When ‘This’ and ‘That’ blend to become ‘One’

‘This’ (‘Ih-ਇਹੁ’) = Jeeva (individual being), the mind of a seeker…

‘That’ (‘Oh-ਓਹੁ’) =  Mool (ਮੂਲ), Jot, Source, Origin, Brahm, God …

• ਇਹੁ ਅਰੁ ਓਹੁ ਜਬ ਮਿਲੈ ਤਬ ਮਿਲਤ ਨ ਜਾਨੈ ਕੋਇ ॥੩੮॥ : When the mind and God Unite then nobody can distinguish between the two. ||38|| (sggs 342).

The Gurbani in the Sri Guru Granth Sahib (SGGS) reminds us that the mind must Realize its godly Nature (Jot-Saroop) and thus become ‘One’ with God 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).
• ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥ : This is what Nanak says: O my mind, you are ‘Jot Saroop’ — the embodiment of the Divine Light (Creator), recognize your own Mool (ORIGIN). ||5|| (sggs 441).

After having followed the sincere and earnest Shabad-Vichaar (Reflections on the Gur-Shabad), the Gurbani asserts often it takes one moment (‘ਏਕ ਨਿਮਖ’, ‘ਏਕ ਪਲਕ’, ‘ਖਿਨੁ’, ‘ਪਲੁ’ …) in which a person Awakens from the dream and stands transformed as a Gurmukh (Enlightened mindset).

• ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਨਿਮਖ ਸਿਮਰਤ ਤਰਿਆ ॥੪॥: Even that person (who has committed great sins/vices/Bikaar) is saved from these if he/she remembers God even for an instant.  ||4|| (sggs 70).

However, as the Gurbani reminds us, in case of the majority of us, our condition is similar to that of a grieving and agonizing king who saw himself become a beggar in his dream!

• ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥: It is like a king, who falls asleep upon his throne, and dreams (that he has become a) beggar. (Although) his kingdom is intact, but separated from it (in his dream), he suffers pain. Such is our condition. ||2|| (sggs 657).

When this dream would end is unpredictable. In words, when ‘This’ and ‘That’ link (blend, merge, unite…) or become ‘One’ depends on an individuals sincerity, willingness and self-efforts.

• ਵਾਵਾ ਵਾਹੀ ਜਾਨੀਐ ਵਾ ਜਾਨੇ ਇਹੁ ਹੋਇ ॥: Vaavaa: Know only that God knowing whom one becomes the embodiment of that God. (sggs 342).
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath — Praan) accomplish the task (of God Realization) yourself ( i.e. with self-efforts, hard work: Shabad-Vichaar …). ||20|| (sggs 474).

It is 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.

• ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥: (The Manmukh is haunted by Maya’s, but this state) is not visible to him with these eyes (until) he reflects on the Gur-Shabad. (sggs 1279).
• ਨਾਰਦ ਬਚਨ ਬਿਆਸੁ ਕਹਤ ਹੈ ਸੁਕ ਕਉ ਪੂਛਹੁ ਜਾਈ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰਮਿ ਛੂਟਹੁ ਨਾਹਿ ਤ ਬੂਡੇ ਭਾਈ ॥੪॥੧॥: (O spiritually blind Pandit) Narada preaches it, Vyasa also says the same and Sukadeva also teaches the same (that without realizing Omnipresent God, you cannot be liberated). Kabeer says (the same that)you can be liberated by only realizing Omnipresent God, otherwise (O spiritually blind Pandit) you will be drown in Bhav Saagar (the ocean of worldly temptations and their corrupting influences). (sggs 1103).

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

• ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥ ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ : Just as when a thing is mixed with more of the same, the two cannot be differentiated. Similarly, the one who has realized God cannot be described as different from God (he/she Godlike). (But) a rare discerner understands it. (sggs 285).
• ਜੀਉ ਪੀਉ ਬੂਝਉ ਨਹੀ ਘਟ ਮਹਿ ਜੀਉ ਕਿ ਪੀਉ ॥੨੩੬॥ : I cannot differentiate between God and my mind, I cannot comprehend whether it is my mind or God Within (‘ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ’) .  ||236|| (sggs 1377).
• ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ : (A person blessed with the Guru’s Giaan-Wisdom) merges with God, like water inseparably merges with water. ||3||11|| (sggs 633).

In a nutshell, as mentioned in the SGGS, the Divine Union with God Within is a very personal Experience.

Having said that, as asserted in the Gurbani, one must earnestly 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 Instructs us that it’s our Mayaic Budhi or the Maya-infatuated mind, which pulls us down. Consequently we miss the Experience of the Divine Union Within – becoming One.

• ਮਨੁ ਸੋਇਆ ਮਾਇਆ ਬਿਸਮਾਦਿ ॥੧॥ : The mind is asleep fascinated by Maya (ocean of worldliness). ||1|| (sggs 82).
• ਤ੍ਰੈ ਗੁਣ ਭਰਮੇ ਨਾਹੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੧॥ : ( Even Devtaas – demigods) kept wandering in the three qualities of Maya (worldly attractions and their corrupting influences), they did not find abode in their Nij Ghar.  (sggs 230).

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-ਆਵਣ ਜਾਣੁ) has Ended. The Flames (of doubt) Are Extinguished with the Guru‘s spiritually cooling Naam (Eternal Giaan–Wisdom / Virtues). ||1||Pause|| (sggs 1002).
• 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).