“For the ultimate and real task of philosophy, according to Indian thought, and to such classical Occidental philosophers as Plato, transcends the power and task of reason. Access to truth demands a passage beyond the compass of ordered thought. And by the same token: the teaching of transcendental truth cannot be by logic, but only by pregnant paradox and by symbol and image. Where a carefully reasoning thinker, progressing step by step, would be forced to halt (out of breath, as it were, at the confines of the stratosphere, panting for lack of oxygen, swooning with pulmonary and cardiac distress) the mind can still go on. The mind can soar and enter the supernal sphere on the wings of symbols, which represents the Truth-beyond-the-pairs- of-opposites, eluding by those wings the bird-net of the basic principle of the incompatibility of opposites. For what "transcendent" means is the transcending (among other things) of the bounding and basic logical laws of the human mind.

"Transcendent" means that a principle is in effect that comprehends the identity of apparently incompatible elements, representing a union of things which on the logical level exclude each other. Transcendent truth comprehends an ever- recurrent "coincidence of opposites" (coincidentia oppositorum) and is characterized, therefore, by an everlasting dialectical process. The secret identity of incompatibles is mockingly disclosed through a constant transformation of things into their antitheses — antagonism being but the screen of a cryptic identity. Behind the screen the contending forces are in harmony, the world- dynamism quiescent, and the paradox of a union of contrary traits and forces stands realized in toto; for where the One and the Many are identical, eternal Being is known, which is at once the source and the force of the abundant diversity of the world's perpetual Being.

Though called the true and only Being (sat), this Transcendent is known also as non-Being (asat); for it is that ineffable point "wherefrom words turn back, together with the mind, not having attained" — as birds flying to reach the sun are compelled to return. And yet, on the other hand: "He who knows that bliss of Brahman has no fear of anything at all. Such a one, verily, the thought does not torment: 'Why did I not do the right? Why did I do evil?' He who knows thus, extricates himself from both of these questions, and secures the Self for himself by setting it free."¹" 

(1 Taittiriya Upanishad 2. 9: cf, Hume, p. 289.)”
                                                                           

“In Buddhism, Hinduism, and Jainism, the ultimate goal — unity with Brahman or the peace of Nirvana — cannot be gained through ritual or meritorious work. Offerings and ritual are fruitful only for gaining the temporary bliss of heaven; but life in heaven is temporary. Soon enough, the soul returns to a body and to suffering in the world. Rather, the Upanishads and sutras teach that the path to the ultimate goal requires the inner discipline and realization that comes through meditation.”       
                                                                           

“According to traditional belief, the fulfillment of these prescribed rites and devotions will bring the devotee after death to either the "heaven of the ancestors" (pitr-loka) or the higher "sphere of truth" (Satya-loka.) But such pleasurable results are not regarded by the adept of Vedanta as important or even desirable; they are the mere by-products of the discipline, stopping-stations along the way, in which he is no longer interested. They are still within the worlds of birth, and represent no more than a continuance of the round of being (samsara), though indeed an extremely blissful episode of the round, enduring, it is said, for innumerable millenniums. Rather than the beatitudes of heaven, what the Vedantist desires is to see through and past the illusory character of all existence whatsoever, no less that of the higher spheres than that of the gross terrestrial plane. He has sacrificed completely all thoughts of the enjoyment of the fruits of his good deeds; and rewards that may be accruing to him as a result of his perfect devotion he surrenders to the personal divinity that he serves. For he knows that it is not himself who acts, but the Spiritual Person dwelling omnipresent within himself and all things, and to whom he, as worshipper, is devoted utterly — the God who is the Self (atman) within the heart.”       
                                                                           

“In peace you have the awareness of your innermost spiritual reality, which is harmonizing and unifying. Through this, your Self becomes an avenue to God, to ultimate reality. As you know your Self, you enter into communion with the divine. When the inner channel of communication is open, you gain a new, profound experience of the inner flow of indescribable joy. Your whole being is flooded with the light and love of the infinite. You feel you are in the loving embrace of God.

This silence can be of two types: static and dynamic. Static silence means you enter into communion with the infinite more and more deeply. You want to abide permanently in the incomprehensible, transcendental peace of the absolute. However, dynamic silence is a more balanced achievement.

In dynamic silence, you also enter into silent communion with the infinite. Yet, you offer your whole being, your mind, your emotions, your senses, and your body as a channel of expression of the creative energy of the absolute. Inwardly you enter into silent communion with the infinite, while outwardly you allow the creative power of God to flow freely through you. Your whole being becomes dynamic and creative. It is not exclusive of living in the world. It is inclusive of the whole of life.

As a result, you come out of meditation and look at the world with new eyes. You deal with people; you go to work; you carry on your thinking and feeling as a transmuted instrument in the hands of God. Inwardly there is profound silence. Outwardly there is the performance of activities as an instrument of the divine. The activities of life do not disturb your inner silence, for all your activities are performed for the glory of God.”       
                                                                           

“"Our Supreme God
What Is the Nature of Our God Siva?

SHLOKA 16

God Siva is all and in all, one without a second, the Supreme Being and only Absolute Reality. He is Pati, our Lord, immanent and transcendent. To create, preserve, destroy, conceal and reveal are His five powers. Aum.

BHASHYA

God Siva is a one being, yet we understand Him in three perfections: Absolute Reality, Pure Consciousness and Primal Soul. As Absolute Reality, Siva is unmanifest, unchanging and transcendent, the Self God, timeless, formless and spaceless. As Pure Consciousness, Siva is the manifest primal substance, pure love and light flowing through all form, existing everywhere in time and space as infinite intelligence and power. As Primal Soul, Siva is the five-fold manifestation: Brahma, the creator; Vishnu, the preserver; Rudra, the destroyer; Maheshvara, the veiling Lord, and Sadashiva, the revealer. He is our personal Lord, source of all three worlds. Our divine father-mother protects, nurtures and guides us, veiling Truth as we evolve, revealing it when we are mature enough to receive God's bountiful grace. God Siva is all and in all, great beyond our conception, a sacred mystery that can be known in direct communion. Yea, when Siva is known, all is known. The Vedas state: "That part of Him which is characterized by tamas is called Rudra. That part of Him which belongs to rajas is Brahma. That part of Him which belongs to sattva is Vishnu." Aum Namah Sivaya.”       
                                                                           

“GURDAWAARAA SPEAKS

That vessel alone is pure, which is pleasing to Him.

The filthiest vessel does not become pure, simply by being washed.

Through the Gurdwaaraa, one obtains intuitive understanding.

By being washed through this Gate, it becomes pure.

The Lord Himself sets the standards to differentiate between the dirty and the pure.

Do not think that you will automatically find a place of rest hereafter.

According to the actions one has committed, so does the mortal become (sggs 730).

Gurdwaaraa is a very sweet name; which appears to have been derived from the word Guru Duaaraa or Gur Duaaraa as used in the Gurbani (Sri Guru Granth Sahib, SGGS). Thus, the word Gurdwara consists of two terms namely Guru and Dwaaraa. As the Gurbani reveals, the first term represents the Self, God, and Guru as being one and the same. The second term Dwaaraa means door or gate. The integration of these two terms provide us with a beautiful meaning to the word Gurdwaaraa: "The Guru's Door or the Guru's Teaching", which is "The Doorway to Waheguru" (Self-Realization). Again, as the Gurbani asserts, the Teaching of a true Guru is nothing but the expression of God Himself. Thus, all these terms such as "The Doorway to Waheguru", "The Guru's Door", or "The Guru's Teaching" are virtually synonymous.

Gur Parmesur eko jaan: Guru is God and God is Guru (sggs 864).

Dhur kee Bani aayee: The Gurbani emanated from the Primal Lord (sggs 628).

Hayu aapayu bol na jaandaa mai kahiyaa sabh hukamyu jeeyu: By myself, I do not even know how to speak; I speak all that God commands (sggs 763).

Now, after having understood the proper meaning of Gurdwaaraa, imagine, how wonderful it would be if a Gurdwaaraa could speak, reveal the Lord's mystery, and secrets that people always seek! The things it would say will include the following:

"Dear Man, I am the Guru's Teaching (i.e., Guru's Door), through which I am your Doorway to Infinite Consciousness. Come, and approach me with all devotion, because devotion to the Guru's Teaching is fire that burns the ignorance. I am within the cave of your heart. I am your bridge between the earth plane and the spiritual realm. I am your link between matter and Spirit, bondage and liberation, attachment and freedom, falsehood and Truth, ignorance and knowledge, ephemeral and eternal, sorrow and bliss, real and unreal...."

"Dear Sibling of Destiny, the purpose of your human form is Self- Realization (opening of the Tenth Gate). The Lord placed the soul to the cave of your body, and blew the breath of life-force into it. He fashioned your body and revealed the nine gates to you; but He kept the Tenth gate hidden. Come to me, and the mystery of this Tenth Gate will be revealed to you."

Gurduaarai laaiy bhaavnee iknaa dasvaa duaar dikhaaiyaa: Through the Gurdwaaraa, some are blessed with loving faith, and the Tenth Door is revealed to them (sggs 922).

"Dear Seeker, everything exists in the Infinite Consciousness, Waheguru. This undivided Consciousness exists in all, inside and outside. This pure Awareness is Truth-Consciousness-Bliss. Know that you are this Immaculate Consciousness. Due to spiritual ignorance, your deluded mind veils the true nature of the Self and creates an illusory appearance (division or diversity). However, the mind of a noble or an enlightened man does not move from this One Reality. Come, inquire and reflect (Vichaar) on the Shabad. You will attain the intuitive understanding."

Guru Duaarai hoyi sojhee paaisee.....: Through the Gurdwaaraa, one obtains intuitive understanding. By being washed through this Gate, it becomes pure. The Lord Himself sets the standards to differentiate between the dirty and the pure (sggs 730).

Guru Duaare soee boojhai jisno aap bujhaae: He alone comes to understand, who enters the Gurdwaaraa, whom the Lord Himself instructs (sggs 1234).

"Dear Soul-Bride, your true Husband is none other than the Creator Himself (Kartaa Purakh). Due to the false love for material world (ignorance), you have separated yourself from your Beloved Husband Lord. Come to me; I will counsel you and prepare you for the celestial wedding with your True Beloved."

Guru Duaarai hamraa viaah ji hoyaa jaa sahu miliaa taa jaaniaa....: When I was married within the Gurdwaaraa, I met my Husband Lord, and I came to know Him. His Shabad is pervading the three worlds; when my ego was quieted, my mind became happy (sggs 351).

"Dear Friend, know that this present age of material consciousness is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, etc.. We are short-lived; not very intelligent and fortunate, perpetually disturbed and agitated by anxieties. In addition, your mind is ever flickering, turbulent, swift, restless, obstinate, and so strong that it often overcomes even one's own intelligence. The most direct and practical method to reach the perfection of God Consciousness in this present age is the practice of love and devotion to God (Bhagti). One who engages in loving transcendental service, he attains the Lord. The true spiritual wisdom is the love of the Self. I will create in you the faith, love and devotion. I will open to you a world of Divine inspiration. Come and adore the Timeless Lord with peace, wisdom, and self control"

..... Bhgti bhaav maarag bikhraa Gur Duaarai....: O my beloved friend, dedicate yourself to the devotional worship of your Husband Lord. Serve your Guru constantly, and obtain the wealth of the Naam. Dedicate yourself to the worship of your Husband Lord; this is pleasing to your Beloved Husband. If you walk in accordance with your own will, then your Husband Lord will not be pleased with you. This path of loving devotional worship is very difficult; how rare are those who find it, through the Gurdwaaraa. Says Nanak, that one, upon whom the Lord casts His Glance of Grace, links his consciousness to the worship of the Lord (sggs 440).

"Dear Aspirant, the entire creation is continually engaged in singing Lord's glories. As such, singing His glories is said to be the true eternal faith. All the religions are said to be in the singing of the Lord's Glorious Praises. You are given the tongue for this very specific reason. The selfless praises of God is capable of swiftly cleansing the mental conditioning (false ego), leading the mind to complete purification. Therefore, in this age of quarrel and hypocrisy the only means of deliverance is chanting the holy Name of the Lord. There is no other way. Come and sing God's praises, this alone is the Attal or eternal Dharma"

Gur Duaarai Hari Kirtan suneeai Satgur bhet Hari jas mukh bhaneeai...: At the Gurdwaaraa, the Kirtan of the Lord’s Praises are sung. Meeting with the True Guru, one chants the Lord’s Praises. The True Guru eradicates sorrow and suffering, and bestows honor in the Court of the Lord (sggs 1075).

"Dear Brother, you are filled with great grief, sorrow, and sin. Come to me, and I will listen to you until you are completely free from all pains of this finite life. You constantly crave for peace or happiness (Sukh). Consequently, all your efforts and activities are aimed at gaining happiness and attaining freedom from sorrows. All our endeavors are motivated by impulse to seek out joy-giving things and circumstances, and avoid any sorrow-giving things and situations. But, unfortunately, you are trying to find it in wrong places and false objects. I will show you the source of real and eternal peace. Come."

Jis no kathaa sunaaihi aapnee si Gurduaarai sukh paavahe: You cause to listen to Your sermon, find peace in the Gurdwaaraa (sggs 919).

Giaan dhyaan le samsar rahai. Gurmukh ek virlaa ko lahai. Jis no de kirpaa te sukh paae. Guru Duaarai aakh sunaae: With Divine wisdom and meditation, one abides in the state of evenness. How rare are those who, as Gurmukh, attain the One Lord. They alone find peace, whom the Lord blesses with His Grace. In the Gurdwaaraa, they speak and hear of the Lord (sggs 930).

Dear Companion, your unceasing thirst of Vaasnaas (desires) makes you wander and roam around in ten directions. As a result, your beautiful natural robes of humility, forgiveness, and sweet speech are torn apart. In lust, anger, greed, attachment, false ego, and jealousy, your mind has become restless. As soon as you attain Shabad Surti (Shabad Consciousness), your thirst will be quenched by drinking in this Ambrosial Nectar. Come, and quench your thirst, once for ever."

Guru Duaarai devsee tikhaa nivaarai soi: Through the Gurdwaaraa, He gives (the Ambrosial Nectar of Shabad), and quenches the thirst (sggs 933).

"Dear Friend, The Lord's Naam or Shabad is the creator of everything. To forsake Naam is death. You have invited death by forsaking Him. Without the Naam, one does not find God, and his life wastes away in vain. The Lord is True, and True is His Bani. Through the Naam, you can merge with Him. This Naam dwells deep within the nucleus of all beings. There is no place without this Naam. Meditation on the Naam is the true Dharma. Of all the religions, the best religion is to repeat God's name and do pious deeds. So come, and focus your consciousness on it."

Moorkhaa sir moorakh hai ji mane naahee naayu. Gur Duaarai naayu paayiai bin satgur pallai na paai: The most foolish of the foolish are those who do not believe in the Name. Through the Gurdwaaraa, the Name is obtained. Without the True Guru, it is not received (sggs 1015).

Devan vaale kai hath daat hai Guru Duaarai paai... Jat sat sanjam Naam hai vin naavai nirmal na hoi. Poorai bhaag Naam man vasai Shabad milaavaa hoi: In the Gurdwaaraa, it (Naam) is received..... The Name of the Lord is abstinence, truthfulness, and self-restraint. Without the Name, no one becomes pure. Through perfect good fortune, the Naam comes to abide within the mind. Through the Shabad, we merge into Him (sggs 33).

"Dear Disciple of God, in order to realize the Self, the first process is to surrender to your Totality (Existence-Awareness-Bliss) within. The surrender is to renounce your limited intellect, material cleverness, bondage, illusion that "I am" this body, pride and arrogance (doership), bad association, past habit patterns, material lust, expectations and desires, spiritual ignorance, duality, wickedness, false concepts, and addiction to senses, followed by dedication of the mind and head to God. Thus, surrender is your false ego bowing down to Waheguru, the Source. To put it otherwise, surrender is to discharge your river of separateness into the ocean of Infinite Consciousness, losing your notions of limitations. Without such total surrender, one can never completely abide in the Absolute Reality. Therefore, come and take refuge in the Lord's feet (His Naam or Shabad) and then He will enjoy you. This you must win by selfless love, not by material logic or philosophical speculations."

Aap pat raakhsee meraa piyaara sarnaagat paye Gur Duaare: My Beloved Himself preserves the honor of those who have come to Gurdwaaraa seeking Sanctuary (sggs 1249). (sggs 1249).

"Dear Mortal, I am crafted in spiritual art. My pinnacles point toward the peaks of spirituality. My pillars (Shabad) make statements that will never shake and weaken. The fluttering of my flag (Nishaan Sahib) heralds the fact that, as the wind is felt not seen, so is the victory of Good over Evil. My dome showers Divine inspiration from all ends of the cosmos; sit under it and get soaked. Like a perennial stream, the Ambrosial Nectar (Amrit) of immortality overflows from my Shabad; drink it in. The vibratory transcendental sound from selfless Kirtan of my Shabad drives away impure thoughts, just as the lightening pierces the darkness. In my celestial stillness, meditate on the Lord's Naam within, let your mind silently rest in peace and reflect upon the secrets of the Self. The Divine Enlightenment through the Light of the Shabad comes to you every time you contemplate on it. Thus, the real Gurdwaaraa is realized only through a change in the inner consciousness. No experience is greater than being in the presence of Eternal Satguru (SGGS) — your very soul."

Jaab lag Shabad na bhedeeyai kiyu sohai Gur Duaar: Until the soul has been pierced through with the Shabad, how can she look beautiful at Gurdwaaraa — God's Court? (sggs 19).

Thus speaks the Gurdwaaraa — the Guru's Door or the Guru's Teaching: the Doorway to Waheguru! If all of the above do not take place, then it's not a Gurdwaaraa, even though our ego-self may dare call it as such. In short, Gurdwaaraa is where one realizes God.

Harimandar seyee aakheeai jithahu Hari jaataa: That alone is said to be the Lord’s temple, where the Lord is realized (sggs 953).”      
                                                                      

“According to the thinking and experience of India, the knowledge of changing things does not conduce to a realistic attitude; for such things lack substantiality, they perish. Neither does it conduce to an idealistic outlook; for the inconsistencies of things in flux continually contradict and refute each other. Phenomenal forms are by nature delusory and fallacious. The one who rests on them will be disturbed. They are merely the particles of a vast universal illusion which is wrought by the magic of Self-forgetfulness, supported by ignorance, and carried forward by the deceived passions. Naïve unawareness of the hidden truth of the Self is the primary cause of all the misplaced emphases, inappropriate attitudes, and consequent self-torments of this auto-intoxicated world.”       
                                                                           

“DUALITY (DOOJAA BHAAV)

This is Maya, by which the Lord 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).

Doubt comes from greed, emotional attachment and the corruption of Maya. Freed from doubt, one realizes the One Lord alone (sggs 736).

The pure Consciousness is the substratum of everything in the universe. We are this pure Awareness. 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, or two-ness (duality); which gives 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 diversity, which, in turn, hides the Reality. To put it in other words, by associating with the duality, one loses Divine understanding. This loosening of Divine understanding gives rise to spiritual ignorance so much talked about in the scriptures.

Tin toon visrahi ji doojai bhaayee: O Lord, those who are in love with duality forget You (sggs 160).

Doojee maya jagat chit vaas: The duality of Maya dwells in the consciousness of the people of this material world (sggs 223).

Haumai moh upjai sansaraa: Out of egotism and attachment, the Universe is born (sggs 1057).

Sagal paasaar deesai paasaaraa. Binas jaayigo sagal aakaaraa: This entire visible world and expanse — all forms of existence will pass away (sggs 237).

The manifestation of name and form is the play of this universe, also known as the Lord's Leelaa (Cosmic Dance). This Leelaa exists as the product of the reflection in the Consciousness. We are all part of this Leelaa, which is Mithiyaa or transitory (neither real nor unreal). In this play, we experience our own Vaasnaas (undigested desires). Some of these experiences are the repetition of the old experiences, and some are new. It is our false "I" who is the transitory actor in this Leelaa.

Pekh pekh re kasumbh kee leelaa raach maach tin hoonlayu: Watching, watching the transitory world-drama (Leelaa), you are embroiled and enmeshed in them, and you laugh with delight. The string of life is wearing thin, day and night, and you have done nothing for your soul (sggs 206).

Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee. Mithiyaa bharam ar supan manorath sat padaarath jaaniyaa: This manifested world is the Leela of the Supreme Lord; reflecting upon it, we find that it is not different from Him. False (Mitthiyaa) are doubts and dream objects — man believes them to be true (sggs 485).

Imagine sitting in a theater, watching all sorts of pictures projected on the screen. Some of these pictures are of rain, murder, gunshots, romance, and so on. When the movie is over, the screen neither becomes wet from the rain, nor has blood from the murder, nor bullet holes from the gunshots, 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 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 Vassnaas 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 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.

Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee: God is everything, God is everything; without God, there is nothing at all (sggs 485).

In simple terms, the duality is our mental conditioning (i.e., doubts, fear, and worry, etc.), which veils the Self. As a result, one thinks himself "other" than Spirit. He thinks himself separate from the Divine. This is the notion of two-ness. Thus, according to Gurbani, the duality is nothing but the love (Bhaav) of two-ness (Doojaa). This is Maya, with her dualistic principle of delusion or the law of opposites.

Eh Maya jit Har visrai moh upjai bhaau dooja laya: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up (sggs 921).

The Gurbani asserts that whoever has belly is Maya stricken. What it means is that to breathe at all is to breathe in Maya. To put it otherwise, to be born in a physical body is to be subject to Maya. The children from their very birth are exposed to this cosmic delusion and grow up under the influence of its three qualities: Rajo, Tamo, and Sato.

Kiyun sukh paavai dooai teeai: How can one find peace, through duality and the three qualities? (sggs 1023)

Except the wise or godly souls, man's physical existence is a clue that his soul is in ignorance and has not realized his true identity as formless Spirit. The Waheguru 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 Lord does not give Himself first. Instead, He covers Himself with the veil of duality 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 rest just lick the dust.

Andin anad bhayiaa man bigsiyaa udam bhaye 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 my Lord (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 relativity are the unfoldments of our own mind.

Jehe karam kammaayi 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 depending upon where we fit in this Cosmic Game, we begin to respond emotionally. According to our liking or disliking, we view the pairs of opposites as either pleasurable or unpleasurable. Succumbing to the unceasing impulses of the likes and dislikes, the Viveka (discriminative power) and the free choice of our soul get overwhelmed; plunging us into delusive ignorance.

Man vas doota durmat doyi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).

Eh Maya jit Har visrai moh upjai bhaau dooja laya: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up (sggs 921).

Under the spell of delusion, the non- apprehension of God by an individual (ego) is called ignorance at the microcosmic level. However, the total non-apprehension of God by all Jivas or 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 Vasnaas born of self-ignorance. Each person creates its own world as a result of the individual's self-ignorance. The sum of Vasnas of all individual, born of self-ignorance, is called Maya; the universe or Jagat.

Jiyu supnaa ar pekhnaa aise jag kayu jaan. In mai kashu saacho nahee Nanak bin Bhgvaan: This material world is like a dream and a show; Nanak says, wihtout the Lord, nothing is true in these (sggs 1427).

Mat bhoolahu maanukh jan Maya bharmaya: Do not be fooled, O mortal being, by the illusion of this Maya (sggs 812).

Mrig trisnaa jiyu jhootho ih jag dekhi taasi uth dhavai: Like dear's delusion this world is false, yet on beholding it the mortal runs after it (sggs).

Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).

From the perception of individuality (false ego) arises three walls namely senses-mind-intellect, which divide our consciousness (separation from the 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, the 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.

Paakhandi bhagtee na hovayee dubidha bol khuaar: Hypocrisy is not devotion — speaking words of duality leads only to misery (sggs 28).

Lakh chayuraasee pher payiaa kaaman doojai bhaayi: The soul-bride in love with duality goes around the wheel of reincarnation, through 8.4 million incarnations (sggs 31).

Trai gun sabhaa dhaat hai doojaa bhaayu vikaar: Everything under the influence of the three qualities shall perish; the love of duality is corrupting (sggs 33).

One exhibits this false consciousness under the sense of limited individuality grown out of his body-bound inclinations. Thus, our identification with the physical body creates non-apprehension of the Reality, which in turn, creates in us the misapprehension that we are finite beings. The doubt and duality thus created become screen between us and the Waheguru, the Infinite Consciousness.

This is the blind well of spiritual ignorance. The existence of a person deceived by the love of duality is like the life of a cursed and discarded bride. Like a wall of sand, day and night, she crumbles, and eventually, she breaks down altogether. Just as the silkworm weaves its cocoon and thus binds itself, the man fancies this world and gets caught in it. How can we remove this Doojaa Bhaav from within? With the mastery over five (pure yearning for wisdom, Shabad Vichaar or practice of inquiry, mental subtlety, abiding in truth, and total detachment) comes the cessation of the perception of duality within and outside. Then one abides and rejoices in one's own Self. This is the direct spiritual experience.

Koor gaye dubiddhaa nasee pooran sach bhare: Falsehood has vanished, duality has been erased, and they are totally overflowing with Truth (sggs 136).

Gurmukh hove so ekas siyu chit laaye. Doojaa bharam gurshabad jalaaye: One who becomes Gurmukh embraces love for the One. Doubt and duality are burned away by the Guru’s Shabad (sggs 115).

With quieting or purification of the mind (removal of duality), we go back and link with our Source again; like the waves rise and then fall back into the ocean, like the one sky is reflected in thousands of water jugs, but when the jugs are broken, only the sky remains. This is called the vast or the highest understanding.

Hayumai dubidhaa binas jaayi sahje sukh samaayeeai: When egotism and duality are eradicated, one intuitively merges in peace (sggs 163).

Think of a well with a bucket tied to a rope. The well is the Self, the bucket is our perception of individuality arising from duality, and the rope is our Vaasnaas. Suppose if we throw this bucket (false ego) in the Well (the Self) and discard the rope (Vaaasnaas), then what will happen? We will merge with the Homogeneous Oneness in which all is. The individuality (false ego) will cease to be.

The substratum of all waves is only One Ocean, of all rays is only One Sun, and of all bracelets is only one gold. Similarly, there is only One Reality (Ik Onkaar), which is substratum of everything. When This One is there, there is no false ego. When false ego is there, this One is absent. This is the secret.

Jab ham hote tab tum naahee ab tum hahu ham naahee: When I was, then You were not; now that You are, I am not (sggs 340).

Ultimately, in order to completely realize the Lord, one has to even go pass the notion of non-dualism. Our perception of the sky is that it is blue. However, this blueness of the sky is an optical illusion. Neither the sky is blue nor un-blue. The notion of dualism presupposes unity, and the non-dualism suggests dualism. However, the Lord is Notionlessness (Sunn Samaadhi), beyond all perceptions or thoughts! Yet this Eternal Being becomes veiled by the transient entity is the great illusion so much talked about in the scriptures.

Prathme tiyaagee hayumai preet....: First, I renounced my egotistical love of myself. Second, I renounced the ways of the world. Renouncing the three qualities (Maya), I look alike upon friend and enemy. And then, the fourth state of bliss (Truiyaa Avasthaa) was revealed to me by the Holy One (sggs 370).

According to Gurbani, only fools get deluded by their mental restlessness, who think that the perishable is imperishable. The truth is that Waheguru alone exists, rest is His transitory Leelaa. In that sense, the duality and egotism do not exist any more than water exists in the mirage. Therefore, the scriptures urge us to abandon our false concepts and notions which are not based on fact; and rest in the purified vision which is based on the Truth (Existence-Consciousness-Bliss).

Doojai lage pach muye moorakh andh gavaar.......: Attached to duality, the foolish, blind and stupid people waste away and die. Like worms, they live in manure, and in it, they die over and over again. O Nanak, those who are attuned to the Naam are dyed in the color of truth; they take on the intuitive peace and poise of the Guru. The color of devotional worship does not fade away; they remain intuitively absorbed in the Lord (sggs 85).

In the purified vision, there is neither doer nor enjoyer. On the contrary, in the unpurified vision there is division or duality. When the mind turns towards the truth, it abandons its identification with In the purified vision, there is neither doer nor enjoyer. On the contrary, in the unpurified vision there is division or duality. When the mind turns towards the truth, it abandons its identification with the body and attains the Divine. With the departure of all notions (duality as well as non-duality), one comes to abide in the Indweller of his heart, the Waheguru. At that stage, there is no student, no teacher, and no teaching. In the Infinite Self, there is no creator, no creation, no destruction, no worlds, no universe, no time (or death), no existence, no names, no forms, no "I", no "you", no "this", no "that", no truth, no false, no likes or dislikes, no humans, no demons, no elements, no bodies, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. According to the scriptures, the skillful living is to identify inside with the Infinite Self alone, and yet play in the Leelaa outside with no emotional attachment. How can one go about cultivating this skill? "By the constant company of the holy ones (Satsang)", the scriptures will say.

Bin sangti sabh aise rahahi jaise pasu dhor: Without the Sangat of the righteous, all mortals remain beasts and animals (sggs 427).

Dhandh bandh binse maya ke saadhu sangat mite bisoor: In the company of Saadh Sangat, the affairs and entanglement of Maya vanish; all the sorrows come to an end (sggs 716).

From such holy company of godly souls one learns as to what is worth seeking and what is to be avoided. Which, in turn, creates a sincere wish to break the shackles of material bondage (ignorance). This leads to serious Shabad Vichaar (reflections). As the Shabad Vichaar thins out delusion, the mind attains pure wisdom and becomes subtle. With the rising of this pure wisdom, the apprehension of the unreal is weakened; and one's consciousness moves back in the Reality and becomes established in the Truth. Then the duality and bondage cease to be. Thus, when the mind is made completely calm (or purified) by overcoming duality (or mental conditioning), the illusion (Maya) that deludes the spiritual ignorant comes to an end.

Kabir aayee mujhahi pahi anik kare kari bhes, Ham raakhe Gur aapne uni keeno aades: Kabeer, Maya came to me in various forms and disguises. My Guru saved me, and now she bows humbly to me (sggs 1364).”       
                                                                     

“"Re: Divine Mother
To: soc-religion-hindu@uunet.uu.net

Subject: Divine Mother
Dear Friends:

In the SBG, God said that He seeds His Mahadbrahma (read Divine Mother) to create the creation, and He also said that at the end of every ahorAtra, He returns the creation to Her in the form of the elements the creation is made of. We all have heard how Lords BrahmA, Vishnu and Maheshvara are involved in the creation, maintenance and dissolution of the creation. Is this in conflict with the SBG?

In the Vedic upanishads (the 12 cannonized by Sri SankarAchArya), as far as I have read, references to 'three Devas' are not references to Lords BrahmA, Vishnu and Maheshvara, but to the three worlds. In Brihadaranyaka Upanishad, Rishi Yajnyavalkya too elaborated the three Devas to be so. Guru NanakDevji said that God (aKAlapurusha) created three excellent disciples, so who are the three?

I chanced on this reference by accident, which to me, solves the puzzle.

brahmANI kurute sR^ishtiM na tu brahmA kadAchana.
ataeva maheshAni brahmA preto na saMshayaH.
vaishNavI kurute rakshAM na tu vishNuH kadAchana.
ataeva maheshAni vishnuH preto na saMshayaH.
rudrANI kurute grasaM na tu rudraH kadAchana.
ataeva maheshAni rudraH preto na saMshayaH.
brahmAvishNumaheshAdyA jaDAschaiva prakirtitAH.
prakincha vinA devi sarve kAryAkshamA dhruvaM. (kubjikA tantra,1 patal1-4).

This is extraordinarily simple sanskrit, nevertheless, the translation is:

BrahmANI is the creator, not brahmA; therefore, maheshvarI!
BrahmA is preta (dead body), there is no doubt about that.
VaishnavI is the maintainer, not Vishnu, therefore, maheshvarI!
vishnu is preta, there is no doubt about that.
rudrANI is the devourer, not rudra, therefore, maheshvarI!, 
rudra is preta, there is no doubt about that.
brahmA, Vishnu and Mahesha are described as non-functional (jaDa), because surely, they can not function without Prakriti.

The Divine Mother is the Shakti of God, She is the parAshakti. I read that Her jnAnashakti is brahmANI, icchAshakti is vaishnavI, and kriyAshakti is rudrANI. I have also found this reference about the definition of brahmANI.

brahmANI brahmajananAd.h brahmano jIvanena vA. (devipurAna).

(She is known as brahmANI since She is the mother of brahmA, that is, She gives life to brahmA).

This is expanded in the very well known verse:

shR^ishtisthitivinAshAnam shaktibhute sanAtani guNAshraye guNamaye narayaNI namo.astute.

(O personality of Shakti, involved in creation, maintenance and destruction, hostess and embodiment of the (three) guNas (Prakriti), I bow to you.)

Guess why Swami VivekAnanda, the advaitin that he was, also was such a devotee of the Divine Mother! No brainer, is it not?

Vivekananda's close association with Sri Ramakrishna no doubt had much to do with this as well. I am impressed with your point of view and see both Ramakrishna and Vivekananda in it as well. It always amazes me how two people like these could both worship the supreme Lord in two totally different ways and yet end up achieving the very same end. Through Ramakrishna's devotional path our hearts are won, through the great intellect of Vivekananda we learn the liberation of the advaitia Vedanta. Only within Hinduism could such unity within apparent diversity be revealed.

Most excellent letter!

With best regards,"

Dhruba.       
                                                                           

“The self or spirit in man is a tiny part of the Supreme Spirit that pervades everywhere. Sayeth Third Nanak: —

 "Mind, thou art an image of the Light, recognize thy essence." (P. 441, Adi Granth)

Spake Guru Nanak: — 

"O, Lord, Thy Light pervadeth all, where ever I see, I see Thee alone." 
(P. 876, Adi Granth)

"In every heart is hid the Lord, the Light of the Lord illumines all hearts." (P. 597, Adi Granth)

"In Thy creatures is Thy Light, and through Thy Light art Thou known." 
(P. 469, Adi Granth)

So the human personality with its constituents of sense organs, mind, the intellect and the self or spirit (Atma) is the finest contrivance that has been evolved by Nature for the exploration of her world of facts, of values, of truth, goodness and beauty. Man can control the outer world as well as the inner world.

So man is the highest point in the process of creation by God. The process of creation has been that of involution cum evolution. All the different forms of existence found in the universe are the involuted forms of the creation that came into being instantaneously by the Will of God. Then began the process of evolution. In this evolutionary process man has reached the highest stage of consciousness so far. He is capable of going still further upwards to the next stage when he would be a fully God-conscious being”       
                                                                           

“The importance that all these Indian metaphysics, and even the ascetic technique and contemplative method that constitute Yoga, accord to "knowledge" is easily explained if we take into consideration the causes of human suffering. The wretchedness of human life is not owing to a divine punishment or to an original sin, but to ignorance. Not any and every kind of ignorance, but only ignorance of the true nature of Spirit, the ignorance that makes us confuse Spirit with our psychomental experience, that makes us attribute "qualities" and predicates to the eternal and autonomous principle that is Spirit -- in short, a metaphysical ignorance. Hence it is natural that it should be a metaphysical knowledge that supervenes to end this ignorance. This metaphysical knowledge leads the disciple to the threshold of illumination -- that is, to the true "Self"

And it is this knowledge of one’s Self -- not in the profane sense of the term, but in its ascetic and spiritual sense -- that is the end pursued by the majority of Indian speculative systems, though each of them indicates a different way of reaching it.

For Samkhya and Yoga the problem is clearly defined. Since suffering has its origin in ignorance of "Spirit" -- that is, in confusing "Spirit" with psychomental states -- emancipation can be obtained only if the confusion is abolished. The differences between Samkhya and Yoga on this point are insignificant. Only their methods differ: Samkhya seeks to obtain liberation solely by gnosis, whereas for Yoga an ascesis and a technique of meditation are indispensable. In both darshanas human suffering is rooted in illusion, for man believes that his psychomental life -- activity of the senses, feelings, thoughts, and volitions -- is identical with Spirit, with the Self. He thus confuses two wholly autonomous and opposed realities, between which there is no real connection but only an illusory relation, for psychomental experience does not belong to Spirit, it belongs to nature (prakriti); states of consciousness are the refined products of the same substance that is at the base of the physical world and the world of life. Between psychic states and inanimate objects or living beings, there are only differences of degree. But between psychic states and Spirit there is a difference of an ontological order; they belong to two different modes of being. "Liberation" occurs when one has understood this truth, and when the Spirit regains its original freedom. Thus, according to Samkhya, he who would gain emancipation must begin by thoroughly knowing the essence and the forms of nature (prakriti) and the laws that govern its evolution. For its part, Yoga also accepts this analysis of Substance, but finds value only in the practice of contemplation, which is alone capable of revealing the autonomy and omnipotence of Spirit experimentally.”