When “This” and “That” blend to become “One”…

“This” (“ਇਹੁ”) = Jeeva (individual being), the mind…

“That” (“ਓਹੁ”) =  Mool (ਮੂਲ), Jot, Source, Origin, Brahm …

The Gurbani reminds us we are to Realize our Jot-Saroop, and thus become “One” with our Mool (Source, Origin…) within.

  • 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).
  • ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: Man toon joti saroopu hai aapanaa moolu pashaanu (sggs 441).

After having followed the sincere and earnest process of Shabad-Vichaar (Reflections on the Gur-Shabad), the Gurbani indicates often it takes one moment (“ਏਕ ਨਿਮਖ”, “ਏਕ ਪਲਕ”, “ਖਿਨੁ”, “ਪਲੁ” …) in which one (i.e., a Manmukh, a Saakat, a Asant …) awakens from the dream and stands transformed as a Gurmukh.

  • ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਨਿਮਖ ਸਿਮਰਤ ਤਰਿਆ ॥੪॥: Chiti aavai osu paarbrahmu taa nimakh simarat tariaa ||4|| (sggs 70).
  • ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥: (sggs 657).

When this significant moment would take place – when this dream would end – is unpredictable. In words, when “This” and “That” link (blend, merge, link, unite…) or become “One”, is only known to the Parmaatam. But when it does happen – as the Gurbani indicates – then nobody can tell them apart (ਭਿੰਨ ਭਿੰਨ); or they cannot be known separately; or after the Union none can distinguish…

  • ਇਹੁ ਅਰੁ ਓਹੁ ਜਬ ਮਿਲੈ ਤਬ ਮਿਲਤ ਨ ਜਾਨੈ ਕੋਇ ॥੩੮॥: Ihu aru ohu jab miai tab milat n jaanai koi ||38|| (sggs 342).
  • ਵਾਵਾ ਵਾਹੀ ਜਾਨੀਐ ਵਾ ਜਾਨੇ ਇਹੁ ਹੋਇ ॥: Waawaa vaahee jaaneeai vaa jaane ihu hoi (sggs 342).

In other words, it’s difficult for the mundane intellect to verbalize or comprehend or understand this Union (ਮਿਲਨ) between “This” and “That”; or it’s not something that can be given to somebody as a mundane gift or made to an order (i.e., as a readymade package!). The difficulty seems to be “That” is not like any mundane object, therefore, beyond the grip (ਪਕੜ-hold, capture) of the physical senses (e.g., eyes, etc.), but the Shabad-Vichaar. If someone boasts otherwise (e.g., “I am God”, or “I can give you God” like a readymade package, etc.) is a fraud, according to the Gurbani.

  • ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥: Enee akhee nadari n aavaee jicharu sabadi n kare beechaaru (sggs 1279).
  • ਨਾਰਦ ਬਚਨ ਬਿਆਸੁ ਕਹਤ ਹੈ ਸੁਕ ਕਉ ਪੂਛਹੁ ਜਾਈ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰਮਿ ਛੂਟਹੁ ਨਾਹਿ ਤ ਬੂਡੇ ਭਾਈ ॥੪॥੧॥: Naarad bachan biaasu kahaw hai suk kaou poochhahu jaaee. Kahi Kabeer raamai rami chhootahu naahi taa boode bhaaee (sggs 1103).

Not only that, the Gurbani also indicates that in this Divine Union (ਮਿਲਨ), who blends with who cannot be said either. To put it otherwise, who can tell apart when water has mixed with water…!!

  • ਜੀਉ ਪੀਉ ਬੂਝਉ ਨਹੀ ਘਟ ਮਹਿ ਜੀਉ ਕਿ ਪੀਉ ॥੨੩੬॥: Jeeou peeou boojhou nahee ghat mahi jeeou ki peeou ||236|| (sggs 1377).
  • ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥: Nanak leen bhaio gobind siou jiou paanee sangi paane ||3||11|| (sggs 633).

In nutshell, the Divine Union as mentioned in the Gurbani is a very personal Experience.

However, the Giaan (as the Brahm Giaan or Divine Knowledge of the Gurbani…) or the “Maarag” (the Way to Realize the Brahm or Parmesar as explained in the Gurbani-“ਹਰਿ ਕਾ ਮਾਰਗੁ”), which is capable of bringing us face to face with our Mool within (if followed 100 percent) can be shared with each others. Thus, as indicated in the Gurbani, one must earnesly embark on this Way himself (i.e., put self-efforts while alive: burn doubts and Mayaic consciousness through the Shabad-Vichaar; become deserving for the Divine Grace…).

The Gurbani repeatedly indicates to us that it’s our Mayaic Budhi or the Maya-infatuated mind, which pulls us down. And, consequently, we miss the Experience of the Divine Union – becoming Ik Mann Ik Chit, becoming One with the Mool

  • ਮਨੁ ਸੋਇਆ ਮਾਇਆ ਬਿਸਮਾਦਿ ॥੧॥: Manu soiaa maya bisamaadi (sggs 182).

Therefore, the Gurbani urges us to burst open the egg of doubt (ਭਰਮ) and become Enlightened, here and now:

  • ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥ ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥੧॥ ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥ ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥੧॥ ਰਹਾਉ ॥: (With the grace of Gur-Giaan or Wisdom) my mind is Enlightened and (as a result, now) the eggshell of doubt (Bharam, delusion) has been broken. The Breaking of the Eggshell was the Liberation of my Shackled (Mind). My Cycle of spiritual birth and death (Aavan Jaan) has Ended. The Flames (of Doubt, desires etc.) Are Extinguished with the Guru‘s spiritually cooling Naam (GiaanWisdom). ||1||Pause|| (sggs 1002).
  • ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Je ik hoi t ougavai rutee hoo ruti hoi (sggs 468).


  1. I love the title – “When “This” and “That” blend to become “One”…”

    And ofcourse the contents are enlightening as usual.

    Here’s a rejoinding thought –

    The beauty of this ‘bending’ is that – ‘This’ has to bend only a bit and ‘That’ will bend ‘Mega bits’. We move one ‘painda’ and ‘He’ takes millions of ‘paindas’ to embrace us.

    Deep Regards.

  2. Very well written article rather capsule of truth.But “kaho nanak eh rah kadhan hai” still this is the way lets pray Lord to help us follow the path.Thanks.

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