Our True Origin

[Consciousness]

- MOOL -

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ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥:

Moolu na boojhahi aapanaa se pasooaa se dhor jeeou :

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-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751).

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The Gurbani tells us that the very purpose of this human birth is to Recognize or Understand our True Nature

(ਅਪਣੇ ਅਸਲੀ ਸਰੂਪ ਨੂੰ ਪਛਾਣ ਲੈਣਾਂ), and thus become One with our Mool ( ਮੂਲ : Source, Origin, Jot, Reality, ਅਸਲਾ...) within. Once

we become One with our Mool within (i.e., become Saabat-Soorat : ਸਾਬਤ ਸੂਰਤਿ...), then we become One with

everything else.

ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: Yaa Yug mahi ekahi kaou aaiaa. (sggs 251).

ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: Oupadesu sunahu tum gursikhahu sachaa ihai suaaou: O Gur-Sikhs! Listen to the

Teachings (of the Gur-Shabad: Gurmat, Aatam Giaan, Spiritual Wisdom...). This alone is the true purpose of

life (sggs 963).

The Gurbani tells us that without being united (linked, One...) with our Mool within, the mind will not be

satisfied (truly contented-ਸਤ ਸੰਤੋਖੀ, annihilated, subdued, conquered...).

If not connected to its Mool, the mind will certainly remain connected to Maya (the sense of duality, Doojaa-

Bhaav, Dubidhaa, two-ness, the principle of plurality...).

ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥: Mamaa mool gahiaa manu maanai: MAMAA: Clinging to the Mool, the mind is satisfied (ਮੰਨੇ,

ਸਮਝੇ, comply...). (sggs 342).

ਮੂਲੁ ਛੋਡਿ ਲਾਗੇ ਦੂਜੈ ਭਾਈ ॥: Moolu chhodi laage doojai bhaaee: Abandoning the Mool, (Mayaic Jeev) become attached

to the love of duality. (sggs 232).

ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saach n reejhehi doojai bharam Bhulaaee Hae ||3||:

(The false ones) do not understand their Mool, they are not pleased (satisfied or gratified) with the Truth,

and so they wander in duality and doubt. ||3|| (sggs 1024).

Furthermore, the Gurbani reveals to us that the True Nature of our mind is Joti-Svaroopa (embodiment or the

True Image of the Divine Light). The Gurbani asks us to recognize this Truth, here and now.

ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5||: Thus says Nanak - O mind! Your

"Saroop" (your own, True State) is "Joti" (Divine Light)! Recognize your Mool (Source, Origin, Reality...) ||5|| (sggs 441).

Otherwise, the Gurbani says:

ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa se dhor jeeou : 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-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751).

Question: If Joti-Svaroop (embodiment or the True Image of the Divine Light...) is man's Real Nature, what did shatter his this Eternal State? In other

words, what did go wrong?

Simply put: it is the rise of Mayaic Budhi or false ego-sense (Haumai) that creates havoc in the forest of the body - the birth of man's all troubles. On

account of Doojaa Bhaav (duality), doubts (Bharam), false intellect (ਝੂਠੀ ਮਤ), etc., our psychological or mental conditioning veils our Mool from us. As a

result, one thinks himself "other" than the Mool. That is, one thinks himself separate from the Mool.

This is the notion of two-ness (ਦੁਬਿਧਾ-Dubidhaa...). Thus, duality is nothing but our love (Bhaav) of two-ness (Doojaa ...). To put it otherwise, by

associating with duality one looses Divine Understanding ( Aatam Giaan...). This loosening of Divine Understanding gives rise to forgetfulness, ignorance,

or obliviousness of the Mool so much talked about in the Gurbani. As a result, we miss out the opportunity (ਆਪਣੇ ਅਸਲ-ਮਨੋਰਥ ਵਲੋਂ ਖੁੰਝ ਜਾਣਾਂ) to Realize our Mool within.

It is Maya with her dualistic principle of delusion or the law of opposites that deludes us from our very birth.

ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥: Naou ghar dekhi ju kaamani bhoolee basatu anoop paaee: Seeing the nine openings of the body, the soul-bride (ਜੀਵ-

ਇਸਤ੍ਰੀ, Jeev) is led astray, and does not attain the Incomparable Substance (peerless, unequal, unique, or Real Thing within - Mool, ਜੋਤ-ਰੂਪ...). (sggs 339).

As a result - although our Mool within is our Mooring - but we have lost that Mooring, and consequently have gone astray due to our doubts (Bharam),

egotism (Haumai ), love or hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ, Bikaar-lust, anger, greed, etc.), and so on. In other words, it's one's Manmukh or Saakat (Mayaic ...)

lifestyle that is responsible for losing connection with the Mool.

ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਿਆ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥: Manmukh moolahu bhuliaa vichi labu lobhu ahankaar: The Manmukh (self-willed...) forget the Mool; for they are caught in

greed, avarice, and pride (i.e., Bikaar ). (sggs 316).

ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: Saakat nirgunaariaa apnaa moolu pashaanu : O devoid of all virtues - ਗੁਣ-ਹੀਨ, Saakat - recognize your own Mool (Source,

Origin...)! (sggs 63).

ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥: Gurmukhi laahaa lai gaye manmukh chale moolu gavaai jeeou . ||19|| (sggs 74).

ਮੂਲੁ ਨ ਬੁਝੈ ਆਪਣਾ ਵਸਤੁ ਰਹੀ ਘਰ ਬਾਰਿ: Mool n boojhai aapanaa vasatu rahee ghar baari: (Who does) not understand the Mool, his Real Wealth (ਅਸਲ ਸਰਮਾਇਆ) remains

undiscovered (ਅਣਪਛਾਤਾ) within his Heart. (sggs 56).

ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥੧੦॥: Naamu bisaar lobhi Moolu khoeiou siri Dharam Raai kaa dandu Pare ||10||: Forgetting the Naam, and caught

by greed, (the mortal) loses his Mool; the club of the Dharma Raai (Divine Hukam...) will fall on his head. ||10|| (sggs 1014).

ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥: Moolu n boojhai aapu a soojhai bharami biaapee aham Manee ||1||: Engrossed in doubt and egotism, (The mortal does)

not know the Mool; he does not understand his ownself. ||1|| (sggs 1186).

The Gurbani says we can still regain our link with our Original Mooring (Mool) while still living in the midst of the happenings of the world (Maya). But,

that requires making our Mann (ਮਨ), Chit (ਚਿਤ), and Hukam (ਹੁਕਮ, Shabad, Naam...) as One.

ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥ ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥: Triteeaa teene sam kari liaavai. Aanad mool param padu paavai: Triteeaa (Third...), one who maintains his

equilibrium (Aatmac Adolataa -ਆਤਮਕ ਅਡੋਲਤਾ) amidst the three modes (of Maya - making Mann, Chit, and Hukam as One...), attains the Mool, (the Source of )

Aanand (Bliss), and the Param Pada (the Supreme State of becoming One with the Shabad within, ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ...). (sggs 343).

ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥: Gur sabadi samaavaye avaru n jaanai koi jeeou : (One who is) merged (become One, Leen-ਲੀਨ) in the Gur-Shabad, does not

know any other. (sggs 923).

ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Je iku hoi t ougavai ruti hoo ruti hoi (sggs 468).

For one to link with his Mool, the Gurbani says that he needs to become the Gurmukh (Spiritual Being, Aatam or Brahm Giaanee ...). Because, the Gurbani

indicates that only by becoming the Gurmukh one can come out of the egg of doubt (Bharam-ਭਰਮ) and eliminate the egotism (Haumai), and become

established in Sahaj Avasthaa (Natural State of Being, ਗਿਆਨ ਅਵਸਥਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ...), become one with the Satgur within ...

ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: Ihu manu nihachalu hiradai vaseeale gurmukhi moolu pachhaani rahai: By becoming the Gurmukh, when one Realizes

his Mool (Source, Origin, Jot...), then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945).

ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥੬੪॥: Kiou moolu pachhaanai aatamu jaanai kiou sasi ghari sooru samaavai. Gurmukhi

haoumai vichahu khovai taou Nanak sahaji samaavai : How can the Mool be Realized? How can the Soul be Known? How can the sun enter into the

Home of the moon? By becoming the Gurmukh, egotism from within is eliminated; then, O Nanak! Naturally (with Sahaj, the sun - i.e., the mind, ਮਨ...)

enters (into the Home of the moon - i.e., Consciousness, ਚਿਤ...). ||64|| (sggs 945).

ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥: Satiguru jaagataa hai deou ||1|| Rahaaou||: The Satiguru is the Living Lord (ਜੀਉਂਦਾ ਜਾਗਦਾ ਦੇਵਤਾ). ||1||Pause|| (sggs 479).

ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥: Gurmukhi bakhasi jamaaeeanu manmukhee moolu gavaaiaa (sggs 304).

ਆਪਨ ਆਪੁ ਆਪ ਮੋ ਦਰਸੈ ॥ ਅੰਤਰਿ ਗੁਰੂ ਆਤਮਾ ਪਰਸੈ ॥ ਇਕ ਛਾਡਿ ਕੈ ਅਨਤ ਨ ਧਾਵੈ ॥ ਤਬ ਹੀ ਪਰਮ ਤਤੁ ਕੋ ਪਾਵੈ ॥੧੭੮॥: Aapan Aapu Aap Mo Darsai. Antari Guroo Aatmaa Parsai. Ik Chhaadi Kai Anat Na Dhaavai.

Tab Hee param Tatu Ko Paavai ||178|| (Dasam Granth, 1247).

A Manmukh is opposite of the Gurmukh. That is, the Gurmukh's mind has entered into his Mool (Jot , Source, Origin...) within by removing the division or

duality (Maya) through the Shabad-Vichaar (Gurmat - Aatam Giaan, Spiritual Wisdom...). However, the Manmukhs mind remains divided, thus separated

from his Mool.

But still many of these Manmukhs or Saakats (in the disguise of so called Sants-"ਸੰਤ ਸਮੂਹ", etc.) pretend or boast to know their Mool. However, the reality is

that they cannot even see beyond Maya (ਮਾਇਆ ਤੋਂ ਅੱਗੇ ਨਹੀਂ ਦੇਖ ਸਕਦੇ)!

ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥: Eiki Moolu n bujhanih aapanaa anahodaa aapu ganaaide : Some do not understand their Mool, and without cause (without

understanding their Mool), they display their self-conceit (ਆਪਣੇ ਆਪ ਨੂੰ ਵੱਡਾ ਜਤਲਾਂਣਾਂ, they act or pretend what they are not...). (sggs 468).

ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Galee jinhaa jap maaleeaa lote hathi nibag. Oi Hari ke sant n aakheeahi Baanaaras ke thug:

They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints they are thugs of Benares

(sggs 476).

ਸੂਰ ਸੁਰਾਰਦਨ ਸੁਧ ਸੁਧਾਦਿਕ ਸੰਤ ਸਮੂਹ ਅਨੇਕ ਮਤੀ ਕੇ ॥...ਸ੍ਰੀ ਭਗਵਾਨ ਕੀ ਭਾਇ ਕ੍ਰਿਪਾ ਹੂ ਤੇ ਏਕ ਰਤੀ ਬਿਨੁ ਏਕ ਰਤੀ ਕੇ ॥੧॥੨੧॥: Soor suraaradan sudh sudhaadik sant smooh anek mati ke || Sree bhagavaan

kee bhaai kripaa te ek ratee binu ek ratee ke: (Dasam Granth, 21).

ਜੋ ਸੋਵੈ ਸੋ ਮੂਲੁ ਗਵਾਵੈ ॥ ਜੋ ਜਾਗੈ ਹਰਿ ਹ੍ਰਿਦੈ ਬਸਾਵੈ ॥ ਸੱਤਿ ਬੋਲਿ ਯਾ ਕੀ ਹਮ ਮਾਨੀ ॥ ਜੋਗ ਗਿਆਨ ਜਾਗੈ ਤੇ ਜਾਨੀ ॥੨੧੦॥: Jo sovai so moolu gavaavai. Jo jaagai hari hridai basaavai. satti boli yaa kee

ham maanee.Jog giaan jaagai te jaanee . (Dasam Granth, 1251).

The Gurbani indicates that when the Surat (ਸੁਰਤ, consciousness, recollection...) gets absorbed in its Mool or Original Source from which it was born, then

the Kaal (fear of death, Mayaic thoughts, imaginations, ਫੁਰਨੇ...) does not come near it (i.e., becomes Free from repeated suffering).

ਜਹ ਕੀ ਉਪਜੀ ਤਹ ਰਚੀ ਪੀਵਤ ਮਰਦਨ ਲਾਗ ॥: Jah kee oupajee tah rachee peevat maradn laag . (sggs 337).

ਮੂਲੁ ਪਛਾਣਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਹਜੇ ਹੀ ਸੁਖੁ ਹੋਈ ॥: Moolu pashhaanani tin nij ghari vaasaa sahaje hee sukh hoee : (Those who) understand their own Mool dwell within

the Home of their Inner Being (Nij Ghar) in Peace and Sahaj (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ...). (sggs 1334).

The Gurbani also urges us to talk to those who already have Realized their Mool within (i.e., the Gurmukhs).

ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥: Moolu jaani galaa kare haani laae haanu: (One who assays his own-self...) Speaks with those (ਆਪਣੇ ਸੁਭਾਉ ਵਾਲੇ, who have similar

inclinations...) who know the Mool. (sggs 148).

The Gurbani is meant to be read, its true meanings understood through Shabad-Vichaar, and its instructions (Giaan, Wisdom...) then applied to one's

day-to-day living. Merely keeping the Gurbani wrapped in fancy fabric and worshipping it like an idol will not do the trick. This is the Gurbani's edict.

Most importantly, therefore, after reading, the Gurbani must be thoroughly Understood, and then lived. In other words, mere robotic, mechanical, or

ritualistic reading (for the sake of Mayaic hunger...) of the Gurbani without living it and without understanding the Mool with the help of its Divine

Knowledge would be unavailing.

ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Moorakh dhubidhaa parrhahi Mool n pashhaanahi birathaa janamu gavaaiaa : Fools read in duality, (as a result,

they) do not recognize their Mool (Jot...); (thus, they) waste their lives uselessly. (sggs 1133).

ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saachi n reejhahi dojai bharami bhulaae hae (1024).