Who Am I?

Man alone is is roof and crown of creation because he is endowed with an intellect, comprehends 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’).

  • ਕਬੀਰ ਜਾ ਕੀ ਦਿਲ ਸਾਬਤਿ ਨਹੀ ਤਾ ਕਉ ਕਹਾਂ ਖੁਦਾਇ ॥੧੮੫॥: O Kabee! The man who does not have Completeness in his Heart thinks that Rabb is nowhere. ||185|| (sggs 1374).

Hence, ‘Who am I?’ is the most fundamental and natural inquiry for man.

  • ਇਸੁ ਗ੍ਰਿਹ ਮਹਿ ਕੋਈ ਜਾਗਤੁ ਰਹੈ ॥ ਸਾਬਤੁ ਵਸਤੁ ਓਹੁ ਅਪਨੀ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥: A rare person remains Awake (Aware, Alert, Conscious-ਗਿਆਨ ਅਵਸਤਾ) in his (Inner) House. (Whosoever remains Awake within) remains Intact, (Complete, Whole, Undivided – Saabat…). ||1||Pause|| (182 sggs).

However, without knowing the correct answer or if we are not given the right 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 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 deluded 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 Rabb (whom he sees within his clear mind). ||2||1|| (sggs 1318).
  • ਸੋ ਤੁਮ ਹੀ ਮਹਿ ਬਸੈ ਨਿਰੰਤਰਿ ਨਾਨਕ ਦਰਪਨਿ ਨਿਆਈ ॥੩॥੫॥: O Nanak! (Rabb dwells in you) as the image dwells in the mirror. ||3||5|| (sggs 632).
  • ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥: Kaahae rae ban khojan jaaee. (sggs 684).

In short, 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 Rabb‘s ‘Ansh’ (of same essence as Rabb) – Jot saroop.

  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Thus says Nanak – O mind! You are embodiment of Pure Light (Pure Consciousness, Pure Nature, Original or Real Nature, Wisdom, Virtues – Jot Saroop …)! Recognize your Mool (ਅਪਣੇ ਆਪ ਦੀ ਪਛਾਣ, recognition of mind’s Original or True Nature – Jot Saroop…) ||5|| (sggs 441).

We spend lifetime searching outside for WHAT WE ALREDY ARE (i.e., Jot Saroop)! But – without searching ownself – we remain unaware or clueless about it! 

  • ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥: Says Kabeer! This (i.e., soul that dwells within) is Raam‘s Ansh (of same essence as Rabb – Jot Saroop). (sggs 871).

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 in all beings) Thousands of eyes of all of us are 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|| There is only one ‘Joti’ in all being and this ‘Joti’ is none other than That Rabb. With the Light of that ‘Joti’ there is Light (Soojh Boojh –understanding etc.) in all beings. 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., the meaningful Poojaa of this all-pervading Light) is that whatever is happening in Rabb’s Hukam (System-Rule-Law of Nature) 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 is within, it simply means we are THAT! To say it otherwise, it simply means Rabb is not separate from us – we are ALL 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).

Now the question arises now: if man is by nature THAT (Jot Saroop), why does he strive towards gaining what he has already gained? One does not strive to gain the already gained! In case he does, the only reason for this could be IGNORANCE — ignorance of gained thing. Man strives to be Free and Complete (Saabat-ਸਾਬਤ) due to ignorance of his True Nature as Jot Saroop!

The paid clergy, social environment, Pujaaree system, and our upbringing often creates doubt, confusion and illusion that we are separate from Rabb, 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 Maadhav! What can I say about this illusion; what we deem a thing to be, in reality, it 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 Prabh, Mool, etc. – through Naam…). (But) ever since (man’s) birth, (he) has been enticed and deceived by Maya. (sggs 251).

Sri Guroo Granth Sahib (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 True 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 True Nature (Jot Saroop), we identify ourselves wrongly with the body-mind-intellect apparatus, separate from Rabb, and see the world outside, as a result its suffering becomes apparent to us.

From a practical standpoint, if Rabb is ALL, then what it means is that we are endowed with the Virtues or Qualities as well — truth, harmony, fearlessness, Immortality, patience, forgiveness, purity, selflessness, love, goodwill, compassion, kindness, contentment, knowledge, mercy, humility, peace, joy, discerning intellect (Bibek-Budhi), and so on.

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 (Haumai) stand in the way. The Gurbani reveals to us that when we overcome false ego-sense, we become one with our Jot-Saroop again.

However, instead, the Gurbani says the man thinks himself as ego-center (Haumai). 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).

We are what we think!

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 Rabb, 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 and religious paraphernalia are Pakhand (pretending, fraud, show, Karamkaand…).

  • ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Those who do not Understand their own Mool (Source, True Nature or Jot Saroop…); they are beasts, they are cattle (i.e., great fools-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! ||3|| (sggs 751).

Pakhand, fraud, doubt, 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 is 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; leading to Awakening of the intellect to Wisdom.

  • 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-hood…), 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 (System-Rule-Law 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!

In short, the Message of the Gurbani is (if we want to put it in words): Know Yourself, Recognize or Realize Your Mool (Origin, Root, Source, Reality, Truth – 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 ਨੂੰ) ਦੀ ਪਛਾਣ…

  • ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: O devoid of virtues – ਗੁਣ-ਹੀਨ, Saakat – recognize your own Mool! (sggs 63).
  • 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॥: (Rabb) is my dear friend, that dear friend stands beside me (at all times).  (Rabb) is dearer to me than life, I have seen that Beloved with (my) eyes. I have seen with my own eyes that that very Amrit-like Divine dwelling secretly within every body. But, the foolish being does not know the taste (of his union), (because the foolish man) cannot find that ever-abiding friend. The foolish being is intoxicated with Maya and keeps on babbling about trivial affairs. On account of doubt, (he) cannot realize (Rabb within). O Nanak!Rabb (though) is standing near all beings, but (Rabb) cannot be seen or understood without the Gur-Giaan or Wisdom. (sggs 924).

38 comments

  1. 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?

  2. 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).

  3. There is very simple technique as should be evident from a Quote from SGGS ji as
    “TUMAREE OAT TUMHAREE AASAA
    BAITHAT OOTHAT SOWAT JAAGAT
    VISAR NAAHEE TU SAAS GIRAASAA”
    The only requirement is to remain connected with THE LORD and this happens thru its grace only.

  4. 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.

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

  6. 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.

  7. 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

  8. 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!

  9. 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

  10. 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

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