Explosion of the Gurbani’s Wisdom

The Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) tells us that by and by the earnest Shabad-Vichaar (Reflections on the Gur-Shabad) creates more and more Awareness, Alertness, Watchfulness, discernment (Bibek-Budhi)…

Consequently, ripples and waves of Bikaar (lust, anger, greed, attachment and pride, along with their countless variations such as falsehood, enviousness, stubbornness, etc.), doubts, Haumai or false ego-sense, hunger for Maya etc. start subsiding and disappearing.

One day the mind’s Awareness created by the sincere Shabad-Vichaar comes to such a point, the Energy of the Wisdom is so much that it simply explodes (‘ਗੋਲਾ ਗਿਆਨੁ ਚਲਾਇਆ’-Golaa Giaan Chalaaiaa).

The life of the body is Aatmaa (or mind), and the life of Aatmaa is Shabad.

In that explosion, darkness (of ignorance) disappears and the luminosity of one’s Mool (Pure Presence, Jot Saroop…) remains over. In that explosion, rebel mind-king with a formidable army of lust, anger, greed, etc., folds its tent and disappears.

Now, the question is: How can we bring about this explosion? Based on his personal experience, Bhagat Kabeer Ji guides us as follows:

  • ਪ੍ਰੇਮ ਪਲੀਤਾ ਸੁਰਤਿ ਹਵਾਈ ਗੋਲਾ ਗਿਆਨੁ ਚਲਾਇਆ ॥ ਬ੍ਰਹਮ ਅਗਨਿ ਸਹਜੇ ਪਰਜਾਲੀ ਏਕਹਿ ਚੋਟ ਸਿਝਾਇਆ ॥੪॥: Make the Divine Love the fuse (gun-cotton, torch …), and Surati (ਸੁਰਤਿ – Chit, Awareness, ਮੂਲ ਨਾਲ ਜੁੜੀ ਹੋਈ…) the Havaaee (ਹਵਾਈ-moving in the air, ਹਵਾਈ ਤੋਪ, rocket …); (then) actuate the bomb of Spiritual Wisdom (Divine Knowledge, Aatam-Giaan …). In Sahaj Avastaa (Natural state of Being, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ…), lit the fire of Brahm Giaan, and conquer (the fortress) in one shot (sggs 1161-1162).

Simply put, Bhagat Kabeer Sahib in the above verses recommends:

  • Making ‘Prem Paleetaa’ (‘ਪ੍ਰੇਮ ਪਲੀਤਾ’) or Divine Love the fuse (Prema Bhagti – perfect understanding of the Gurbani…).
  • Making ‘Surati’ (‘ਸੁਰਤਿ’) the cannon or the rocket (ਸੁਰਤਿ – Chit, Awareness, Divine Understanding, Aatam Giaan, Surati linked to its Mool, within…).
  • Making oneself established in Sahaj Avastaa (Natural state of being, ਸਹਜ, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ…), true contentment

With this setup, the Gurbani assures an explosion of the bomb of the Wisdom (‘ਗੋਲਾ ਗਿਆਨੁ’- bomb of Aatam-Giaan…) to take place within, conquering the fortress of this rebel mind-king intoxicated with Trikuti, Maya, duality, relativist consciousness, doubts (ਭਰਮ), body-consciousness, Bikaar

  • ਹਰਿ ਹਰਿ ਵਸਤੁ ਮਾਇਆ ਗੜ੍ਹ੍ਹਿ ਵੇੜ੍ਹ੍ਹੀ ਗੁਰ ਕੈ ਸਬਦਿ ਲੀਓ ਗੜੁ ਜੀਤਿ ॥੧॥ ਰਹਾਉ ॥: The commodity of the Har (-Naam) is locked in the fortress of Maya; through the Gur-Shabad, I have conquered the fortress ||1|| Pause || (sggs 1295).
Through churning the Gurbani, the Gurbani asks us to search Hari (Mool) in the mind

Conquering the ‘fortress’ simply indicates to go beyond Trikuti, Maya, duality, relativist consciousness, doubts (ਭਰਮ), body-consciousness, Haumai, Bikaar.

On account of the mysterious power of illusion (Maya), the Mayaic-mind always seeks external knowledge, leaving aside the Divine Knowledge (Aatam-Giaan) of its own Mool, within. As a result, instead of identifying with its Mool, the instinctive mind identifies with the external body-frame. Paradoxically, the real is unreal and the unreal is real to such deluded mind! The Gurbani reminds us that the Spiritual Wisdom is must to mend the mind.

  • ਦੇਖੌ ਭਾਈ ਗ੍ਹਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥ ਦੁਚਿਤੇ ਕੀ ਦੁਇ ਥੂਨਿ ਗਿਰਾਨੀ ਮੋਹ ਬਲੇਡਾ ਟੂਟਾ ॥ ਤਿਸਨਾ ਛਾਨਿ ਪਰੀ ਧਰ ਊਪਰਿ ਦੁਰਮਤਿ ਭਾਂਡਾ ਫੂਟਾ ॥੧॥: O brother, the storm of Spiritual Wisdom or Enlightenment has struck my mind. (This storm of Wisdom) has blown away my mind’s Bharam (doubts, confusion, superstition etc.) and bonds of Maya like the thatched walls of my hut. ||1||pause|| The pillar of my double-mindedness and the beam of my emotional bonds of the hut has come crashing down. The thatched roof of worldly desires (supported on the beam of attachment) has fallen to the ground and the pitcher of evil intellect has broken. ||1|| (sggs 331).
Divine Wisdom is personal experience, not intellectual embellishment

However, the Gurbani tells us that one can only accomplish this by becoming a Gurmukh. For only the Gurmukh can cut the mind’s roots with the sword of the Spiritual Wisdom of the Gurbani (‘ਗਿਆਨ ਖੜਗੁ’). Thus, a Gurmukh’s constant Sangat is the Shabad. The Divine Wisdom reflects Truth. Thus, whatsoever a Gurmukh (Daas, Jan, Bhagat…) does comes from the very Inner core of his Being. Which is never wrong. He speaks with authority, because he has known, seen, and experienced.

  • ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥: I fight to overcome the desires of my mind with the double-edged Sword (Kharag) of Wisdom (of the Satguru). ||3|| (sggs 1022).

In nutshell, it all boils down to how one cultivates and then applies the Gurbani’s Divine Knowledge to his daily life!!

  • ਕਹੁ ਕਬੀਰ ਜਿਨਿ ਦੀਆ ਪਲੀਤਾ ਤਿਨਿ ਤੈਸੀ ਝਲ ਦੇਖੀ ॥੩॥੩॥੪੭॥: As is the fuse (of Spiritual Wisdom, Bibek-Budhi) one applies, so is the flash (ਝਲਕ) he sees (i.e., realizes, experiences, feels, etc). ||3||3||47|| (sggs 333).

The Gurbani also makes it very clear that deprived of the Divine Wisdom (‘ਗਿਆਨ ਵਿਹੂਣੀ’), one gets ruined by duality (‘ਦੂਜੈ ਭਾਇ ਖੁਆਈ’) and cannot realize his Mool (‘ਪਿਰਮੁ ਨ ਪਾਇਆ ਜਾਇ’). Thus, Mool-Abidance is the end of all Knowledge:

  • ਗਿਆਨ ਵਿਹੂਣੀ ਪਿਰ ਮੁਤੀਆ ਪਿਰਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: The soul-bride, who has remained without deep union with her Husband (-Rabb), remains detached from (her Beloved Husband), she cannot attain his love.  (sggs 38).

Accordingly, the Gurbani indicates that for a Sikh the greatest austerity or penance is the Divine Wisdom (‘ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ’).

  • ਅੰਤਰਿ ਹੋਇ ਗਿਆਨ ਪਰਗਾਸੁ ॥ ਉਸੁ ਅਸਥਾਨ ਕਾ ਨਹੀ ਬਿਨਾਸੁ ॥: (Because of associating with the Truth) the Light of the Divine Knowledge (Giaan) shines within. (And) there is no destruction (ruin, wreck, downfall…) of that State (of the Divine Knowledge, Giaan Avasthaa…). (sggs 278).


  1. Thank you Bhai Sahib Ji! You both have well said Ji!
    • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: Satiguru meraa sadaa sadaa n aavai n jaai. Ohu abinaasee purakhu hai sabh mahi rahiaa samaai ||13|| (sggs 759).
    • ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥: Satiguru jaagataa hai deou ||1|| Rahaaou|| (sggs 479).
    • ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satigur Sabadu hai aape (sggs 797).
    • ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥: Guru paramesaru eku hai sabh mahi rahiaa samaai (sggs 53).
    • ਸਿਰੀ ਗੁਰੂ ਸਾਹਿਬੁ ਸਭ ਊਪਰਿ ॥ ਕਰੀ ਕ੍ਰਿਪਾ ਸਤਜੁਗਿ ਜਿਨਿ ਧ੍ਰੂ ਪਰਿ ॥: Siree guroo saahibu sabh oopari. Karee kripaa satjugi jini dhroo pari (sggs 1401).

  2. Well said Ravinder Singh ji,
    What is being mentioned are the Qualities of Guru of GuRu Nanak ji.
    And in my understanding the Guru of Guroo Nanak ji is being identified as ABINAASEE PRABHu as EKANKAAR(u)

  3. The Guru of Guru Nanak is also the Guru of Guru Angad Sahibji to Guru Gobind Singhji.He is also the Guru of the Gurbani.Hence he should also be the Guru of all of us.Guru Nanak describes the identity of his Guru as the one all pervading,the truth,the creator,without fear,inimical to none,beyond time,not in the cycle of births and deaths,self existing,the guru-who is realised through his grace.

  4. Veer Kirpaal Singh ji, I have a point if the same can be clarified as

    ਗੁਰ ਕਾ ਸਬਦੁ…… how this can be interpreted as….. The Word of the Guru’s Shabad .
    This understanding is very crucial for correct interpretation of Gurbaanee as this ia quite common phrase thruout gurbaanee.

  5. (“ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ”) – a wonderful direction indeed!

    Who is the Guru after all and how can one have full confidence in such a Guru? The Gurbani explains beautifully and guides as:-

    ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥(Raag Bhairo M. 5, GGS. 1142).
    ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥

    Now according to the Gurbani when the Waheguru and Guru are the same and the power of Waheguru is behind the Guru, then it makes a lot of sense that we trust in Gurshabad, which is the voice (Truth) conveyed by Waheguru through the Guru.

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