Discernment of a Giaanee

The Gurbani urges us to constantly inquire, reflect, contemplate, investigate, directly look into, etc. (i.e., Vichaar): Where I came from? Where did I originate, and where will I go and merge? How am I bound, and how do I get emancipated? How do I become God-Realized within? Why does one one become U-un-realized? What is mind? Who is the sufferer? What is the Truth? Who is hidden? Who is detached? Who is our Real mother and father?…

  • ਕਵਨੁ ਸੁ ਗੁਪਤਾ ਕਵਨੁ ਸੁ ਮੁਕਤਾ ॥ ਕਵਨੁ ਸੁ ਅੰਤਰਿ ਬਾਹਰਿ ਜੁਗਤਾ ॥ ਕਵਨੁ ਸੁ ਆਵੈ ਕਵਨੁ ਸੁ ਜਾਇ ॥ ਕਵਨੁ ਸੁ ਤ੍ਰਿਭਵਣਿ ਰਹਿਆ ਸਮਾਇ ॥੧੨॥: (Sidhas asked Baabaa Nanak) why is (your) God beyond fathom? And in (in your spiritual Way) how does one get detached. How does one become God-Realized within one’s mind (ਅੰਤਰਿ) and one’s senses (ਬਾਹਰਿ)? How does one become God Realized and why does one lose that Realization? How does one become Realized of God who has existence in the past, present and future?॥12॥ (sggs 939).
  • ਕਤ ਕੀ ਮਾਈ ਬਾਪੁ ਕਤ ਕੇਰਾ ਕਿਦੂ ਥਾਵਹੁ ਹਮ ਆਏ ॥: (sggs 156).

Baabaa Nanak’s answers to the above questions of Sidhas:

  • ਘਟਿ ਘਟਿ ਗੁਪਤਾ ਗੁਰਮੁਖਿ ਮੁਕਤਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਬਦਿ ਸੁ ਜੁਗਤਾ ॥ ਮਨਮੁਖਿ ਬਿਨਸੈ ਆਵੈ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਇ ॥੧੩॥ : (God or the Creator is beyond fathom because) He resides within His entire Creation. (In my spiritual Way) one gets detached by (following the direction of) the Guru’s Message within the Shabad. One becomes God-Realized within one’s mind through the technique (Advice, Messages) that are contained within the Shabad. Rejecting the Shabad Guru’s Message (i.e. Manmukh-hood), one’s spiritual journey gets lost / destructed in this vacillation (i.e. spiritual Elevation comes and goes). Nanak, Realization of God is through the Guru’ Shabad (i.e. Gurmukhi: from the Guru’s mouth — Shabad, Gurbani, Message). ॥13॥ (sggs 939).

In other words, one’s Spiritual Identity is present in the answer to the this Inner Inquiry: ‘Who am I?’.

As repeatedly indicated in the Gurbani, there are only two different groups of people living together on earth: Gurmukhs (the followers of Truth, truthful living, whose mind is linked to Antar-Aatmaa or whoose Akal – ਅਕਲ – follows Gurbani and restrains the mind instead of following the mind, Such Santokhee, his state is that of “Ik Mann Ik Chit“…) and Manmukhs (the deniers of Truth, truthful living, whose mind escapes through senses and run after sense-objects or who’s Akal follows the mind’s dictates…).

A Giaanee (ਗਿਆਨੀ, Wise…) is a Gurmukh. A Giaanee always identifies with his Joti-Svaroopa (Mool, Origin, Source, True Nature…). He does not involve in Mayaic-consciousness, entanglements…

  • ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਬੂਝੈ ਸੋਇ ॥ : Nanak beseeches, what kind of person is a Giyani (Wise person)? A true Giyani is he who has Realized ownself (Mool-realized). (sggs 25).
  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਬੰਧਨ ਤੇ ਮੁਕਤਾ ॥: Brahm Giyani – the knower of Truth – is free from worldly entanglements (sggs 273).

In other words, it is the Giaanee, the Enlightened Being (the Gurmukh…), who sees beyond duality (Doojaa-Bhaav…) and knows the oneness of all (i.e., he sees no difference). He is the Illumined (Awakened, Aware…) one, filled with the Light (“ਪੂਰਨ ਜੋਤਿ”…).

On the other hand, the Manmukhs (the opposite of a Giaanee or Gurmukh, the majority category…) identify with their fleeting body (status, titles, position, caste or Jaat-Paat, family of birth, education, and so on. Such consciousness is indicative of body-consciousness, bondage, entanglements…

A Giaanee ever revels in the Divine Shabad for the sake of Brahm-Giaan (Aatam-Giaan…). Detached, he perceives the Reality present in everything and everywhere. He understands that the ability to learn True Giaan (Divine Knowledge…) is a faculty available only to human beings. So he uses this precious and rare human life to realize the Truth.

  • ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥: He alone is a Giaanee (ਗਿਆਨ-ਵਾਨ), who has focused his consciousness on the Shabad (sggs 831).

To transcend Mayaic-consciousness (duality…), the Gurbani urges us to adopt the Giaanee’s perception, discernment, or intuitive faculty. The Gurbani encourages us to see the Giaanee’s Spiritual Wisdom regarding our Mool (ਮੂਲ, Source, Origin, Essential Nature, ਅਸਲੇ ਨੂੰ ਪਛਾਣ…).

  • ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥: Who reflects ownself ( ਆਪਣੇ ਆਪ ਨੂੰ, ਆਪਣੇ ਆਤਮਕ ਜੀਵਨ ਨੂੰ, ਆਪਣੇ ਅਸਲੇ ਨੂੰ ਵਿਚਾਰਦਾ ਹੈ – ਆਤਮਕ ਜੀਵਨ ਦੀ ਪੜਤਾਲ) is truly Giaanee (Wise – ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਬੂਝ ਵਾਲਾ) ||1||Pause|| (sggs 152).

To appreciate the view point of a true Giaanee (one who is immersed in Aatam-Giaan, True Content – ਸਚ ਸੰਤੋਖ – …), the Gurbani asks us to live by the Message of the Gur-Shabad (Gurmukh-Hood, a State Of Mind).

  • ਗੁਰਮੁਖਿ ਪਰਚੈ ਬੇਦ ਬੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਤਰੀਐ ਤਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਸੁ ਸਬਦਿ ਗਿਆਨੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਅੰਤਰ ਬਿਧਿ ਜਾਨੀ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਅਲਖ ਅਪਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨੮॥ : Internalization of the spiritual Message contained in the Shabad (Enlightenment: the Gurmukh-Hood State of the Mind) enables evaluation of the Vedic discourse; (it) enables an evaluation of (the discourse of Vedas of) as guides of spirituality; (it) enables an evaluation of Enlightenment resulting from the Message of the Shabad (whether we are sustaining it within or not etc.); (it) enables an evaluation of the Creator’s Realization Within; (it) creates Realization of the Infinite and Fathomless Creator; Nanak, (it) creates an unhindered spiritual Pathaway. ॥28॥ (sggs 941).

But the Gurbani also indicates that it is difficult for the mortal (Jeeva or an individual being…) to be aware of this Teaching of the Gurbani always because the Jeeva is caught in the cycle of repeated suffering due to his love for Maya.

As the Gurbani repeatedly indicates to us, it is difficult to always realize our Mool (our true self, Truth, God…) because of our constant involvement with the daily activities in this material world. Our Bikaars (passions, negativity, sense-gratifications…) keep us immersed in duality – joy and sorrow, likes and dislikes, praise and slander, ups and downs, and so on. These worldly entanglements delude and obstruct us from realizing the essential truth of our Mool (True Nature, Joti-Svaroopa…).

Our Mool is both far and near. It all depends what we do with this rare opportunity of human life (ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: Karamee aapo aapanee ke nerrai ke doori, sggs 8).

He seems far to those (e.g., Manmukhs) who are preoccupied with the material world (Maya…) and near to those who are always established in His Presence within (as the Gurmukhs, Giaanees…). A true Giaanee (not fake and fraud Giaanees) perceives only Him as the ever Present Truth or Reality and (in ਸਚ ਸੰਤੋਖ-true contentment…) remains detached to the happenings of the mirage-like, enchanting world.

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