Two Hukam

As discussed in the preceding post (“Two Minds“) – on account of duality (Doojaa-Bhaav, two-ness, ਦੁਚਿੱਤੀ…) – there are two minds at work (“ਕਹਨ ਸੁਨਨ ਕਉ”):

(1) Half mind (ਅਰਧ – ਚੇਤਨਾ ਦਾ ਅੱਧਾ ਭਾਗ) = external mind attached to Maya or desires (ਮਨਸਾ-ਇੱਛਾ), disconnected from its Mool (True Nature, Jot Saroop…) or Divine Hukam, connected with Maya or body. It’s doubt-ridden, Bikaaree (ਬੁਰਾਈ…), conditioned consciousness, Haumai-mind or ego-mind, etc. — ਤ੍ਰਿਕੁਟੀ ਰਾਹੀਂ ਸੰਸਾਰ ਨਾਲ ਜੁੜੀ ਹੋਈ ਬਾਹਰਲੀ ਚੇਤਨਾ, ਕੂੜਿਆਰਾ ਮੱਨ, ਅਧਰਮੀ, ਝੂਠਾ, ਮਨਮੁਖ, ਅਪਣੇ ਭਾਣੇ ਵਿਚ ਚਲਣ ਵਾਲਾ, ਅਸੁਧ, ਸਵਾਰਥੀ, ਮਾਇਕੀ, ਇੱਛਾ-ਧਾਰੀ, ਅਸਾਧ, ਅਸੰਤ…

Corresponding to this Mayaic mind is the mind’s own hukamself-will (Manmukhtaa), mind’s own order, mind’s own inclinations, mind’s own expectation, mind’s own desires (ਮਨ ਦੀ ਅਪਣੀ ਇੱਛਾ) and fear, etc. (‘ਹੁਕਮ ਕੀਏ ਮਨਿ ਭਾਵਦੇ’), ਮਨ ਦੀ ਅਪਣੀ ਮਰਜੀ, ਅਪਣਾ ਭਾਣਾਂ, ਬੰਦੇ ਦੀ ਮਨ-ਮੰਨੀਆਂ ਹਕੂਮਤਾਂ, ਮਨਮਤ, ਮਨਮੁਖਕਤਾ …

  • ਕਪੜੁ ਰੂਪੁ ਸੁਹਾਵਣਾ ਛਡਿ ਦੁਨੀਆ ਅੰਦਰਿ ਜਾਵਣਾ ॥ ਮੰਦਾ ਚੰਗਾ ਆਪਣਾ ਆਪੇ ਹੀ ਕੀਤਾ ਪਾਵਣਾ ॥ ਹੁਕਮ ਕੀਏ ਮਨਿ ਭਾਵਦੇ ਰਾਹਿ ਭੀੜੈ ਅਗੈ ਜਾਵਣਾ ॥ ਨੰਗਾ ਦੋਜਕਿ ਚਾਲਿਆ ਤਾ ਦਿਸੈ ਖਰਾ ਡਰਾਵਣਾ ॥ ਕਰਿ ਅਉਗਣ ਪਛੋਤਾਵਣਾ ॥੧੪॥: The outer body (‘Kapparh‘) and the subtle Inner body (‘Roop‘), both can become charming or beautiful if you give up worldly ways (corrupt ways and thinking) and GO WITHIN (join the Giaan-Guru or ‘Dhur ki Bani‘ WITHIN). Each person gets the fruit of his / her own good and bad deeds. One may follow his own mind’s dictates or commands (ਅਪਣੀ ਮਰਜੀ, ਅਪਣੀ ਇਛਾ, ਮੰਨਮਾਨੀ ਕਰਨਾਂ…), but this would make his future life difficult (i.e. he would pay for his transgressions etc.). The wrongdoer is exposed of his bad deeds or transgressions, (thus, at the level of his mind) he falls into hellish existence (Here and Now – as punishment of his own wrongdoing) and at that time he looks very awful. By committing transgressions one regrets in the end. ॥14॥ (sggs 470-471).
  • ਸਭੁ ਕੋ ਬੋਲੈ ਆਪਣ ਭਾਣੈ ॥ ਮਨਮੁਖੁ ਦੂਜੈ ਬੋਲਿ ਨ ਜਾਣੈ ॥: Everybody speaks as they please (ਬੰਦੇ ਦੇ ਮਨ ਦੇ ਅਪਣੇ ਭਾਣੇ/ ਮਰਜੀ/ ਇਛਾ ਅਨੁਸਾਰ…). On account of duality, the Manmukh knows not how to talk. (sggs 1033).
  • ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥: Every one acts according to his mind’s nature (habit, disposition, inclination…). (sggs 1167).
  • ਕਬੀਰ ਨਉਬਤਿ ਆਪਨੀ ਦਿਨ ਦਸ ਲੇਹੁ ਬਜਾਇ ॥ ਨਦੀ ਨਾਵ ਸੰਜੋਗ ਜਿਉ ਬਹੁਰਿ ਨ ਮਿਲਹੈ ਆਇ ॥੮੦॥: (sggs 1368).

In other words, the deluded mind’s own hukam is the desire (ਇੱਛਾ) of the body-consciousness to enjoy Maya. On account of the body-consciousness, engrossment in various types of Mayaic enjoyments (ਰਸ, Leelaa of Maya, etc.), the mind separated from its Mool (true Nature, Jot Saroop…) gets plundered (“ਜਲ ਬਿਨੁ ਸਾਖ”).

  • ਮਨੁ ਮਾਇਆ ਕੈ ਹਾਥਿ ਬਿਕਾਨਉ ॥੧॥ ਰਹਾਉ ॥: The mind is sold out in the Maya’s hands (sggs 710).
  • ਬਾਲਕੁ ਮਰੈ ਬਾਲਕ ਕੀ ਲੀਲਾ ॥: Baalaku marai baalak kee leelaa (sggs 1027).
  • ਅਨਿਕ ਲੀਲਾ ਰਾਜ ਰਸ ਰੂਪੰ ਛਤ੍ਰ ਚਮਰ ਤਖਤ ਆਸਨੰ ॥ ਰਚੰਤਿ ਮੂੜ ਅਗਿਆਨ ਅੰਧਹ ਨਾਨਕ ਸੁਪਨ ਮਨੋਰਥ ਮਾਇਆ ॥੧॥: Anik leelaa raaj ras… (sggs 707).
  • ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥ Jal binu saakh kumalaavatee ouajahi naahee daam (sggs 133).

(2) The other half mind (ਦੂਜਾ ਮੱਨ – ਚੇਤਨਾ ਦਾ ਦੂਜਾ ਅੱਧਾ ਭਾਗ) = Inner Chitt (ਅੰਤਰ ਆਤਮਾ ਦੀ ਆਵਾਜ) – Inner mind or discerning intellect (beyond Maya, ਇੱਛਾ ਰਹਿਤ ਮੱਨ…) connected with Truth (ਸੱਚ), connected to the Divine Hukam: Unconditioned Consciousness, Bibek Budhi– ਅਕਲ, Inner Voice, Jot Saroop, ਸਚਿਆਰਾ, ਧਰਮੀ (ਧਰਮਰਾਜ), ਗੁਰਮੁਖ, ਸੁਧ, ਪਰਮਾਰਥੀ, ਸਚਾ-ਸੁਚਾ, ਮਾਇਆ ਤੋਂ ਪਰੇ, ਸਾਧ, ਸੰਤ…

Corresponding to this Inner, Pure Mind or Chit is the Divine Hukam (Universal Energy, Law of Nature…).

  • ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਸਚੁ ਪਛਾਣਿਆ ॥: Your Hukam (System-Rule-Law of Nature, ਨਿਯਮ…) is Permanently in Existence (i.e. Hukam cannot be changed or violated); this is the Guru’s Realization. The Recognition or Realization (that the Creator / Hukam is Permanently in Existence) comes through the Gurmat (Giaan or Wisdom of the SGGG) removing Haumai (false ego-sense, ਖ਼ੁਦੀ). (sggs 144).

Thus, corresponding to the two minds are two types of Hukam at play.

  • ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥: Eiki bharami bhulaae eiki bhagatee raate… (sggs 635).

In nutshell, as indicated in the foregoing verse, the self-will (Mayaic mind’s own hukam) is doubt-ridden; and the Divine Hukam leads to Bhagti (Shabad-Vichaar, obtaining understanding and Wisdom of the Gurbani…). Deluded mind’s own hukam (ਮਰਜੀ) becomes the cause of its repeated suffering (the cycle of birth and death…) on daily basis, every moment, here and now. On the other hand, its abidance in the Divine Hukam (ਭਾਣਾ) becomes the cause of its liberation. The Gurbani urges the mind to give up self-will (own hukam, ਮਰਜੀ) so that it can get stabilized in its Real Home (Nijj Ghar).

  • ਫਰੀਦਾ ਗੋਰ ਨਿਮਾਣੀ ਸਡੁ ਕਰੇ ਨਿਘਰਿਆ ਘਰਿ ਆਉ ॥: Freedaa gor nimaanee sadu kare nighariaa ghari aaou (sggs 1382).

When the mind plays by its own hukam, it cannot abide in the Divine Hukam. Consequently, it remains in the Bhavjal (Mayaic existence, body-consciousness, doubts…).

  • ਆਪਣੈ ਭਾਣੈ ਜੋ ਚਲੈ ਭਾਈ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਵੈ ॥ Aaapnai bhaanai jo chalai bhaaee vichhuri chotaa khaavai (sggs 601).
  • ਭਾਣੈ ਚਲੈ ਆਪਣੈ ਬਹੁਤੀ ਲਹੈ ਸਜਾਇ ॥: Bhaanai chalai aapanai bahutee milai sajaai (sggs 949).
  • ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥: Jab ih jaanai mai kichhu karataa. Tab lagu garabh joni mahi phirataa (sggs 278).
  • ਪਿਰ ਕੈ ਭਾਣੈ ਨਾ ਚਲੈ ਹੁਕਮੁ ਕਰੇ ਗਾਵਾਰਿ ॥: Pir kai bhaanai naa chalai Hukamu kare gaavaari (sggs 89).

The Gurbani says even if the mind is unwilling to abide in the Divine Hukam, it still is subject to the Divine Hukam. However, the doubt-ridden mind thinks all happens in accordance with its own hukam (self-will, ਅਪਣੀ ਮਰਜੀ…)! As a result, the Mayaic mind does not follow the Divine Hukam, instead, it tries to dictate its own order!

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ : Everything is within Hukam, none is exempt from Hukam. Nanak, if one Realizes he/she is to obey Hukam, then one does not talk in ego — one does not boast of being outside/beyond/exempt of Hukam, or does not talk arrogantly and do things in own will or Manmukhta…). ॥2॥ (sggs 1).
  • ਪਿਰ ਕੈ ਭਾਣੈ ਨਾ ਚਲੈ ਹੁਕਮੁ ਕਰੇ ਗਾਵਾਰਿ: pir kai bhaanai naa chalai hukamu kare gaavaari (sggs 89).
  • ਹਿਕਮਤਿ ਹੁਕਮਿ ਨ ਪ੍ਰਭੁ ਪਤੀਆਨਾ ॥: Mool is not pleased (recognized, realized, confided…) with clever tricks and (the ignorant mind’s own) Hukam. (sggs 260).
  • ਹੁਕਮਿ ਰਹਾਏ ਆਪਣੈ ਮੂਰਖੁ ਆਪੁ ਗਣੇਇ ॥੧॥: Hukami rahhae aapanai moorakhu aapu ganeyi (sggs 1241).
  • ਨਾਨਕ ਹੁਕਮੁ ਨ ਮੰਨਈ ਤਾ ਘਰ ਹੀ ਅੰਦਰਿ ਦੂਰਿ ॥: Nanak hukamu n mannaee taa ghar hee andari doori (sggs 510).

When the mind is linked to or is one with the Pure Consciousness (Mool, Jot Saroop…) within, then there is only one Hukam. So attuned to the Divine Hukam, it goes across the Bhavjal (ਭਵਜਲ, Maya, doubts, duality…) and merge in the Sukh Saagar (which is beyond Maya).

  • ਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਤਾਂ ਜੀਵਣ ਪਦਵੀ ਪਾਹਿ ॥: One who walks in harmony with the Gur-Will (Divine Hukam, Bhaanaa, Gurmat, the Gurbani’s Giaan or Wisdom…), then (he) obtains the Supreme Status of life (Immortal Status, ਜੀਵਣ ਪਦਵੀ, ਜੀਵਨ-ਜੁਗਤਿ, ਉੱਚਾ ਆਤਮਕ ਦਰਜਾ …). (sggs 508).
  • ਗੁਰ ਕੈ ਭਾਣੈ ਚਲੈ ਤਾ ਆਪੁ ਜਾਇ ॥: If one walks in harmony with the Guru-Will (Divine Hukam, Bhaanaa, Gurmat, the Gurbani’s Giaan or Wisdom…), then (he) eliminates his egitism (ਆਪਾ-ਭਾਵ). (sggs 665).
  • ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲਹਿ ਤਾ ਅਨਦਿਨੁ ਰਾਚਹਿ ਹਰਿ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥: |If you walk in harmony with the Gur-Will (Divine Hukam, Bhaanaa, Gurmat, the Gurbani’s Giaan or Wisdom…), then (he) remains immersed in the Lord’s Naam, night and day (ਹਰ ਵੇਲੇ)). ||1||Pause|| (sggs 66).

Therefore, the Gurbani repeatedly asks the mind to give up the self-will. The Gurbani indicates that surrender to the Gur-Charan (Gur-Giaan or Wisdom, Naam, Shabad…) is possible only by abandoning the self-will (ਅਪਣੀ ਮਰਜੀ).

  • ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥: To instruct the mind one ought to study Knowledge to some extent. ||5|| (sggs 340).
  • ਛਡਿਓ ਹਭੁ ਆਪੁ ਲਗੜੋ ਚਰਣਾ ਪਾਸਿ ॥: Chhadio habhu aapu lagarro charanaa paasi (sggs 709).
  • ਜਨ ਨਾਨਕ ਸੇ ਜਨ ਉਬਰੇ ਜੋ ਸਤਿਗੁਰ ਸਰਣਿ ਪਰੇ ॥੨॥: Jan Nanak se jan oubare jo satigur sarani pare (sggs 959).
  • ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥: Man gur mili kaaj savaare (sggs 13).

Thus, the Gurbani tells us to resolve our own affairs ourselves through self-efforts (Shabad-Vichaar to Understand the Divine Hukam according to the Gurbani’s Giaan, Wisdom…). Nobody else can do it for us:

  • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breathPraan) accomplish the task (of God Realization) yourself ( i.e. with self-efforts: Shabad-Vichaar …). ||20|| (sggs 474).
  • ਆਪੈ ਜਪਹੁ ਆਪਨਾ ਜਾਪ ॥੫॥: Aapai japahu aapanaa jaap (sggs 343).
  • ਉਦਮੁ ਕਰਤ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ॥: Oudamu karat manu nirmalu hoaa (sggs 99).
  • ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥: Saranjaam laagu bhajal taran kai… (sggs 12).

In other words, the Gurbani asks us the deluded mind to reconcile with the Inner Mind.

  • ਏਹ ਕਿਨੇਹੀ ਦਾਤਿ ਆਪਸ ਤੇ ਜੋ ਪਾਈਐ ॥: Eh kinehee daati aapas te jo paaeeai (sggs 474).
  • ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥: Mau maaniaa taou hari jaaniaa (sggs 656).
  • ਮਨ ਰੇ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਹੋਇ ॥: Man re hukamu manni sikhu hoi (sggs 1258).

According to the Gurbani, we can resolve our own affairs by becoming the Gurmukh (ਹੁਕਮੀ ਬੰਦਾ, ਦਾਸ, ਜਨ, ਭਗਤ who is beyond Maya or body-consciousness…).

  • ਸਫਲੁ ਜਨਮੁ ਪਰਵਾਨੁ ਗੁਰਮੁਖਿ ਆਇਆ ॥ ਹੁਕਮੈ ਬੁਝਿ ਨਿਹਾਲੁ ਖਸਮਿ ਫੁਰਮਾਇਆ ॥: Fruitful is the birth (ਮੁਬਾਰਿਕ…), and approved (ਕਾਮਯਾਬ…) is the coming of the Gurmukh. By Understanding the Hukam, (the Gurmukh) remains blessed (ਸਦਾ ਖਿੜਿਆ ਰਹਿੰਦਾ ਹੈ). (sggs 523).
  • ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥: Obeying the Divine Hukam, the Supreme Status is obtained (Immortal Status, ਜੀਵਣ ਪਦਵੀ, ਜੀਵਨ-ਜੁਗਤਿ, ਉੱਚਾ ਆਤਮਕ ਦਰਜਾ …). (sggs 292).
  • ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥: O Mind! He alone is a Sikh, a friend, and a relative, who walks in the Way of the Guru’s Bhaanaa (Gurmat, Shabad, Upadesh, Giaan-Wisdom). (sggs 601).


  1. Veer Ravinder Singh Ji,
    Although I like your interpretation in context of Gurmukh and Munmukh.I find that these two are well defined in Gurbaanee as
    ..GURMUKH……………..Gurmukhi so jo RAAM NAAMu Vakhane Aap Tare Kul Taare
    MUNMUKH……………Munmukh so SABADu Na Pachchane….
    Rest all interpretations can be extra qualities of Gurmukh and Munmukh.

    Your above message is greatly appreciable. The message really gives a more real and intrisic meanings .

  3. Manmukh mind-The mind does ritualistic purification but does not get purified.The mind maintains outward silence but does not become silent.The mind wants to satisfy its desires but is never satisfied.The mind acquires wisdom but does not become wise.
    Gurmukh mind-The mind believes in the Hukam.The mind becomes wise living in the hukam.The wise becomes disciplined living in the Hukam.The mind becomes powerful living in the Hukam.The mind merges in the truth living in the Hukam
    .Dharam khand-Gian Khand-Saram khand-Karam khand-Sach khand.
    Bhul Chuk Maaf Ji

  4. The initial step of believing and acceptance can be through the grace of the prabhu only-Yes since-He was true before the ages began,he was true when the ages true and will always be true.His divine law,power and grace is at play for his entire creation throughout time and space.
    Bhul Chuk Maaf Ji

  5. The interpretation of the sequence of merger with Nirankkar is very nice.But even the initial step of believing and acceptance can be theu the grace Prabhu only.

  6. The mind believes and accepts the Divine Law-Dharma khand. The mind becomes wise living the divine law-Gian khand. The mind becomes disciplined living the Divine law-Saram khand.The mind gets the grace of the Divine law-Karam khand.The mind is merged in the Divinelaw -Sach khand.

  7. Thank you Bhai Sahib Jio for sharing the Shabad-Vichaar.

    To live by the Divine Will is the answer.

    Yes, the Gurbani says:
    ਮਾਨੈ ਹੁਕਮੁ ਸਭੇ ਗੁਣ ਗਿਆਨ ॥: Maanai hukamu sabhe gun giaan (sggs 944).

  8. The mind thinks-The mind goes on thinking-The mind is never satisfied-The minds wisdom does not realize the truth-To live by the Divine Will is the answer.
    Bhul Chuk Maaf Ji

  9. Sir,Duality of ENTITY and DUALITY of Characters are different I think so
    .I am saying about the DUALITY of Character of the CREATOR.

  10. Thank you Bhai Sahib Jio for sharing Vichaar.

    Duality everywhere and the source of this Duality is CREATOR itself.

    The Gurbani concurs:
    • ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥ (sggs 19).
    • ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬ੍ਰਹਮ ਕੀ ਕੀਨ੍ਹ੍ਹੀ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਤਰੀਐ ਰੇ ॥ (sggs 404).

    Accordingly it should be understood that the CREATOR itself is DUAL in its BASIC CHARACTERS

    The Gurbani does not concur with this assertion.
    Terms such as “Niranjan”, “Nirlep”, “Nirmal”, “Alipat”, etc., are used throughout the SGGS that indicate the Parmeshar Himself to be untained by duality or Maya:
    • ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥੫੪॥ (sggs 261).
    • ਦੁਹੂ ਭਾਤਿ ਤੇ ਆਪਿ ਨਿਰਾਰਾ ॥ (sggs 250).
    • ਕਰਣੈਹਾਰੁ ਅਲਿਪਤੁ ਆਪਿ ॥ (sggs 1193)
    • ਏਕੁ ਨਿਰਾਲਮੁ ਅਕਥ ਕਹਾਣੀ ॥ (sggs 1188).
    • ਵਡਾ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਗਮ ਅਗੋਚਰੁ ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥ (sggs 448).
    • ਤੂ ਨਿਰਮਲੁ ਸਚੁ ਗੁਣੀ ਗਹੀਰੁ ॥ (sggs 412).
    • ਆਪਿ ਅਲੇਪਾ ਨਿਰਗੁਨੁ ਰਹਤਾ ॥੩॥ (sggs 387).
    • ਮੈ ਮੈਲੌ ਊਜਲੁ ਸਚੁ ਸੋਇ ॥ (sggs 1330).
    Therefore, the Gurbani tells us that the One Truth (who is untainted by duality or Maya) can only be served by abandoning the duality or Maya:
    • ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਬਿਕਾਰੁ ਦੂਜਾ ਸੇਵਿ ਏਕੁ ਨਿਰੰਜਨੋ ॥ (sggs 847).
    • ਮਨ ਰੇ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇ ॥ (sggs 33).
    • ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥ (sggs 68).
    • ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦਾ ਨਿਰਲੇਪ ॥ (sggs 262).
    • ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ ॥ (sggs 274).
    • ਕੂੜ ਗਏ ਦੁਬਿਧਾ ਨਸੀ ਪੂਰਨ ਸਚਿ ਭਰੇ ॥ (sggs 136).
    • ਸਚੇ ਮੈਲੁ ਨ ਲਗਈ ਮਲੁ ਲਾਗੈ ਦੂਜੈ ਭਾਇ ॥ (sggs 87)
    Bhul Chuk Maaf Ji

  11. This shows there is Duality everywhere and the source of this Duality is CREATOR itself.
    Accordingly it should be understood that the CREATOR itself is DUAL in its BASIC CHARACTERS.

  12. Veer ji
    Very good thought process you have scaled up and of course it provokes the mind to think or to vichaar on gurbani….
    sir ji kindly share about seva and its different aspects related to gurabni

  13. Thank you Navpreet Ji for sharing Shabad Vichaar.

    how to distinguish between Apni Margi and Guru di Margi

    Aatam-Giaan (Spiritual Wisdom) of the SGGS is the “Guru di Margi” (ਸਚਾ). It fully blossoms forth within when – after understanding it through the earnest Shabad Vichaar – we fully live it , assimilate it, or implement it in daily life (i.e., ਅਮਲ – the Gurmukh Lifestyle).
    ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥: (sggs 25).

    It’s our mind’s thinking (ਸੋਚ) that gets translated into our actions.
    So, any of the thinking (ਸੋਚ) of our mind that does not match with the Gurbani’s thinking would be the “Apni Margi”.
    ਮਨਮਤਿ ਝੂਠੀ ਸਚਾ ਸੋਇ ॥ (sggs 222).
    ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਪਾਈਐ ਰੇ ॥ (sggs 209).
    ਮਨ ਕੀ ਮਤਿ ਮਤਾਗਲੁ ਮਤਾ ॥ (sggs 351).
    ਤਿਆਗੇਂ ਮਨ ਕੀ ਮਤੜੀ ਵਿਸਾਰੇਂ ਦੂਜਾ ਭਾਉ ਜੀਉ ॥ (sggs 763).

  14. to distinguish between Apni Margi and Guru di Margi….. We take so many decesions in our everday life…but how to tell which one is according to Guru’s Hukum and which is our own Man Da Hukum.

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