The Egg of Doubt Must Burst

The Gurbani speaks at the level of the mind. It’s meant to change the mind for good (change Soch or thinking).

Hence, the Gurbani is the mirror for the mind to see its faults, defects, demerits, flaws, Bikaar…

For the doubt-ridden mind to become Awake, Aware, or Enlightened (wise, sane, rational, prudent…), the Gurbani asserts it must burst open from its egg of doubt.

  • ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥: (With the Gur-Giaan) the egg of doubt (shell of doubt, wandering of Maya – ਭਰਮ ਦਾ ਪੜਦਾ…) has burst; the mind is Enlightened (Illumined-ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ, Aatm-Giaan…). (sggs 1002).

Since the the Gurbani addresses the mind, the Gurbani’s Wisdom is not about physical pain and suffering. Rather, it is about the pain and suffering experienced at the level of the mind (Consciousness), and teaches the mind how to deal with it.

As asserted by the Gurbani, man’s pain and troubles are attributed to his doubt-ridden mind (“ਭ੍ਰਮ ਕੀ ਕਾਈ”, “ਭ੍ਰਮ ਕੀ ਜਾਲੀ”…).

  • ਮਨੁ ਭੂਲਉ ਭਰਮਸਿ ਭਵਰ ਤਾਰ ॥: The mind, deluded by doubt, buzzes (wanders) around like a bumblebee (sggs 1188).
  • ਰੋਗੁ ਭਰਮੁ ਭੇਦੁ ਮਨਿ ਦੂਜਾ ॥: The disease of doubt (causes) separation and duality in the mind. (sggs 416).
  • ਭਰਮੇ ਭੂਲਾ ਦੁਖੁ ਘਣੋ ਜਮੁ ਮਾਰਿ ਕਰੈ ਖੁਲਹਾਨੁ ॥: (The mind) gone astray in doubt, experiences great suffering, the doubt-Jamm beats it to a pulp. (sggs 21).

Hence, the Sri Guru Granth Sahib (SGGS) indicates that what is called Jamm (ਜਮ), in reality, is none other than the mind’s doubt (Bharam), confusion, Bikaar (lust, anger, greed, etc.), ignorance or absence of Naam (Wisdom, Virtues, Truth, etc.)…

  • ਅਵਰਿ ਪੰਚ ਹਮ ਏਕ ਜਨਾ ਕਿਉ ਰਾਖਉ ਘਰ ਬਾਰੁ ਮਨਾ ॥ ਮਾਰਹਿ ਲੂਟਹਿ ਨੀਤ ਨੀਤ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੁਕਾਰ ਜਨਾ ॥੧॥ ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥ ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥: O my mind! They are five (lust, anger, greed, etc.). I am but all alone. How can I protect my hearth and home (within, i.e., Virtues, Wisdom, good thoughts…). They daily kill and plunder (my Virtues, Wisdom, good thoughts…). Unto whom can I complain? (O my mind!) Utter the Naam of Raam; (because, stood) before you is (this) awful terrible, and numerous band of Jamm (i.e., lust, anger, greed, etc.). ||1||Pause|| (sggs 155).
  • ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ ॥: Without Prabh (Sach, Truth, Mool…), all friends and companions are like the Jamm. (sggs 133).

Therefore, in order to bring the fearful, confused or wandering mind back to its True Nature (Jot Saroop…), it must be freed from the Jamm of doubt (Bharam).

  • ਨਾਨਕ ਭ੍ਰਮ ਭਉ ਕਾਟੀਐ ਚੂਕੈ ਜਮ ਕੀ ਜੋਹ ॥੧॥: O Nanak! (by Uniting with the Divine within) my doubts and fears get dispelled, and the stare (or fear of) Jamm ends. ||1|| (sggs 256).
  • ਸੁਣਿ ਸਿਖਵੰਤੇ ਨਾਨਕੁ ਬਿਨਵੈ ਛੋਡਹੁ ਮਾਇਆ ਜਾਲਾ ॥ O learner (of the Gur-Wisdom: the Sikh, ਸਿੱਖਿਆ ਲੈਣ ਵਾਲਾ)! Listen to the Nanak’s entreaty (ਬੇਨਤੀ)! Renounce Maya-Jaal (bubble of illusion, snare, trap…). (sggs 503).

So long the mind remains doubt-ridden (Bharam), one cannot become fearless, Wisdom-oriented, Virtues-oriented, Mool-abided…

  • ਅਭਿਆਗਤ ਏਹ ਨ ਆਖੀਅਹਿ ਜਿਨ ਕੈ ਮਨ ਮਹਿ ਭਰਮੁ ॥: Whose mind is doubt-ridden cannot be called ‘Abhiaagat’ (ascetic; hermit, renunciate, Saadhoo, etc.). (sggs 1413).

In fact, Kabeer Sahib has used very stern words for such people whose minds are filled with doubt yet call themselves Guru, spiritual teachers, Sant, Saadhoo, Holy, Brahm-Giaanee, Sri 108, etc.

  • ਕਬੀਰ ਮਾਇ ਮੂੰਡਉ ਤਿਹ ਗੁਰੂ ਕੀ ਜਾ ਤੇ ਭਰਮੁ ਨ ਜਾਇ ॥: O Kabeer! Shave (the head of) the mother of that guroo, through whom doubt is not dispelled. (sggs 1369).

So, a Guru has to be thorough and Perfect — free of doubt (Bharam). In order to remove doubts of others, first, a Guru’s own mind has to be free of doubt! If not, such drowning teachers will drown others as well.

  • ਗੁਰਿ ਪੂਰੈ ਸਭੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ The Perfect Guru has dispelled all doubts. (sggs 178).
  • ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Who have rosaries around their necks, and glittering jugs in their hands, (just because of such religious paraphernalia) they should not be called the Divine’s Sant — they are thugs of Banaras (sggs 476).

The Wisdom (Knowledge, Upadesh) of the SGGS can remove the mind’s doubts, provided, we are willing and sincere to engage in the Shabad-Vichaar to receive Wisdom (Knowledge, Virtues…), and then apply it to daily life.

  • ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥: Without the Shabad, doubt is not dispelled, and egotism is not eliminated from within. ||6|| (sggs 67).

Clearly, in order to destroy Haumai (false ego-sense), first Bharam (doubt) must go. It’s not the other way around.

 Doubt (Bharam) relates to confusion of one’s Mool (Jot Saroop). Once the confusion of the doubt-ridden mind is kept out of the way, then Haumai (false ego-sense) starts thinning out and mind’s True Nature begins to shine forth.

The Gurbani asserts that with the Grace of the Wisdom (Giaan, Knowledge…), both the  doubt and Haumai (false ego-sense) are annihilated. If Bharam (doubt) is destroyed, Haumai is also destroyed. Furthermore, Wisdom also destroys our Mayaic thinking or Karma.

  • ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥: By the Grace of the Gur-Giaan or Wisdom, doubt is dispelled. (sggs 294).
  • ਭ੍ਰਮ ਕੇ ਪਰਦੇ ਸਤਿਗੁਰ ਖੋਲ੍ਹ੍ਹੇ ॥੧॥ ਰਹਾਉ ॥: The Satigur (i.e., Sach Daa Giaan – Knowledge of Truth) has removed the veil of doubt (from within). ||1||Pause|| (sggs 385).
  • ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥: With the Divine Knowledge (ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ) ends the deeds (Mayaic efforts) ||3|| (sggs 1167).

Hence, the Gurbani urges us to bring about a “storm of the Wisdom” within through the Shabad-Vichaar (Gurmat — Wisdom, Giaan, Upadesh or Way of the SGGS…). This practice of the Gur-Shabad (ਸਬਦ ਕਮਾਈ) will remove our doubts (Bharam), confusion,  Mayaic consciousness, duality, Haumai, attachment, desires, wicked intellect, fear, and so on. This all is clearly explained in the following verses:

  • ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ 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॥: Behold, O brother! (When) the storm of Spiritual Wisdom comes, (then) the thatched hut of doubt gets blown away; supported by bonds of Maya (this thatched hut of doubt) cannot continue to remain behind (the storm of Spiritual Wisdom or Aatam-Giaan). ||1||Pause|| (As a result) The pillar of duality of the puzzled (i.e., wavering mind, ਮਨ ਦੀ ਇਹ ਡਾਵਾਂ-ਡੋਲ ਹਾਲਤ) drops, and the beam of attachment (supported on the pillar of duality) comes crashing down. The thatched roof (supported on the beam of attachment) of desires caves in, and the pitcher of wicked intellect breaks down. ||1|| (sggs 331).
  • ਨਾਮੁ ਨ ਬੂਝਹਿ ਭਰਮਿ ਭੁਲਾਨਾ ॥: (Manmukhs) do not understand the Naam (Giaan or the Divine Knowledge); (as a result, they) wander, deluded by doubt. (sggs 1032).

In nutshell, the Gurbani changes our thinking (Soch, thoughts). Accordingly, the Gurbani  asks to search one’s own mind (transform it, change it , etc.) — combat one’s own mind.

  • ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ …: For me, to search ownself or to investigate my own mind (thoughts) and change it is Divine… (sggs 695).

In other words, to search ownself and change one’s thinking (Soch) for good is the real Bhagti, etc.

  • ਭਗਤਿ ਜੁਗਤਿ ਮਤਿ ਸਤਿ ਕਰੀ ਭ੍ਰਮ ਬੰਧਨ ਕਾਟਿ ਬਿਕਾਰ ॥: Through the way of Bhagti, the intellect gets imbued in Truth; doubts, fetters and Bikaar are cut away. (sggs 346).
  • ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਭਰਮੁ ਗਵਾਇ ॥: Mortals who become the Gurmukh, get rid of doubt. (sggs 231).

Hence, according to the SGGS, the key is one must mend his/her own mind (i.e., thinking or Soch) through the Wisdom of the SGGS — reform your own mind yourself…

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥: If (O man) you reform yourself, you will meet me, and meeting me, you will be at Peace. (sggs 1382).
Filed Under: Doubts, Gurbani
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5 Comments Leave a Reply to J

  1. J

    The power is in our hands !

    Thanks T Singh Ji.

  2. Loveleen

    Excellent explanation. THANKS.

  3. Gurpreet Singh

    Sat Sri Akaal Dr. T. Singh ji
    You have rightly said that Man’s repeated suffering is indicated to be due to doubts and due to such doubts Dhaarmic con-artists exists and poor and novice people go to these self styled Godman(BABA) for the pursuit of divine knowledge.
    It is a practical thing which is not only applicable to gurmat gyan but also equally applicable to all disciplines of life. After going through such article i am also getting the answers to my doubts.
    Thanks and regards
    G.S.

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