmac Adolataa-ਆਤਮਕ ਅਡੋਲਤਾ) amidst the three modes (of Maya – making Mann, Chit, and Hukam as One…), realize the Mool, and the Param Pada (the Supreme State of becoming One with the Shabad within, ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ…). (sggs 343).
- ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: The seed sprouts only if the seed is whole (undivided, Saabat-ਸਾਬਤ…) and if the season is proper (similarly, the Naam-seed sprouts within only if the mind and Consciousness – ਮੱਨ ਅਤੇ ਚਿੱਤ – are one: whole, complete, unfragmented, total, Saabat-ਸਾਬਤ…). (sggs 468).
The Gurbani is the Way of understanding. For one to link with his Mool, the Gurbani says that he needs to become the Gurmukh (the follower of Truth…). Because, the Gurbani indicates that only by becoming the Gurmukh one can come out of the egg of doubt (Bharam-ਭਰਮ) and eliminate the egotism (Haumai), and become established in Sahaj Avasthaa (Natural State of Being, enlightened state, ਗਿਆਨ ਅਵਸਥਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ…)…
- ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: By becoming the Gurmukh, when one Realizes his Mool, then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945).
A Manmukh only knows how to get trapped in Bhav Saagar. But, the Gurmukh is opposite of the Manmukh. That is, the Gurmukh’s mind has united with his Mool within by removing the division or duality (Maya) through the Shabad-Vichaar or churning the Gurbani — Gurmat (Wisdom, Giaan, Upadesh or Way of the SGGS…).
The Gurbani indicates that when the Surat (ਸੁਰਤ, consciousness, recollection…) gets absorbed in its Mool from which it was born, then the fear of death, Mayaic thoughts, imaginations, etc., do not come near it (i.e., becomes Free from repeated suffering).
- ਮੂਲੁ ਪਛਾਣਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਹਜੇ ਹੀ ਸੁਖੁ ਹੋਈ ॥: (Those who) understand their own Mool dwell within the Home of their Inner Being (Nij Ghar) in Peace and Sahaj (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ…). (sggs 1334)
- ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥: (One who assays his ownself…) Speaks with those (ਆਪਣੇ ਸੁਭਾਉ ਵਾਲੇ, who have similar inclinations…) who know the Mool. (sggs 148).
Gurbani must be read by oneself, its true meanings understood through Shabad-Vichaar, and its instructions (Giaan, Wisdom…) then applied to one’s day-to-day living. Merely keeping the Gurbani wrapped in fancy fabric and worshiping it like an idol as propagated by the crafty Pujaaree system and their Dhaarmic Pakhand will not do the trick — Mool Realization cannot be made to an order or given to somebody as a mundane gift! This is the Gurbani’s edict.
- ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath — Praan) With own hands (with effort, ਉੱਦਮ ਕਰ ਕੇ: Shabad-Vichaar …), resolve your own affair yourself. ||20|| (sggs 474).
- ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥: “If (O man) you reform yourself, you will meet me, and meeting me, you will be at Peace. O Fareed! If you will be mine, the whole world will be yours”. ||95|| (sggs 1382).
Most importantly, therefore, after reading or listening the Gurbani, it must be thoroughly Understood through the Shabad-Vichaar, and then lived in daily life.
In other words, mere robotic, mechanical, or ritualistic reading (for the sake of Mayaic hunger…) and hearing of the Gurbani without living it and without understanding the Mool with the help of its Divine Knowledge would be unavailing.
- ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Fools read in duality, (as a result, they) do not recognize their Mool; (thus, they) waste their lives uselessly. (sggs 1133).
- ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).
One of the examples used in the Gurbani is that of “ladles” (ਕੜਛੀਆ). Although ladles cruise through all sorts of food, but they do not know the relish of that food – they just remain empty of it!!