19/02/2018 Who Am I?

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ਪਿੜਐ ਨਾਹੀ ਭਦ ਬਿਝਐ ਪਾਵਣਾ : Not by reading (religious books), but through Understanding, is the Mystery Realized. - sggs, 148

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Gurbani Blog » Who Am I?

Who Am I?
by T. Singh

The Sri Guroo Granth Sahib (SGGS) is a true Guroo with thousands of ways to annihilate our mind, to help us
inquire (Spiritual Inquiry) into “Who, or what, am I?”; to turn our awareness directly toward our Mool (Source, Jot…)
within; to bring us into the infinity of this moment.

We are so fortunate to have such essential Divine Wisdom readily available to us!

Those who are sincere in their inquiry turn the mind within upon itself and become tuned to their True Nature (Jot-
Saroop…).

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

ਨਰਪਿਤ ਏਕ ਿਸਘਾਸਿਨ ਸਇਆ ਸਪਨ ਭਇਆ ਿਭਖਾਰੀ ਅਛਤ ਰਾਜ ਿਬਛਰਤ ਦਖ ਪਾਇਆ ਸ ਗਿਤ 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 Spiritual Nature, we identify ourselves wrongly
with the body-mind-intellect apparatus and see the world outside, as a result its suffering becomes apparent to us.

However, instead, the Gurbani urges us to identify with the Ageless soul (Aatmaa). Because, we are not the
body-mind-intellect personality but Aatmaa, which lies within at the very core of our being and beyond our
brain-consciousness (Trikuti).

Now, what is Aatmaa? In essence Aatmaa is said to be the Spiritual Center within, Spiritual Spark, Spiritual Power,
Spiritual Energy, the real Self, Center of Spiritual Wisdom, Treasure of Virtues, Treasure of the Divine Knowledge,
Primeval, Eternal, Jot, and so on. Furthermore, the Gurbani tells us that Aatmaa is not different than God:

ਕਹ ਕਬੀਰ ਇਹ ਰਾਮ ਕੀ ਅਸ ਜਸ ਕਾਗਦ ਪਰ ਿਮਟ ਨ ਮਸ ॥੪॥੨॥੫॥: Says Kabeer! This (i.e., soul that dwells within) is
the Lord’s Ansh (steady part-and-parcel of the same Divine Essence-Parmeshar…). It is like the ink on the
paper which cannot be annulled or expunged (i.e., both the soul and Parmeshar are linked to each other as the
paper and the ink on it). ||4||2||5|| (sggs 871).

Beyond birth and death (i.e., Immortal or Amar), this Divine Dynamic Energy is One (Unity). Because it’s the part-
and-parcel of the same Immortal, Supreme Essence.

ਮਰਣਹਾਰ ਇਹ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥: This soul is not perishable (sggs 188).

The Gurbani indicates that the only fact we can be sure of is that we are Jot Saroop (true Image of the Divine).
Therefore, the Gurbani wants us to hold on to this Reality. For we are That!

ਇਉ ਕਹ ਨਾਨਕ ਮਨ ਤ ਜਿਤ ਸਰਪ ਹ ਅਪਣਾ ਮਲ ਪਛਾਣ ॥੫॥: Thus says Nanak – O mind! Your “Saroop” (nature,
identity…) is “Joti” (Divine Light). (O mind!) Recognize your Mool (Source, Jot, Origin…) ||5|| (sggs 441).

From a practical standpoint, what it means is that if Permeshar (God…)

gave the man His true image than He must also have given the man his If we have to think, the
Divine Qualities — truth, harmony, fearlessness, Immortality, patience, Gurbani says think “I am
forgiveness, purity, selflessness, love, goodwill, compassion, kindness, Jot-Saroop” (Pure
contentment, knowledge, mercy, humility, peace, joy, discerning intellect Consciousness…)
(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

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wall of our false ego stand in the way. The Gurbani reveals to us that when we overcome this false ego-sense, we
become one with ourJot-Saroop again.

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

ਕਬੀਰ ਪਰਦਸੀ ਕ ਘਾਘਰ ਚਹ ਿਦਿਸ ਲਾਗੀ ਆਿਗ : Kabeer pardesee kai ghaagharai chahu disi laagee aagi: O Kabeer!
The kilt (of sense-organs) of this alien (soul-ਪਰਦਸੀ ਜੀਵ) has caught fire on all four sides (sggs 1366).
ਮਲ ਨ ਬਝ ਆਪ ਨ ਸਝ ਭਰਿਮ ਿਬਆਪੀ ਅਹ ਮਨੀ ॥੧॥:Engrossed in doubt and egotism, (the mortal does) not know the
Mool; he does not understand his ownself. ||1|| (sggs 1186).

Clearly, the Gurbani wants us to bring about complete transformation in our

We are what we think. outlook or thinking (ਸਚ). When we think we are the embodiment of the
Divine Light and live as such, our thinking (ਸਚ) gets transformed from
body-consciousness to the Soul-Consciousness (Divine Wisdom, Divine
Virtues, Naam-consciousness, Gurmukh Lifestyle…). Then, we start seeing the same One Spiritual Factor in
everybody.

ਜਹੀ ਸਰਿਤ ਤਹਾ ਿਤਨ ਰਾਹ : As is (beings’) awareness, so is (their) way (sggs 25).

Without such real shift in thinking (ਸਚ), and without truly aiming at Mool-realization, the Gurbani indicates all
religious acts are Pakhand (pretending, show, Karamkaand, fraud…).

ਮਲ ਨ ਬਝਿਹ ਆਪਣਾ ਸ ਪਸਆ ਸ ਢਰ ਜੀਉ : Those who do not understand their own Mool (Source, Origin, Jot…);
they are beasts and they are cattle (i.e., great fools of animal intellect-ਡਗਰ ਬਧੀ ਵਾਲ ਮਹ ਮਰਖ)! (sggs 751).

With real shift in thinking (ਸਚ), all Pakhand cease to be. We are then saved from Spiritual death (ਆਤਮਕ ਮਤ-death
of spiritual life). And, we are saved from our exploitation in the name of the Gurbani and Dharma by the Pujaaree-
Group (Bhais, Ragi, so called sant, etc.).

In nutshell, the Gurbani of uncompromising Truth urges us to go within. Since our Joti-Svaroop is ever present
within, we are never apart from it.

The Gurbani tells us that the mean to accomplish this task is the Shabad-Vichaar (Reflections on the Shabad).

ਆਤਮ ਰਾਮ ਰਾਮ ਹ ਆਤਮ ਹਿਰ ਪਾਈਐ ਸਬਿਦ ਵੀਚਾਰਾ ਹ ॥੭॥: By engaging in the Shabad Vichaar, one obtains this
understanding that) the soul and “Raam” (Parmeshar) are one and the same (ਇਕ-ਰਪ). ||7|| (sggs 1030).

Simply put: If there is hunger for understanding the Divine Wisdom (Aatam-
Giaan) of the Gurbani through the Gurbani-Vicchar, then Aatam-Giaan will Mind without understanding
awaken, within; leading to Spiritual Awakening or Realization of one’s Mool, is perplexed.
within. Sipmly put: Shabad-Vichaar is finding out who am I?.

ਿਬਨ ਬਝ ਸਭ ਹਇ ਖਆਰ : Without understanding, ALL are troubled (afflicted, distressed, perplexed…). (sggs
791).
ਭਗਿਤ ਭਾਇ ਆਤਮ ਪਰਗਾਸ : Bhagti bhaai Aatam Pargaas (sggs 288).

Now, the question is: What does happen upon becoming Mool-realized or Spiritually Awakened (a person of
higher consciousness, the Gurmukh…)? Does it mean one’s problems and strives will disappear? Does it
mean that one retires from all activities of life and meditate twenty-four hours? No!

Upon experiencing Spiritual Awakening (Enlightenment…), one’s

As doubt (Bharam) is problems still will be there, one’s duties still will be there, life’s strife
removed with the Divine and situations still will be there, body’s diseases and sickness and
Wisdom, illusoriness flees death still will be there. What changes is the perception or angle of
like the night at dawn. vision of approaching life. One simply becomes witness to his life,
without any trace of emotional attachment. According to the Gurbani,
he accepts everything he undergoes as the Divine Hukam (Bhaanaa,
Divine Will…) 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 from everything!

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In nutshell, as the Gurbani indicates, Enlightenment is to know one’s own True Nature (Jot-Saroop...). To
say it otherwise, Enlightenment is one’s own Fundamental Ultimate Mool (Source, Jot…). Simply put:
This is a Still mind. This Stillness of the mind is the greatest achievement.

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Tagged With: Aatmaa, enlightenment, Mool, Realization, who am I

COMMENTS LEAVE A COMMENT

G Paramjit Singh Rana

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 ਕਹ ਨਾਨਕ ਮਨ ਤ ਜਿਤ ਸਰਪ ਹ
ਅਪਣਾ ਮਲ ਪਛਾਣ, 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

Reply

G T. Singh Post author

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 ਕਾਰਨ ਕਛਅਕ ਪੜੀਐ ਿਗਆਨ ॥੫॥: To instruct the mind (ਉ ਚ ਜੀਵਨ ਦੀ ਸਝ ਦਣ ਵਾਸਤ-to raise the
Consciousness to the High Plane, one) ought to study Divine Knowledge (ਉ ਚੀ ਿਵਚਾਰ ਵਾਲੀ ਬਾਣੀ…) to some
extent. ||5|| (sggs 340).

The Gurbani also tells us:

• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪ ਹੀ ਕਾਜ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath-Praan) With own hands (with self-
efforts, ਉ ਦਮ ਕਰ ਕ…), resolve your own affair yourself. ||20|| (sggs 474).
• ਜ ਭ ਖਜਿਹ ਸਈ ਪਾਵਿਹ ਹਿਰ ਫਿਟ ਮਏ ਅਹਕਾਰੀ ॥੨੦॥: Those who seek Prabhu (i.e., Mool …), they obtain (i.e.,
realize their Mool within ); others die fragmented in their egotism (i.e., die without realizing their Mool). ||20||
(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!)

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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.

Reply

G Prakash S Bagga

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 ਕਹ ਨਾਨਕ ਮਨ ਤ ਜਿਤ ਸਰਪ ਹ ਅਪਣਾ ਮਲ ਪਛਾਣ ..this quote confirms this only.

Reply

G T. Singh Post author

Well said! Thank you Prakash Veer Ji for taking the time to respond.

Reply

G Paramjit Singh Rana

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.

You posed the question Who am I? Would you agree that perhaps it is more appropriate to ask: Who am “I”? Both
statements mean the same to some; however, my intent of placing quotes around I, is to underscore
unambiguously what we need to focus on and that is “I” ( or “we”, “us”, “our” etc., when collective reference is
made in Gurubani) . It is my personal belief that unless “I” in us is recognized and the tangible conscious controls
through which “I” can be affected identified, any form of spiritual discourse that we have or have been having in
academic and non-academic settings for years will remain short of its true understanding with concomitant lack in
its intended application. May be it is this elusiveness of “I” in us which is the primary culprit that is keeping us
disjoint from the “true”/”pure” essence (Jot) that is inherent in all human beings where profound joy, happiness,
love and bliss can be experienced that is unmatched by what we, as individuals or groups, have ever experienced
in our temporal life. This centrality of this “true essence” is exactly what Gurubani asserts as you have very nicely
articulated: “The Gurbani indicates that the only fact we can be sure of is that we are Jot Saroop (true Image of the
Divine). Therefore, the Gurbani wants us to hold on to this Reality. For we are That!”

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May be it is this state of “pure”, sublime and serene state of human existence implicit within us for which many
seekers in the East renounce the world and go into seclusion in retreats on mountain tops to search for this
ultimate fountain of love and bliss within. But then our Gurubani underscores that this internal state can be
achieved while remaining engaged in the secular life. The question remains can we experience these emotions of
love, joy, happiness and serenity in its true and “pure” sense while carrying on with our “normal” business and
worldly life; the answer to me seems to reside in identify “I” within us as human beings and HOW this “I” can be
influenced by Gurubani wisdom and directed towards “true/pure” essence that is inherent in all of us!

Who is this “I” (or “We”) that is being referred/addressed when these terms are used in Gurubani discourse. From
reading Gurubani, it is very clear Gurubani wisdom/message is directed at “Manh” (the English equivalent being
the Mind). For example, as you quoted: “ਇਉ ਕਹ ਨਾਨਕ ਮਨ ਤ ਜਿਤ ਸਰਪ ਹ ਅਪਣਾ ਮਲ ਪਛਾਣ ॥੫॥: Thus says Nanak – O
mind! Your “Saroop” (nature, identity…) is “Joti” (Divine Light). (O mind!) Recognize your Mool (Source, Jot,
Origin…)”. And then there are numerous other references from where it is very clear that the Gurubani message is
directed towards “Manh”!

If the gurubani message is directed towards “Manh/Mind” then WHO has the conscious control of mind, to lead it
on right path. And if the answer is, it is our Buddi (Intellect), then the question is what are the precursors or WHO
has the conscious control to tell Buddi to direct mind to connect with its Mool/Jot/Atman.

Here are some selective excerpts from your blog. Can you please help me understand who is being addressed by
the words that I have underscored [capatalized] in the following statements from your blog. I don’t think we can
get away by providing an evasive answer that it is the man or human being that is being addressed – it will put us
back to ground zero.

The answer in identifying who is being addressed will help answer the key question that you posed at the outset
“Who am I” in some empirical sense to allow transformation that you alluded to in your blog.

1. “ONE simply becomes witness to HIS life, without any trace of emotional attachment. According to the Gurbani,
HE accepts everything HE undergoes as the Divine Hukam (Bhaanaa,Divine Will…) 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 from everything!”

2. “THOSE WHO are sincere in their inquiry turn the mind within upon itself and become tuned to THEIR True
Nature (Jot-Saroop…).

3. “Because, WE are not the body-mind-intellect personality but Aatmaa, which lies within at the very core of OUR
being and beyond OUR brain-consciousness (Trikuti).”

4. “The Gurbani indicates that the only fact WE can be sure of is that WE are Jot Saroop (true Image of the Divine).
Therefore, the Gurbani wants US to hold on to this Reality. For we are That!”

5. “In nutshell, the Gurbani of uncompromising Truth urges US to go within. Since our Joti-Svaroop is ever present
within, WE are never apart from it.”

6. “Clearly, the Gurbani wants US to bring about complete transformation in OUR outlook or thinking (ਸਚ). When
WE think WE are the embodiment of the Divine Light and live as such, OUR thinking (ਸਚ) gets transformed…”

Guru Fetah and warm regards! Sincerely hoping to hear some thing different than “Thank you Veer Ji for taking the
time to respond”.

Paramjit Singh Rana

Reply

G T. Singh Post author

Thank you Veer Ji for taking the time to respond. Also, thank you for the addition to the post. Welcome to
the Gurbani Blog!

Reply

G Prakash S Bagga

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PETER JANSEN
The word PONDER in English can be considered as equivalent to The word “ਸਧ
ponder

verb

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

Reply

G Prakash S Bagga

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.

Reply

G T. Singh Post author

“VISAR NAAHEE TU SAAS GIRAASAA”

Thank you Veer Ji for taking the time to respond.

Reply

G Chitranjan

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

Reply

G Peter Jansen

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.
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Reply

G T. Singh Post author

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 “ਸਧ
-Sodhae” (i.e., pursued for finding truth, searched, investigated, refined, etc.) all Saastar, Simriti, Vedas…:

• ਿਬਨ ਹਿਰ ਨਾਮ ਨ ਟਟਿਸ ਪਟਲ ਸਧ ਸਾਸ ਿਸਿਮਿਤ ਸਗਲ : Without the Naam, the screen (Maya) is not torn
away. I have “ਸਧ -Sodhae” all the Shaastras and Simritees (sgg 890).
• ਨਾਨਕ ਸਧ ਿਸਿਮਿਤ ਬਦ : Nanak sodhae simmriti Bed (sggs 1142).
• ਸਾਸਤ ਬਦ ਿਸਿਮਿਤ ਸਿਭ ਸਧ ਸਭ ਏਕਾ ਬਾਤ ਪਕਾਰੀ : Saasat bed simriti sabhi sodhae sabh ekaa baat pukaaree.
(sggs 495).

The word “ਸਧ – Sodhae can be translated in Punjabi as: ਖਜ ਦਖ, ਸਮਝ-ਿਵਚਾਰ, ਘਖ ਭਾਲ ਕਰ, ਗਹ ਨਾਲ ਪੜ,
ਿਵਚਾਰ, ਖਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜ ਚ 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:
• ਸਾਿਸ ਸਾਿਸ ਿਸਮਰਹ ਗਿਬਦ ਮਨ ਅਤਰ ਕੀ ਉਤਰ ਿਚਦ : With (each) breath, remember “Gobind” (Mool…). (So
that) wory within (your) mind be erased (sggs 295).
• ਸਾਸ ਸਾਸ ਸਾਸ ਹ ਜਤ ਮ ਗਰਮਿਤ ਨਾਮ ਸਮ੍ਹਾਰ : With all breaths (i.e, ਲਗਾਤਾਰ-continually…), take care of the
Naam through the Gurmat (i.e., unceasingly maintain the Divine Knowledge – ਆਤਮ ਿਗਆਨ – through the
Gurbani’s Instruction). (sggs 980).
• ਗਰ ਕਾ ਸਬਦ ਮਰ ਅਤਿਰ ਿਧਆਨ ਹਉ ਕਬਹ ਨ ਛਡਉ ਹਿਰ ਕਾ ਨਾਮ ॥੧॥ ਰਹਾਉ : (I) heed to the Gur-Shabad, within.
(I) will never forsake the “Hari Naamu” (Giaan or Divine Wisdom, which I obtained from the Gur-Shabad).
||1||Pause|| (sggs 1154).
• ਊਠਤ ਬਠਤ ਸਵਤ ਜਾਗਤ ਸਾਿਸ ਸਾਿਸ ਸਾਿਸ ਹਿਰ ਜਪਨ ॥੧॥ ਰਹਾਉ : Standing up and sitting down, while sleeping
and awake (i.e., continually – ਸਦਾ), with each and every breath, I remain engaged in Hari’s Jap. ||1||Pause||
sggs 1298).

Reply

G Peter Jansen

Dear T. Singh,

Thank you for your clear explanation.

May I ask one question? Could you translate the sentence “The word “ਸਧ – Sodhae can be translated in
Punjabi as: ਖਜ ਦਖ, ਸਮਝ-ਿਵਚਾਰ, ਘਖ ਭਾਲ ਕਰ, ਗਹ ਨਾਲ ਪੜ, ਿਵਚਾਰ, ਖਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜ ਚ ਕੀਤੀ…”
into English for better understanding?

Reply

G T. Singh Post author

“ Could you translate the sentence “The word “ਸਧ – Sodhae can be translated in Punjabi as:
ਖਜ ਦਖ, ਸਮਝ-ਿਵਚਾਰ, ਘਖ ਭਾਲ ਕਰ, ਗਹ ਨਾਲ ਪੜ, ਿਵਚਾਰ, ਖਜ-ਭਾਲ ਕੀਤੀ, ਛਾਣ ਬੀਣ ਕੀਤੀ, ਜ ਚ ਕੀਤੀ…” into
English for better understanding?”

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

Reply

G Peter Jansen

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

Reply

G chitranjan dev

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

Reply

G Peter Jansen

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.

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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.

Reply

G T. Singh Post author

Thank you brother Peter Jansen Ji for taking the time to respond to this post!

Reply

G Chitranjan Dev

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

Reply

G T. Singh Post author

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).

• ਖ ੀ ਬਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ : The four Varna – the Kshatriya, Brahmins, Soodras and
Vaishyas – are equal in respect to the Teachings. (sggs 747).
• ਚਹ ਵਰਨਾ ਕਉ ਦ ਉਪਦਸ ਨਾਨਕ ਉਸ ਪਿਡਤ ਕਉ ਸਦਾ ਅਦਸ : O Nanak! The one who teaches all four Varnaas,
forever salutation to such Pandit (sggs 274).
• ਤ ਸਾਝਾ ਸਾਿਹਬ ਬਾਪ ਹਮਾਰਾ : O Lord! You are the Universal Father of all (sggs 97).
• ਜਾਿਤ ਕਾ ਗਰਬ ਨ ਕਿਰ ਮਰਖ ਗਵਾਰਾ ਇਸ ਗਰਬ ਤ ਚਲਿਹ ਬਹਤ ਿਵਕਾਰਾ ॥੧॥ ਰਹਾਉ ਚਾਰ ਵਰਨ ਆਖ ਸਭ ਕਈ ਬਹਮ
ਿਬਦ ਤ ਸਭ ਓਪਿਤ ਹਈ ॥੨॥ ਮਾਟੀ ਏਕ ਸਗਲ ਸਸਾਰਾ ਬਹ ਿਬਿਧ ਭ ਡ ਘੜ ਕਮ੍ਹਾਰਾ ॥੩॥ ਪਚ ਤਤ ਿਮਿਲ ਦਹੀ ਕਾ ਆਕਾਰਾ
ਘਿਟ ਵਿਧ ਕ ਕਰ 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!!!

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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!

Reply

G prakash s bagga

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 .

Reply

G prakash s bagga

The real message is this “ਆਵ ਨ ਜਾਇ ਮਰ ਨ ਜੀਵ ਤਾਸ ਖਜ ਬਰਾਗੀ ॥੧॥ ਮਰ ਮਨ ਮਨ ਹੀ ਉਲਿਟ ਸਮਾਨਾ ਗਰ ਪਰਸਾਿਦ ਅਕਿਲ
ਭਈ ਅਵਰ ਨਾਤਰ ਥਾ ਬਗਾਨਾ ॥੧॥ ਰਹਾਉ
There is no need to be successful in any action like ਉਲਟਤ ਪਵਨ

Reply

G prince

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 ਚ ਖਟ ਭਦ ਸਰਿਤ ਸਨ ਅਨਰਾਗੀ ਆਵ ਨ ਜਾਇ ਮਰ ਨ ਜੀਵ ਤਾਸ ਖਜ ਬਰਾਗੀ ॥੧॥ ਮਰ ਮਨ ਮਨ ਹੀ
ਉਲਿਟ ਸਮਾਨਾ ਗਰ ਪਰਸਾਿਦ ਅਕਿਲ ਭਈ ਅਵਰ ਨਾਤਰ ਥਾ ਬਗਾਨਾ ॥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…..ਖਟ
ਮਟ ਦਹੀ ਮਨ ਬਰਾਗੀ

Regards,

Reply

G T. Singh Post author

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 ਚ ਖਟ ਭਦ ਸਰਿਤ ਸਨ ਅਨਰਾਗੀ ਆਵ ਨ ਜਾਇ ਮਰ ਨ ਜੀਵ ਤਾਸ ਖਜ ਬਰਾਗੀ ॥੧॥ ਮਰ ਮਨ ਮਨ ਹੀ ਉਲਿਟ
ਸਮਾਨਾ ਗਰ ਪਰਸਾਿਦ ਅਕਿਲ ਭਈ ਅਵਰ ਨਾਤਰ ਥਾ ਬਗਾਨਾ ॥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).

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ਉਲਟਤ ਪਵਨ (Ultat pawan) => turning the mind inward…
ਸਰਿਤ ਸਨ (surti sunn) => consciousness becoming free of Maya, ਮਾਇਆ ਤ ਸਰਤ ਦਾ ਸਨ ਹ ਜਾਣਾ…
ਆਵ ਨ ਜਾਇ ਮਰ ਨ ਜੀਵ (Aavai n jaai marai n jeevai) => who does not come and go and who neiher dies and
nor is born…
ਤਾਸ ਖਜ (taasu khoju) => Search Him (within)…
ਬਰਾਗੀ (bairaagee) => (Search Him within) who is detached, beyond Maya, has no hunger for Maya, ਿਜਸ
ਮਾਇਆ ਦੀ ਭਖ ਨਹੀ…
ਗਰ ਪਰਸਾਿਦ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗਰਬਾਣੀ
ਦ ਿਗਆਨ ਦੀ ਿਕਰਪਾ ਨਾਲ…

With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or
transformed (ਗਰਬਾਣੀ ਦ ਿਵਚ ਦਰਜ ਬਹਮ ਿਗਆਨ, ਜੀਵ ਦੀ ਬਧੀ ਬਦਲ ਦਦਾ ਹ ).

Reply

G prince

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

Reply

G prince

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…ਇ ੀ ਦਸ ਦਸ
ਫਿਨ ਧਾਵਤ ਗਣੀਆ ਿਖਨ ਨ ਿਟਕਾਵਗ …..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 ਕਲਵਾਿਰ
ਗਵਾਿਰ ਮਢ ਮਿਤ ਉਲਟ ਪਵਨ ਿਫਰਾਵਉ then the same mind becomes competent enough to decode the secrets
of 3 worlds..ਇਹ ਮਨ ਲ ਜਉ ਉਨਮਿਨ ਰਹ ਤਉ ਤੀਿਨ ਲਕ ਕੀ ਬਾਤ ਕਹ ॥੩੩॥ …and we find nirgun and sargun
as….ਸਰਗਨ ਿਨਰਗਨ ਿਨਰਕਾਰ ਸਨ ਸਮਾਧੀ ਆਿਪ ….and this sunn Samadhi is is the sound principal…The
electro magnetic spectra …..ਸਨ ਸਮਾਿਧ ਅਨਹਤ ਤਹ ਨਾਦ …..where air is one of the element…the other 4
are…ether,fire, water and earth…..ਤਤ ਬੀਚਾਿਰ ਿਕਆ ਅਵਿਰ ਬੀਚਾਰਾ ॥੩॥ ਅਪ ਤਜ ਬਾਇ ਿ ਥਮੀ ਆਕਾਸਾ and if we
take the essence and inhale grasp…ਪਚ ਮਨਾਏ ਪਚ ਰਸਾਏ ਪਚ ਵਸਾਏ ਪਚ ਗਵਾਏ ॥੧॥ and we do reach…ਖਟ ਮਟ
ਦਹੀ ਮਨ ਬਰਾਗੀ and the message is understood..“ਆਵ ਨ ਜਾਇ ਮਰ ਨ ਜੀਵ ਤਾਸ ਖਜ ਬਰਾਗੀ ॥੧॥ ਮਰ ਮਨ ਮਨ ਹੀ
ਉਲਿਟ ਸਮਾਨਾ ਗਰ ਪਰਸਾਿਦ ਅਕਿਲ ਭਈ ਅਵਰ ਨਾਤਰ ਥਾ ਬਗਾਨਾ ॥੧॥ ਰਹਾਉ…….breath is just a reminder.

Reply

G T. Singh Post author

Thank you Prince Ji for continually sharing your Vichaar.

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

ਗਰ ਪਰਸਾਿਦ (Gur parsaadi) => Grace of the Gur-Giaan, Grace of the Divine Wisdom of the Gurbani, ਗਰਬਾਣੀ
ਦ ਿਗਆਨ ਦੀ ਿਕਰਪਾ ਨਾਲ…
With the Grace of the Divine Wisdom of the Gurbani, the ignorance driven intellect (ਅਕਲ) gets changed or
transformed (ਗਰਬਾਣੀ ਦ ਿਵਚ ਦਰਜ ਬਹਮ ਿਗਆਨ, ਜੀਵ ਦੀ ਬਧੀ ਬਦਲ ਦਦਾ ਹ ).
• ਿਗਆਨ ਕਾ ਬਧਾ ਮਨ ਰਹ ਗਰ ਿਬਨ ਿਗਆਨ ਨ ਹਇ ॥੫॥ (sggs 469).
• ਿਗਆਨ ਰਤਿਨ ਮਨ ਮਾਜੀਐ ਬਹਿੜ ਨ ਮਲਾ ਹਇ (sggs 992).
• ਿਗਆਨ ਖੜਗ ਲ ਮਨ ਿਸਉ ਲਝ ਮਨਸਾ ਮਨਿਹ ਸਮਾਈ ਹ ॥੩॥ (sggs 1022).
• ਕਬੀਰ ਮਨ ਸੀਤਲ ਭਇਆ ਪਾਇਆ ਬਹਮ ਿਗਆਨ (sggs 1373).
• ਅਖਰੀ ਿਗਆਨ ਗੀਤ ਗਣ ਗਾਹ (sggs 4).

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• ਐਸਾ ਿਗਆਨ ਿਬਚਾਰ ਮਨਾ (sggs 1161).
• ਬਹਮ ਿਗਆਨੀ ਕ ਮਿਨ ਹਇ ਗਾਸ (sggs 272).
• ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣ ਸਬਦ ਹ ਗਰਮਿਖ ਪਾਇਆ ਜਾਇ ॥੨॥ (sggs 853).
• ਿਕਉ ਗਰ ਿਬਨ ਿ ਕਟੀ ਛਟਸੀ ਸਹਿਜ ਿਮਿਲਐ ਸਖ ਹਇ (sggs 18).

Once the twisted or coiled Budhi becomes uncoiled or disentangled (i.e., changed or transformed – ” ਬਿਧ
ਬਦਲੀ”), then Kabee Sahib says “ਿਸਿਧ ਪਾਈ”.
• ਕਿਹ ਕਬੀਰ ਬਿਧ ਹਿਰ ਲਈ ਮਰੀ ਬਿਧ ਬਦਲੀ ਿਸਿਧ 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!
• ਗਰ ਦੀਪਕ ਿਗਆਨ ਸਦਾ ਮਿਨ ਬਲੀਆ ਜੀਉ (sggs 173).
Bhul Chuk Maaf

Reply

G Roop Inder Singh

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.

Reply

G T. Singh Post author

Well said, Roop Inder Singh Ji!

Thank you Brother for sharing your Vichaar.
Also, welcome to the Gurbani Blog.

Reply

G Taranjit Singh

Amazing. Thank you.

Reply

G T. Singh Post author

Thank you, Bhai Sahib Taranjit Singh Jio.

Reply

G Prakash s Bagga

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 ਕਹ ਨਾਨਕ ਮਨ ਤ ਜਿਤ ਸਰਪ ਹ ਅਪਣਾ ਮਲ ਪਛਾਣ .
Here the reference of ਜਿਤ 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 .

Reply

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G T. Singh Post author

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

Reply

G Gurpreet

What is the difference between advaita and gurmat??

Reply

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