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dhillon
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DUALITY - DOOJAA BHAAV
The pollution of the mind is the love of duality (sggs 229). This is Maya
by which God is forgotten; emotional attachment and love of duality
well up (sggs 921). Those who do not understand the nature of sin and
virtue are attached to duality; they wander around deluded (sggs 110).
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The Pure Consciousness is the substratum of everything in the universe. Verily we are this Pure Awareness. However, instead of striving to realize this Truth, when we try to give this Awareness name and form, the trouble arises! And that trouble is the movement of the mind (thoughts) manifesting in the notion of division, diversity, subject-object relationship, the feeling of two-ness or duality; giving rise to the phenomenal world of names and forms. This is also called mental conditioning. Thus, the mind conditioned by the perception of duality sees plurality, which, in turn, hides the Reality. To put it in other words, by associating with the duality (Doojaa Bhaav , Dubidhaa, relativism, ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਝਾਕ ਵਿਚ ਰਹਿਣਾਂ, ਮੇਰ-ਤੇਰ, etc.), one loses Divine Understanding. This loosening of the Divine Understanding gives rise to ignorance of one's True Self so much talked about in the scriptures. Therefore, where there is the filth duality within (division in one's consciousness, the Haume or ego-mind's wanderings - ਮਨ ਦੀ ਭਟਕਣਾਂ -, the filth of Maya's Bikaars stuck to the mind, etc.), there cannot be any real spiritual experience of the Lord's All-pervading Presence.
ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥: Sadaa sadaa tu ek hai tudh dujaa khel rachaya: Forever and ever You (God) are the only one; and You set the play of duality in motion (sggs 139).
ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥: Mann mailaa hai doojai Bhaai: The mind is polluted by the love of duality (sggs 121).
ਦੁਬਿਧਾ ਲਾਗੈ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥: Dubidhaa laagai deh dis dhaavai: Attached to duality, (the mind) wanders in the ten directions (sggs 127).
ਜਗਿ ਹਉਮੈ ਮੈਲੁ ਦੁਖੁ ਪਾਇਆ ਮਲੁ ਲਾਗੀ ਦੂਜੈ ਭਾਇ ॥: Jagg haumai mailu dukh paaiaa mall laagee doojai bhaai: On account of the filth of Haume (egotism), the world suffers in pain. Because of the (love of Maya), the filth of duality sticks to the world (sggs 39).
ਸਚੇ ਬਾਝਹੁ ਕੋ ਅਵਰੁ ਨ ਦੂਆ ॥ ਦੂਜੈ ਲਾਗਿ ਜਗੁ ਖਪਿ ਖਪਿ ਮੂਆ ॥: Sache baajhahu ko avar n dooaa. Doojai laag jag khap khap mooaa: Without the (One) Truth, there is no other (or second, etc.) at all. (But) attached to duality (due to having been caught in the love of Maya), the world is distracted and distressed to death (death of Spiritual Life - ਆਤਮਕ ਮੌਤ) (sggs 113).
ਦੂਜੈ ਲਾਗੀ ਮਹਲੁ ਨ ਪਾਏ ॥: Doojai laagee mahal n paae: Attached to duality, no one attains the Mansion of the Lord's Presence (sggs 111).
Although the creation exists in the Infinite Consciousness, God, however, in the darkness of ignorance, appears to be different and independent of That. Also known as Divine Lila (pronounced Leelaa) or Cosmic Dance, we all are part of this Cosmic Dance, which is Mithiya or transitory (neither real nor unreal). It exists as the product of the reflection in the Transcendental Consciousness. In this Play, we experience our own Vaasnaas (latent tendencies, memories or undigested desires). Some of these experiences are the repetition of the old experiences, and some are new. This Play of mirage-like world-appearance gets in action on account of the rise of Haume or false ego-sense. Hence it is our physical ego (false "I") that is the transitory actor in this Drama. Only the Spiritual Beings (the Gurmukhs), fully established in the eternity of the "Now" can understand the illusion of this world and the Truth.
ਪੇਖਿ ਪੇਖਿ ਰੇ ਕਸੁੰਭ ਕੀ ਲੀਲਾ ਰਾਚਿ ਮਾਚਿ ਤਿਨਹੂੰ ਲਉ ਹਸੂਆ ॥ ਛੀਜਤ ਡੋਰਿ ਦਿਨਸੁ ਅਰੁ ਰੈਨੀ ਜੀਅ ਕੋ ਕਾਜੁ ਨ ਕੀਨੋ ਕਛੂਆ ॥੨॥: Pekh pekh re kasumbh kee leelaa raach maach tinahoon laou hasooaa ... : Watching, watching the transitory (the Safflower like short-lived) world-drama (Leelaa, Maya's play, etc.), you are embroiled and enmeshed in them (worldly objects - ਪਦਾਰਥ), and you laugh with delight. The string of life is wearing thin, day and night, and you have done nothing for your Soul (ਤੂੰ ਆਪਣੀ ਜਿੰਦ ਦੇ ਕੰਮ ਆਉਣ ਵਾਲਾ ਕੋਈ ਭੀ ਕੰਮ ਨਹੀਂ ਕੀਤਾ). ||2|| (sggs 206).
ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
ਸਗਲ ਪਾਸਾਰੁ ਦੀਸੈ ਪਾਸਾਰਾ ॥ ਬਿਨਸਿ ਜਾਇਗੋ ਸਗਲ ਆਕਾਰਾ ॥੫॥: Sagal paasaar deesai paasaaraa. Binas jaaigo sagal aakaaraa ||5||: This entire visible world and expanse — all forms of existence will pass away ||5|| (sggs 237).
ਝੂਠਾ ਇਹੁ ਸੰਸਾਰੁ ਕਿਨਿ ਸਮਝਾਈਐ ॥: Jhoothaa eihu sansaar kin samjhaaeeai: This world is false, but only a few understand this (sggs 147).
Imagine sitting in front of a television set, watching all sorts of pictures projected on the screen of the picture tube. Some of these pictures are of rain, murder, gun shots, romance, and so on. When the show is over, the screen neither becomes wet from the rain, nor has blood from the murder, nor bullet holes from the gun shots, nor emotions from the romance. The screen itself is clean and unchanging; for the projections are unreal, and the screen is real.
The mind is the creation that arises out of the True Self. We are this screen. All the manifestation we see on this screen is the projection of our Vaasnaas (past habits or undigested desires) that fall across our mind. This projection of Vaasnaas causes us to identify ourselves as the projected watcher of the movie. The problem starts the moment we run after the projections thinking they are real. With this delusion (Dubidhaa or duality) comes the perception that the seer is different than the seeing and seen. But in reality, the "seer", "seeing" and "seen" are one and the same!In simple terms, the duality is the disease of our conditioned mind (i.e., doubts, desires, fear, worry, etc.), which veils our True Self (Joti-Svaroopa). As a result, one thinks himself "other" than the Spirit Soul, the Divine, and so on. This is the notion of two-ness. Hence, as the Gurbani puts it, the duality is nothing but the love (Bhaav) of two-ness (Doojaa). This is Maya: dualistic principle of delusion, pluralistic phenomena, or the law of opposites.
ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaaou dooja laaiaa: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: Mann kaa sootak doojaa Bhaav: The pollution of the mind is the love of duality (sggs 229).
The Gurbani asserts that whoever has belly is Maya stricken. What it means is that even to breathe is to breathe in Maya. To put it otherwise, to be born in a physical body is to be subjected to Maya's illusion. The children from their very birth are exposed to this cosmic delusion and grow up under the influence of it's three qualities: Taamas, Raajas and Saatav (stupor and ignorance, passion and greed, and goodness and wisdom, respectively).
ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥: Doojee maya jagat chit vaas: The duality of Maya dwells in the consciousness of the people of this material world (sggs 223).
ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਦੂਐ ਤੀਐ ॥: Kiou sukh paavai dooai teeai: How can one find Peace (ਆਤਮਕ ਆਨੰਦ), through duality and the three qualities (of Maya)? (sggs 1023).
Except the Wise one, the ordinary man's physical existence is a clue that his is in ignorance and has not realized his True Identity (Joti-Svaroopa) as formless, nameless, timeless and spaceless Spirit. It is interesting phenomena that God gives man the delusion first, and not Himself! Why is it so? Because if He gives Himself first then their will be no Leelaa! To carry on His dramatic Leelaa, the All-knowing does not give Himself first. Instead, He covers Himself with the veil of duality (time, space, name and form) to keep His Cosmic play going. In this Leelaa, the man plays hide-and-seek with Him and tries to seek Him as the Grand Prize of his life. Those who are sincere in their self-efforts win this Grand Prize, while the rest of us just suffer the repeated pain and delusion.
ਅਨਦਿਨੁ ਅਨਦੁ ਭਇਆ ਮਨੁ ਬਿਗਸਿਆ ਉਦਮ ਭਏ ਮਿਲਨ ਕੀ ਆਸ ॥੧॥: Andin anad bhaiaa man bigsiaa udam bhae milan kee aas: Night and day, I am in ecstasy; my mind has blossomed forth, rejuvenated. I apply myself to self-efforts and hope to meet God (sggs 1295).
Here some may feel puzzled and query as to why does God first give Himself to very few or rare ones, while to most of us He first gives delusion. Is He partial? No, He is not. It is the individual's Karmic pattern (Karma) created by his own use and misuse of his free will that determines his mental state. Thus, all contrasts, contradictions, and relativities are the unfoldments of one's own mind, not any outside agency.
ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥: Jehe karam kammaai tehaa hoisee: According to the actions one has committed, so does he become (sggs 730).
It is clear that the illusive Maya creates duality in our mind. Consequently, depending upon our mental state or where we fit in this Cosmic Game, we begin to respond emotionally. According to our liking or disliking, we view the pairs of opposites (duality) as either pleasurable or unpleasurable. Succumbing to the unceasing impulses of the "likes" and "dislikes", the Viveka Budhi (discriminative intellect) and the free choice of our Soul get overwhelmed; plunging us into delusive ignorance or duality.
ਜਿਉ ਸੁਪਨੈ ਨਿਸਿ ਭੁਲੀਐ ਜਬ ਲਗਿ ਨਿਦ੍ਰਾ ਹੋਇ ॥ ਇਉ ਸਰਪਨਿ ਕੈ ਵਸਿ ਜੀਅੜਾ ਅੰਤਰਿ ਹਉਮੈ ਦੋਇ ॥: Jiou supanai nisi bhuleeai jabb lagg nidaraa hoi. Iou sarapani kai vasi jeearraa antar houmai doi: In dream at night, mistakenly (we take things in the dream to be real), and this mistale lasts as long as we sleep; just so, Jeeva (the individual being) is under the power of the snake Maya, as long as their hearts are filled with ego (Haume) and duality. (sggs 63).
ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Man vas doota durmat doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥: Buraa bhalaa tichar aakhadaa jichar hai duhu maahi: One calls others bad and good, as long as he himself is in the control of duality (sggs 757).
Under the spell of delusion, the non apprehension of God by an individual being (ego-mind) is called ignorance at the microcosmic level. However, the total non-apprehension of God by all beings is called ignorance at the macrocosmic level, which is also called Maya (illusion). In other words, Maya can be seen as totality of all Vaasnaas born of self-ignorance. Each person creates its own world as a result of his self-ignorance. The sum of Vaasnas of all individual, born of self-ignorance, is called Maya; the universe or Jagat.
ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥ ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥: Jiou supanaa ar pekhanaa aise jag kaou jaan. In mai kashu saacho nahee Nanak binu Bhagvaan ||23||: This material world is like a dream and a show; Nanak says, wihtout the Lord, nothing is true in these ||23|| (sggs 1427).
ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥: Mrig trisnaa jiyu jhootho ihu jag dekhi taasi uthi dhavai ||1||: This world is false like the deer's delusion (ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ: ਠਗ-ਨੀਰ, mirage). (As a deer chases after mirage - ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ, ਠਗ-ਨੀਰ - and dies chasing it), similarly, (the Maya stricken person) on beholding this world runs after it (and suffers - ਆਤਮਕ ਮੌਤ) ||1|| (sggs 219).
ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).
From the perception of individuality (egoism) arises three walls namely senses-mind-intellect, which divide our consciousness, creating apparent separation from the real Self. These formidable walls make it very hard for us to gain a glimpse of our own pure, simple Self. This is the trap — the play of the mind. This is what the Gurbani calls ignorance, illusion, suffering, self-limitation, cycle of birth and death, pains, mental agitation, foolishness, insanity, misery, sorrows, corruption, deception, animal mentality, evil nature, bad habits, wickedness, bondage, attachment, arrogance, falsehood, "I, me, mine, your", and so on.
ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥: Paakhandi bhagtee na hovaee dubidhaa bol khuaar: Hypocrisy is not devotion — speaking words of duality leads only to
The pollution of the mind is the love of duality (sggs 229). This is Maya
by which God is forgotten; emotional attachment and love of duality
well up (sggs 921). Those who do not understand the nature of sin and
virtue are attached to duality; they wander around deluded (sggs 110).
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The Pure Consciousness is the substratum of everything in the universe. Verily we are this Pure Awareness. However, instead of striving to realize this Truth, when we try to give this Awareness name and form, the trouble arises! And that trouble is the movement of the mind (thoughts) manifesting in the notion of division, diversity, subject-object relationship, the feeling of two-ness or duality; giving rise to the phenomenal world of names and forms. This is also called mental conditioning. Thus, the mind conditioned by the perception of duality sees plurality, which, in turn, hides the Reality. To put it in other words, by associating with the duality (Doojaa Bhaav , Dubidhaa, relativism, ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਝਾਕ ਵਿਚ ਰਹਿਣਾਂ, ਮੇਰ-ਤੇਰ, etc.), one loses Divine Understanding. This loosening of the Divine Understanding gives rise to ignorance of one's True Self so much talked about in the scriptures. Therefore, where there is the filth duality within (division in one's consciousness, the Haume or ego-mind's wanderings - ਮਨ ਦੀ ਭਟਕਣਾਂ -, the filth of Maya's Bikaars stuck to the mind, etc.), there cannot be any real spiritual experience of the Lord's All-pervading Presence.
ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥: Sadaa sadaa tu ek hai tudh dujaa khel rachaya: Forever and ever You (God) are the only one; and You set the play of duality in motion (sggs 139).
ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥: Mann mailaa hai doojai Bhaai: The mind is polluted by the love of duality (sggs 121).
ਦੁਬਿਧਾ ਲਾਗੈ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥: Dubidhaa laagai deh dis dhaavai: Attached to duality, (the mind) wanders in the ten directions (sggs 127).
ਜਗਿ ਹਉਮੈ ਮੈਲੁ ਦੁਖੁ ਪਾਇਆ ਮਲੁ ਲਾਗੀ ਦੂਜੈ ਭਾਇ ॥: Jagg haumai mailu dukh paaiaa mall laagee doojai bhaai: On account of the filth of Haume (egotism), the world suffers in pain. Because of the (love of Maya), the filth of duality sticks to the world (sggs 39).
ਸਚੇ ਬਾਝਹੁ ਕੋ ਅਵਰੁ ਨ ਦੂਆ ॥ ਦੂਜੈ ਲਾਗਿ ਜਗੁ ਖਪਿ ਖਪਿ ਮੂਆ ॥: Sache baajhahu ko avar n dooaa. Doojai laag jag khap khap mooaa: Without the (One) Truth, there is no other (or second, etc.) at all. (But) attached to duality (due to having been caught in the love of Maya), the world is distracted and distressed to death (death of Spiritual Life - ਆਤਮਕ ਮੌਤ) (sggs 113).
ਦੂਜੈ ਲਾਗੀ ਮਹਲੁ ਨ ਪਾਏ ॥: Doojai laagee mahal n paae: Attached to duality, no one attains the Mansion of the Lord's Presence (sggs 111).
Although the creation exists in the Infinite Consciousness, God, however, in the darkness of ignorance, appears to be different and independent of That. Also known as Divine Lila (pronounced Leelaa) or Cosmic Dance, we all are part of this Cosmic Dance, which is Mithiya or transitory (neither real nor unreal). It exists as the product of the reflection in the Transcendental Consciousness. In this Play, we experience our own Vaasnaas (latent tendencies, memories or undigested desires). Some of these experiences are the repetition of the old experiences, and some are new. This Play of mirage-like world-appearance gets in action on account of the rise of Haume or false ego-sense. Hence it is our physical ego (false "I") that is the transitory actor in this Drama. Only the Spiritual Beings (the Gurmukhs), fully established in the eternity of the "Now" can understand the illusion of this world and the Truth.
ਪੇਖਿ ਪੇਖਿ ਰੇ ਕਸੁੰਭ ਕੀ ਲੀਲਾ ਰਾਚਿ ਮਾਚਿ ਤਿਨਹੂੰ ਲਉ ਹਸੂਆ ॥ ਛੀਜਤ ਡੋਰਿ ਦਿਨਸੁ ਅਰੁ ਰੈਨੀ ਜੀਅ ਕੋ ਕਾਜੁ ਨ ਕੀਨੋ ਕਛੂਆ ॥੨॥: Pekh pekh re kasumbh kee leelaa raach maach tinahoon laou hasooaa ... : Watching, watching the transitory (the Safflower like short-lived) world-drama (Leelaa, Maya's play, etc.), you are embroiled and enmeshed in them (worldly objects - ਪਦਾਰਥ), and you laugh with delight. The string of life is wearing thin, day and night, and you have done nothing for your Soul (ਤੂੰ ਆਪਣੀ ਜਿੰਦ ਦੇ ਕੰਮ ਆਉਣ ਵਾਲਾ ਕੋਈ ਭੀ ਕੰਮ ਨਹੀਂ ਕੀਤਾ). ||2|| (sggs 206).
ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
ਸਗਲ ਪਾਸਾਰੁ ਦੀਸੈ ਪਾਸਾਰਾ ॥ ਬਿਨਸਿ ਜਾਇਗੋ ਸਗਲ ਆਕਾਰਾ ॥੫॥: Sagal paasaar deesai paasaaraa. Binas jaaigo sagal aakaaraa ||5||: This entire visible world and expanse — all forms of existence will pass away ||5|| (sggs 237).
ਝੂਠਾ ਇਹੁ ਸੰਸਾਰੁ ਕਿਨਿ ਸਮਝਾਈਐ ॥: Jhoothaa eihu sansaar kin samjhaaeeai: This world is false, but only a few understand this (sggs 147).
Imagine sitting in front of a television set, watching all sorts of pictures projected on the screen of the picture tube. Some of these pictures are of rain, murder, gun shots, romance, and so on. When the show is over, the screen neither becomes wet from the rain, nor has blood from the murder, nor bullet holes from the gun shots, nor emotions from the romance. The screen itself is clean and unchanging; for the projections are unreal, and the screen is real.
The mind is the creation that arises out of the True Self. We are this screen. All the manifestation we see on this screen is the projection of our Vaasnaas (past habits or undigested desires) that fall across our mind. This projection of Vaasnaas causes us to identify ourselves as the projected watcher of the movie. The problem starts the moment we run after the projections thinking they are real. With this delusion (Dubidhaa or duality) comes the perception that the seer is different than the seeing and seen. But in reality, the "seer", "seeing" and "seen" are one and the same!In simple terms, the duality is the disease of our conditioned mind (i.e., doubts, desires, fear, worry, etc.), which veils our True Self (Joti-Svaroopa). As a result, one thinks himself "other" than the Spirit Soul, the Divine, and so on. This is the notion of two-ness. Hence, as the Gurbani puts it, the duality is nothing but the love (Bhaav) of two-ness (Doojaa). This is Maya: dualistic principle of delusion, pluralistic phenomena, or the law of opposites.
ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaaou dooja laaiaa: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: Mann kaa sootak doojaa Bhaav: The pollution of the mind is the love of duality (sggs 229).
The Gurbani asserts that whoever has belly is Maya stricken. What it means is that even to breathe is to breathe in Maya. To put it otherwise, to be born in a physical body is to be subjected to Maya's illusion. The children from their very birth are exposed to this cosmic delusion and grow up under the influence of it's three qualities: Taamas, Raajas and Saatav (stupor and ignorance, passion and greed, and goodness and wisdom, respectively).
ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥: Doojee maya jagat chit vaas: The duality of Maya dwells in the consciousness of the people of this material world (sggs 223).
ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਦੂਐ ਤੀਐ ॥: Kiou sukh paavai dooai teeai: How can one find Peace (ਆਤਮਕ ਆਨੰਦ), through duality and the three qualities (of Maya)? (sggs 1023).
Except the Wise one, the ordinary man's physical existence is a clue that his is in ignorance and has not realized his True Identity (Joti-Svaroopa) as formless, nameless, timeless and spaceless Spirit. It is interesting phenomena that God gives man the delusion first, and not Himself! Why is it so? Because if He gives Himself first then their will be no Leelaa! To carry on His dramatic Leelaa, the All-knowing does not give Himself first. Instead, He covers Himself with the veil of duality (time, space, name and form) to keep His Cosmic play going. In this Leelaa, the man plays hide-and-seek with Him and tries to seek Him as the Grand Prize of his life. Those who are sincere in their self-efforts win this Grand Prize, while the rest of us just suffer the repeated pain and delusion.
ਅਨਦਿਨੁ ਅਨਦੁ ਭਇਆ ਮਨੁ ਬਿਗਸਿਆ ਉਦਮ ਭਏ ਮਿਲਨ ਕੀ ਆਸ ॥੧॥: Andin anad bhaiaa man bigsiaa udam bhae milan kee aas: Night and day, I am in ecstasy; my mind has blossomed forth, rejuvenated. I apply myself to self-efforts and hope to meet God (sggs 1295).
Here some may feel puzzled and query as to why does God first give Himself to very few or rare ones, while to most of us He first gives delusion. Is He partial? No, He is not. It is the individual's Karmic pattern (Karma) created by his own use and misuse of his free will that determines his mental state. Thus, all contrasts, contradictions, and relativities are the unfoldments of one's own mind, not any outside agency.
ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥: Jehe karam kammaai tehaa hoisee: According to the actions one has committed, so does he become (sggs 730).
It is clear that the illusive Maya creates duality in our mind. Consequently, depending upon our mental state or where we fit in this Cosmic Game, we begin to respond emotionally. According to our liking or disliking, we view the pairs of opposites (duality) as either pleasurable or unpleasurable. Succumbing to the unceasing impulses of the "likes" and "dislikes", the Viveka Budhi (discriminative intellect) and the free choice of our Soul get overwhelmed; plunging us into delusive ignorance or duality.
ਜਿਉ ਸੁਪਨੈ ਨਿਸਿ ਭੁਲੀਐ ਜਬ ਲਗਿ ਨਿਦ੍ਰਾ ਹੋਇ ॥ ਇਉ ਸਰਪਨਿ ਕੈ ਵਸਿ ਜੀਅੜਾ ਅੰਤਰਿ ਹਉਮੈ ਦੋਇ ॥: Jiou supanai nisi bhuleeai jabb lagg nidaraa hoi. Iou sarapani kai vasi jeearraa antar houmai doi: In dream at night, mistakenly (we take things in the dream to be real), and this mistale lasts as long as we sleep; just so, Jeeva (the individual being) is under the power of the snake Maya, as long as their hearts are filled with ego (Haume) and duality. (sggs 63).
ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Man vas doota durmat doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥: Buraa bhalaa tichar aakhadaa jichar hai duhu maahi: One calls others bad and good, as long as he himself is in the control of duality (sggs 757).
Under the spell of delusion, the non apprehension of God by an individual being (ego-mind) is called ignorance at the microcosmic level. However, the total non-apprehension of God by all beings is called ignorance at the macrocosmic level, which is also called Maya (illusion). In other words, Maya can be seen as totality of all Vaasnaas born of self-ignorance. Each person creates its own world as a result of his self-ignorance. The sum of Vaasnas of all individual, born of self-ignorance, is called Maya; the universe or Jagat.
ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥ ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥: Jiou supanaa ar pekhanaa aise jag kaou jaan. In mai kashu saacho nahee Nanak binu Bhagvaan ||23||: This material world is like a dream and a show; Nanak says, wihtout the Lord, nothing is true in these ||23|| (sggs 1427).
ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥: Mrig trisnaa jiyu jhootho ihu jag dekhi taasi uthi dhavai ||1||: This world is false like the deer's delusion (ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ: ਠਗ-ਨੀਰ, mirage). (As a deer chases after mirage - ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ, ਠਗ-ਨੀਰ - and dies chasing it), similarly, (the Maya stricken person) on beholding this world runs after it (and suffers - ਆਤਮਕ ਮੌਤ) ||1|| (sggs 219).
ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).
From the perception of individuality (egoism) arises three walls namely senses-mind-intellect, which divide our consciousness, creating apparent separation from the real Self. These formidable walls make it very hard for us to gain a glimpse of our own pure, simple Self. This is the trap — the play of the mind. This is what the Gurbani calls ignorance, illusion, suffering, self-limitation, cycle of birth and death, pains, mental agitation, foolishness, insanity, misery, sorrows, corruption, deception, animal mentality, evil nature, bad habits, wickedness, bondage, attachment, arrogance, falsehood, "I, me, mine, your", and so on.
ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥: Paakhandi bhagtee na hovaee dubidhaa bol khuaar: Hypocrisy is not devotion — speaking words of duality leads only to
After having tasted the Prema-Rasa or Prema-Bhagati: Shabad-Vichhar, Aatam-Giaan, Gurmat...) first, I renounced my love of egotism (ਹਉਮੈ). Second, I renounced the ways of the world. (Then) I renounce the three qualities of Maya and I recognize friend and enemy alike. And then, (renenouncing the three qualities of Maya) the Turiyaa Avasthaa (which is above the three qualities of Maya - the Fourth State of Bliss) was realized. ||2|| (With the Prema-Rasa...) I became established in the cave of the Sahaj Avasthaa (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, etc.). (Now) within me, plays the unstruck melody of the Joti-Svaroopa. By Shabad-Vichaar, I am in Great Bliss (ਆਤਮਕ ਅਨੰਦ). Blessed are the soul-brides who are imbued in the Love of the Beloved (imbued in Brahm-Giaan...) ||3|| (sggs 370).