Who Am I?

‘Who am I?’

We humans tend to be arrogant about what we really are.

Rarely do we realize that, what we believe we are is not really us. Rather it is something simply given to us by others, such as name, family of birth, Jaat Paat-casteism, citizenship of a country, religion, status, wealth, inheritance etc.

These things we receive are mere props that we use to define ourselves. They create the illusion of the false ego-sense (Haumai). Because of our lifelong association with it, we will defend our egotism and the props to the death.

As a consequence we are dismissive of what does not fit within our own paradigm. To the contrary, we behave hostile to whatever may even remotely threaten our props.

Man is endowed with an intellect. Using it man can comprehend his present state of limitations, bondage, imperfections and incompleteness. He is naturally inclined to Free himself from them and realize Completeness or Intactness (Saabat Soorat – ‘ਸਾਬਤ ਸੂਰਤਿ’, fully contented within etc.).

  • ਸੇਖ ਸਬੂਰੀ ਬਾਹਰਾ ਕਿਆ ਹਜ ਕਾਬੇ ਜਾਇ ॥ ਕਬੀਰ ਜਾ ਕੀ ਦਿਲ ਸਾਬਤਿ ਨਹੀ ਤਾ ਕਉ ਕਹਾਂ ਖੁਦਾਇ ॥੧੮੫॥: O Sheikh, if you do not have Godly contentment within you, then why do you go to Kaaba (in Macca) for pilgrimage? O Kabir, one whose Heart (mind) is not Complete (fully contented, doubt free, ‘ਸਾਬਤ’ etc.), how can he Realize God? ||185|| (sggs 1374).

‘Who am I?’: Fundamental and natural inquiry

Hence, ‘Who am I?’ is the most fundamental and natural inquiry for humans for the human mind is hardwired to realize its Mool within (Source, Original Nature or Jot Saroop).

  • ਇਸੁ ਗ੍ਰਿਹ ਮਹਿ ਕੋਈ ਜਾਗਤੁ ਰਹੈ ॥ ਸਾਬਤੁ ਵਸਤੁ ਓਹੁ ਅਪਨੀ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥: A rare person remains Awake (Aware, Alert, Conscious) of the onslaught of Maya (worldly attractions and their corrupting influences – Bhav Saagar). (Whosoever remains Awake within) remains Intact, (Complete, Whole, Undivided – Saabat…). ||1||Pause|| (182 sggs).

However, without knowing the correct answer to the question, ‘Who am I?’, we take the risk to keep on creating new identities of ourselves, consequently going farther away from our True Identity.

  • ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਸੇ ਲੂਟੇ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਭਾਈ ਹੇ ॥: O Brother! The Mnmukhs remain asleep (in bondage, delusion…), and are plundered. Who have become Gurmukhs (Enlightened Mind) remain Intact or Complete (Undivided Consciousness-Saabat…). (sggs 1024).

The Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) provides us with the logically correct answer to this basic self-inquiry: ‘Who am I?’.

None of us can see our own face. We need a mirror to see it.

However, mirror has to be clean: If the mirror is clean, we can see our image clearly reflected in it. However, on the other hand, if it is filthy then our image will be distorted and crooked.

The Gurmat Wisdom of the SGGS is the mirror of the mind. It performs spiritual surgery on our sick mind and its crooked vision. The Gurmat Wisdom shows our mind its true face, provided one is willing to learn and understand, followed by living it in daily life (implementation, practice, ਅਮਲ)!

  • ਐਸੋ ਰਾਮ ਰਾਇ ਅੰਤਰਜਾਮੀ ॥ ਜੈਸੇ ਦਰਪਨ ਮਾਹਿ ਬਦਨ ਪਰਵਾਨੀ ॥੧॥ ਰਹਾਉ ॥ … ਪਾਨੀ ਮਾਹਿ ਦੇਖੁ ਮੁਖੁ ਜੈਸਾ ॥ ਨਾਮੇ ਕੋ ਸੁਆਮੀ ਬੀਠਲੁ ਐਸਾ ॥੨॥੧॥: Raam is situated within everybody as clearly as one’s face reflected in a mirror.||1||Pause|| … As one sees (his reflected) face in (clear) water, so is the Naam Dev’s God (whom he sees within his clear mind). ||2||1|| (sggs 1318).
  • ਸੋ ਤੁਮ ਹੀ ਮਹਿ ਬਸੈ ਨਿਰੰਤਰਿ ਨਾਨਕ ਦਰਪਨਿ ਨਿਆਈ ॥੩॥੫॥: O Nanak! (God dwells in you) as the image dwells in the mirror. ||3||5|| (sggs 632).
  • ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥ ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥ : (O mind!) Why search the Creator outside in the forest? (The Creator) who is omnipresent but always detached (from the influence of Maya), is always Within you. ||1||Pause|| Just as fragrance resides in a flower and reflection in the mirror, similarly the Creator resides within all; O brothers, search Him Within. ||1|| The Guru has imparted this understanding — realize the presence of the same One Creator both within you and outside in everything. ‘Jan’ Nanak says, without KNOWING one’s ownself, the moss of doubt from the mind does not go away. ||2||1|| (sggs 684).

Mind is ‘Jot Saroop

Let’s ask the Gurbani:

Question: ‘Who am I’?
Answers of the Gurbani: Mool, Source, Jot Saroop.

  • 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).

In a nutshell, a ray is nothing but the sun; a wave is nothing but water or ocean; a necklace is nothing but gold etc.

Similarly, the Gurmat Wisdom of the SGGS assures us that we are nothing but God or Rabb’s ‘Ansh‘ (of same essence as God) – Jot saroop.

  • ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥ ਜਸ ਕਾਗਦ ਪਰ ਮਿਟੈ ਨ ਮੰਸੁ ॥੪॥੨॥੫॥ : Kabeer says, now I understand that this (soul / mind) is part and parcel or an offspring of the Omnipresent God (i.e. of the same Essence, Qualities as God). Both God and soul are linked together just as ink from the paper cannot be removed. ||4||2||5|| (sggs 871).

That said, we humans are always and only Energy beings – our energy being manifested in physical, mental and spiritual forms within us. Particularly we humans are at our best when these three energy forms (physical, mental and spiritual) are synchronized within us. But, in reality, due to a variety of reasons we are rarely in synch with these three energy forms (physical, mental and spiritual) of ourselves and our existence.

We spend lifetime searching outside for WHAT WE ALREDY ARE (i.e. Jot Saroop), HERE AND NOW!

But – without searching ownself – we remain unaware or clueless about it!

Baabaa Nanak makes it crystal clear in the following Shabad who we already are, at this very moment, HERE AND NOW!

  • ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹੈ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥ ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥: (Being pervasive everywhere and in all beings) Thousands of eyes of all of us are God or Rabb’s eyes — Rabb has no separate eyes. Thousands of forms of all of us are Rabb’s forms — (being Formless) Rabb has no separate form. Thousands of feet of all of us are Rabb’s feet — Rabb has no separate feet. Thousands of noses of all of us are Rabb’s noses — Rabb has no separate nose. I am amazed by this wonder. ||2|| The light flowing in everyone is from the same Supreme Light (i.e. the One Creator). The Light that aluminates all is from the same (One Creator). But the knowledge of this ‘Joti’ comes only with the Teachings of the Guru (through the Guru’s Wisdom it is understood that Rabb is present within all beings as ‘Joti’ and that we are jot-Saroop.). The Aarti (i.e. meaningful Poojaa of this all-pervading ‘Joti‘) is that whatever is happening in Hukam (System-Rule-Law of Nature, Universal Energy) is pleasing to beings. ||3|| (sggs 663).

That said, the Gurbani wants us to hold on to this Reality – WHAT WE ALREDY ARE (i.e. Jot Saroop), HERE AND NOW!

In other words, according to the Gurbani, when we say Rabb (God) is within, it simply means we are THAT! To say it otherwise, it simply means Rabb is NOT SEPARATE from us – everything or ALL is Gobind!

  • ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥: Gobind (Universal Energy) is All, Gobind is All (i.e., everything); without Gobind, there is nothing at all. (sggs 485).
  • ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥: Whatever is seen is Your form (sggs724).
  • ਸਾਜਨੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ਨਿਕਟਿ ਖਲੋਇਅੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ॥ ਜਾਨੀਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ਨੈਣ ਅਲੋਇਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ॥ ਨੈਣ ਅਲੋਇਆ ਘਟਿ ਘਟਿ ਸੋਇਆ ਅਤਿ ਅੰਮ੍ਰਿਤ ਪ੍ਰਿਅ ਗੂੜਾ ॥ ਨਾਲਿ ਹੋਵੰਦਾ ਲਹਿ ਨ ਸਕੰਦਾ ਸੁਆਉ ਨ ਜਾਣੈ ਮੂੜਾ ॥ ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਹੋਛੀ ਬਾਤਾ ਮਿਲਣੁ ਨ ਜਾਈ ਭਰਮ ਧੜਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਾਹੀ ਸੂਝੈ ਹਰਿ ਸਾਜਨੁ ਸਭ ਕੈ ਨਿਕਟਿ ਖੜਾ ॥੧॥: God is my dear friend, and this dear friend is always standing right beside me. God is my beloved, and I have seen Him with my own eyes. I have seen with my own eyes God pervading each and every heart, He is spiritually rejuvenating (Amrit-like) and an extremely loving friend. God is always present with all, but the foolish human being cannot realize Him because he doesn’t know the taste of Union with Him. The fool remains engrossed in the love for Maya and talks about trivial affairs; being swayed by doubt, he cannot realize God. Nanak says, even the beloved God is standing near everyone, yet He cannot be realized without the Guru (i.e. Giaan-Wisdom). ||1|| (sggs 924).

Now the question arises: if man is by nature THAT (i.e. Jot Saroop), then why does he strive towards gaining what he already is?

One does not strive to gain the already gained! In case he does, the only reason for this could be IGNORANCE — ignorance of the gained thing. Man strives to be Free and Complete (Saabat-ਸਾਬਤ) due to ignorance of his Original Nature as Jot Saroop!

The self serving Pujaaree (clergy: Granthis, Parcharaks, Ragis, Dhadees etc.) and the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ), social environment, and our upbringing often creates doubt, confusion and illusion that we are separate from Rabb (God or Universal Energy), thus making it difficult to digest this simple Truth of the Gurbani.

  • ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥ ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥ : O God, what can we say, we are so deluded by doubt, that what we believe, the reality is not  like that. ||1||Pause|| (sggs 657).
  • ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥ ਜਨਮਤ ਮੋਹਿਓ ਮੋਹਨੀ ਮਾਇਆ ॥: (Man) is born in this life only to become ONE (with God, Prabh, Mool, etc. – through Naam…). (But) ever since (man’s) birth, (he) has been enticed and deceived by Maya. (sggs 251).

For Sikhs (learners, seekers-ਸਿਖਿਆਰਥੀ) is SGGS is the Giaan-Guroo (Wisdom-Guru, Bibek-Guru…).

By churning the Gurbani through Shabad Vichaar, this Jewel of Wisdom is readily available to everybody in the world, here and now!

In the Light of this Wisdom (Giaan), we all can inquire into ‘Who am I’ and remove our ignorance, doubts or illusion. And turn our deluded mind directly toward its Mool within (Source, Jot Saroop, True Nature, Truth…), here and now.

Since we are not the body-mind-intellect personality but Jot Saroop, the Gurbani urges us to recognize this truth and identify as such. Those who are sincere in their inquiry can recognize their Original Nature within (Jot Saroop).

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).

The Gurbani reminds us that owing to our own ignorance of our Original Nature as Jot Saroop, we identify ourselves wrongly with the body-mind-intellect apparatus, separate from God, and see the world outside, as a result its suffering becomes apparent to us.

From a practical standpoint, if God is ALL, then what it means is that we are endowed with the divine Virtues as well — truth, contentment, Knowledge (Bibek-Budhi), and so on.

We are what we think!

But our Jot Saroop, the Original state of our True Being, is not clearly seen all the times.

It is not clearly seen when we let the wall of our false ego-sense (negative impact of Haumai) stand in the way. The Gurbani reveals to us that when we overcome false ego-sense, we become one with our Jot-Saroop within again.

However, instead, the Gurbani says the man thinks himself as ego-center. That is, the majority of us mistakenly confound our Jot Saroop with the body-mind-intellect personality. The hidden fire of this ego-center (lust, anger, greed, attachment, pride, enviousness, stubbornness, etc.) burns within and keeps our doubt-ridden and Maya-driven mind separated from its Jot Saroop.

  • ਕਬੀਰ ਪਰਦੇਸੀ ਕੈ ਘਾਘਰੈ ਚਹੁ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥: O Kabeer! The kilt (of sense-organs) of this alien (i.e., mind-‘ਮਨੁ ਪਰਦੇਸੀ’) has caught fire on all four sides (i.e., fire of Bikaar – lust, anger, greed, etc.). (sggs 1366).
  • ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥: Engrossed in doubt and egotism, (the mortal does) not know the Mool; he does not understand his own self. ||1|| (sggs 1186).

Clearly, the Gurmat Wisdom of the SGGS wants us to bring about complete transformation in our outlook or thinking (ਸੋਚ).

  • ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥: As is (beings’) awareness, so is (their) way (sggs 25).

When we think we are Jot Saroop or ‘Ansh’ of God, and live as such, our thinking (ਸੋਚ) gets transformed from body-consciousness to the divine-Consciousness. Then, we start seeing ourselves as Jot Saroop.

Without such real shift in thinking (ਸੋਚ), the Gurbani asserts all religious acts, religious robes, and religious paraphernalia are Pakhand (pretending, fraud, show etc.).

  • ਚਿਟੇ ਜਿਨ ਕੇ ਕਪੜੇ ਮੈਲੇ ਚਿਤ ਕਠੋਰ ਜੀਉ ॥ ਤਿਨ ਮੁਖਿ ਨਾਮੁ ਨ ਊਪਜੈ ਦੂਜੈ ਵਿਆਪੇ ਚੋਰ ਜੀਉ ॥ ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥੩॥: Their clothes are white (beautiful religious robes) but their conscience is cruel and filthy (full of vices — they look holy or Mahaatamaa on the outside only). Their minds don’t acquire Naam (Giaan-Wisdom, Virtues…); engrossed in duality they cheat people (i.e. their external appearance is only pretense-Pakhand to cheat people). They do not Understand their own Mool (Source, Jot Saroop…); that’s why they are fools with animal intelligence ||3|| (sggs 751).

Pakhand, doubt, fraud, illusion etc. cease to be with real shift in thinking (ਸੋਚ) through the Wisdom. We are then saved from Spiritual death (ਆਤਮਕ ਮੌਤ), and saved from our exploitation in the name of the Gurbani and Dharma by the crafty and illiterates paid clergy.

Mind without understanding remains perplexed

Simply put: If there is hunger for understanding the Wisdom of the SGGS by churning the Gurbani through the Shabad-Vichaar, then Wisdom will Awaken within.

  • ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, distressed, perplexed…). (sggs 791).

As doubt (Bharam) is removed with the Wisdom, illusoriness flees like the night at dawn.

Upon experiencing Spiritual Awakening (Enlightenment, Gurmukh mindset), one’s problems still will be there, one’s duties still will be there, life’s strife and situations still will be there, body’s diseases and sickness and death still will be there.

However, what changes is the perception or angle of vision of approaching life. One simply becomes witness to his life, without any trace of delusional attachment – be in the world, but not of it.

According to the Gurbani, he accepts everything as the Hukam (Universal System-Rule-Law-Order of Nature) with equanimity of the mind. He is like the water drops which do not adhere to the lotus leaf! His mind becomes open to everything, but remains detached!

During the ‘Sidh Gost’ Sidhas (Yogis) asked Guru Nanak:

  • ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥ : What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination? (sggs 940).

Guru Nanak replies:

  • ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ : The origin of life is by way of the Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ); its ultimate destination is by the Way of Hukam; it is to be lived in Realization of the Hukam. (sggs 940).

In short, the Message of the Gurbani in SGGS is (if we want to put it in words): Know Yourself, Recognize or Realize Your Mool (Origin, Root, Source, Reality, Jot Saroop…). To recognize one’s Mool is to ‘Know oneself’ – ‘who am I?’ (ਆਪਣੇ ਆਤਮਕ ਜੀਵਨ ਦੀ ਪਰਖ, ਅਪਣੇ ਯਥਾਰਥ ਸਰੂਪ ਦੀ ਜਾਣ, ਅਪਣੇ ਆਪ, ਅਪਣੇ ਅਸਲੇ ਦੀ ਪਛਾਣ).

  • ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: O devoid of Virtues – ਗੁਣ-ਹੀਨ, Saakat – recognize your own Mool! (sggs 63).

Some Related Posts:


  1. If I may add my two cents!

    to my knowledge Gurmat is a non-dualistic philosophy as it teaches everything as One

    Agree. Where there are two or twoness, Dubidha will certainly be there. The choice is ours. Guru Nanak (1469-1539), the progenitor Sikh Guru, counsels us to renounce duality for it’s a wrong way. Going this wrong way one will certainly be robbed of Wisdom / Virtues…

    ਦੁਬਿਧਾ ਛੋਡਿ ਕੁਵਾਟੜੀ ਮੂਸਹੁਗੇ ਭਾਈ ॥ : Dubudhaa Chhodi Kuvaatarree Mooshugae Bhai. (sggs 419).

    The Enlightening spiritual Message embedded in the Sri Guru Granth Sahib (SGGS) is about ‘ONE‘.

    Thank you, Surpreet Singh Ji, for your reply. Welcome to the Gurbani Blog.

  2. @Gurpreet Advaita = Non-Dual, Gurmat = The guru’s thinking of teaching
    and to my knowledge Gurmat is a non-dualistic philosophy as it teaches everything as One.

  3. The very Essence in which everything appears, comes and goes. Wandering in the wilderness of delusion, this essence identified with body and mind suffers in delusion. Guru simply points back home , to abide in the very essence but as the essence , as it is, unwavering, unchanging. A pathless journey as in essence , it never left home but only in delusion.

  4. My question, how can we Search our own mind?? Because being human our focus is more towards materialistic world and not towards our inner self. Is it like sitting quietly and chanting Waheguru directing ourselves inner side or being focused on void (without thought).

  5. Thank you Veer Ji!

    OR Guru Nanak Sahib is just giving a divine message without telling us how ਮਨ has to recognize its Mool

    My two cents – the Gurbani tells us:
    • ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥ (sggs 340).

    The Gurbani also tells us:
    • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474).
    • ਜੋ ਪ੍ਰਭੁ ਖੋਜਹਿ ਸੇਈ ਪਾਵਹਿ ਹੋਰਿ ਫੂਟਿ ਮੂਏ ਅਹੰਕਾਰੀ ॥੨੦॥ (sggs 911).

    In other words, Mool-realization cannot be made to an order or given to somebody as a mundane gift wrapped up as a ready-made package! It’s a personal experience. This is essentially what the Gurbani is telling us in a reasoning way. To look at it from an another angle, to know if it is sugar (not something else!) and to know if it is sweet, one must taste it. Because the proof of the sweetness is in the mouth not in the sugar! Of course one can begin by asking around, but, it is only by tasting it one’s all doubts will dissolve and his knowledge will become first hand and unshakable.

  6. Parkash Singh Veer ji:

    Thank you for your comment; I notice you made this point earlier in this post as well — we are created as a result of ANHAD NAAD or EKANKAARu (as you put it). Please help me understand in ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ, is there an implication that ਮਨ has its own brian to follow Guru Nanak Sahib’s instruction OR Guru Nanak Sahib is just giving a divine message without telling us how ਮਨ has to recognize its Mool? If it is the later, then the question is WHO is going to direct ਮਨ to its Mool/Jot?

    Paramjit Singh Rana

  7. The whole universe is created from a SINGLE WAVE OF SOUND to be known as EKANKAARu.
    So the true nature or form of everything is just a part of this wave only.
    “ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ..this quote confirms this only.

  8. Dear Mr. T Singh Ji:

    Thank you for sharing your Gurubani wisdom through your GuruBani blog which I find to be one of the best among the few I enjoy reading. I admire your dedication, depth and effort in putting together these very informative write ups along with Gurubani references.

    I am particularly impressed by your views in this post: Who am I?

    In my own pursuit to understand Gurubani, the elusive nature of “I” has intrigued me for some time and has become focus of my intense interest. I often participate in an on-going spiritual/Gurubani discourse with a group of insightful individuals via internet and other tools that the electronic medium provides us these days. Even in these informative sessions, I often draw attention of the group that to fully comprehend the nature and influence of Gurubani discourse and its social manifestations, the centrality of “I’ (who is the key player to whom the Gurubani message is directed) must be recognized and therefore, by implication, understood. Unfortunately, I could not make any progress. It appears that perhaps I was not able to articulate the importance of understanding “Who am I?” with these some very informed individuals.

    Since you have raised the same issue that is of key interest to me and since your readership includes some very informed individuals like Dr. Harbans Lal, Mr. Parkash Singh Begga and many others, I look forward to some informed exchange with their participation to seek answer to the question that you have posed and expounded in detail in the blog. I have some clarifying questions on what you have written in the post. It is my sincere hope that you do not view me as being disruptive, I am asking these questions with a very honest and genuine interest in understanding Gurubani….

  9. Thank you for the translation. Of course also thank you to Prakash S Bagga for your reaction.

  10. Could you translate the sentence “The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…” into English for better understanding?

    In nutshell, the word “ਸੋਧੇ – Sodhae” is the past tense (from Sanskrit “शोध”, “सोध”…) => pursued for finding truth, searched, investigated, refined, set right, corrected, purified, etc.

    The word PONDER in English can be considered as equivalent to The word “ਸੋਧੇ


    verb: ponder; 3rd person present: ponders; past tense: pondered; past participle: pondered; gerund or present participle: pondering

    think about (something) carefully, especially before making a decision or reaching a conclusion.
    “I pondered the question of what clothes to wear for the occasion”

    synonyms: think about, give thought to, consider, review, reflect on, mull over, contemplate, study, meditate on, muse on, deliberate about, cogitate on, dwell on, brood on/over, ruminate about/on, chew over, puzzle over, speculate about, weigh up, turn over in one’s mind; More

  12. Dear T. Singh,

    Thank you for your clear explanation.
    May I ask one question? Could you translate the sentence “The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…” into English for better understanding?

  13. Thank you brother Peter Jansen and Chitranjan Dev Ji for taking the time to respond.

    In addition to claiming “oneness”, “love”, “tolerance”, “humility”, etc., the Gurbani also claims to have “ਸੋਧੇ -Sodhae” (i.e., pursued for finding truth, searched, investigated, refined, etc.) all Saastar, Simriti, Vedas…:

    • ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਟੂਟਸਿ ਪਟਲ ॥ ਸੋਧੇ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਸਗਲ ॥ : Without the Naam, the screen (Maya) is not torn away. I have “ਸੋਧੇ -Sodhae” all the Shaastras and Simritees (sgg 890).
    • ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥: Nanak sodhae simmriti Bed (sggs 1142).
    • ਸਾਸਤ ਬੇਦ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸੋਧੇ ਸਭ ਏਕਾ ਬਾਤ ਪੁਕਾਰੀ ॥: Saasat bed simriti sabhi sodhae sabh ekaa baat pukaaree. (sggs 495).

    The word “ਸੋਧੇ – Sodhae can be translated in Punjabi as: ਖੋਜ ਦੇਖੇ, ਸਮਝ-ਵਿਚਾਰੇ, ਘੋਖ ਭਾਲ ਕਰੇ, ਗਹੁ ਨਾਲ ਪੜ੍ਹੇ, ਵਿਚਾਰੇ, ਖੋਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜਾਂਚ ਕੀਤੀ…

    Therefore, for a learner (i.e. Sikh) of the Sri Guru Granth Sahib, Spiritual Knowledge contained in the Gurbani is the Essence of the Brahm-Giaan!!!!!!!

    This is why here at this Gurbani Blog, WE TRY TO UNDERSTAND THE GURBANI THROUGH THE GURBANI ONLY :)

    Also please note we have already scheduled a post titled “Meditation” (as it’s envisaged by the Gurbani) for publication shortly.

    Along with what brother Prakash S Bagga has quoted, here some more verses:
    • ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ (sggs 295).
    • ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥ (sggs 980).
    • ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥ ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 1154).
    • ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਾਸਿ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਜਪਨੇ ॥੧॥ ਰਹਾਉ ॥ sggs 1298).

  14. There is very simple technique as should be evident from a Quote from SGGS ji as
    The only requirement is to remain connected with THE LORD and this happens thru its grace only.

  15. Dear Chitranjan,

    Your welcome! The number of techniques is sheer endless and one should find a technique suitable to one’s personality and temperament. Also, one should acquire knowledge of the principles of knowledge and action. Understand these and every thought, every word and every action will become a meditation and a contemplation on the Divine. I would suggest studying the Bhagavad Gita and it’s commentaries to gain an insight in the mentioned principles.
    @ T. Singh: I know this is a blog about the Gurbani. If you do not wish the reference to the Bhagavad Gita please edit or modify this post.

  16. Thanks Peterji,. Your 6th point is meditate again and again…. Kindly explain what do you specifically mean by the techniques of Meditation here…..

  17. Dear chitranjan dev,

    Just a few thoughts…
    Yes, I also feel that all scriptures are teaching us the same knowledge, just from different levels and ankles so that both novice seekers and more progressed seekers can benefit.
    It’s not that a rare one can achieve it. We all can, and in the end will, realize the Ultimate Truth. Unfortunately, most of us are not willing to face the hardships that await the sincere seeker and are content with the illusion of our present existence.
    1. Inner chanting is perfect for quieting down the mind. The mind loves to jump in different directions every moment and the ability to focus the mind for prolonged time on one thing will be very beneficent. Working without attachment for the result is a must, but the reason why you do the work is equally important.
    2. Who is ‘I’? What part of you is ‘I’? Think about this.
    3. Spot on!
    4. Why should you be in doubt or stress? You will feel distress because of desires arising, because of your notion of likes and dislikes. So whenever you feel this way, analyze why you have these feelings to get to the root and remove them.
    5. Keeping your body in good shape is important, but do not let it become a goal of it’s own. The best way to keep the body in good condition is the removal of defects of the mind.
    6. Of course, but do meditate, meditate, meditate! Contemplate what you read or hear so it will become a part of your being.
    7. What are ‘affairs’? What is ‘successful’?
    8. This seems like a contradiction. Either you are without ego and fully accept the Will of the Lord, or not. There is no shortcut.

  18. What I have learnt From listening the Sikhs Saints, Saints of Other religion and reading/Listening kathas On the Gurbani, It seems the true Saints and true scriptures are more or so saying the same knowledge. On the basis of that of my little knowledge I feel the below points are as per Gurbani and may be helpful to realize real I though rare can achieve that, If I am wrong on any point kindly correct because I am a seeker/Learner:-
    1. Inner Chanting of God’s Name (Ignoring all the Mayaic thoughts) with Vivek Budhi like we can’t do Chanting when we are studying for exam. At that time Gurbani tells to feel his present and do the study with concentration without any attachment for results and feeling of fear or you can say as per Vivek Budhi.
    2. Reminding oneself of the Jyotswaroop like I am a peaceful Soul, I am an Image of God, I am love, I am Strong, God Loves me full day.
    3. In daily life always use the Gurmat like Be Humble, Helpful, Compassionate, Peaceful, Hard Working (Kirat Karani) or live with Virtues with truthful living.
    4. Whenever in doubt/Stress/Confused about any situation become Loveful, Peaceful, humble, remember God and inner Chanting His name. Feeling the grace of Lord and Guruji.
    5. Doing Physical Exercises for a Healthy Body as Healthy Mind lives in Healthy Body like Running, Exercises, Breathing Relaxation Exercises or any other of one’s choice.
    6. Do morning Prayers like reading SGGS or Spiritual Knowledge and in evening listening to kirtan /Katha.
    7. Having Faith that all my affairs will be successful as God is with me and Leave rest to Him (Thy Will is Done ).
    8. Living Ego-lessly as everything is with The Grace of God and Guru.
    Sincerely waiting for your reply.

    Very Thanks,
    Chitranjan Dev

  19. The Gurbani does not believe or propagate Jaat-Paat, whatsoever. It teaches Oneness, NOT otherwise.

    In nutshell, the “Upadesa” of the SGGS is for all mankind to share, equally. It belongs to the members of all Varnas jointly (“ਸਾਝਾ-Saajhaa”). However, due to narrow-mindedness and sheer ignorance of the true Upadesh of the Gur-Shabad, those who have forgotten this important principle of Baabaa Nanak’s Teachings impose limits on as to who can come to seek the spiritual wisdom of SGGS and who can’t. But as per the Gur-Shabad, the spiritual wisdom of the SGGS is for all to share, regardless of one’s predominate occupational inclinations or birth. Baabaa Nanak and the SGGS emphatically reject the practice of caste system (Jaat-Paat). Therefore, to say who can read SGGS, or who can do Kirtan, or who can perform Ardaas (prayer), etc., is sheer ignorance of the Gur-Shabad. After all, the purpose of all spiritual practices is to develop a mind filled with the Divine Wisdom, Virtues, compassion, and love for all (free from the dealings of Haumai or false ego-sense).

    • ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥ (sggs 747).
    • ਤੂੰ ਸਾਝਾ ਸਾਹਿਬੁ ਬਾਪੁ ਹਮਾਰਾ ॥ (sggs 97).
    • ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥ ਚਾਰੇ ਵਰਨ ਆਖੈ ਸਭੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੨॥ ਮਾਟੀ ਏਕ ਸਗਲ ਸੰਸਾਰਾ ॥ ਬਹੁ ਬਿਧਿ ਭਾਂਡੇ ਘੜੈ ਕੁਮ੍ਹ੍ਹਾਰਾ ॥੩॥ ਪੰਚ ਤਤੁ ਮਿਲਿ ਦੇਹੀ ਕਾ ਆਕਾਰਾ ॥ ਘਟਿ ਵਧਿ ਕੋ ਕਰੈ ਬੀਚਾਰਾ ॥੪॥: Jaati kaa garabu n kari moorakh gavaaraa… (sggs 1127-1128).

    But sometimes I hear from some Raagis and katahkaaars that SGGS is religion specific

    There are sincere Raagis and Kataahkaaars. They do it because they understand the Truth of the Gurbani, and they want to serve it. But, unfortunately, they are very “rare” in this world!

    As in any organized religion, many are fraud! They are doing it not because they understand the Gurbani. To the contrary, they are doing it because its easy money – no tax, no education, no investment, no loss, but all profit!!!

    Such ignorant people give bad name to the Great, Universal Teaching (Upadesh) of the Gurbani. In my opinion, the key is in understanding the Gurbani’s Divine Wisdom at individual level. If we ALL do it, then we can question those who twist and misrepresent the Gurbani’s Upadesh, then they will disappear. Otherwise, they will further pullulate the world to poison it!

  20. Sat Sri Akalji,
    Sir, I am a Hindu by religion and a Sikh Sipritually. I follow the teachings of SGGS religiously. But sometimes I hear from some Raagis and katahkaaars that SGGS is religion specific……….Can a person like me who is a Hindu cannot be devotee of Great Guru nankji……..This I think is repelling does a person from specific path , religion or faith is not having Jyot Swaroop………What your views sirji……….Thanks

  21. Thank you Prince Ji for continually sharing your Vichaar.

    how to reverse the mind, the trikut which operates with the help of 3 aspects

    ਗੁਰ ਪਰਸਾਦਿ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗੁਰਬਾਣੀ ਦੇ ਗਿਆਨ ਦੀ ਕਿਰਪਾ ਨਾਲ…
    With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or transformed (ਗੁਰਬਾਣੀ ਦੇ ਵਿਚ ਦਰਜ ਬ੍ਰਹਮ ਗਿਆਨ, ਜੀਵ ਦੀ ਬੁਧੀ ਨੂੰ ਬਦਲ ਦੇਂਦਾ ਹੈ ).
    • ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ (sggs 469).
    • ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥ (sggs 992).
    • ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥ (sggs 1022).
    • ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ (sggs 1373).
    • ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ (sggs 4).
    • ਐਸਾ ਗਿਆਨੁ ਬਿਚਾਰੁ ਮਨਾ ॥ (sggs 1161).
    • ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਮਨਿ ਹੋਇ ਪ੍ਰਗਾਸੁ ॥ (sggs 272).
    • ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥ (sggs 853).
    • ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ ॥ (sggs 18).

    Once the twisted or coiled Budhi becomes uncoiled or disentangled (i.e., changed or transformed – ” ਬੁਧਿ ਬਦਲੀ”), then Kabee Sahib says “ਸਿਧਿ ਪਾਈ”.
    • ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥: (sggs 339).

    Therefore, the Gurbani asks its learners (students, Sikhs) to keep this Lamp of the Divine Wisdom burning in the mind!
    • ਗੁਰ ਦੀਪਕੁ ਗਿਆਨੁ ਸਦਾ ਮਨਿ ਬਲੀਆ ਜੀਉ ॥ (sggs 173).
    Bhul Chuk Maaf

  22. I think it is important to understand every message of all yogic actions envisaged in gurbaanee in context of GuROO/GuRu and Gur.
    The reference of PAWANu is also is related to this aspect of gurbaanee understanding .

  23. Thanks T Singh ji,
    The composition of mind comprises of 5 cognitive and 5 active senses, we take for instance ANHATTA chakra operating in sargun mode, where in touch becomes grasp…we inhale,import cognize touch and exhale, export grasp, that’s active sense, that’s the interplay of cognitive and active senses…ਇੰਦ੍ਰੀ ਦਸੇ ਦਸੇ ਫੁਨਿ ਧਾਵਤ ਤ੍ਰੈ ਗੁਣੀਆ ਖਿਨੁ ਨ ਟਿਕਾਵੈਗੋ ॥ …..through ultat pavan we have to reverse this inter play like inhale, annihilate the grasping part and ex hale in touch…here breath is just a reminder for this reversal..we don’t get stuck with chakras, indrees, praanas .what so ever..if we further ponder we realise that touch can only function in air not vacuum…then we enter in the realm of AIR..the substratum of grasp, that’s nirgun part..with this reverse breath we inhale grasp and exhale in touch…like rightly said in gurbani…ਰੀ ਕਲਵਾਰਿ ਗਵਾਰਿ ਮੂਢ ਮਤਿ ਉਲਟੋ ਪਵਨੁ ਫਿਰਾਵਉ ॥ then the same mind becomes competent enough to decode the secrets of 3 worlds..ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥ …and we find nirgun and sargun as….ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ ….and this sunn Samadhi is is the sound principal…The electro magnetic spectra …..ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ …..where air is one of the element…the other 4 are…ether,fire, water and earth…..ਤਤੁ ਬੀਚਾਰਿ ਕਿਆ ਅਵਰਿ ਬੀਚਾਰਾ ॥੩॥ ਅਪੁ ਤੇਜੁ ਬਾਇ ਪ੍ਰਿਥਮੀ ਆਕਾਸਾ ॥ and if we take the essence and inhale grasp…ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥ ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥੧॥ and we do reach…ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ and the message is understood..“ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ…….breath is just a reminder.

  24. Thank you Prince Ji. Good to hear from you after!

    The Gurbani and Chakras, Yogis…:

    The following verses of the Gurbani address Yogis, specifically to remove their doubts (NOT to approve their practices and beliefs for the Gurbani differs with them).

    The Gurbani indicates that when the perplexed mind is reversed or turned inward (“Ulatat Pavan”) with the Divine Wisdom, the Chakras (that Yogis talk about) stand pierced; and the Awareness then becomes free of Maya – the mind’s connections stands broken with Trikuti, defiled senses, etc. that trundle us in repeated suffering… Bhagat Kabeer Sahib says:

    ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥: Ultat pawan chakra khatu bhede surti sunn anuraagee ||1||. Aavai n jaai marai n jeevai taasu khoju bairaagee. Mere man man hee ulati samaanaa ||1|| Rahaaou ||. Gur parsaadi akali bhaee avarai naataru thaa begaana (sggs 333).

    ਉਲਟਤ ਪਵਨ (Ultat pawan) => turning the mind inward…
    ਸੁਰਤਿ ਸੁੰਨ (surti sunn) => consciousness becoming free of Maya, ਮਾਇਆ ਤੋਂ ਸੁਰਤ ਦਾ ਸੁੰਨ ਹੋ ਜਾਣਾ…
    ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ (Aavai n jaai marai n jeevai) => who does not come and go and who neiher dies and nor is born…
    ਤਾਸੁ ਖੋਜੁ (taasu khoju) => Search Him (within)…
    ਬੈਰਾਗੀ (bairaagee) => (Search Him within) who is detached, beyond Maya, has no hunger for Maya, ਜਿਸ ਨੂੰ ਮਾਇਆ ਦੀ ਭੁਖ ਨਹੀ…
    ਗੁਰ ਪਰਸਾਦਿ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗੁਰਬਾਣੀ ਦੇ ਗਿਆਨ ਦੀ ਕਿਰਪਾ ਨਾਲ…

    With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or transformed (ਗੁਰਬਾਣੀ ਦੇ ਵਿਚ ਦਰਜ ਬ੍ਰਹਮ ਗਿਆਨ, ਜੀਵ ਦੀ ਬੁਧੀ ਨੂੰ ਬਦਲ ਦੇਂਦਾ ਹੈ ).

  25. The real message is this “ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ
    There is no need to be successful in any action like ਉਲਟਤ ਪਵਨ

  26. nice article,
    Mind is under the influence of 5 cognitive and 5 active senses, we inhale, hearing, touch,sight,taste & smell and exhale speech,grasping, movement,procreate & eliminate, carried by the 5 lower chakras ie visudha, anhatta,manipura,swadhisthana & muldhara, mind,trikut seems to be enjoying all this activity…..if we reverse the flow of breath ie..ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥…..
    that is inhaling…speech,grasp,movement, procreation,& elimination..and exhaling in hearing,touch, sight, taste & smell…is this ਉਲਟਤ ਪਵਨ we are talking about and if we are successful in doing that, we do reach our mool…..ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥


  27. Today the humans are not possessed by any ghost ,but rather by the mind itself. The worse than that is they identify themselves with the possessing entity. Mind can be a good instrument but we are not mind, but the intelligence , consciousness, atma which are beyond the mind.To go there, we have to get rid of the body consciousness and have to search within and that too by ourselves . No trick or shortcut.

  28. There is very clear indication in SGGS ji about the true and real identity of all human beings .This identity is “A WAVE FORM” as should be clear fro the Quote “•ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ .
    Here the reference of ਜੋਤਿ should be taken as A WAVE (This is a Noun Singular Feminine Gender word) that is why we have in Gurbaanee its PLURAL as JOTEE .

Share Your Thoughts

Your email address will not be published. * = required fields. Comment Policy.