I have been singing this shabad for over 30 years; I composed it when I was a teenager. It comes from a fairly long poem of 55 couplets, lyrics and translation of which is included below. Each couplet is a gem and can be mediated upon separately. I have chosen to sing different portions of the poem in different years. This year I focus on something that is relevant to the ongoing pandemic. The shabad was written by Bhai Nandlal, the poet laureate of Guru Gobind Singh's court.

Bhai Nand Lal, Guru Gobind Singh and I

Bhai Nandlal came from a Hindu family but he was such an expert of farsi and arabic that he was hired by Aurangzeb to teach persian to his kids. The story goes that once after hearing Bhai Nand Lal's interpretation of a Quran verse, Aurangzeb was very impressed. He insisted to his ministers and son that such a man should convert to Islam. Aurangzeb's son was a confidante of Bhai Nandlal and told him that his dad wanted him converted to Islam. Bhai Nand Lal did not want to convert to Islam, so he started pondering as to where he could go to get saved. Someone told him if he wanted to get saved from Aurrangzeb one of the only safe place in North India was Anandpur Sahib, in the court of Guru Gobind Singh Ji.

Bhai Nandlal fled overnight towards Anandpur Sahib. The rest is history; he met the guru, served the sangat of Anandpur Sahib and eventually became the poet laureate of Guru Gobind's court. He was the Guru's most favorite poet among the 52 poets he had in his court. He stayed with the Guru for several years.

After Guru Gobind's passing, Bhai Nandlal moved to Multan when he and his descendents lived for over 9 generations. I am fortunate to be his 10th descendant. My father was born in Multan in the ancestral home of the great poet. Our family moved to India after the partition (1947) and we moved to the US in 1991.

Had Guru Gobind Singh not protected Bhai Nandlal from the Mughals, our family would literally not exist. So my existence is a grace of Guru Gobind Singh. My life, literally, is Gur Prasad.

- Shivpreet [December, 2017]

Aalam-e-Raushan Guru Gobind Singh - 10/23/2025

Aalam-e-raushan ze Guru Gobind Singh
Jan-o-dil gulshan ze Guru Gobind Singh

For this year's recording of the shabad, I focused on one verse that I have never sung, and I found very apt for the times we are living in: 

Khaazan means treasurer, khazaanchi. Ganj is a treasure.  For instance Bhagat Farid is called Ganj-e-shakar - the treasure of sweetness. Marham means ointment/cure and Ranj means ailment.  So the guru is the keeper of all treasures and the cure for all ailments.  

I am always amazed at all these lines. Each line is a treasure by itself and Bhai Nandlal says so much in so few words, the economy is comparable to the best succint poetry i have ever found: Emily Dickinson and Guru Nanak (especially in describing Lahore Shehar). 

Keeper of Divine Treasure is Guru Gobind Singh

Happy Gurpurab everyone!!!  Today we remember the emperor of emperors, Guru Gobind Singh.  Last week, I sang the first few lines and the last few lines of Guru Gobind Singh's poet laureate Bhai Nandlal. Here is a video of the practice we did at home. Accompanying me on the guitar is my dear friend Janapriyan Levine (http://www.janapriyan.com). Enjoy and share it with your hearts, friends and family ...

I have been singing this poem for many years but this year I focused on the last few lines of the poem.  While most of the poem describes the amazing nature of Guru Gobind Singh, it is the last few lines which give us a glimpse into what gursikhi was during the guru's time.  These last few lines are rarely sung - they describe the utmost humility of Bhai Nandlal. If I were to prosify his beautiful poetic lines, the gist is:

My soul is branded "Guru Gobind Singh;" I am the slave dog of Guru Gobind Singh ... nay, I am lower than his dogs; if I were to partake the leftovers of his dogs, I would be fortunate. The only hope I have now is that when my life is sacrificed for the Guru, let my head be on his feet.

- Shivpreet (December 24, 2017)

First few verses -

Keeper of Divine Treasure is Guru Gobind Singh

The Guru Granth Sahib (Punjabi: ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ, pronounced [ɡʊɾuː ɡɾəntʰᵊ saːhɪb]) is the central religious scripture of Sikhism, regarded by Sikhs as the final, sovereign and eternal living Guru following the lineage of the ten human gurus of the religion. The Adi Granth, its first rendition, was compiled by the fifth Guru, Guru Arjan (1563–1606). Its compilation was completed on 29 August 1604[failed verification] and first installed inside Darbar Sahib in Amritsar on 1 September 1604.[1] Baba Buddha was appointed the first Granthi of the Darbar Sahib. Later, Guru Gobind Singh, the tenth Sikh guru, added all 115 hymns of Guru Tegh Bahadur, the ninth Sikh guru, to the Adi Granth and affirmed the text as his successor.[2] This second rendition became known as the Guru Granth Sahib, and is also sometimes referred to as the Adi Granth.[3][4]

The text consists of 1,430 angs (pages) and 5,894 śabads (line compositions),[5][6][7] which are poetically rendered and set to a rhythmic ancient north Indian classical form of music.[8] The bulk of the scripture is divided into sixty[5][6] rāgas, with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are read.[6] The Guru Granth Sahib is written in the Gurmukhi script, in various languages, including Lahnda (Western Punjabi), Braj Bhasha, Kauravi, Sanskrit, Sindhi, and Persian. Copies in these languages often have the generic title of Sant Bhasha.[9]

The Guru Granth Sahib was composed predominantly by six Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, and Guru Teg Bahadur. It also contains the poetic teachings of thirteen Hindu Bhakti movement sant poets and two Sufi Muslim poets.[10][11]

The vision in the Guru Granth Sahib is of a society based on divine justice without oppression of any kind.[12][13] While the Granth acknowledges and respects the scriptures of Hinduism and Islam, it does not imply a moral reconciliation with either of these religions.[14] It is installed in a Sikh gurdwara (temple). A Sikh typically bows or prostrates before it on entering such a temple.[15] The Granth is revered as eternal gurbānī and the spiritual authority in Sikhism.[16]

More: https://en.wikipedia.org/wiki/Guru_Granth_Sahib 

The creator put both lock and key in breath without delay

Kunji - Key

Kulaf - Lock

Praan - Breath (see below for more detail from Wikipedia)

ਗਉੜੀ ॥

गउड़ी ॥

Ga▫oṛī.

Gauree:

ਖਟ ਨੇਮ ਕਰਿ ਕੋਠੜੀ ਬਾਂਧੀ ਬਸਤੁ ਅਨੂਪੁ ਬੀਚ ਪਾਈ ॥

खट नेम करि कोठड़ी बांधी बसतु अनूपु बीच पाई ॥

Kẖat nem kar koṯẖ▫ṛī bāʼnḏẖī basaṯ anūp bīcẖ pā▫ī.

He fashioned the body chamber with six rings, and placed within it the incomparable thing.

ਕੁੰਜੀ ਕੁਲਫੁ ਪ੍ਰਾਨ ਕਰਿ ਰਾਖੇ ਕਰਤੇ ਬਾਰ ਨ ਲਾਈ ॥੧॥

कुंजी कुलफु प्रान करि राखे करते बार न लाई ॥१॥

Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī. ||1||

He made the breath of life the watchman, with lock and key to protect it; the Creator did this in no time at all. ||1||

ਅਬ ਮਨ ਜਾਗਤ ਰਹੁ ਰੇ ਭਾਈ ॥

अब मन जागत रहु रे भाई ॥

Ab man jāgaṯ rahu re bẖā▫ī.

Keep your mind awake and aware now, O Sibling of Destiny.

ਗਾਫਲੁ ਹੋਇ ਕੈ ਜਨਮੁ ਗਵਾਇਓ ਚੋਰੁ ਮੁਸੈ ਘਰੁ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

गाफलु होइ कै जनमु गवाइओ चोरु मुसै घरु जाई ॥१॥ रहाउ ॥

Gāfal ho▫e kai janam gavā▫i▫o cẖor musai gẖar jā▫ī. ||1|| rahā▫o.

You were careless, and you have wasted your life; your home is being plundered by thieves. ||1||Pause||

ਪੰਚ ਪਹਰੂਆ ਦਰ ਮਹਿ ਰਹਤੇ ਤਿਨ ਕਾ ਨਹੀ ਪਤੀਆਰਾ ॥

पंच पहरूआ दर महि रहते तिन का नही पतीआरा ॥

Pancẖ pahrū▫ā ḏar mėh rahṯe ṯin kā nahī paṯī▫ārā.

The five senses stand as guards at the gate, but now can they be trusted?

ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥੨॥

चेति सुचेत चित होइ रहु तउ लै परगासु उजारा ॥२॥

Cẖeṯ sucẖeṯ cẖiṯ ho▫e rahu ṯa▫o lai pargās ujārā. ||2||

When you are conscious in your consciousness, you shall be enlightened and illuminated. ||2||

ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥

नउ घर देखि जु कामनि भूली बसतु अनूप न पाई ॥

Na▫o gẖar ḏekẖ jo kāman bẖūlī basaṯ anūp na pā▫ī.

Seeing the nine openings of the body, the soul-bride is led astray; she does not obtain that incomparable thing.

ਕਹਤੁ ਕਬੀਰ ਨਵੈ ਘਰ ਮੂਸੇ ਦਸਵੈਂ ਤਤੁ ਸਮਾਈ ॥੩॥੨੨॥੭੩॥

कहतु कबीर नवै घर मूसे दसवैं ततु समाई ॥३॥२२॥७३॥

Kahaṯ Kabīr navai gẖar mūse ḏasvaiʼn ṯaṯ samā▫ī. ||3||22||73||

Says Kabeer, the nine openings of the body are being plundered; rise up to the Tenth Gate, and discover the true essence. ||3||22||73||

Aug 17, 2020

Raag Asa, Pg. 385
Inspiration - Someone singing this shabad on instagram
Although the refrain is Sarab Sukhan (on which I have composed earlier), this composition uses Raaj Leela as the refrain. 

ਆਸਾ ਮਹਲਾ ੫ ॥

ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ਬਨਾਈ ॥
ਜੋਗੁ ਬਨਿਆ ਤੇਰਾ ਕੀਰਤਨੁ ਗਾਈ ॥੧॥

ਸਰਬ ਸੁਖਾ ਬਨੇ ਤੇਰੈ ਓਲ੍ਹ੍ਹੈ ॥
ਭ੍ਰਮ ਕੇ ਪਰਦੇ ਸਤਿਗੁਰ ਖੋਲ੍ਹ੍ਹੇ ॥੧॥ ਰਹਾਉ ॥

ਹੁਕਮੁ ਬੂਝਿ ਰੰਗ ਰਸ ਮਾਣੇ ॥
ਸਤਿਗੁਰ ਸੇਵਾ ਮਹਾ ਨਿਰਬਾਣੇ ॥੨॥

ਜਿਨਿ ਤੂੰ ਜਾਤਾ ਸੋ ਗਿਰਸਤ ਉਦਾਸੀ ਪਰਵਾਣੁ ॥
ਨਾਮਿ ਰਤਾ ਸੋਈ ਨਿਰਬਾਣੁ ॥੩॥

ਜਾ ਕਉ ਮਿਲਿਓ ਨਾਮੁ ਨਿਧਾਨਾ ॥

Professor Sahib Singh

References -

Punjabi: http://www.gurugranthdarpan.net/0385.html 

Hindi: http://www.gurugranthdarpan.net/hindi/0385.html

Key words in shabad: 

Nirvana - In the last two stanzas; related to "Sukha" in the refrain.   

Raaj ... Jog, Choice between Householder and Sanyasi: surprise is both are okay if "you are known."

One Tree with the Fruit of Naam - Shabad -

ਆਸਾ ਮਹਲਾ ੫ ॥ ਏਕੁ ਬਗੀਚਾ ਪੇਡ ਘਨ ਕਰਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤਹਾ ਮਹਿ ਫਲਿਆ ॥੧॥ ਐਸਾ ਕਰਹੁ ਬੀਚਾਰੁ ਗਿਆਨੀ ॥ ਜਾ ਤੇ ਪਾਈਐ ਪਦੁ ਨਿਰਬਾਨੀ ॥ ਆਸਿ ਪਾਸਿ ਬਿਖੂਆ ਕੇ ਕੁੰਟਾ ਬੀਚਿ ਅੰਮ੍ਰਿਤੁ ਹੈ ਭਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਸਿੰਚਨਹਾਰੇ ਏਕੈ ਮਾਲੀ ॥ ਖਬਰਿ ਕਰਤੁ ਹੈ ਪਾਤ ਪਤ ਡਾਲੀ ॥੨॥ ਸਗਲ ਬਨਸਪਤਿ ਆਣਿ ਜੜਾਈ ॥ ਸਗਲੀ ਫੂਲੀ ਨਿਫਲ ਨ ਕਾਈ ॥੩॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਨਾਮੁ ਜਿਨਿ ਗੁਰ ਤੇ ਪਾਇਆ ॥ ਨਾਨਕ ਦਾਸ ਤਰੀ ਤਿਨਿ ਮਾਇਆ ॥੪॥੫॥੫੬॥ {ਪੰਨਾ 385}

Guru Arjan’s shabad “Mere Laalan Ki Sobha”, sung in Raag Kalyan, offers a profound meditation on spiritual renewal. At its heart is a simple but transformative idea: the glory (sobha) of the Divine Beloved (Laalan) has the power to continuously refresh and color the human mind. The refrain — “Sad navtan man rangi sobha” — conveys this with lyrical clarity: divine beauty is not a one-time experience but a perpetual renewal that saturates the mind in ever-fresh hues.

The concept of navtan (newness) is central here. In a world obsessed with external reinvention — new clothes, careers, and identities — Guru Arjan shifts our attention inward. True renewal, he says, doesn’t come from changing our outer lives but from immersing our minds in the ever-renewing beauty of the Divine. This is not the beauty of ego or performance, but the radiance of presence, of seeing the divine in all things and allowing it to transform our perception.

What’s striking is that even the gods — Brahma, Mahesh (Shiva), the Siddhas, Indra — are described as seekers of this beauty. Brahm Mahes Sidh Mun Indra bhagat daan jas mangee. Guru Arjan reminds us that spiritual renewal is not just for the broken or the beginner — even the highest beings long to taste the joy of devotion, the refreshment of divine praise. Renewal is a universal need.

In Raag Kalyan — a raag of serenity, dusk, and gratitude — this teaching unfolds like evening light: soft, gentle, and inward-turning. The musical mood supports the message that true freshness does not shout. It arises quietly, like a garden after rain. Kalyan means welfare, blessing — and here, renewal is presented not as a burden but as a gift, a natural unfolding for those who stay in tune with the Beloved.

Renewal, Guru Arjan teaches, comes through simran — remembrance of the Divine Name — not as recitation alone, but as a way of life. It is the mind’s daily refresh button. As Bhagat Kabir sings write, Khoj dil har roj — search your heart for the Divine every day. This daily practice is what allows the mind to stay new, alert, and alive to the divine presence.

This kind of renewal is not about erasing the past or escaping suffering. It’s about re-seeing everything — even pain — through the lens of connection, love, and surrender. The saints, Guru Arjan says, are those who live in this way: companions of God, constantly dyed in divine color. They are not better than others, but they are freer — because they live from the heart of sobha, not the shell of ego.

To live in this way is to bloom always. Not only in spring, not only in joy, but in every breath, with every turn of the mind toward the Divine.

Shabads Imploring Searching Inside/Self 

More: https://shivpreetsingh.blogspot.com/2020/09/mirza-ghalib-discovery-of-soul-through.html

Going Deeper in an ocean

Kabir: 

Stories 

Importance of Word

The bani of Second Nanak.

In essence: Oh Nanak! If a man assesses his “inner self”, only then he should be called an assessor. If one understands and diagnoses the disease and gives its medicine, one should be considered a shrewd physician. One should not involve in strife; instead one should live like a guest here. One should know Akalpurakh, the origin of all; one should live in the company of likewise devotees. If one does so, one doesn’t hold on to avarice but remains imbued with Akalpurakh. Thus, one becomes broker for others to bring them close to Akalpurakh. Such a broker becomes accepted one. If an arrow is aimed in the sky, which is inaccessible, what can it hit? It will fall back on the archer (because of his ignorance).

Wishes

Rāj bẖuiang parsang - Bhagat Ravidas 

Here are lines from Niralamb Upanishad which defines ignorance:

अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रम -बन्धमोक्षोपाधिनानात्मभेदकल्पितं ज्ञानमज्ञानम् ॥ १४ ॥

Ignorance is the illusory knowledge – like that of the snake in the rope – of Brahman that is All in all, all-pervasive and non-dual. (This illusory knowledge) is associated with a plurality of selves based on the plurality of the adjuncts of bondage and liberation, viz.; stations in life, castes, men, women, the immobiles, mankind, (lower) animals and gods.

Rope and snake analogy in the Upanishads

Here are the Upanishads in which the rope-snake example is used. Some of them are clearly in the context of the creation itself while others are in the context of mokShakAraka jnAna. These all occur in Muktika's list of 108 Upanishads.


*Niralambopanishad*
अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि
देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रमबन्धमोक्षोपाधिनानात्मभेदकल्पितं
ज्ञानमज्ञानम् ॥ १४ ॥
And [as to what is] Ignorance (अज्ञान) is [answered as follows]: Ignorance is the [delusory] knowledge, [that causes] superimposition of varieties of non-selves based on the manifold adjuncts, gods, animals, immovable
(trees), women, men, varNas, stages of life, bondage and liberation, upon Brahm (ब्रह्म), like that of snake in the rope.


*Yogakundalinyupanishad Translated by K. Narayanasvami Aiyar*
जायाभवविनिर्मुक्तिः कालरूपस्य विभ्रमः ।
इति तं स्वस्वरूपा हि मती रज्जुभुजङ्गवत् ॥ ७९॥
1.79: Like the conception of the snake in a rope, so the idea of the
release from life and Samsara is the delusion of time.


*Tejobindupanishad Translated by K. Narayanasvami Aiyar*
गगने नीलिमासत्ये जगत्सत्यं भविष्यति ।
शुक्तिकारजतं सत्यं भूषणं चेज्जगद्भवेत् ॥ ७६ ॥
रज्जुसर्पेण दष्टश्चेन्नरो भवतु संसृतिः ।
जातरूपेण बाणेन ज्वालाग्नौ नाशिते जगत् ॥ ७७ ॥
4/6.76-77 (continues till 98): When the blueness of the sky really exists in it, then the universe really is. When the silver in mother-of pearl can be used in making an ornament, when a man is bitten by (the conception of)
a snake in a rope, when the flaming fire is quenched by means of a golden arrow, ... then the world really is.


*Rudrahridayopanishad*
यः सर्वज्ञः सर्वविद्यो यस्य ज्ञानमयं तपः ।
तस्मादत्रान्नरूपेण जायते जगदावलिः ॥ ३३॥
सत्यवद्भाति तत्सर्वं रज्जुसर्पवदास्थितम् ।
तदेतदक्षरं सत्यं तद्विज्ञाय विमुच्यते ॥ ३४॥
33-35: From that all-knowing, omniscient Lord, whose being endowed with knowledge itself is the penance [=visualisation], the whole world is created in the form of food [that is consumed by all sense organs]. That
entire [world] shines [=appears] as-if real, superimposed [on the Lord] just like a rope on a snake. That is this imperishable reality, knowing which, one is liberated.


*Nirvanopanishad Translated by Prof. A. A. Ramanathan*
अनित्यं जगद्यज्जनितं स्वप्नजगदभ्रगजादितुल्यम् ।
तथा देहादिसंघातं मोहगुणजालकलितं तद्रज्जुसर्पवत्कल्पितम् ।
28. The phenomenal world is impermanent as it is produced [from Brahman which alone is real]; it is similar to a world seen in a dream and an [illusory] elephant in the sky; similarly, the cluster of things such as the body is perceived by a network of a multitude of delusions and it is fancied to exist as a serpent in a rope.


*Nadabindupanishad Translated by K. Narayanasvami Aiyar*
अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता ।
यथा रज्जुं परित्यज्य सर्पं गृह्णाति वै भ्रमात् ॥ २६ ॥

26 (1/2) -27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing the eternal truth sees the world [to be true]. When he knows it to be a piece of rope, the illusory idea of a serpent vanishes.


*Katharudropanishad Translated by Prof. A. A. Ramanathan*
ब्रह्मभूतात्मनस्तस्मादेतस्माच्च्ह्क्तिमिश्रितात् ।
अपञ्चीकृत आकाशसंभूतो रज्जुसर्पवत् ॥ १३॥

13/17. From this Self which is one with Brahman and which is possessed of Maya power arose the unmanifest Akasa like a rope-serpent.


*Atmabodhopanishad **Translated by Dr. A. G. Krishna Warrier*
विवेकयुक्तिबुद्ध्याहं जानाम्यात्मानमद्वयम् । तथापि बन्धमोक्षादिव्यवहारः
प्रतीयते ॥ ११॥
निवृत्तोऽपि प्रपञ्चो मे सत्यवद्भाति सर्वदा । सर्पादौ रज्जुसत्तेव
ब्रह्मसत्तैव केवलम् ॥ १२॥
प्रपञ्चाधाररूपेण वर्ततेऽतो जगन्न हि । यथेक्षुरससंव्याप्ता शर्करा वर्तते तथा ॥ १३॥

II-1-11-13. I know myself without a second, with discrimination. Even then bondage and liberation are experienced. The world has gone away that appears to be real like serpent upon rope; only Brahman exists as the basis of the world; therefore the world does not exist; like sugar pervaded by the taste of the sugarcane, I am pervaded by bliss. All the three worlds, from Brahma to the smallest worm are imagined in me.


*Atmopanishad Translated by Dr. A. G. Krishna Warrier*
अमुष्य ब्रह्मभूतत्त्वाद्ब्रह्मणः कुत उद्भवः ।
मायाक्लृप्तौ बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः ॥ २६॥
यथा रज्जौ निष्क्रियायां सर्पाभासविनिर्गमौ ।
अवृतेः सदसत्त्वाभ्यां वक्तव्ये बन्धमोक्षणे ॥ २७॥
नावृत्तिर्ब्रह्मणः क्वाचिदन्याभावादनावृतम् ।
अस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि ॥ २८॥

II-26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope.




*Annapurnopanishad*
रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः ॥ १.१६॥
1.10 The delusion of the reality of the world, as different from its cause, is negated, by [way of example of negation of] the vision of the snake in the rope [as different from its cause].


*Annapurnopanishad Translated by Dr. A. G. Krishna Warrier*
अधिष्ठाने परे तत्त्वे कल्पिता रज्जुसर्पवत् ।
कल्पिताश्चर्यजालेषु नाभ्युदेति कुतूहलम् ॥४.१०॥
4.10. (The whole world) is superimposed on the supreme Reality, the Ground, as the snake is on the rope. No curiosity is aroused as regards these superimposed wonders.

Like the story of the rope mistaken for a snake,the
mystery has now been explained to me. Like the many bracelets, which I
mistakenly thought were gold; now, I do not say what I said then (sggs 658).
<><><><>

"Rope mistaken for a snake" — what is the story behind this mystic expression the Gurbani (SGGS) talks about here? The Absolute Truth is explained and reinforced by the teachers and the scriptures for our understanding through different similes, allegories, metaphors, figurative or mystic representations, illustrations and analogies. One such analogy involves the rope and the snake. Having properly understood, such analogies enable the spiritual seekers remove mental distortions (Doojaa Bhaav or duality) and realize the One Reality - the Unconditioned Consciousness - that underlies the apparent diversity.

Divine Kowledge (Aatam-Giaan) is the one means for liberation from ignorance of our True Identtity, the Mool within (Source, Origin, Jot...). With the dawn of the pure Knowledge (Spiritual Wisdom, Gurmat...), one comes to realize that Mool alone is Real and all else is perishable. But, what is Knowledge?

The dawn of the Divine Knowledge really means the rediscovery of the Mool within (Source, Origin, Jot...), which has never been nonexistent. Freedom of the individual being (Jeeva) from all its sense of material bondage is possible only when such Pure Knowledge of our True Nature (Joti-Svaroopa, Mool...) is realized, or the glory of our True Identity rediscovered. The Gurbani tells us that without such Intuitive Wisdom we are mere dead bodies in the world.

ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥: Satigur jinee n sevio sabadi n keeto Veechaar. Antar giaan na aaio miratak hai sansaar: They who do not serve the Satguru (via Naam-Simran) and do not ponder over the Shabad (Shabad-Vichaar, contemplation on the Shabad, reflection on the Shabad, etc.), obtain not Divine Knowledge (Wisdom, Giaan, etc.) within (ਹਿਰਦੇ ਵਿਚ ਸੱਚਾ ਚਾਨਣ ਨਹੀਂ ਹੋਇਆ) and (they may appear as alive in the world, but) are as dead in the world (sggs 88). 

 Knowledge alone destroys the ignorance as light destroys deep darkness. The purpose of analogy such as the "rope mistaken for a snake" helps us remove the misunderstanding about our True Nature which is Pure Consciousness. Once the misunderstanding is removed, the Mool within (Source, Origin, Jot...) stands revealed within.

Ignorance is nothing but the non-apprehension of greater Reality. This non-apprehension of Reality causes the misapprehension in our life. For example, in darkness when we do not have the true knowledge of a rope, we may misunderstand it to be either a snake, or a piece of stick, or a streak of water, or a crack in the ground, and so on. Thus, due to initial non-apprehension of the rope, we could have misapprehensions of the various other objects superimposed on the rope.

ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥ ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥: Raaj bhuiang prasangi jaise hahi ab kashu maramu janaaiaa. Anik katak jaiase bhooli pare kahate kahanu n aaiaa ||3||: As is the story of the rope and the snake (i.e., rope mistaken for a snake in darkness), some mystery has now been explained (to me). Like the many bracelets (made of gold), which were mistakenly thought (of separate or different from the gold); now, (I) do not say that (sggs 658).

Likewise, in ignorance the Mool within (Source, Origin, Jot...) has been imagined as the false ego, the mind, the intellect, the body, the senses, and so on. Thus, being attached to the ignorance of our Essential Nature, we are fallen into deep sleep of illusion. Consequently, we are unable to apprehend the Reality. Because of such misunderstanding and consequent superimpositions, we suffer under the ignorance about the Truth of our Mool.

The Mool within (Source, Origin, Jot...) , we superimpose upon It certain conditioning. When the contamination caused by the false limitations is removed, Mool is realized and discovered as the One Timeless Spirit, which runs through All. Just as once the darkness is removed, the rope alone remains; the snake disappears. For we know that the rope alone is real, not the snake; however, it was our non-apprehension of the rope that gave rise to the misapprehension of the snake.
ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥: Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa ||: In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord (sggs 332).An another example may help us understand this point further. In the dark, a pole or a post may be mistaken for a ghost. As the darkness is removed, the ghost disappears; only the pole remains as reality. Ignorance begets false ego. Due to our ignorance of the rope and the pole, we superimposed our false egoistic ideas on the reality, that is, the rope and the pole. The result was that our non apprehension of the reality (i.e., rope and the pole) caused its misapprehension into a snake and a ghost.

Similarly, the Mool within (Source, Origin, Jot...) alone is Real. However, our non apprehension of this Changeless Reality causes Its misapprehension into a phenomenal world. Thus, under the influence of imaginary limitations, we forget Reality and acts as our existence is separate from the glorious Reality which illumines life.
ਆਤਮ ਦੇਉ ਦੇਉ ਹੈ ਆਤਮੁ ਰਸਿ ਲਾਗੈ ਪੂਜ ਕਰੀਜੈ ॥੧॥: Atam deou deou hai aatam ras laagai pooj kareejai: The soul is divine; divine is the soul. Worship Him with love (sggs 1325).
ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥: Chet suchet chit hoyi rahu tayu lai pargaas ujaaraa: When you are conscious in your Consciousness, you will be enlightened and illuminated (sggs 339).
ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante: Within the Soul, find the Supreme Lord (sggs 276).
ਆਤਮੁ ਚੀਨੈ ਸੁ ਤਤੁ ਬੀਚਾਰੇ ॥: Aatam cheenai su tatt beechaarae: One who understands his own Soul, contemplates the essence of Reality (sggs 224).
ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥: Aatam Raam Raam hai aatam Hari paaeeai Sabad veechaaraa he ||7||: The soul is God, and God is the soul; by engaging in the Shabad Vichaar, God is found ||7|| (sggs 1030).
ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥: Aatame no aatame dee prateeti hoi taa ghar hee parachaa paai: If the individual soul has faith in the Supreme Soul, then it will obtain realization within its own Home, within (sggs 87).

In all the forgoing cases of delusory superimpositions such as sanke-vision in a rope or a ghost-vision in a post, the cause for the illusion (Bharam) is in the accidental non-apprehension of the Real, which gives rise to misapprehension. In the absence of truth, we cannot but misinterpret the Reality through our own misguided imaginations, which form the delusory projections.

Our non-apprehension of Reality and the subsequent misapprehensions are together called delusion or Maya. In the examples of the rope and the post, the ignorance of reality (the rope or the post) is Maya, which is the cause of the creation of the frightening snake and the grinning ghost. The impression that "what we deem a thing to be, in reality it's not like that" — the notion that the Mool within (Source, Origin, Jot...) is the body and mind stuff (which it's not) — is what is called false ego.
ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥ ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥: Maadhve kiya kaheeyai bhram aisaa. Jaisaa maaneeyai hoi na taisaa ||1||Rahaaou||: O Maadhav! What can I say about this illusion; what we deem a thing to be, in reality, it is not like that ||1||Pause|| (sggs 657).
ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotistic attachment, the Universe is born (sggs 1057).
ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaau dooja laya: This is Maya, by which God is forgotten; emotional attachment and love of duality is born (sggs 921).
ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).According to the Gurbani, the essentials of Realization of the Mool within (Source, Origin, Jot...) is knowing that we are not this body and mind stuff but we are different from it. The Mool appears to be a "Jeeva" (individual being) because of ignorance, just as the non-apprehension of the rope caused all the misapprehension about the snake. The misconception was the snake on the rope. When the cause, the misconception dies, then the effect, the snake, also dies.

Similarly, the egocentric individuality dies when the real nature of the "Jeeva" is realized as the Mool within (Source, Origin, Jot...). When the false ego ends, all its effects or byproducts are also removed, which constitutes emancipation from bondage. The scriptures tell us that through discriminative self-analysis (Viveka) and logical inner inquiry (Vichaar), we can separate the Mool within from the body-senses-mind-intellect-equipment as one separates the rice from the husk, bran, etc.
ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥: Jinee aatam cheeniaa parmaatam soee: Those who understand their own Soul, are themselves the Supreme Soul (sgg 421).
ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥: Aap pachhanai man nirmal hoyi. Jeevan mukti har paavai soi: Pure becomes the mind of him, who recognizes his ownself. He is liberated in this life and attains Lord (sggs 161).In the "rope mistaken for a snake" analogy, without the rope, the substratum, the superimposition of the snake on the rope is impossible. Similarly, without the Infinite and Changeless Mool within (Source, Origin, Jot...), the One Homogeneous Being, which is the Substratum of all, even the delusion of the material world is not possible.

The idea is that, in all earnest inquiries by the real seekers of the Truth, ultimately the real Substratum (Adhaar) comes to be discovered; when we discover the snake in the rope, we all know how impermanent, relatively, is the snake-vision. Then, the superimposition, the snake and its fear, are all declared as "false", while, the rope is relatively considered as "Truth".

By the negation of the false and the assertion of the Truth, the superimpositions (conditioning, material contamination, self-limitations, etc.) are destroyed, and what remains over is the Infinite Reality. When the mental distortions cease the world-illusion also ceases, and the mind revert back to its Natural State of Being (Sahaj Avasthaa, ਗਿਆਨ ਅਵਸਥਾ). As the dirt is washed with the dirt, a thorn is removed by another thorn, a poison antidotes poison, similarly, the mind is purified (conquered) by the mind!
ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥: Man mahi man ulto marai je gun hovahi naal: The (lower) mind turns inward, and merges with the (Higher) Mind, when it is with virtue (sggs 935).
ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥: Man mahi manooyaa je marai taa pir raavai naari: If the (lower) mind within the (Higher) Mind dies, then the Husband Lord ravishes and enjoys His soul-bride (sggs 58).
ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te man maaniya na kish marai na jaayi: O Nanak, through the (Higher) Mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥: Manak man mahi manu maarsee sach na laagai kat: The Divine Jewel within the (Higher) Mind annihilates the (lower) mind; thus attached to the Truth, it does not wander deluded again (sggs 992).

Although the negation of our false misunderstandings about ourselves is to be pursued, however, after the negation of the false, if we stop right there and do not usher ourselves to go beyond it then our Realization will only be partial.

The Gurbani does not recommend such partial understanding. Instead, the Gurbani wants us to cultivate "ਪੂਰਨ ਬ੍ਰਹਮ ਗਿਆਨੁ" (Pooran Brahm Giaan - complete Brahm Giaan).

For instance, using our example of the "rope mistaken for a snake", the negation of the snake should be immediately followed by the assertion of the positive existence of the rope! Thus, after the delusory beliefs in ourselves are negated, inward Divine Realization is complete only when we come to assert and live the Truth in Itself. This is why Baabaa Nanak says:
ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰ ॥੫॥: Sachahu orai sabh kayu upari sach aachaar ||5||: Everything is underneath (lower than, ਉਰ੍ਹੇ, …) Truth; the truthful living (living with Truth) is the highest (i.e., the superior form of living, ਸਭ ਤੇ ਉੱਪਰ …) ||5|| (sggs 62).

This is the strength of the Gurbani that lies in its positivity, which leads man away from his present confusions and misunderstandings, and raise him from his sensuous slavery, mental weaknesses and intellectual impotency into the stature of a his real "Joti Svaroop". On apprehension of the Mool within (Source, Origin, Jot...), all our misapprehensions end.
ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante: Within the Soul, find the Supreme Lord (sggs 276).
ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ॥ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa: O Lord, You are me, and I am You — what is the difference between us? We are like gold and the bracelet, or water and the waves (sggs 93).
If you know your Soul you know your God (Jallaluddin Rumi).

By careful discrimination, reasoning, or negation (Bibek Budhi) the Bhagats and the Gurus determined the True Nature of the Reality and discussed everlasting Bliss (Anand). No amount of penance or rituals can take us to our Eternal Essence; for penance and rituals cannot destroy the false ego-sense. That can be destroyed only on the direct experience of the Reality resulting from pure Divine Knowledge. Until that is done there cannot be true Peace and Freedom (Mukti) from ignorance.

Consider this little story. Once there was an infant prince who was abducted by a bandit and brought up as his son. After the infant prince grew to adulthood, he was discovered by the King's prime minister who happened to be passing through the jungle. The prime minister identified by the lost prince by the birth marks on his body. The prince was then taken back to the palace. Thus, suddenly, the bandit's son found himself to be a prince! But, as a matter of fact, he always was a prince! But, in ignorance he did not know about it. When the ignorance of his true identity (that he is a prince not a bandit's son) was removed, he realized that he was a prince. That's all. Nothing new was created, added or attained; yet, with the dawn of the True Knowledge, the false disappeared!

— T. Singh
www.gurbani.org