The preceding Pauris of Japji have described the virtues of the Creator, the creation with its diverse nature and the inability of the mortal to figure out all that. The 27th Pauri brings out the harmony in all that exists with all components of the universe performing their function in a mutually supporting manner. The starting verses of the Pauri liken the harmony in nature with that in a musical group in which different musical instruments and singers perform in unison. Not being able to see the Creator- director of this show, the Guru asks:
ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥
ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥
What is that place like from where You direct all activity and watch?
There are innumerable sounds of the musical instruments, and their players;
There are numerous melodies, their tunes and the singers.
Playing of the musical instruments and singing as part of a group have been likened to performance of the functions by the various entities. The expression used is ‘Gaaveh’ meaning ‘they sing’. The combination of the two shows that performing the allotted roles is acknowledging or praising the Creator. This is to show that worship or singing praises is doing what we are required to do, the purpose for which every one and every thing has been created. For example the way elements like air, water and fire do what they are meant to do human beings should carry out their duties as allotted in the spirit of “Hukam rajaaee chalna Nanak likhiaa naali’ (Pauri 1) meaning we should live according to the preordained commands. Let see how some of the entities, some physical and some metaphorical are described:
ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥
ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥
The air, water and fire obey You as does Dhram Rai in front of You.
Chitra Gupt write and their recordings are considered by Dhram Rai.
Dharam Rai is the metaphorical presenter in the Divine Court and describes our deeds. ‘Chitra Gupt’ the unseen recorders keep record of the deeds which Dharam Rai considers.
It would be noticed that whereas in all other cases ‘Gaaveh’ (later also’ Gaavan’) meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in case of ‘Dharam’. That is because Dharam Rai is one and hence a singular term is used.
The next set of entities is those of the Hindu gods and goddesses, who are not on the earth but up somewhere doing God’s bidding. The Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge Akal Purakh.
ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥
ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
Ishar, Brahma and the goddess acknowledge as owing their existence to You;
Sitting on the Indra throne, Indras praise You with all the gods with them.
Ishar is some times erroneously called Shiva which actually stands for Parmatma or Akal Purakh. He is also known as Shankar, Mahesh and Mahadev. mention of Indra throne shows that Indra is the king of the gods.
The Pauri next describes those who are respected on the earth and says they all owe their position to the Divine:
ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ ॥
The Siddhas (accomplished ones) sitting in meditation acknowledge You as do the seekers;
ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ ॥
The celibates, the charity givers, the contented ones and the great warriors acknowledge You.
ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
The Learned ones reading scriptures and the graet sages have been praising through the ages;
ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥
Captivating beautiful ladies in the world acknowledge You;
In Hindu mythology the gods churned the ocean which brought out fourteen invaluable jewels, things of great value.
ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
The fourteen precious items and the sixty eight places of Hindu Pilgrimage acknowledge You;
The fourteen ratans or jewels were as follows :
1. Chandra’ ( Moon)
2. ‘Parijat’ , a tree in the Paradise of Lord Indra
3. ‘Airavat’ , a multi-tusked elephant for Lord indra
4. ‘Kamadhenu’ , a cow which provides desired objects
5. ‘Uchchaihsravas’ the white horse for Lord Indra
6. ‘Sankha’ the conch of Lord Vishnu used for victory
7. ‘Gada’ or mace.
8. ‘Laxmi’ , goddess of wealth
9. ‘Rambha’ , the apsara (celestial beauty) for heaven
10. ‘Ratnas’, ( gems and jewel )
11. ‘Kalpavriksha , a tree fulfilling one’s wishes
12. ‘Dhanwantari’, the physician for all Gods.
13. ‘Mada , a goddess
14. ‘Amrit’ (the nectar drinking which one becomes immortal) in a golden chalice ( Kumbha).
(Source: Web page Samudra Manthan and 14 Ratnas).
ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥
All the great warriors and brave ones acknowledge You as do all the four life forms.
The four life forms are Andaj – those born from the egg, jayraj - those born from the womb, saytaj – born as a result of sweat, and utbhuj - born in the soil.
The next set of entities are those held in space by the Creator:
ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥
The planets, galaxies and universes created and supported in space.
As may be seen not only the earth but other galaxies and universes have been mentioned.
The above verses mention how every one and every hing acknowledges the Creator. The Pauri now mentions singing the Creator’s praises and says:
ਸੇਇ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥
Only those, whom You like, praise You; they are imbued in your love and relish it;
This means the virtue of remembering God’s virtues comes by Divine grace
All entities mentioned above are perishable, but their Creator is not:
ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
There is only one eternal Master, the eternal truth and with eternal virtues;
The Creator is, shall be and shall not perish.
The creation of different hues and nature in numerous forms;
IT created and having created, watches the creation at IT's will;
The Creator does as IT pleases, takes orders from none;
The king, rather the king of kings; we live by IT's will. 27. SGGS page 6
Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.
It has been some weeks since I have had the blessing to participate in the blog or the calls, but I am grateful to come in for the 27th Pauree. To me the notion of pre-destination is not the whole picture in Gurbani. Rather, the science of NAAD - of the ONG - gives the depth of the process we experience as creatures. And the 27th Pauree begins to articulate that science of NAAD.
The NAAD is where the Creator sits, moves and looks after everything. The NAAD precedes form. Everything in the creation comes from a sound, comes from one part of the Divine Vibration that Guru Nanak alludes to in Ek Ong Kaar. Out of the Oneness comes the Vibration that Manifests the Reality. And so in the 27th Pauree, Guru Nanak shows us that everything has a song to it, a vibration to it, and in the intermixing of those vibrations, the creative reality becomes visible and experiential.
Why is NAAD so important? Because each of us also have a sound at the base of our being. We live subject to that song. However, if we meditate in the Amrit Veyla, we have a chance to change our frequency. To shift our vibration. And when the mind begins to resonate with the Bani above and beyond its own thoughts, wonderful things happen. Even though I do not have the lines in front of me, the Guru says many times that all of the karmic records gets cleared for that person, and that the Divine arranges his or her affairs.
We may not be able to affect change very easily in the physical realm. But we are the Divine in form. The Creator lives in our hearts. And so we can affect change by altering our own vibration. Manifesting a different life because we have shifted our thoughts and feelings based on the Guru's guidance. The 27th Pauree opens the door to understanding that realm of NAAD. Very sensitive, meditative people can hear the song behind the sun, the song behind the wind. This is not metaphor. It is the realization of the total human potential. Guru Nanak achieved and described it so we could achieve it, too.
Those are some of my thoughts - which I am grateful to share. Here is my own humble translations of this Pauree.
27
Where is that door,
What is that home
In which You sit
And look after everything?
There are so many
Countless
Subtle melodies
Which call the Creation
Into Being,
Weaving together
In harmony.
How many souls there are
That carry and express
The music.
How many subtle beings
And spirits there are
Who continuously practice
Your Divine Scales.
How many singers there are
Who sing along with Thee.
Air, Water and Fire
Sing to You.
In singing, Thou,
Oh Noble Ruler
Of Spiritual Law
Come to our door.
The beings that record
Our thoughts and deeds
Sing to You,
And, in singing, record
Our actions for all to know.
In this record,
Spiritual Law
Sees clearly
What we are.
The Creative Forces
Of the Universe,
Beautiful and
Always bejeweled,
Sing to You.
The Forces
That govern the Seasons
From the Heavens
Sing to You,
As do the Natural Forces
On the Earth.
The perfected Spiritual Persons
Who ever remain
In Divine Union with Thee
Sing to You.
As do the Disciplined Ones
Who spend their time
In reflection and meditation.
Men and women
Of Moral Self-restraint,
Of Truth
And of Contentment
Sing to You,
As do the Strong
And Noble Heroes.
Learned persons,
Scholars,
And Spiritual masters
Sing to You,
As do
All the Books of Learning
Throughout the ages.
All the enchanting
Visions
Which attract
And enrapture the mind
In the Heavens
On the Earth
And Below
Sing to You.
All the jewels
Created by You
Sing to You,
As do all
The Sacred Places.
The brave and courageous Warriors
Sing to You,
As do the Four Treasures
Of Peace, Contentment,
Love and Divine Union.
All the Universes and Galaxies
Planets in the Solar Systems,
All the Continents
In all the Lands
Sing to You,
And as You continually
Make them,
You protect and support them.
Those who sing to
You
Are those who are
Pleasing to You.
They are
Permeated through
With surrendered Love
And become
The Keepers of Thy Essence.
There are so many more
Who sing to You,
I can’t even
Think of them all.
Nanak,
How can I even
Talk about it?
Thou, oh Thou
You are always
The True One,
The Master of All.
Truth Pervading.
True Spirit in Form.
You shall ever be—
Though nothing You created
Will go along
With You.
Every color,
Every unique thing
Is continually made
By You.
You who created
All the elements,
And the Divine Cosmic Play
That comes from them,
Creating and creating,
You, Yourself,
Enjoy
What You have done.
And this
Is Your greatness.
You do
What pleases You.
There is nowhere
Your Divine Will
Doesn’t prevail.
Oh True Emperor,
Divine King,
Noble of the Noble,
Nanak lives
Surrendered to Your Command.
Many thanks to panel members for very blissful Gurbani reflections on this Pauri. Here is my biased picks from this conversation - 1) "Borrowed Knowledge" / secondary sources -Whole life one remains dependent on borrowed knowledge, never measures her/ his acquired wisdom/knowledge on the measuring rod of Primarily Knowledge ( ਪਿਰਮ ਰਲਿ ਨਾਉ ਲਇ ਜਿ ) that dwells within. When one does (2) Isar/ Barma/Devi ( veer g rightly said) merges.
Let us try to understand the first Pawan Pankatee of Pauri 27 from within Gurbani.
ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥
ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥
ਜਿਸੁ ਦਰ ਕਾਰਣਿ ਫਿਰਾ ਉਦਾਸੀ ਸੋ ਦਰੁ ਕੋਈ ਆਇ ਕਹੈ ॥੧॥ ਪੰਨਾ ੮੭੭
The above Shabad is in Ramkali Raag
It means
Where is that door, where You live, O Braham?
What is that door called? Among all the 9 doors of this body, who can find that door?
For the sake of that door, I wander around inquisitively,detached from the world;
if only someone would come and tell me about that door. ||1||
It means that tenth door is not known to any of the Hindu or Muslim sects at that time.
But in Japujee Sahib pauri 27 the same door has been referred as;
ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ ਪੰਨਾ ੬
ਸੋ ਦਰੁ means a Single Door or Dasam Dwaar.
It is worth noting that a door is attached to a House;
hence the house (ਸੋ ਘਰੁ ਕੇਹਾ ) has been asked as well.
ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
It is at this door that our Braham is localised and is connected on one side to our ਮਨ (Manh or Brahma) and on the second side also to the Supreme Hukam of Parmeshwar (Macro God)
What does the word ਸਮਾਲੇ means;
ਇਹੁ ਜਗੁ ਵਾੜੀ ਮੇਰਾ ਪ੍ਰਭੁ ਮਾਲੀ ॥
ਸਦਾ ਸਮਾਲੇ ਕੋ ਨਾਹੀ ਖਾਲੀ ॥ ਪੰਨਾ ੧੧੭
Which means:
This body is a garden, and my Braham is the Gardener.
He always takes care of it-no being is without that Prabh or Braham.
It is more in the sense of ; CONNECTED
ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥
ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥
Let us try to define ਵਾਵਣਾ from within Gurbani
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੧ ਅਸਟਪਦੀਆ ॥
ਆਖਿ ਆਖਿ ਮਨੁ ਵਾਵਣਾ ਜਿਉ ਜਿਉ ਜਾਪੈ ਵਾਇ ॥
ਜਿਸ ਨੋ ਵਾਇ ਸੁਣਾਈਐ ਸੋ ਕੇਵਡੁ ਕਿਤੁ ਥਾਇ ॥
ਆਖਣ ਵਾਲੇ ਜੇਤੜੇ ਸਭਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥ਪੰਨਾ ੫੩
This Shabad is also by Mehulla 1
It means that our mind ਮਨੁ is speaking (ਵਾਵਣਾ) through its MOOL (Braham)
The One, who is listening to you is also a Braham not the body and where is his Braham localised ?
Those who speak of Him and praise Him-they all continue speaking of Him with love. ||1||
ਵਾਵਣਾ means to speak under instruction of its MOOL or Braham.
Hence the ਵਾਵਣਹਾਰੇ are Split in Braham and Brahama.
ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ (This is about Manh : Brahama)
The Brahma ਮਨ is connected to this outer body of Five Elements.
ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ are the Indicator of that Body.
Brahma is Sentient (Jot or Chetan)
But ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ are Insentient (Jarh)
Our Body is a Combination of Chetan and Jarh.
The Jarh Elements get diffused into Nature and the Chetan Soul leaves the Body.
ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ (This is about our Mool: Braham)
Braham (Mool) who is connected to the Hukam is Singing its praises at its Door.
Untill the Being becomes Pooranbraham it is not allowed to Enter the House (Hidra or Nij Ghar)
ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ
ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥
ਈਸਰੁ, ਬਰਮਾ, ਦੇਵੀ are the THREE sentient elements of our Conscience
ਈਸਰੁ (Chit)
ਬਰਮਾ (Manh)
ਦੇਵੀ (Budhi)
These are discribed by Bhagat Kabir Jee
ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥
ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥ ਪੰਨਾ ੩੪੩
On the third day of the lunar cycle,
one who maintains his equilibrium amidst the three Sentient modes
(ਈਸਰੁ, ਬਰਮਾ, ਦੇਵੀ ) finds the source of ecstasy and the highest status.
When the three Sentient Modes get togather in our Hirda or Nij Ghar we first obtain ਆਨਦ and ultimately ਪਰਮ ਪਦੁ OR ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥
There is another reference in Gurbani
ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥
ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥ ਪੰਨਾ ੯੫੩
ਰਾਮੁ (Chit)
ਲਖਮਣੁ (Manh)
ਸੀਤਾ (Budhi)
These three Sentient elements are in all the Beings
This is what is said as Raja Raam Kee Kahani (Ramayan) as per Gurmat.
It is worthwhile to note the explanation of Dar (Door) and Ghar (House) as per Gurmat in this Pawan Pankatee from Sukhmani Sahib
Hirda is Dar
Once the Manh comes into the Hirda it can then Enter the Ghar
In my view, simply stated - Braham is everything that is experienceable through breath / Pavana. No breath, no experience, no word, no speech, no expierence, Beyond/ ( Par Braham) - or at the foundation of breath is True one. Everything that exsists through and with in ( constitute both living, no-living, moving -stationary and are expereincable through Word) breath - All are in constant swimming Singing along ( GaVeh ) / Sound/Breathe/Air/Listening.
No one can create this kind of Notes Swim/Rhythm -Sing (TaaN) GaVeH - the Swim-Sing Along Continuity - That is the creators' creation manifested in numerous ways with Creator imbued in the Creation. Breath has origin-sustence-reorigin, so the cycles continues. The attention in this process sustains or breaks the process. Human has advantage of the Word/Language to understand,use attention to explore this continuity of Braham. Some examples from other practices ABraham, AaDam( Dam Dam Sadaa Samlada - the breath) and Eve ( EveRee - (Aaad Purakh into Soaee) The nature, creations)
Some evolving thoughts. C
This is what I am trying to say in the above post (ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ )
ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥
ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥ Ank-92
and
ਸੰਤਹੁ ਮਨ ਪਵਨੈ ਸੁਖੁ ਬਨਿਆ ॥
ਕਿਛੁ ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ ॥ ਰਹਾਉ ॥
Dear Gurjeet Singh et al.
Gur Fetah, I read your posts on this Pauri 27 with great interest as I have done in the past with earlier Pauris. I still have to reflect on the invaluable input from all the panel members to understand what the Pauri is trying to convey. However, the insights you provided, especially on this Pauri has been very helpful to me for a different reason which I spell out below and at the same time request you for some clarifications to help me out.
We learnt in the earlier Pauris of “Suniya” and “Maniya” , that to become “Saachiara”, WE need to listen, understand, internalize and apply Gurmat. In fact we often talk on this forum during the discussion and sometimes at the end of discussion: “so what is the lesson WE should take away?”.
Clearly there is lesson for “US”, for ME”, for “I”, and for WE” in Gurubani. My dilemma has been and still is: before I and, for that matter, anyone who wishes to adopt, internalize and apply guru’s message, one must understand who this “I” is? Unless we can identify who this “I” is, the effective implementation of the Guru’s message is not likely to happen, at least in my opinion. This is because we do not know who we are trying to persuade. I hear people tell me “I’ is “your ego”; then my question is who is this “you” who is being referred here in “your ego”.
So one of my pursuits is to understand this elusive “I” and my evolving thinking on this pursuit finds resounding support in what you stated in your posts in this Pauri. I also believe that once “I” is understood, the vital role and process of “Simran” in managing “I’ will become abundantly clear.
From your post I understand that “I” is essentially made of two components: 1) Insentients elements (Gurbani collectively refers to these elements as “Pinzar” and you noted these in terms of the three basic constituents: (Pawan, Pani and Basanter), and 2) Sentient elements (which you noted as Chit, Manh and Budhi).
You used the terms Pooran ParBraham, Braham and Brama. I understand that Pooran ParBraham is Akal Purkh. Can you please explain in layman’s language what you mean by “Braham” and “Brama”.
In addition, since you used the terms “Manh”, “Chit” etc.. Can you please give your perspective on what you mean by:
1) Manh – what is this, is it localized or diffused throughout the body ?
2 Mind – how is it similar or different from Manh?
3)Hirda ?
4) How does Jot is related to Manh/Mind?
5) You alluded to “Mool” in your post, what are you referring to here, can you please expand?
6) Where do Consciousness and sub- conscious fit in?
I would really appreciate your or anyone else’s whoever is kind enough to provide insight to help me out. Guru Fetah!
Paramjit Singh Rana
Bhai Paramjeet Singh G
sorry for the delayed response
please look as this Pawan panktee
Kaaiyah is the Nirankaaree Body
it is Sentient
it has two elements
paap and Pun
paap does not like the Hukam
pun is in the Hukam
Paap is Manh or Brahma
Pun is Chit or Braham
This is the reason why Shristi was created
This is called as Swaibhang Awastha
how to repair this damage
When they both merge Togather we get the awastha of Pooranbraham
this Pooranbraham now can enter the House where there are other Pooranbrahms
hence
Anek Hai
phir Ek Hai
micro God In Macro God
There is an Indication in these Pawan Pankatian that the State of Pooranbraham is the Supreme Stage as it is now in its Nij Ghar
But their is a condition of
Parh (Read) and Bujh ( To Comprehend)
for the Manh to become Pooranbrahm