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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Pahre (74-78)
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Vanjara (81-82)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Gurbani (537-556)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
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Gurbani (660-685)
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Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
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Suchajee (762)
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Vaar Soohee (785-792)
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ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
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Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
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Anand (917-922)
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Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
How Sweet Is Wahiguru! What Wahiguru Can Do And How One Can Comprehend
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 150324" data-attributes="member: 189"><p>Veer Ji,</p><p></p><p>Perhaps this will clarify/help...</p><p></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> Waheguru Ji Ka Khalsa</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Waheguru Ji Ki Fateh.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Before going into further veechar about any characters within Gurbani and how they symbolise Brain and Mind, it will be better if try to understand two key words of Gurbani – Jot and Joti.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Normally, these two words are taken as synonyms within Gurbani but we need to closely look into these words before coming to any conclusion. Firstly, let’s start with the word Jot and see in what context it is coming within Gurbani</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">1) ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">2) ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">3) ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥ ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥4॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">4) ਸਗਲੀ ਜੋਤਿ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥ ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਸੋਈ ॥ ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥4॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">One thing that becomes quite clear from above panktees is that Jot is a plural word and is used for Jot within us. Jot is not used for Waheguru Ji, it’s used for HIS element that is within us. Another pankti, which clearly distinguishes between our Jot and HIM is</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਸਭ ਜੋਤਿ ਤੇਰੀ ਜਗਜੀਵਨਾ ਤੂ ਘਟਿ ਘਟਿ ਹਰਿ ਰੰਗ ਰੰਗਨਾ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">This pankti clearly provides a clear distinction between Jot and JagJeevan. All Jots are of JagJeevan. It means Jot is different from Jag Jeevan.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Now let’s try to understand the concept of Joti within Gurbani:</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">1) ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਸੁਖੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਇਕੁ ਪਸਾਰਿਆ ਜੀਉ ॥4॥3॥10॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">2) ਕਮਲੁ ਬਿਗਾਸਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥6॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">3) ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਘਟ ਭੀਤਰਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥5॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">4) ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥4॥2॥19॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">5) ਪੁਨਰਪਿ ਜਨਮੁ ਨਾਹੀ ਜਨ ਸੰਗਤਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥7॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">One thing becomes apparent from above panktees is that there are two entities Jot and Joti. Jot has to merge within Joti. Joti is like an Ocean and is used to symbolise HIM and Jot is like a drop from that ocean and is used to symbolise us or every form of life. In following pankti Gurbani further clarifies that Joti is singular</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਏਕੋ ਨਾਮੁ ਏਕੁ ਨਾਰਾਇਣੁ ਤ੍ਰਿਭਵਣ ਏਕਾ ਜੋਤੀ</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">By now most of you would have guessed that it’s nothing but Nirgun and Sargun Saroop of Waheguru Ji and it’s nothing new. We have taken this topic of discussion because of following reasons:</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">1) To identify the relation between mind and these two Jots</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">2) To identify how else Gurbani distinguishes between these two jots by using similar words</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"><strong>1) </strong><strong>Relation between mind and these two Jots</strong></span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Now that we know there are two Jots within Gurbani i.e. Jot and Joti. Let’s see which one is Mind linked to?</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Mind is embodiment of Jot and not Joti. Jot is HIS light within us and then out of this Jot, Mind has taken the birth. Jot is exactly same within everyone; animal, birds, human beings etc but mind is different for everyone. It’s that part of Jot which is now connected to Maya and everyone’s connection to Maya is different; depending upon their personal circumstances, surroundings, brought up, views and ideologies. The first step is to know jot within our self, which is commonly referred as Aatam Darshan, Aatam Khoj or Aatam Gian. Within the same Shabad, Gurbani then guides us the path to Paarbraham:</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਮੂਲੁ ਪਛਾਣਹਿ ਤਾਂ ਸਹੁ ਜਾਣਹਿ ਮਰਣ ਜੀਵਣ ਕੀ ਸੋਝੀ ਹੋਈ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Once again this pankti is addressed to Mind. O Mind’ once you identify your origin, then only you shall know your Husband (Paarbraham).</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Normally, mind is thought to be originated directly from Joti (Paarbraham) but from above examples, it’s apparent that we have missed a step in between. The first step is to know our self and then Jot or drop of water will automatically guide us to the Ocean. Drop always knows where Ocean is and that’s one of the reasons why humility is so much stressed within Gurbani. The drop of water knows that it has to keep going downwards to meet the ocean and similar is the case with Jot; Humility will automatically lead the Jot to merge into Ocean (JOTI), one day.</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"><strong>How else Gurbani portrays this relationship between these three (mind, Jot and Joti)?</strong></span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Let’s look at following pankti from Satta & Balwand Jee</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">This pankti is normally interpreted as if it’s being referred to GURU Amardaas ji and His father is Guru Angad Dev Ji and Grand Father as Guru Nanak Dev Ji. There are only two possibilities on how Guru Nanak Dev Jee and Guru Angad Dev Jee could be forefathers of Guru Amardass Jee:</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">1) At the level of Jot – Let’s assume they were forefathers at the level of Jot. Now let’s look at following pankti from same bani of Satta and Balwand Jee</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">If Jot is same, then how can it become Father and Grand Father. Then in this pankti, Satta Balwand Jee should have mentioned that Jot is not same. It’s grandson of First Nanak’s Jot. It means at the level of Jot Guru Nanak Dev Jee and Guru Angad Dev Jee are not forefathers of Guru Amardaas Jee. Now let’s go to second assumption</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">2) At biological level – May be Guru Amardaas Jee was born at house of Guru Angad Dev jee.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Now let’s look at following panktee from same Baani by Satta and Balwand Jee</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">This panktee is normally interpreted as follows:</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"><strong><em>“Then, the True Guru, the son of Pheru, came to dwell at Khadoor”</em></strong></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Here in same bani it’s being interpreted that Guru Amardaas Jee was born at the house of Pheru Mal Jee. Hence, we couldn’t find this relation of father, son at any level. Let’s try to look at this in light of veechar that we have done above for – Mind, Jot and Joti.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">This panktee is describing the spiritual state of Guru Amardaas Jee. It’s addressed to Mind of Guru Amardaas jee, Gurbani guides us that grandson (Mind of Guru Amardaas Jee) has got same stillness (ਟਿਕਾ), sitting (settled ਬੈਹਣਾ) and spiritual throne (ਦੀਬਾਣੁ) like Father (<strong>Jot</strong>) and Grand Father (<strong>Joti</strong>). Here Tikka doesn’t refer to Tikka of Hinduism but refers to stillness (ਟਿਕਾਅ).We are so immersed into rituals of Brahmanism that we connected sakhis of Guru Sahibaans with Tikaa, whereas Gurbani is against such things from the step one itself. Once again Gurbani is addressed to Mind and Body and has no reference to physical entities. Even in the following pankti, it’s possibly not referring to Guru Amardaas Jee being son of Pheru Mal Jee.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Guru Amardaas Jee’s father was Pheru Mal and not Pheru Aan, as mentioned above. We just saw similar words and tried to link the things to names that we found in physical world. The word Vasaya (ਵਸਾਇਆ) can possibly be combination of (ਵਸ+ ਆਇਆ) which means it came under control. The word Pheruaan (ਫੇਰੁਆਣਿ) can possibly be combination of (ਫੇਰੁ + ਆਣਿ) which means the one who used to have the Phere (circles) of maya i.e. Mind. It means that the mind which was spiralled into the web of Maya is now under control. The next part of this panktee needs deeper veechar about what is Khaadur of spiritual world, which we will try to discuss in some other veechar.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">The main point of this veechar is that we need to identify relation between three things in spiritual world i.e. Mind, Jot and Joti.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"><strong>2) </strong><strong>How else Gurbani distinguishes between these two jots by using similar words</strong></span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">From above reference it’s become quite clear that Mind has to first meet its own origin (Jot) and then lead into Joti. These two Jotis are referred by various names within Gurbani but with slight variation. The sample list of words used for Jot</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">Prabh (ਪ੍ਰਭ) ,Har(i) (ਹਰਿ), Ram (ਰਾਮ),Parmatm (ਪ੍ਰਮਾਤਮ), Bhagwaan (ਭਗਵਾਨ), Chit (ਚਿਤ), Gobind (ਗੋਬਿੰਦ) ,Gopal (ਗੋਪਾਲ)</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Sample list of names used for Joti</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Prabhu (ਪ੍ਰਭੂ), Hari (ਹਰੀ), Paarbraham (ਪਾਰਬ੍ਰਹਮ), Parmeshar (ਪਰਮੇਸਰ)</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Another rule of thumb to identify this distinction is that normally the words used to signify our internal Jot are pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ); whereas words used to represent HIM are never pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ). For e.g. on numerous occasions we can find Mere Raam (ਮੇਰੇ ਰਾਮ) , Prabh Mere (ਪ੍ਰਭ ਮੇਰੇ), Mere Har (ਮੇਰੇ ਹਰਿ) ,Mere Gobind (ਮੇਰੇ ਗੋਬਿੰਦ), Mere Gopal (ਮੇਰੇ ਗੋਪਾਲ)but we won’t see similar patterns with words Prabhu, Hari, Parbraham or Parmeshar.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">To get some further clarification on this segregation of Jot and Joti, let’s focus on word Parmatma as part of this veechar. Parmatma is normally used to refer Waheguru Ji. It’s one of the most common words used in our liter ature and during katha veechar by parcharaks. It’s quite interesting to know that there is no such word called “<strong><em>Parmatma</em></strong>” within Gurbani. The closest match within Gurbani for this word is as follows:</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥</span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">It’s quite clear from above reference that Gurbani terms that GURSIKH as Parmatam who understands his own soul (Jot). The One who connects his mind and Jot is called as Parmatam. The soul (jot) of such GURSIKH itself becomes Supreme Soul(Jot). There is no concept of Akal Purakh being referred as Parmatam(a) in Gurbani and yet this is so heavily used word in our various mediums of parchar. Sikhism is unique in its ideology and philosophy. GIAN and implementation of gurbani can transform a Gursikh into Parmaatam. The state that was attached only with hypothetical characters in other religions became a reality for Gursikh but in distinctive manner. Once again, instead of doing research of Gurbani, we loved to borrow the concepts of other cultures and loved to propagate their words rather than what Gurbani guides. Sadly, we didn’t try to understand this uniqueness and got caught into the trap from where we were taken out by GURUS. <strong>We try to see the meaning of Gurbani from the lens of other religions.</strong></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"><strong>Summary</strong></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">There is a difference between Mind, Soul and Waheguru Jee. We need to be cautious of these differences while doing the Gurbani Veechar. There are different words used to symbolise Soul and Waheguru Jee, which should be taken care of while trying to understand Gurbani.</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"> </span></span></p><p> <span style="color: #333333"><span style="font-family: 'lucida grande'">GURU Rakha,</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'">Harpreet Singh</span></span></p><p><span style="color: #333333"><span style="font-family: 'lucida grande'"></span></span></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 150324, member: 189"] Veer Ji, Perhaps this will clarify/help... [COLOR=#333333][FONT=lucida grande] Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. Before going into further veechar about any characters within Gurbani and how they symbolise Brain and Mind, it will be better if try to understand two key words of Gurbani – Jot and Joti. Normally, these two words are taken as synonyms within Gurbani but we need to closely look into these words before coming to any conclusion. Firstly, let’s start with the word Jot and see in what context it is coming within Gurbani 1) ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ 2) ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥ 3) ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥ ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥4॥ 4) ਸਗਲੀ ਜੋਤਿ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥ ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਸੋਈ ॥ ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥4॥ One thing that becomes quite clear from above panktees is that Jot is a plural word and is used for Jot within us. Jot is not used for Waheguru Ji, it’s used for HIS element that is within us. Another pankti, which clearly distinguishes between our Jot and HIM is ਸਭ ਜੋਤਿ ਤੇਰੀ ਜਗਜੀਵਨਾ ਤੂ ਘਟਿ ਘਟਿ ਹਰਿ ਰੰਗ ਰੰਗਨਾ ॥ This pankti clearly provides a clear distinction between Jot and JagJeevan. All Jots are of JagJeevan. It means Jot is different from Jag Jeevan. Now let’s try to understand the concept of Joti within Gurbani: 1) ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਸੁਖੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਇਕੁ ਪਸਾਰਿਆ ਜੀਉ ॥4॥3॥10॥ 2) ਕਮਲੁ ਬਿਗਾਸਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥6॥ 3) ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਘਟ ਭੀਤਰਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥5॥ 4) ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥4॥2॥19॥ 5) ਪੁਨਰਪਿ ਜਨਮੁ ਨਾਹੀ ਜਨ ਸੰਗਤਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥7॥ One thing becomes apparent from above panktees is that there are two entities Jot and Joti. Jot has to merge within Joti. Joti is like an Ocean and is used to symbolise HIM and Jot is like a drop from that ocean and is used to symbolise us or every form of life. In following pankti Gurbani further clarifies that Joti is singular ਏਕੋ ਨਾਮੁ ਏਕੁ ਨਾਰਾਇਣੁ ਤ੍ਰਿਭਵਣ ਏਕਾ ਜੋਤੀ By now most of you would have guessed that it’s nothing but Nirgun and Sargun Saroop of Waheguru Ji and it’s nothing new. We have taken this topic of discussion because of following reasons: 1) To identify the relation between mind and these two Jots 2) To identify how else Gurbani distinguishes between these two jots by using similar words [B]1) [/B][B]Relation between mind and these two Jots[/B] Now that we know there are two Jots within Gurbani i.e. Jot and Joti. Let’s see which one is Mind linked to? ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ Mind is embodiment of Jot and not Joti. Jot is HIS light within us and then out of this Jot, Mind has taken the birth. Jot is exactly same within everyone; animal, birds, human beings etc but mind is different for everyone. It’s that part of Jot which is now connected to Maya and everyone’s connection to Maya is different; depending upon their personal circumstances, surroundings, brought up, views and ideologies. The first step is to know jot within our self, which is commonly referred as Aatam Darshan, Aatam Khoj or Aatam Gian. Within the same Shabad, Gurbani then guides us the path to Paarbraham: ਮੂਲੁ ਪਛਾਣਹਿ ਤਾਂ ਸਹੁ ਜਾਣਹਿ ਮਰਣ ਜੀਵਣ ਕੀ ਸੋਝੀ ਹੋਈ ॥ Once again this pankti is addressed to Mind. O Mind’ once you identify your origin, then only you shall know your Husband (Paarbraham). Normally, mind is thought to be originated directly from Joti (Paarbraham) but from above examples, it’s apparent that we have missed a step in between. The first step is to know our self and then Jot or drop of water will automatically guide us to the Ocean. Drop always knows where Ocean is and that’s one of the reasons why humility is so much stressed within Gurbani. The drop of water knows that it has to keep going downwards to meet the ocean and similar is the case with Jot; Humility will automatically lead the Jot to merge into Ocean (JOTI), one day. [B]How else Gurbani portrays this relationship between these three (mind, Jot and Joti)?[/B] Let’s look at following pankti from Satta & Balwand Jee ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥ This pankti is normally interpreted as if it’s being referred to GURU Amardaas ji and His father is Guru Angad Dev Ji and Grand Father as Guru Nanak Dev Ji. There are only two possibilities on how Guru Nanak Dev Jee and Guru Angad Dev Jee could be forefathers of Guru Amardass Jee: 1) At the level of Jot – Let’s assume they were forefathers at the level of Jot. Now let’s look at following pankti from same bani of Satta and Balwand Jee ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥ If Jot is same, then how can it become Father and Grand Father. Then in this pankti, Satta Balwand Jee should have mentioned that Jot is not same. It’s grandson of First Nanak’s Jot. It means at the level of Jot Guru Nanak Dev Jee and Guru Angad Dev Jee are not forefathers of Guru Amardaas Jee. Now let’s go to second assumption 2) At biological level – May be Guru Amardaas Jee was born at house of Guru Angad Dev jee. Now let’s look at following panktee from same Baani by Satta and Balwand Jee ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥ This panktee is normally interpreted as follows: [B][I]“Then, the True Guru, the son of Pheru, came to dwell at Khadoor”[/I][/B] Here in same bani it’s being interpreted that Guru Amardaas Jee was born at the house of Pheru Mal Jee. Hence, we couldn’t find this relation of father, son at any level. Let’s try to look at this in light of veechar that we have done above for – Mind, Jot and Joti. ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥ ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥ This panktee is describing the spiritual state of Guru Amardaas Jee. It’s addressed to Mind of Guru Amardaas jee, Gurbani guides us that grandson (Mind of Guru Amardaas Jee) has got same stillness (ਟਿਕਾ), sitting (settled ਬੈਹਣਾ) and spiritual throne (ਦੀਬਾਣੁ) like Father ([B]Jot[/B]) and Grand Father ([B]Joti[/B]). Here Tikka doesn’t refer to Tikka of Hinduism but refers to stillness (ਟਿਕਾਅ).We are so immersed into rituals of Brahmanism that we connected sakhis of Guru Sahibaans with Tikaa, whereas Gurbani is against such things from the step one itself. Once again Gurbani is addressed to Mind and Body and has no reference to physical entities. Even in the following pankti, it’s possibly not referring to Guru Amardaas Jee being son of Pheru Mal Jee. ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥ Guru Amardaas Jee’s father was Pheru Mal and not Pheru Aan, as mentioned above. We just saw similar words and tried to link the things to names that we found in physical world. The word Vasaya (ਵਸਾਇਆ) can possibly be combination of (ਵਸ+ ਆਇਆ) which means it came under control. The word Pheruaan (ਫੇਰੁਆਣਿ) can possibly be combination of (ਫੇਰੁ + ਆਣਿ) which means the one who used to have the Phere (circles) of maya i.e. Mind. It means that the mind which was spiralled into the web of Maya is now under control. The next part of this panktee needs deeper veechar about what is Khaadur of spiritual world, which we will try to discuss in some other veechar. The main point of this veechar is that we need to identify relation between three things in spiritual world i.e. Mind, Jot and Joti. [B]2) [/B][B]How else Gurbani distinguishes between these two jots by using similar words[/B] From above reference it’s become quite clear that Mind has to first meet its own origin (Jot) and then lead into Joti. These two Jotis are referred by various names within Gurbani but with slight variation. The sample list of words used for Jot Prabh (ਪ੍ਰਭ) ,Har(i) (ਹਰਿ), Ram (ਰਾਮ),Parmatm (ਪ੍ਰਮਾਤਮ), Bhagwaan (ਭਗਵਾਨ), Chit (ਚਿਤ), Gobind (ਗੋਬਿੰਦ) ,Gopal (ਗੋਪਾਲ) Sample list of names used for Joti Prabhu (ਪ੍ਰਭੂ), Hari (ਹਰੀ), Paarbraham (ਪਾਰਬ੍ਰਹਮ), Parmeshar (ਪਰਮੇਸਰ) Another rule of thumb to identify this distinction is that normally the words used to signify our internal Jot are pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ); whereas words used to represent HIM are never pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ). For e.g. on numerous occasions we can find Mere Raam (ਮੇਰੇ ਰਾਮ) , Prabh Mere (ਪ੍ਰਭ ਮੇਰੇ), Mere Har (ਮੇਰੇ ਹਰਿ) ,Mere Gobind (ਮੇਰੇ ਗੋਬਿੰਦ), Mere Gopal (ਮੇਰੇ ਗੋਪਾਲ)but we won’t see similar patterns with words Prabhu, Hari, Parbraham or Parmeshar. To get some further clarification on this segregation of Jot and Joti, let’s focus on word Parmatma as part of this veechar. Parmatma is normally used to refer Waheguru Ji. It’s one of the most common words used in our liter ature and during katha veechar by parcharaks. It’s quite interesting to know that there is no such word called “[B][I]Parmatma[/I][/B]” within Gurbani. The closest match within Gurbani for this word is as follows: ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥ It’s quite clear from above reference that Gurbani terms that GURSIKH as Parmatam who understands his own soul (Jot). The One who connects his mind and Jot is called as Parmatam. The soul (jot) of such GURSIKH itself becomes Supreme Soul(Jot). There is no concept of Akal Purakh being referred as Parmatam(a) in Gurbani and yet this is so heavily used word in our various mediums of parchar. Sikhism is unique in its ideology and philosophy. GIAN and implementation of gurbani can transform a Gursikh into Parmaatam. The state that was attached only with hypothetical characters in other religions became a reality for Gursikh but in distinctive manner. Once again, instead of doing research of Gurbani, we loved to borrow the concepts of other cultures and loved to propagate their words rather than what Gurbani guides. Sadly, we didn’t try to understand this uniqueness and got caught into the trap from where we were taken out by GURUS. [B]We try to see the meaning of Gurbani from the lens of other religions.[/B] [B]Summary[/B] There is a difference between Mind, Soul and Waheguru Jee. We need to be cautious of these differences while doing the Gurbani Veechar. There are different words used to symbolise Soul and Waheguru Jee, which should be taken care of while trying to understand Gurbani. GURU Rakha, Harpreet Singh [/FONT][/COLOR] [/QUOTE]
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