Two aspects of Jeeva

As indicated in the Gurbani, the Jeeva (individual being) has two aspects (ਦੋ ਰੂਪ): (1) Manmukh nature and (2) Gurmukh nature. If the Jeeva is attached to the body (“ਮੋਹੁ ਸਰੀਰਾ”); that is, if the Jeeva identifies himself with the body-consciousness (“ਪਸੂ” ਵਿਰਤੀ: animal-consciousness), then he is the Manmukh.

• ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਨਿ ਮੋਹੁ ਸਰੀਰਾ ॥: Kaamu krodhu mani mohu sareeraa (sggs 414).
• ਅਪਤੁ ਪਸੂ ਮਨਮੁਖੁ ਬੇਤਾਲਾ ॥: Aapatu pasoo manmukhu betaalaa (sggs 1029).

To the contrary, if the Jeeva identifies himself with the Joti within (Mool-ਮੂਲ, Source, Origin, Light…), then he is the Gurmukh.

• ਗੁਰਮੁਖਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥: Gurmukhi Jotee joti milaaee (sggs 362).

It’s not that Jeeva was born as two separate entities. No. The Jeeva is born as one, but he adopted the second aspect (i.e., of Manmukh) due to the mind’s love for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ). Akin to split peas or split lentils (“ਦਾਲਿ”), the Jeeva thus behaves as split or separate from the Mool (Source, Origin…).

• ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥ ਜਨਮਤ ਮੋਹਿਓ ਮੋਹਨੀ ਮਾਇਆ ॥: (Man) is born in this life only to become ONE (with Prabh, Mool, etc. – through Naam…). (But) ever since (man’s) birth, (he) has been enticed and deceived by Maya. (sggs 251).
• ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥ ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: According to Hukam (System-Rule-Law of Nature), the child is born, and the family is pleased. (After birth) Connection (with Hukam, Mool or Jot Saroop) snaps, and (the child) becomes attached to (Mayaic) desires; (thereafter) the script of Maya runs its course (ਮਾਇਆ ਉਸ ਉਤੇ ਆਪਣਾ ਜੋਰ ਪਾ ਲੈਂਦੀ ਹੈ). This is Maya, by which (1) ‘Hari’ (Mool) is forgotten; (2) (worldly) attachment is born, and (3) the love of duality is set (sggs 921).
• ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Those who planted the seed (of Divine Naam) within have departed with honor; (but) those whose mind is split in duality (fragmented-ਦਾਲ ਵਾਂਗ ਦੋ-ਫਾੜ), how can the seed (of Naam: Wisdom /Virtues) sprout in their mind?The seed sprouts only if the seed is whole (undivided-Saabat…) and if the season is proper (the seed of Naam will sprout only if the mind is not split in duality: Unfragmented, Whole-Saabat…). (sggs 468).

In other words, the Manmukh is: disconnected from his Mool (Source, Origin…); his mind is free to escape through the senses and run after sense-objects; his Akal (intellect) follows his mind’s dictates; he remains disncontented in all situations; he runs after Maya -ਮਾਇਆ ਨਾਲ ਜੁੜਿਆ ਹੋਇਆ; he is denier of the Truth (ਸਚ)…

• ਸੇ ਮਨਮੁਖ ਜੋ ਸਬਦ ਨ ਪਛਾਨਹਿ ॥: Se manmukh jo Sabad n pachhaanahi (sggs 1054).

The Gurbani states: “ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥” (sggs 1153). However, on account of his body-consciousness, the Manmukh is unable to recognize his Mool (ਮੂਲ-Source, Origin…) as distinct from his gross body.

On the other hand, the Gurmukh: is linked to his Mool within (ਮੂਲ, Source, Origin Truth…); he is contented in all situations (Sach Santokhee); he follows the Truth; his mind is linked to Antar-Aatmaa; his Akal (ਅਕਲ , wisdom, intellect, reason, etc.) follows the Gurbani; he restrains his mind instead of following his mind; his state is that of “ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ” – Ik Mani Ik Chiti; he is detached in the midst of Maya – ਮਾਇਆ ਵਿਚ ਉਦਾਸੀ; he is established in Viveka-budhi – ਜਿਸ ਨੂੰ ਗੁਰਮਤ ਦੀ ਪੂਰੀ ਸੋਝੀ ਹੈ; he is follower of the Truth (ਸਚ); he knows all the “Way of the soul” (“ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ”)…

• ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: Ihu manu nihachalu hiradai vaseeale gurmukhi moolu pachhaani rahai (sggs 945).

Simply put: in its Essential Nature, our mind is Joti-Svaroopa (Soul, Aatmaan…) — Ageless, Unborn, Undying, Eternal, Immortal, Imperishable, Changeless, and so on. This is our True and Eternal Identity; and the Gurmukh understands it.

The term Joti (ਜੋਤਿ – Light) conferred in the Gurbani is not used in the sense of grosser light (e.g., it is not used as the light of candles, electric bulbs, and so on). It denotes the Cosmic Consciousness, Infinite Wisdom, or Divine Knowledge (Giaan) — Hukam, Naam, Shabad, Cosmic Energy…

• ਪ੍ਰਗਟੀ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲਾਣੀ ॥: Pragatee joti joti mahi jaataa manmukhi bharami bhulaanee (1111).
• ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: Man toon joti saroopu hai aapanaa moolu pashaanu (sggs 441).

Thus, the man’s True Identity is in his Inner Qualities (Divine Qualities or Virtues – ਗੁਣ), not in outer details as to what language he speaks; what clothes he wears; what external looks or distinctive features he maintains; what color is his skin; and so on. Therefore, according to the Gurbani, it will be a blunder to think that man’s True Identity is determined by the outer details or his exclusiveness; for they do not constitute the real person. His true identity is in Oneness — with his Mool, Light, Joti, etc., which pervades all.

In nutshell, the Gurbani reminds us that if we remain as Manmukh, we cannot attain Aatam-Giaan (Divine Knowledge, Gurmat, Brahm Giaan, “ਗੁਰਮੁਖਿ ਗਿਆਨੋ”…). So, the Gurbani urges us to become the Gurmukh, hear and now.

• ਸਚ ਘਰੁ ਖੋਜਿ ਲਹੇ ਸਾਚਾ ਗੁਰ ਥਾਨੋ ॥ ਮਨਮੁਖਿ ਨਹ ਪਾਈਐ ਗੁਰਮੁਖਿ ਗਿਆਨੋ ॥: Sach gharu khoji lahe saachaa gur thaano. Manmukhi nah paaeeai hurmukhi giaano (sggs 1112).