The Other Place: Listening - the First Step Towards Bliss

Listening is often praised in passing—as a virtue, a skill, a kindness—but only rarely is it treated as a path. A way of living. A way of becoming.

Today I am reading William Stafford’s poem Listening, in which the poet remembers his father’s gift of hearing: not just footsteps or moths, but the world itself—speaking from its edges. A kind of listening that invited the soft wild night closer, that widened the world and made even silence luminous.

Stafford’s poem reminds me how listening, when done deeply, becomes more than passive reception. It becomes a kind of migration—out of the self and into a broader field. His father did not just hear more than the others; he became more by listening. We too, Stafford says, can be touched “from that other place.” If we turn our faces toward quiet long enough, it might find us.

In spiritual traditions, this kind of listening is not unfamiliar. Guru Nanak, in the Japji Sahib, dedicates an entire set of four verses—known as the Suniye pauris—to explore what true listening does to the soul. Not just hearing words or concepts, but Suniye—a listening that transforms. A listening that opens the doors to divine perception.

By listening, Nanak says, the earth and sky revolve. By listening, death cannot touch you. By listening, you attain contentment, truth, and wisdom. Even the gods, even the scriptures, arise from listening. This is not the listening of noise but the listening of Naam—the Word, the pulse of existence.

Suniye is not merely a function of the ears. The ears are always open. But the heart? The attention? The self? These must be quieted. This is what makes Suniye so difficult and so profound. It asks us not to be doers but receivers. To set down our own noise. To enter, as the mystics say, the cave of the heart.

In everyday life, most of us rarely listen. We wait to speak. We scan for familiar patterns. We filter reality through what we already believe. Guru Nanak names this—the ego’s noise—as the barrier to bliss. But listening, true listening, allows us to become sangat—in association with the divine Word. Over time, he says, this transforms your very being. Misery and sin lose their grip.

This is not unlike what happens in poetry. Naomi Shihab Nye’s short lines invite us to listen to the trees, to the birds, to the delicate thrum of the living world. Shel Silverstein, in his childlike wisdom, urges us to “listen to the mustn’ts,” to the invisible constraints that surround possibility—and then, beyond them, to a voice that whispers: Anything can happen, child. Langston Hughes listens in the still of the night—not for sound, but for presence. And Paul Simon’s famous line, “The sound of silence,” gestures toward that same paradox of inwardness: that what matters most is often what’s unspoken, or unspeakable.

But what is shared by all these poems is not a content—but a posture. A state of alert stillness. A readiness to be changed.

William Stafford’s father was not a mystic, perhaps, nor a saint. But in the poem, he stands like one: attuned to other dimensions. A quiet seer on the porch. And Stafford, like Nanak, like us, waits to be touched from that other place.

That “other place” might be the soul. Or the silence between two people. Or the voice of a Guru. Or the stillness that follows a chant. Or the moment when a child, long asleep, says something that startles you awake. It could even be the wind through the leaves or the twitch of a squirrel’s tail. The world speaks. The divine speaks. But only when we stop speaking ourselves.

In a world that prizes noise, listening is a quiet rebellion. It is the practice of surrendering the illusion of control. Of receiving, not conquering. Guru Nanak and William Stafford have me convinced. Listening is the first true step toward bliss.

Here is Stafford’s poem.

Listening - William Stafford

My father could hear a little animal step,

or a moth in the dark against the screen,

and every far sound called the listening out

into places where the rest of us had never been.

More spoke to him from the soft wild night

than came to our porch for us on the wind;

we would watch him look up and his face go keen

till the walls of the world flared, widened.

My father heard so much that we still stand

inviting the quiet by turning the face,

waiting for a time when something in the night

will touch us too from that other place.

"Listening" by William Stafford, from West of Your City. © Talisman Press, 1960.

Some More Poems on Listening

"Listening" by Naomi Shihab Nye:

Listen,

the trees are moving

in their leaves.

Listen,

the birds are singing.

"Listen" by Shel Silverstein:

Listen to the mustn'ts, child.

Listen to the don'ts.

Listen to the shouldn'ts,

The impossibles, the won'ts.

Listen to the never haves,

Then listen close to me...

Anything can happen, child.

Anything can be.

"In the Still of the Night" by Langston Hughes:

In the still of the night,

While the world is in slumber,

I listen, I listen,

To hear your soft voice.

"The Sound of Silence" by Paul Simon:

Hello darkness, my old friend

I've come to talk with you again

Because a vision softly creeping

Left its seeds while I was sleeping

And the vision that was planted in my brain

Still remains

Within the sound of silence.

Guru Nanak's Suniye - By Rajesh Krishnan

Guru Nanak’s Japji Sahib – V

Pauri – 8

Suniye Sidh Peer Sur Naath

Suniye Dharat Dhaval Akas

Suniye Deep Loa Paataal

Suniye Pohi Na Sakey Kaal

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

one rises to become perfect and venerable

By listening, the earth and sky above revolve

By listening, the isles and nether worlds are stable

By listening, Death does not strike

Says Nanak,

Through listening

the devotee is always blissful

thus, all miseries and sins are annihilated

Guru Nanak in this Pauri reveals the art of listening and the benefits one can obtain by it.

Guru Nanak says that by listening, one can become a Siddha (person with occult powers), a Pir (saint), Sur (devta or a celestial being) and Nath (Lord like a king). Next he says that the Earth, the Sky also operate by listening (i.e. by following the Divine Order) and that the entire existence functions on this basis. By listening even death (Kaal) cannot touch. By listening, one is always in a state of bliss, thereby all miseries and sins are destroyed.

Sounds very simple! Just listen and everything is attained! To a layman this appears to be just overstated.

So a little more understanding is required on the meaning of Suniye.

Suniye distinctively involves listening or hearing (shravana) leading to “contemplation” (manana) and “imbibing” (nidhyasan); the initial steps for inculcating spiritual discipline. Suniye does not mean a chat or a dialogue. It simply means to listen.

Let us look at our everyday lives. When do we listen and what do we listen? Don’t we hear mostly what we want to hear, not what the other person is trying to convey? The moment something is communicated to us that does not synchronize with our habituated patterns, we start arguing and debating. Resultantly, we enter into conflicts by totally rejecting the other’s point of view without applying any logic. Shravana – the art of listening – is simply blown away to winds.

Suniye or shravana means to listen attentively and then reflect on it, followed by inference or contemplation leading to realization of the true meaning of what has been heard.

Suniye from spiritual and religious standpoint thus implies to visit the Guru – the Master – with an empty mind and fill it up to the brim with the holy Word and be constantly associated with it. The importance of association is well known. In fact, the word “Sangat” (association) is of extreme importance to remember. It is by our associating with things, both subjective and objective, that we tend to get influenced and these influences manifest in our actions. Repetitive actions form our habits and the sum total of our habits is our character, the gateway to our ultimate destiny.

This aspect has been well known to all our ancestors and Guru Nanak emphasizes and explains this phenomenon by using the word Suniye very logically and purposefully throughout this Pauri and the next three Pauris. Finally, the last two lines of this Pauri are repeated exactly the same way in all the four Pauris.

At the end of the Pauri, Guru Nanak simply guarantees that by listening, when one becomes constantly associated with the name of God, then the holy Word pervades the very being of that person and becomes like an armor to ward off and annihilate all miseries and sins.

Pauri - 9

Suniye Isar Barma Ind

Suniye Mukh Salahan Mand

Suniye Jog Jugat Tan Bhed

Suniye Sasat Simrat Ved

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By Listening, exists the trinity of

Shiva, Brahma and Indra

By listening

even the ignorant praise the name of God

By listening one learns

the mysteries of Yoga and the bodily humors

By listening

all the scriptural knowledge is known

Says Nanak,

Through listening

the devotee is always blissful

thus, all miseries and sins are annihilated

The famous Hindu trinity is Brahma, Vishnu and Shiva, the Lords of Creation, Preservation and Destruction. However, in this Pauri, instead of Vishnu, the name used is that of Indra. If one follows Hindu mythology, Indra many a time represents the same powers as that of Vishnu.

Guru Nanak used the trinity earlier in Pauri # 5 and it is again referenced in Pauri # 30.

What exactly is this trinity?

While inferring Pauri # 5 it was stated that the Hindu trinity of Brahma, Vishnu and Mahesh – the “Gods” of Creation, Operation and Destruction – are conceptual symbols and stand for the three gunas (traits or tendencies) which serve as the fundamental operating principles of Prakriti – universal nature – which are called: sattva, rajas and tamas - the forces engaged in the process of creation, preservation, and destruction respectively. These Gunas are seen to manifest in all creations at all times, though not in equal measure.

Now Guru Nanak in this Pauri declares that these gunas came into being by listening. One needs to reflect on “Ik Onkar Satnam” the mulmantra which means ‘One primordial energy’ the only Truth and the Cause of all creation. Scientifically, the first manifestation of energy is sound and all further manifestations occur later. Wouldn’t it then mean that when the first manifestation i.e. the sound is first heard and only then subsequent materializations take place? Hence, Guru Nanak proclaims here that the trinity came into being only by listening.

Next Guru Nanak says that by listening even “mand” the ignorant (some translate this as sinners) start praising God. Ignorance arises when we are connected with our ego – hence we become the doers of our actions. Actions result in reactions and an unstoppable flow of thoughts which bind or trap us. By listening, what Guru Nanak is saying is that we disconnect from our ego, the state of being a doer and instead become a witness. Once the sense of being a witness is established, then all ignorance vanishes on its own.

By listening one learns the secrets of Yoga and the mystery of bodily humors. Yoga is the art of understanding the energy within and giving it the right direction. We have to remind ourselves again and again that “by listening” implies the state of silence or solitude. When one is silent, one becomes automatically relaxed; and with restlessness diminished the breathing becomes peaceful. There is a different kind of glow and feeling of tranquility. In such a state, one then listens from within and acquires knowledge of yoga and the mystery of bodily humors.

Another point to note is that to see, one has to open one’s eyelids i.e. to carry out an action, but to hear one does not have to “open” one’s ears. They are always open to listen. Thus listening is a passive action. Yet can one listen in a chaotic, noisy or cacophonous environment? Hence shravana – the art of listening – warrants an undisturbed serenity – so that one may hear, contemplate and absorb.

Similarly, says Guru Nanak, the knowledge and wisdom of the scriptures (Shastras, Vedas, et al) is acquired by suniye or listening.

Pauri – 10

Suniye Sat Santokh Gyan

Suniye Athsath Ka Ishnan

Suniye Par Par Pave Maan

Suniye Lage Sahaj Dhyan

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

Truth and contentment are attained

By listening

The advantage of spiritual baths

in the sixty-eight holy places is gained

By listening and reading again and again

honor is merited

By listening

Meditation transpires spontaneously

Says Nanak,

with the Word pervading always in the devotee

All miseries and sins are annihilated.

Continuing on the glory of Suniye (Shravana – the art of listening) Guru Nanak, in this Pauri explains that just by listening, awareness of all truth and contentment is attained.

Sat again in this Pauri is used for Sat as absolute existence and Truth.

The idea of discontent or dissatisfaction occurs when we relate our material wealth or egocentric thoughts compare our material wealth with what and how much the “other” has and this concept and feeling of the “other” exists so long as the idea of “I” exists.

Santokh or contentment means to express gratitude for what one has and bear no remorse for what one does not have. Only with this kind of attitude and perspective can one be in a state of Santokh or real contentment. Only then one can remain in a blissful state.

Thus the word “gyan” (wisdom, awareness, and understanding) is the key that unlocks all confusion that is caused by the feeling of “discontent” and this “gyan” – the awareness – comes from listening.

Next is ‘Athsath ka Ishnan’ or bathing in sixty-eight holy places. The prevailing ritualistic belief amongst the Hindus is that by bathing in the 68 holy places, one will be absolved of all sins and become virtuous.

However, in Raja Yoga (Kundalini Yoga), the Yoga Sutras explain about the seven major chakras or energy centers within the body. The word chakra in Sanskrit means ‘wheel’ or ‘disk’. Each of the seven main chakras has its own distinct character and relates to a unique aspect of our being. The chakras correlate to levels of consciousness, body functions, colors, elements, sounds, and much more. The blockage or energetic dysfunction in the chakras is believed to give rise to emotional, physiological, psychological and spiritual disorders. Similarly, the body also contains sixty-eight points which in the Yogic exercises are used to channelize the energy to attain virtue.

Yoga is by and large used by common people as an exercise for body fitness, the study of the chakras and channelizing of the energy through various points from the lower chakra to the highest is done by Siddhas to acquire occult powers.

To explain, the sixty eight points within the body, to common people, various pilgrimage spots became symbols through mythological tales and as it always happens, these symbols were and are mistaken for reality.

Rituals are the by-products of this explanation and people even today believe that by taking a baths at such pilgrimages, the sins will be absolved and the person will become virtuous or even attain salvation! Millions take such bath religiously (read blind ritualism) and find themselves in the same condition as before, because, in majority of the cases, what was supposed to have been drowned – “I” the mundane ego – returns inflated manifold.

It is in this context that Guru Nanak says that whatever the virtue that one can attain through bathing in “these” sixty eight holy places can be gained simply by listening.

Now, “Suniye Lage Sahaj Dhyan” comes as a revelation. Meditation means to awaken inside and listen to the sound of silence – and it is possible to meditate only when the mind is not engaged in the debates of internal dialogues. Hence, Guru Nanak says that by simply listening, meditation happens on its own accord, naturally.

Pauri - 11

Suniye Saran Guna Ke Gah

Suniye Sheikh Peer Patshah

Suniye Andhe Pave Rah

Suniye Hath Hove Asgah

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

one becomes virtuous like deep oceans

By listening

sages, saints and Kings come into being

By listening

the blind (ignorant) finds the way

By listening

the Unfathomable is close at hand

Says Nanak,

with the Word pervading always in the devotee

All miseries and sins are annihilated.

The art of listening is further exalted in this Pauri. Guru Nanak says that by listening alone, the highest virtues can be acquired and one can fathom the depths of oceans. By listening, one can acquire the wisdom of the sages, the virtues of the saints and the sovereignty of the kings. Likewise, the blind (ignorant) discover the path by listening. What is generally known is the surface, but by listening, one can fathom the depths of boundless.

Nothing Gold Can Stay

- Robert Frost

Nature’s first green is gold,
Her hardest hue to hold.
Her early leaf’s a flower;
But only so an hour.

Then leaf subsides to leaf.
So Eden sank to grief,
So dawn goes down to day.
Nothing gold can stay.

Analysis - Nothing Gold Can Stay

"Nature's first green is gold,"

Here, Frost is likely referring to the first buds of spring, which often have a golden hue before they mature to a deeper green. Perhaps they are gold in the light of the rising sun. Or perhaps its nature's currency! In any case, this is a metaphor for the freshness and beauty of youth or the start of something.

"Her hardest hue to hold."

The color gold is hard for nature to "hold" or maintain, because it is fleeting and soon turns to green. This is symbolic of the fleeting nature of beauty and perfection. Things start off perfect and then change, just as the golden buds mature and change color.

"Her early leaf's a flower;"

This line furthers the image of fresh spring growth. A leaf at its earliest stage can be as beautiful as a flower, but it doesn't stay that way. This could be seen as a metaphor for innocence and the inevitable loss of it with growth and maturity.

"But only so an hour."

The beauty of the early leaf, like the gold color, doesn't last. It's there only for an hour, which is a metaphor for a short period of time. This reinforces the theme of transience.

"Then leaf subsides to leaf."

The beautiful young leaf "subsides" or changes into an ordinary leaf. Here, Frost could be suggesting that the extraordinary becomes ordinary, the exciting becomes mundane as time passes.

"So Eden sank to grief,"

This line is a biblical allusion to the Garden of Eden, a paradise that was lost due to human sin. This can be seen as a metaphor for the loss of innocence and the fall from grace or perfection.

"So dawn goes down to day."

The dawn, with its beautiful, golden light, goes down or gives way to day. The beautiful, golden dawn is fleeting, just like the gold of the early leaf. This is a metaphor for the passing of time and the inevitability of change.

"Nothing gold can stay."

The final line wraps up the poem's theme. Nothing that is "gold" or perfect, beautiful, fresh, or young can stay that way. Everything changes, and all beauty and youth fade.

Overall, the poem is a reflection on the passage of time, the fleeting nature of beauty and youth, and the inevitability of change. It suggests a certain melancholy in the face of these facts, but also an acceptance of them as a natural part of life.

Embracing Satnam: Finding Inner Peace and Resilience

In the transient tapestry of nature, we find an exquisite metaphor for the impermanence of our existence. The changing seasons, the falling leaves, and the fading flowers—all serve as a poignant reminder that nothing gold can stay. Yet, amidst this impermanence, there exists something unchanging within us, a guiding light that transcends time and space. This essence, known as Satnam, represents the unshakable core of our being—the source of eternal peace, wisdom, and love.

As we immerse ourselves in the contemplation of nature's transient beauty, we are given an opportunity to turn inward and connect with our true essence. Just as the first green of spring gives way to the vibrant hues of life, we too must recognize the impermanence of the external world. This fleeting beauty, like the changing colors of nature, calls us to turn our gaze inward and seek union with our unchanging truth. Through this deep connection with Satnam, we find a stability that remains unshaken amidst life's inevitable changes.

When we anchor ourselves in Satnam, we cultivate a sense of inner peace that transcends the ebb and flow of life. We become attuned to the rhythm of the universe and learn to embrace each moment with gratitude and acceptance. This connection to our true essence allows us to navigate life's transitions with grace and resilience, drawing strength from the unwavering truth of our being.

Furthermore, Satnam allows us to transcend the limitations of the physical world. It is a timeless and boundless presence that connects us to all of creation, fostering compassion and empathy for all beings. Through this profound connection, we develop a deep awareness of our interconnectedness with the cosmos, recognizing the universal bond that unites us with all of existence.

In the face of life's trials and uncertainties, our connection to Satnam provides us with unwavering strength and fortitude. Like the steadfast mountains that endure the test of time, our true essence imbues us with resilience and courage, enabling us to navigate adversity with grace and steadfastness. As we draw upon the unchanging truth of Satnam, we find the inner resources to overcome obstacles and face life's challenges with unwavering determination.

In concluding our meditation on Satnam, let us carry the awareness of our unchanging truth with us into the world. May we embody the timeless qualities of Satnam—peace, compassion, and resilience—in all our interactions and endeavors. Let our connection to the unchanging truth serve as a guiding light, illuminating our path with wisdom and love.

In embracing Satnam, we find a profound source of inner peace and resilience, transcending the ephemeral nature of the external world. This unchanging truth at the heart of our existence provides us with a steady anchor amidst life's ever-changing landscape. As we embrace our true essence, may we find the strength, wisdom, and compassion to navigate the journey of life with grace and fortitude.

What is the Sarovar of Guru Ramdas?

"What is the 'Sarovar of Guru Ramdas'? Is it the holy pool around the Harmandir Sahib?" someone once asked me. I paused, realizing that the Sarovar of Ramdas is more than just the physical embodiment of water surrounding the magnificent Harmandir Sahib. To truly understand the essence of this Sarovar, we must delve into the life and teachings of Guru Ramdas, the fourth Guru of Sikhism.

Guru Ramdas, initially named Jetha, was the eldest son of his parents, who, unfortunately, passed away when he was merely seven years old. This early loss led to a life of abject poverty for young Jetha. He was taken in by his grandmother, who would prepare black beans for him to sell and help support the family. However, even in those trying circumstances, Jetha's heart was incredibly generous. He would often encounter poor or saintly individuals who were hungry, and without hesitation, he would share his beans with them, refusing any payment. This act of selflessness, performed by the young Jetha, foreshadowed the remarkable role he would play in the construction of the Harmandir Sahib, a sacred place that feeds countless people every year, embodying the spirit of compassion and community.

The Sarovar of Guru Ramdas encompasses not only his life experiences but also the profound impact of his spiritual teachings. His Baani, or spiritual poetry, is a significant element of this Sarovar. In his verses, Guru Ramdas expressed the deep yearning to unite with the Divine, exemplified in lines like "Koi Aan Milavai Mera Preetam Pyaara" (May someone unite me with my beloved). The love and devotion he conveyed in his poetry form a vital part of the Sarovar, a wellspring of inspiration for Sikhs and seekers of spiritual truth.

A remarkable incident involving Guru Ramdas and Baba Srichand, the eldest son of Guru Nanak and the founder of the Udasi sect, provides further insight into Guru Ramdas's character. When Baba Srichand, with curiosity, asked Guru Ramdas about the reason behind his long flowing beard, Guru Ramdas responded with humility, "To wipe the dust from the holy feet of the saints like you." This response left Baba Srichand deeply moved, acknowledging the Guru's sweet humility as a source of greatness. The interaction between these two spiritual leaders underscores the essence of the Sarovar of Guru Ramdas – a deep sense of humility and respect for all, regardless of their spiritual or social standing.

In essence, the Sarovar of Ramdas is not confined to the waters surrounding the Harmandir Sahib but extends far beyond. It is a spiritual reservoir that encompasses the compassionate heart of a young Jetha, the poetic verses of a devoted Guru, and the profound humility that characterized his interactions. The Sarovar of Guru Ramdas serves as a reminder of the values and principles that underpin the Sikh faith, inspiring generations to embrace compassion, humility, and devotion as they journey towards spiritual enlightenment.

I am meditating on Guru Arjan's Shabad Rasna Japti Tuhi Tuhi. It is a shabad about complete surrender to oneness. First the shabad; Lyrics, translation and my thoughts are below.

Rasna Japti Tuhi Tuhi - Raag Sarang

Surrendering to My Source, Sustenance and Sanctuary

This shabad by Guru Arjan is about the undying theme of surrender to oneness. While the Guru doesn't specifically talk about merging into the divine, this is a beautiful submersion.

In this version of the poem, the speaker articulates, "My tongue chants 'You alone' 'You alone.'" This repetition of the phrase "tuhi" or "You alone" emphasizes a singular focus on the divine presence, making it the sole object of veneration. All other distractions and attachments fade away. Only you is left. Just oneness. Only divinity.

The divine as not just the creator, but also its constant sustainer and in the end its final sanctuary. At every moment, and in every place, the singer is replete with this oneness. This oneness is closer than all relationships, even the closest ones, like that of a father, a mother, a sibling and a friend. The singer longs for a sense of belonging to truth, Satnam, the true home.

This oneness is also the true wealth. The divine is presented as a repository of treasures, symbolizing spiritual wealth and fulfillment. This ultimately leads to a state of bliss and contentment - "You fulfill all my desires; I am in bliss."

A deep and intimate connection with a divine presence serves as the source, sustainer and sanctuary of life. Oneness becomes the ultimate desire, the consistent bliss.

Rasna Japti Lyrics

Rasnā japṯī ṯūhī ṯūhī.

Māṯ garabẖ ṯum hī priṯpālak mriṯ mandal ik ṯuhī. ||1|| rahāo.

Ŧumėh piṯā ṯum hī phun māṯā ṯumėh mīṯ hiṯ bẖrāṯā.

Ŧum parvār ṯumėh āḏẖārā ṯumėh jīa prānḏāṯā. ||1||

Ŧumėh kẖajīnā ṯumėh jarīnā ṯum hī māṇak lālā.

Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||

Rasna Japti Translations

My First Translation

My tongue chants "You only" "You only"

You only are the birthing mother, the sustaining father, the mortal world.

You are my Father, my Mother, my Loving Friend and Sibling.

You are my Family, my Support, the source of my life's breath.

You are my Treasure, my Wealth, my Gems and Jewels.

You fulfill all my wishes, so I am enraptured.

Current Working Translation:

My tongue chants

"You alone" "You alone"

My initial source, my ultimate home

you alone, you alone

You're my Father, my Mother, close friend and brother,

My Family and support, life's breath you alone!

You're my Treasure, my rubies and jewels

my desires, my bliss, you alone, you alone!

Meditation

Shabad Vichaar

Rasna - Tongue

Tuhi - You only

Mrit Mandal - Mortal World

Maat Garabh, Pritpaalak, Mrit Mandal - Trinity of creator, sustainer, emancipator

Paarjaat - One of the 14 gifts extracted from the mythological churning of the ocean by the devas and asuras.

Related Gurbani and Poetry

Everything is you

Rasna Japti Tuhi Tuhi: My tongue remembers only you

Khudaaya - Guru Nanak

Guru Nanak says in this shabad in Farsi, "I just want this one life-giving thing, not the other poisons of the world." The remembrance of oneness is life giving. As long as the singer sings, he lives. As soon as he forgets he dies. This is the only ask of the singer.

Tu Sarvar Tu Hans - Guru Nanak

Guru Nanak says, "You are the lake and you are the swan." We are not separate from the universe or from God. We are interconnected with all of creation and the presence of God within this oneness. You are in so many colors.

Jalas Tuhi Thalas Tuhi ... Tuhi Tuhi Tuhi Tuhi - Guru Gobind Singh

In Akaal Ustat Guru Gobind Singh starts with elements, you are water, you are earth ... and ends with "Tuhi" 16 times in the end. It is said that, just like Guru Nanak couldn't stop saying Tera tera, Guru Gobind Singh couldn't stop saying Tuhi Tuhi.

Khud kuza o khud kuzagar

In his beautiful ghazal "Har lehza ba shakl aan" Shams Mashraqi says You are yourself the clay, the clay flask, potter, and also the wine tippler. You too are the buyer of the flask and the one who breaks it.

Gaahe Sufi Gaahe Zaahid - Bhai Nandlal

Somewhere as a mystic, somewhere you appear as a hermit, at other times you appear as an epicure. You have so many colors - mirroring Guru Nanak's sentiment.

Iota Subscript - Robert Frost

In "Iota Subscript," Robert Frost's speaker humbly acknowledges their own insignificance, choosing to downplay their ego represented by the letter "I." Instead, they embrace the role of a "subscript" to the omnipresent "you." This transformation signifies a shift from self-importance to a more selfless and humble stance. The poem suggests that by diminishing the emphasis on the self, one can connect more deeply with others and the world around them.

You are my support

Tu mera pita tuhai mera maata - Guru Arjan (Raag Maajh)

Deen Dayaal Bharose Tere - Bhagat Kabir

I completely trust oneness. And I am ferried accross with my family.

I am you - you are my wealth

I am also you!

Maati ek anek bhaant kar - Bhagat Kabir
We come from the same light. Divine Light. We all come from the same earth. The divine potter makes different vessels from the same clay.

Mera Ghar Baneya - Guru Arjan
Obtaining the attributes of oneness, we find our true home.

Sabh Main Jot Jot Hai Soi - Guru Nanak
Guru Nanak says in his Aarti: You are in every face, but none is like you. Within everyone's light is your glow.

Tu tu karta Tu Hua - Bhagat Kabir
We do a meditation on you, so we can become you!

To You - Walt Whitman
In this deeply personal Walt Whitman poem, the speaker addresses the reader directly, expressing a profound sense of love for the reader. The poem underscores the reader's intrinsic greatness, highlighting that they are a reflection of the grandeur of the universe. Through this poem Walt Whitman reaches out to every generations of humans who have a penchant for oneness.

Lyrics and Alternative Translation

ਸਾਰਗ ਮਹਲਾ ੫ ॥

सारग महला ५ ॥

Sārag mėhlā 5.

Saarang, Fifth Mehl:

ਰਸਨਾ ਜਪਤੀ ਤੂਹੀ ਤੂਹੀ ॥

रसना जपती तूही तूही ॥

Rasnā japṯī ṯūhī ṯūhī.

My tongue chants Your Name, Your Name.

ਮਾਤ ਗਰਭ ਤੁਮ ਹੀ ਪ੍ਰਤਿਪਾਲਕ ਮ੍ਰਿਤ ਮੰਡਲ ਇਕ ਤੁਹੀ ॥੧॥ ਰਹਾਉ ॥

मात गरभ तुम ही प्रतिपालक म्रित मंडल इक तुही ॥१॥ रहाउ ॥

Māṯ garabẖ ṯum hī parṯipālak miṯar mandal ik ṯuhī. ||1|| rahāo.

In the mother's womb, You sustained me, and in this mortal world, You alone help me. ||1||Pause||

ਤੁਮਹਿ ਪਿਤਾ ਤੁਮ ਹੀ ਫੁਨਿ ਮਾਤਾ ਤੁਮਹਿ ਮੀਤ ਹਿਤ ਭ੍ਰਾਤਾ ॥

तुमहि पिता तुम ही फुनि माता तुमहि मीत हित भ्राता ॥

Ŧumėh piṯā ṯum hī fun māṯā ṯumėh mīṯ hiṯ bẖarāṯā.

You are my Father, and You are my Mother; You are my Loving Friend and Sibling.

ਤੁਮ ਪਰਵਾਰ ਤੁਮਹਿ ਆਧਾਰਾ ਤੁਮਹਿ ਜੀਅ ਪ੍ਰਾਨਦਾਤਾ ॥੧॥

तुम परवार तुमहि आधारा तुमहि जीअ प्रानदाता ॥१॥

Ŧum parvār ṯumėh āḏẖārā ṯumėh jīa parānḏāṯā. ||1||

You are my Family, and You are my Support. You are the Giver of the Breath of Life. ||1||

ਤੁਮਹਿ ਖਜੀਨਾ ਤੁਮਹਿ ਜਰੀਨਾ ਤੁਮ ਹੀ ਮਾਣਿਕ ਲਾਲਾ ॥

तुमहि खजीना तुमहि जरीना तुम ही माणिक लाला ॥

Ŧumėh kẖajīnā ṯumėh jarīnā ṯum hī māṇik lālā.

You are my Treasure, and You are my Wealth. You are my Gems and Jewels.

ਤੁਮਹਿ ਪਾਰਜਾਤ ਗੁਰ ਤੇ ਪਾਏ ਤਉ ਨਾਨਕ ਭਏ ਨਿਹਾਲਾ ॥੨॥੩੩॥੫੬॥

तुमहि पारजात गुर ते पाए तउ नानक भए निहाला ॥२॥३३॥५६॥

Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||33||56||

You are the wish-fulfilling Elysian Tree. Nanak has found You through the Guru, and now he is enraptured. ||2||33||56||

dui ka tazkira tauhid mein paya nahin jata

jahan meri rasai hai mera saya nahin jata

mere tute hue pa-e-talab ka mujh pe ehsan hai

tumhaare dar se ab uth kar kahin jaya nahin jata

mohabbat ho to jati hai mohabbat ki nahin jati

ye shoala khud bhadak uthta hai bhadkaya nahin jata

faqiri mein bhi mujh ko mangne se sharm aati hai

sawali ho ke mujh se hath phailaya nahin jata

chaman tum se ibarat hai bahaaren tum se zinda hain

tumhaare samne phulon se murjhaya nahin jata

mohabbat ke liye kuchh khas dil makhsus hote hain

ye wo naghma hai jo har saz par gaya nahin jata

mohabbat asl mein 'makhmur' wo raaz-e-haqiqat hai

samajh mein aa gaya hai phir bhi samjhaya nahin jata

- Makhmoor Dehlvi

तौहीद की राह में है वीराना-ए-सख़्त
आज़ादी-ओ-बे-तअल्लुक़ी है यक-लख़्त
दुनिया है न दीन है न दोज़ख़ न बहिश्त
तकिया न सराए है न चश्मा न दरख़्त

- Ismail Merathi

Tu Tu Karta Tu Hua Mujh mein rahaa na hoon

Jab Aapa Par ka Mit Gaya Jit Dekhoon Tit toon

- Kabir

दुई का तज़्किरा तौहीद में पाया नहीं जाता

जहाँ मेरी रसाई है मिरा साया नहीं जाता

Tazkira - to have a dialogue/ a biographical memoir

Rasaai - access, reach, approach, skill

मिरे टूटे हुए पा-ए-तलब का मुझ पे एहसाँ है

तुम्हारे दर से अब उठ कर कहीं जाया नहीं जाता

(Changed from तुम्हारे दर से उठ कर अब कहीं जाया नहीं जाता)

ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥

One day, a desire welled up in my mind.

ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥

I ground up sandalwood, along with several fragrant oils.

ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥
Where should I go? My home is filled with bliss.

ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥
My consciousness does not go out wandering. My mind has become crippled. ||1||Pause||

- Ramanand

Khabar-e-tahayyur-e-ishq sunn, na junoon raha na pari rahi

Na toh tu raha na toh mein raha, jo rahi so be-khabari rahi

Siraj Aurangabadi says in the beginning of his famous ghazal, on learning the amazing saga of love, neither the frenzy (junoon) was left, nor did the sweetheart (pari) remain. I was ‘me’ no more, you were ‘thee’ no more; only a state of oblivion remained.

Lines from Rumi's poem Seven Pearls:

I always thought that

I was me — but no, I was you

and never knew it.

मिरे टूटे हुए पा-ए-तलब का मुझ पे एहसाँ है

तुम्हारे दर से अब उठ कर कहीं जाया नहीं जाता

दुई का तज़्किरा तौहीद में पाया नहीं जाता

जहाँ मेरी रसाई है मिरा साया नहीं जाता

The Flint by Christina Rossetti

An emerald is as green as grass,
A ruby red as blood;
A sapphire shines as blue as heaven;
A flint lies in the mud.

A diamond is a brillant stone,
To catch the world's desire;
An opal holds a fiery spark;
But a flint holds fire.

मोहब्बत की नहीं जाती मोहब्बत हो ही जाती है

ये शो'ला ख़ुद भड़क उठता है भड़काया नहीं जाता

(Changed from मोहब्बत हो तो जाती है मोहब्बत की नहीं जाती)

दुई का तज़्किरा तौहीद में पाया नहीं जाता

जहाँ मेरी रसाई है मिरा साया नहीं जाता

फ़क़ीरी में भी मुझ को माँगने से शर्म आती है

सवाली हो के मुझ से हाथ फैलाया नहीं जाता

This morning I am ruminating and meditating on poetry about being woven from one thread.

Just like one thread holds a thousand beads - Bhagat Namdev

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ੴ सतिगुर प्रसादि ॥

Ikoaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ

आसा बाणी स्री नामदेउ जी की

Āsā baṇī sarī nāmḏeo jī kī

Aasaa, The Word Of The Reverend Naam Dayv Jee:

ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥

एक अनेक बिआपक पूरक जत देखउ तत सोई ॥

Ėk anek biāpak pūrak jaṯ ḏekẖau ṯaṯ soī.

In the one and in the many, He is pervading and permeating; wherever I look, there He is.

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥

माइआ चित्र बचित्र बिमोहित बिरला बूझै कोई ॥१॥

Māiā cẖiṯar bacẖiṯar bimohiṯ birlā būjẖai koī. ||1||

The marvelous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥

सभु गोबिंदु है सभु गोबिंदु है गोबिंद बिनु नही कोई ॥

Sabẖ gobinḏ hai sabẖ gobinḏ hai gobinḏ bin nahī koī.

God is everything, God is everything. Without God, there is nothing at all.

ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

सूतु एकु मणि सत सहंस जैसे ओति पोति प्रभु सोई ॥१॥ रहाउ ॥

Sūṯ ek maṇ saṯ sahaŉs jaise oṯ poṯ parabẖ soī. ||1|| rahāo.

As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥

जल तरंग अरु फेन बुदबुदा जल ते भिंन न होई ॥

Jal ṯarang ar fen buḏbuḏā jal ṯe bẖinn na hoī.

The waves of the water, the foam and bubbles, are not distinct from the water.

ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥

इहु परपंचु पारब्रहम की लीला बिचरत आन न होई ॥२॥

Ih parpancẖ pārbarahm kī līlā bicẖraṯ ān na hoī. ||2||

This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥

मिथिआ भरमु अरु सुपन मनोरथ सति पदारथु जानिआ ॥

Mithiā bẖaram ar supan manorath saṯ paḏārath jāniā.

False doubts and dream objects - man believes them to be true.

ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥

सुक्रित मनसा गुर उपदेसी जागत ही मनु मानिआ ॥३॥

Sukariṯ mansā gur upḏesī jāgaṯ hī man māniā. ||3||

The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥

कहत नामदेउ हरि की रचना देखहु रिदै बीचारी ॥

Kahaṯ nāmḏeo har kī racẖnā ḏekẖhu riḏai bīcẖārī.

Says Naam Dayv, see the Creation of the Lord, and reflect upon it in your heart.

ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥

घट घट अंतरि सरब निरंतरि केवल एक मुरारी ॥४॥१॥

Gẖat gẖat anṯar sarab niranṯar keval ek murārī. ||4||1||

In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4||1||

There is a thread you follow - William Stafford

The Way it is

There’s a thread you follow. It goes among

things that change. But it doesn’t change.

People wonder about what you are pursuing.

You have to explain about the thread.

But it is hard for others to see.

While you hold it you can’t get lost.

Tragedies happen; people get hurt

or die; and you suffer and get old.

Nothing you do can stop time’s unfolding.

You don’t ever let go of the thread.

- William Stafford

I remember you on the rosary of my breath - Mirabai

Saanson Ki Mala Pe, made famous by Nusrat Fateh Ali Khan and written inspired by Mirabai and Amir Khusro.

SANSON KI MALA PE SIMRUUN MAIN PEE KA NAAM

I bead my beloveds name on the garland of my breaths

PREM KI MAALA JAPTE JAPTE AAP BANI MEIN SHAYAAM

Beading the garland of love my beloveds name I myself became the God or shyaam,

I forgot about my own physical and spiritual existence

PREETAM KA KUCH DOSH NAHI HAI, WO TO HAI NIRDOSH

My beloved is not guilty He is innocent he is blemish less

APNE AAP SE BAATEIN KER KE HOO GAYI MEIN BADNAAM

Like insane person by talking with myself, I got a bad repute , bad name

PREM PIYALA JAB SE PIYA HAI, JEE KA HAI YEH HAAL

Since I drank the love from the glass of love my condition is such that

TAARO PE NEEND AA JAYE KAANTON PE AARAM

On burning coils I can sleep and thorns I can rest

JEEVAN KA SHINGAR HAI PREETAM, MAANG KA HAI SINDOOR

My beloved is the beautification adornment of life and vermilion in my hair

PREETAM KI NAZROON SE GIR KER JEENA HAI KISS KAAM

When fallen from the eyes of my beloved what is the use of such living

In one thread everyone is strung - Guru Arjan

ਪਉੜੀ ॥

पउड़ी ॥

Paoṛī.

Pauree:

ਓਅੰ ਗੁਰਮੁਖਿ ਕੀਓ ਅਕਾਰਾ ॥

ओअं गुरमुखि कीओ अकारा ॥

Oaŉ gurmukẖ kīo akārā.

ONG: The One Universal Creator created the Creation through the Word of the Primal Guru.

ਏਕਹਿ ਸੂਤਿ ਪਰੋਵਨਹਾਰਾ ॥

एकहि सूति परोवनहारा ॥

Ėkėh sūṯ parovanhārā.

He strung it upon His one thread.

ਭਿੰਨ ਭਿੰਨ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰੰ ॥

भिंन भिंन त्रै गुण बिसथारं ॥

Bẖinn bẖinn ṯarai guṇ bisthāraŉ.

He created the diverse expanse of the three qualities.

ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥

निरगुन ते सरगुन द्रिसटारं ॥

Nirgun ṯe sargun ḏaristāraŉ.

From formless, He appeared as form.

ਸਗਲ ਭਾਤਿ ਕਰਿ ਕਰਹਿ ਉਪਾਇਓ ॥

सगल भाति करि करहि उपाइओ ॥

Sagal bẖāṯ kar karahi upāio.

The Creator has created the creation of all sorts.

ਜਨਮ ਮਰਨ ਮਨ ਮੋਹੁ ਬਢਾਇਓ ॥

जनम मरन मन मोहु बढाइओ ॥

Janam maran man moh badẖāio.

The attachment of the mind has led to birth and death.

ਦੁਹੂ ਭਾਤਿ ਤੇ ਆਪਿ ਨਿਰਾਰਾ ॥

दुहू भाति ते आपि निरारा ॥

Ḏuhū bẖāṯ ṯe āp nirārā.

He Himself is above both, untouched and unaffected.

ਨਾਨਕ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥੨॥

नानक अंतु न पारावारा ॥२॥

Nānak anṯ na pārāvārā. ||2||

O Nanak, He has no end or limitation. ||2||

One thread of cotton - Bhai Gurdas

ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨ ਪਉੜੀ ੧੦

ਹੋਵੇ ਸੂਤ ਕਪਾਹ ਦਾ ਕਰਿ ਤਾਣਾ ਵਾਣਾ।

Hovay Sootu Kapaah Daa Kari Taanaa Vaanaa |

From cotton the thread and then its warp and waft is prepared.

ਸੂਤਹੁ ਕਪੜੁ ਜਾਣੀਐ ਆਖਾਣ ਵਖਾਣਾ।

Sootahu Kaparhu Jaaneeai Aakhaan Vakhaanaa |

It is well known that from that very thread the cloth is made.

ਚਉਸੀ ਤੈ ਚਉਤਾਰ ਹੋਇ ਗੰਗਾ ਜਲੁ ਜਾਣਾ।

Chausee Tai Chautaar Hoi Gangaa Jalu Jaanaa |

Made of the four threads are what are known as chausi, gangajali etc.(in india).

ਖਾਸਾ ਮਲਮਲ ਸਿਰੀਸਾਫੁ ਤਨਸੁਖ ਮਨਿ ਭਾਣਾ।

Khaasaa Malamal Sireesaadhu Tan Sukh Mani Bhaanaa |

The superior clothes (malmal, sirisaph) made out of it impart comfort and pleasure to the body.

ਪਾਗ ਦੁਪਟਾ ਚੋਲਣਾ ਪਟਕਾ ਪਰਵਾਣਾ।

Pag Dupataa Cholanaa Patukaa Pravaanaa |

By becoming turban, scarf, waist coat etc that thread from cotton becomes acceptable to one and all.

ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਰੰਗ ਮਾਣਾ ॥੧੦॥

Aapay Aapi Varatadaa Guramukhi Rang Maanaa ||10 ||

The Lord permeates among all and the gurmukhs enjoy His love.

The Master Weaver - Unknown

The Master Weaver
- Unknown

Our lives are but fine weavings,
that God and we prepare,
each life becomes a fabric planned,
and fashioned in his care . . .

We may not always see,
just how the weavings intertwine,

but we must trust the Master’s hand,

and follow His design.

For He can view the pattern,

upon the upper side,

while we must look from underneath,

and trust in Him to guide.

Sometimes a strand of sorrow,

is added to His plan,

and though it’s difficult for us,

we still must understand.

That it’s He who flies the shuttle,

it’s He who knows what’s best,

so we must weave in patience,

and leave to Him the rest . . .

Not till the loom is silent,

and the shuttles cease to fly,

shall God unroll the canvas,

and explain the reason why.

The dark threads are as needed,

in the Weaver’s skillful hand,

as the threads of gold and silver,

in the pattern He has planned

The above poem seems to be anonymous but it has similarities to the following:

“Life is but a Weaving” (The Tapestry Poem) by Corrie ten Boom

My life is but a weaving

Between my God and me.

I cannot choose the colors

He weaveth steadily.

Oft’ times He weaveth sorrow;

And I in foolish pride

Forget He sees the upper

And I the underside.

Not ’til the loom is silent

And the shuttles cease to fly

Will God unroll the canvas

And reveal the reason why.

The dark threads are as needful

In the weaver’s skillful hand

As the threads of gold and silver

In the pattern He has planned

He knows, He loves, He cares;

Nothing this truth can dim.

He gives the very best to those

Who leave the choice to Him.

Corrie ten Boom

Separation by W.S. Merwin

Separation
By W. S. Merwin

Your absence has gone through me
Like thread through a needle.
Everything I do is stitched with its color

Life weaves itself into its patterns - Kabir

ਗਉੜੀ ॥

गउड़ी ॥

Gaoṛī.

Gauree:

ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥

गज नव गज दस गज इकीस पुरीआ एक तनाई ॥

Gaj nav gaj ḏas gaj ikīs purīā ek ṯanāī.

Nine yards, ten yards, and twenty-one yards - weave these into the full piece of cloth;

ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥

साठ सूत नव खंड बहतरि पाटु लगो अधिकाई ॥१॥

Sāṯẖ sūṯ nav kẖand bahṯar pāt lago aḏẖikāī. ||1||

take the sixty threads and add nine joints to the seventy-two on the loom. ||1||

ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥

गई बुनावन माहो ॥

Gaī bunāvan māho.

Life weaves itself into its patterns.

ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥

घर छोडिऐ जाइ जुलाहो ॥१॥ रहाउ ॥

Gẖar cẖẖodiai jāe julāho. ||1|| rahāo.

Leaving her home, the soul goes to the world of the weaver. ||1||Pause||

ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥

गजी न मिनीऐ तोलि न तुलीऐ पाचनु सेर अढाई ॥

Gajī na miniai ṯol na ṯulīai pācẖan ser adẖāī.

This cloth cannot be measured in yards or weighed with weights; its food is two and a half measures.

ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥

जौ करि पाचनु बेगि न पावै झगरु करै घरहाई ॥२॥

Jou kar pācẖan beg na pāvai jẖagar karai gẖarhāī. ||2||

If it does not obtain food right away, it quarrels with the master of the house. ||2||

ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥

दिन की बैठ खसम की बरकस इह बेला कत आई ॥

Ḏin kī baiṯẖ kẖasam kī barkas ih belā kaṯ āī.

How many days will you sit here, in opposition to your Lord and Master? When will this opportunity come again?

ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥

छूटे कूंडे भीगै पुरीआ चलिओ जुलाहो रीसाई ॥३॥

Cẖẖūte kūnde bẖīgai purīā cẖalio julāho rīsāī. ||3||

Leaving his pots and pans, and the bobbins wet with his tears, the weaver soul departs in jealous anger. ||3||

ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥

छोछी नली तंतु नही निकसै नतर रही उरझाई ॥

Cẖẖocẖẖī nalī ṯanṯ nahī niksai naṯar rahī urjẖāī.

The wind-pipe is empty now; the thread of the breath does not come out any longer. The thread is tangled; it has run out.

ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥

छोडि पसारु ईहा रहु बपुरी कहु कबीर समझाई ॥४॥३॥५४॥

Cẖẖod pasār īhā rahu bapurī kaho Kabīr samjẖāī. ||4||3||54||

So renounce the world of form and substance while you remain here, O poor soul; says Kabeer: you must understand this! ||4||3||54||

No one knows the secret of the cosmic weaver - Kabir

ਆਸਾ ॥

आसा ॥

Āsā.

Aasaa:

ਕੋਰੀ ਕੋ ਕਾਹੂ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥

कोरी को काहू मरमु न जानां ॥

Korī ko kāhū maram na jānāŉ.

No one knows the secret of God, the Cosmic Weaver.

ਸਭੁ ਜਗੁ ਆਨਿ ਤਨਾਇਓ ਤਾਨਾਂ ॥੧॥ ਰਹਾਉ ॥

सभु जगु आनि तनाइओ तानां ॥१॥ रहाउ ॥

Sabẖ jag ān ṯanāio ṯānāŉ. ||1|| rahāo.

He has stretched out the fabric of the whole world. ||1||Pause||

ਜਬ ਤੁਮ ਸੁਨਿ ਲੇ ਬੇਦ ਪੁਰਾਨਾਂ ॥

जब तुम सुनि ले बेद पुरानां ॥

Jab ṯum sun le beḏ purānāŉ.

When you listen to the Vedas and the Puraanas,

ਤਬ ਹਮ ਇਤਨਕੁ ਪਸਰਿਓ ਤਾਨਾਂ ॥੧॥

तब हम इतनकु पसरिओ तानां ॥१॥

Ŧab ham iṯnak pasrio ṯānāŉ. ||1||

you shall know that the whole world is only a small piece of His woven fabric. ||1||

ਧਰਨਿ ਅਕਾਸ ਕੀ ਕਰਗਹ ਬਨਾਈ ॥

धरनि अकास की करगह बनाई ॥

Ḏẖaran akās kī kargah banāī.

He has made the earth and sky His loom.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਾਥ ਚਲਾਈ ॥੨॥

चंदु सूरजु दुइ साथ चलाई ॥२॥

Cẖanḏ sūraj ḏue sāth cẖalāī. ||2||

Upon it, He moves the two bobbins of the sun and the moon. ||2||

ਪਾਈ ਜੋਰਿ ਬਾਤ ਇਕ ਕੀਨੀ ਤਹ ਤਾਂਤੀ ਮਨੁ ਮਾਨਾਂ ॥

पाई जोरि बात इक कीनी तह तांती मनु मानां ॥

Pāī jor bāṯ ik kīnī ṯah ṯāŉṯī man mānāŉ.

Placing my feet together, I have accomplished one thing - my mind is pleased with that Weaver.

ਜੋਲਾਹੇ ਘਰੁ ਅਪਨਾ ਚੀਨ੍ਹ੍ਹਾਂ ਘਟ ਹੀ ਰਾਮੁ ਪਛਾਨਾਂ ॥੩॥

जोलाहे घरु अपना चीन्हां घट ही रामु पछानां ॥३॥

Jolāhe gẖar apnā cẖīnĥāŉ gẖat hī rām pacẖẖānāŉ. ||3||

I have come to understand my own home, and recognize the Lord within my heart. ||3||

ਕਹਤੁ ਕਬੀਰੁ ਕਾਰਗਹ ਤੋਰੀ ॥

कहतु कबीरु कारगह तोरी ॥

Kahaṯ Kabīr kārgah ṯorī.

Says Kabeer, when my body workshop breaks,

ਸੂਤੈ ਸੂਤ ਮਿਲਾਏ ਕੋਰੀ ॥੪॥੩॥੩੬॥

सूतै सूत मिलाए कोरी ॥४॥३॥३६॥

Sūṯai sūṯ milāe korī. ||4||3||36||

the Weaver shall blend my thread with His thread. ||4||3||36||

I weave your name on the loom of my mind - Kabir

I weave your name on the loom of my mind,

To make my garment when you come to me.

My loom has ten thousand threads

To make my garment when you come to me.

The sun and moon watch while I weave your name;

The sun and moon hear while I count your name.

These are the wages I get by day and night

To deposit in the lotus bank of my heart.

I weave your name on the loom of my mind

To clean and soften ten thousand threads

And to comb the twists and knots of my thoughts.

No more shall I weave a garment of pain.

For you have come to me, drawn by my weaving,

Ceaselessly weaving your name on the loom of my mind.

— Kabir

Introduction and Video - Kaise Man Tarega Re

This beautiful shabad was written by Bhagat Namdev, the saint poet from Maharashtra. I continue to celebrate Bhagat Namdev's 750th birth anniversary by creating several media projects based on his poetry. The odds were against him but despite Bhagat Namdev being from a family of cheepas, or calico printers, he was able to swim across the toxic ocean of life to meet Paarbrahm and describes his experience in this shabad. Guru Nanak found this shabad inspirational and sang it in a raag he created himself, Raag Asa, the raag of hope.

In this blog I start out with the lyrics of the shabad and the traditional translation in English, followed by a discussion of some of the words in the shabad. In the end I have posted lyrics in Hindi and Punjabi.

Lyrics and Translation in English

Āsā - Shabad by Bhagat Namdev

Pārbarahm jė cẖīnĥsī āsā ṯe na bẖāvsī.

Rāmā bẖagṯah cẖeṯīale acẖinṯ man rākẖsī. ||1||

Kaise man ṯarhegā re sansār sāgar bikẖai ko banā.

Jẖūṯẖī māiā ḏekẖ kai bẖūlā re manā. ||1|| rahā▫o.

Cẖẖīpe ke gẖar janam ḏailā gur upḏes bẖailā.

Sanṯėh kai parsāḏ nāmā har bẖetulā. ||2||5||

Aasaa - Translation by Bhai Manmohan Singh

He, who sees the Supreme Lord, likes not other desires.

He thinks of Lord's devotional service and keeps his mind free from care.

O my soul, how shalt thou cross over the world-ocean filled with the water of vice?

Beholding the false worldly valuables thou has gone astray, O my mind. Pause.

Thou hast given me birth in a calico-printer's house (O Lord), but I have attained the Guru's instruction.

By saints' grace, Nam Dev has met his Lord.

Original Translation

If you understand infinity, desires will not trap you

By remembering Raam, your mind will be free of worries

O mind,

How will you swim across the world full of toxins?

Seeing this false maya you have gone astray!

Despite being born in a calico-printer family, I was blessed with the Guru's teachings

With the blessings of saints, I was able to meet Hari

Vocabulary and Shabad Discussion

Aasaa/Asa

The shabad is sung in Raag Asa, Guru Nanak's raag of hope. Aasaa (also Asa) means hope and is the same as the hindi word Asha. This is the fourth raag in the Guru Granth Sahib after Raags Shriraag, Maajh, and Gauri. It is said that Guru Nanak composed this raag himself. Guru Nanak has written several shabads in composed a vaar, a ballad in Asa as well. This is one of my favorite raags and I have recorded many of Guru Nanak's shabads in Raag Asa: Vadde Mere Sahiba, Baba Jai Ghar Karte Keerat Hoye, and Balhaari Kudrat Vaseya. Several other Guru's and bhagats have written shabads in raag Asa; some of my favorite Asa shabads include Bhinni Rainariye Chamkan Taare, Tera Kiya Meetha Lagai, and Sant Kabir's Paati Torai Malini.

Paarbrahm

Pārbarahm or Paarbrahm (u). transcendent Lord. Paarbrahm is made of two words: Paar and Brahm where paar means "beyond" or "across" and brahm implies ultimate reality (from the Sanskrit brahman). The verb "brihate" in sanskrit is used for something that is expanding. Brahmaand refers to the universe. In this shabad, paarbrahma beautifully implies the ultimate reality that is found across the ocean. In Sanskrit paar also means "higher" in some contexts, and "highest or supreme." So paarbrahm is the "Supreme Brahman" that which is beyond all descriptions and conceptualizations.

Par according to Sanskrit-English Dictionary by McDonnell: “पर pár-a [leading beyond: √2. pri], 1. of place: farther, than ; remoter, ulterior; opposite (shore); next (life); 2. of time: past, previous; future, subsequent; following (ab.); latest, extreme (age), high (time); 3. of amount: exceeding, more than ; remaining over; 4. of sequence: following, coming next after ; repeated: each successive; 5. of degree: superior, higher, better, worse, than ; supreme, pre-eminent, best; utmost, deepest, greatest; 6. of range: transcending ; etc.”

Usage of Paarbrahm (para brahma):

In Advaita Vedanta, the Para Brahman is defined as nirguna brahman, or brahman without form or qualities and is a state of complete knowledge of self as being identical with the transcendental Brahman, a state of mental-spiritual enlightenment. It contrasts with Saguna Brahman which is a state of loving awareness. Advaita Vedanta non-dualistically holds that Brahman is divine, the divine is Brahman, and this is identical to that which is Atman (one's soul, innermost self) and nirguna (attribute-less), infinite, love, truth, knowledge, "being-consciousness-bliss".

Paarbrahm versus Pooran Brahm: Bhai Gurdas wrote a poem about Guru Nanak (Kal Taaran Guru Nanak Aaya) where he says, Paarbrahm Pooran Brahm Kaljug Andar Ik Dikhaayaa (ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ਕਲਿਜੁਗ ਅੰਦਰਿ ਇਕ ਦਿਖਾਇਆ). Which means, "[Guru Nanak] showed [through his own example] in this dark age (kalyug) that, the one with all the attributes including form (Pooran Brahm) and the one beyond all attributes (Paarbrahm) are the same and identical.

Toon Paarbrahma Beant: Guru Ramdas in Raag Asa sings, Toon Paarbrahm be-ant be-ant ji tere kya gun aakh vakhaanaa (ਤੂੰ ਪਾਰਬ੍ਰਹਮੁ ਬੇਅੰਤੁ ਬੇਅੰਤੁ ਜੀ ਤੇਰੇ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਾ ॥). You are the endless endless Paarbrahm; how can I say your virtues? Raga Aaasaa 4, Sohilaa, 1, 2:4 (Guru Granth Sahib, page 11).

The sixth element: Here is another way to look at it from the point of view of Sankhya philosophy: The universe -- or brahmand -- is made of five elements. This universe maybe called prakriti of the Sankhya philosophy. It is really the same as maaya. However, there is a sixth element, the truth, also called purusha, which is beyond the universe is the same as paarbrahma. Guru Gobind Singh in Sanyasa calls this the aatam tatva or the 'soul element'.

Chheepa

Bhagat Namdev says Cẖẖīpe ke gẖar janam ḏailā literally meaning "I have obtained birth in the family of chhipa". The word chhipa is derived from the word chhaap, which means print; chhaap can be a noun as well as a verb. Some people have their last names as chheepa. The chheepa (alternatively spelled Chhipa, chheeppa chhippa, or chhimpa) are a community or clan of people with ancestral roots tracing back to India. They are found in the state of Maharashtra, Gujarat, Rajasthan, Madhya Pradesh, Sindh and Punjab.

It is said that the community was originally found in Nagaur in Rajasthan. After their settlement in Rajasthan and Gujarat, the community took up the occupation of dyeing and printing clothes. The community speak Marwari and Gujarati, and many can still be found mainly in Rajasthan and in north Gujarat, in the districts of Ahmedabad, Nadiad, Baroda and Bharuch.

Chheepa is often translated as "calico printer." Calico is a raw form of cotton we often call 'khaddar." Calico fabric is a plain-woven textile, made from half-processed and unbleached cotton fibers. It’s a coarse and rough fabric, but not as sturdy as denim or canvas, nor as fine as Muslin. Calico is generally very cheap due to its unfinished nature, and it often remains un-dyed and raw.

The cheepa clan were categorized as one of the lower classes in the Hindu caste system. The relevance here is that the shabad is about crossing the toxin filled ocean of the world; being born in a lower class chheepa family Bhagat Namdev did not have the opportunity to learn about the vedas, the highest knowledge of Brahman. Still, with the grace of the guru's teachings he was able to "meet" Hari.

Lyrics in Punjabi and Hindi

ਆਸਾ ॥

ਪਾਰਬ੍ਰਹਮੁ ਜਿ ਚੀਨ੍ਹ੍ਹਸੀ ਆਸਾ ਤੇ ਨ ਭਾਵਸੀ ॥

ਰਾਮਾ ਭਗਤਹ ਚੇਤੀਅਲੇ ਅਚਿੰਤ ਮਨੁ ਰਾਖਸੀ ॥੧॥

ਕੈਸੇ ਮਨ ਤਰਹਿਗਾ ਰੇ ਸੰਸਾਰੁ ਸਾਗਰੁ ਬਿਖੈ ਕੋ ਬਨਾ ॥

ਝੂਠੀ ਮਾਇਆ ਦੇਖਿ ਕੈ ਭੂਲਾ ਰੇ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥

ਛੀਪੇ ਕੇ ਘਰਿ ਜਨਮੁ ਦੈਲਾ ਗੁਰ ਉਪਦੇਸੁ ਭੈਲਾ ॥

ਸੰਤਹ ਕੈ ਪਰਸਾਦਿ ਨਾਮਾ ਹਰਿ ਭੇਟੁਲਾ ॥੨॥੫॥

आसा ॥

पारब्रहमु जि चीन्हसी आसा ते न भावसी ॥

रामा भगतह चेतीअले अचिंत मनु राखसी ॥१॥

कैसे मन तरहिगा रे संसारु सागरु बिखै को बना ॥

झूठी माइआ देखि कै भूला रे मना ॥१॥ रहाउ ॥

छीपे के घरि जनमु दैला गुर उपदेसु भैला ॥

संतह कै परसादि नामा हरि भेटुला ॥२॥५॥

Pondering upon the question "Who am I?" And what am I doing on this earth? Is there purpose to our lives? Am I just this body or is there more to me? Have you pondered about the definition of your identity? A better sense of self can be attained through an understanding of oneness. A better sense of identity can be found by singing the words of the wise. The following is a list of poems and words that have helped me immensely.

Tony Hoagland: Some questions have no answer

"We are what is missing from the world"
-Fernando Pessoa

Some questions have no answer.
Raised, they hang there in the mind
Like open mouths, full of something missing.

Emily Dickinson: I am nobody

There are some who would say we are nothing. See Emily Dickinson's I am nobody.

I'm nobody! Who are you?Are you nobody, too?

Alan Watts

You are something the whole universe is doing in the same way that a wave is something that the whole ocean is doing.

The real you is not a puppet which life pushes around.

The real, deep down you is the whole universe.

Walt Whitman: What am I? What are you?

What is a man anyhow? what am I? what are you? ...
In all people I see myself, none more and not one a barley-corn less, And the good or bad I say of myself I say of them.
I know I am solid and sound, To me the converging objects of the universe perpetually flow, All are written to me, and I must get what the writing means.
I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass, I know I shall not pass like a child's carlacue cut with a burnt stick at night.

Bhagat Ravidas: I am you, you are me

Bhagat Ravidas sees himself in everyone as in his poem Mohi Tohi, Tohi Mohi, "I am you, you are me". He adds:

We are like waves and the sea
I am you, and you are me

Bulleh Shah: Who knows who I am

Bulla Ki Jaana Main Kaun

Bulla Who knows who I am

But one of the poems that comes closest to the essence of the "question" is Bulleh Shah's poem "Bulla ki jaana main kaun" where he says "Who knows who I am?" Bulleh shah accepts the strangeness in the world.

Vedanta: Neti Neti - Not this not that

In Brhadaranyaka Upanishad, Yajnavalkya is questioned by his students to describe God. He states "The Divine is not this and it is not that" (neti, neti). The self is the same. Not this not that. More on Neti Neti.

Shaad Azeemabadi: You can't find me; I am rare.

In the ghazal Dhoondoge Agar Mulkon Mulkon by Shaad Azeemabadi showcases the journey of a lover to self discovery which starts thus:

Dhoondo Ge Agar Mulkon Mulkon

Milne Ke Nahin Nayaab Hain Hum

Tabeer Hai Jiski Hasrat-O-Gham

Aye Humnafaso Woh Khwaab Hain Hum

Even if you search from nation to nation

You won’t find me, for I’m a rare jewel.

With a willingness to handle grief and sorrow,

O friends! I am an embodiment of that dream.

I am not I - Juan Ramon Jimenez

“I Am Not I”

BY JUAN RAMÓN JIMÉNEZ

TRANSLATED BY ROBERT BLY

I am not I.
I am this one
walking beside me whom I do not see,
whom at times I manage to visit,
and whom at other times I forget;
who remains calm and silent while I talk,
and forgives, gently, when I hate,
who walks where I am not,
who will remain standing when I die.

Carl Sagan

Our Sun is a second- or third-generation star. All of the rocky and metallic material we stand on, the iron in our blood, the calcium in our teeth, the carbon in our genes were produced billions of years ago in the interior of a red giant star. We are made of star-stuff.

Pondering upon this:

How to answer the who am I question:

How many times have you asked yourself this question?

How many times have you questioned why you’re supposed to be on this earth?

How many times have you questioned your very existence?

For me, the answer is countless times.

And the question itself makes me ask more questions: can I ever know who I am? Why do I need to know who I am? Will any answer ever satisfy me?

When these questions overwhelm me, I find myself inspired by this quote by Indian sage, Ramana Maharshi:

“The question, ‘who am I?’ is not really meant to get an answer, the question ‘who am I?’ is meant to dissolve the questioner.”

Whoa. Dissolve the questioner. What does that even mean?

How can dissolving my identity help me figure out who I am?

Let’s try and find out.

Who am I = what is my identity?

The “answer” to “who am I” is our identity.

Our identity is our all-encompassing system of memories, experience, feelings, thoughts, relationships, and values that define who each of us is.

It’s the stuff that makes up a “self.”

Identity is a critical component of understanding who we are. Why? Because we can break up identity into components (values, experiences, relationship).

These components we can identify and understand. Then, once we have understood the components of our identity, we can get a big-picture look at who we really are.

In a nutshell: we’re a lot more than one thing. We’re a whole system of ideas and experiences.

Our need for identity

“Who am I?” gets at the heart of one of our most basic needs: our need for identiy.

We, as living beings, search for and find comfort in a solid sense of identity. It grounds us. It gives us confidence. And our sense of identity affects every single thing in our lives – from the choices we make to the values we live by.

According to Shahram Heshmat Ph.D., author of Science of Choice:

“Identity relates to our basic values that dictate the choices we make (e.g., relationships, career). These choices reflect who we are and what we value.”

Wow. Our identities are almost avatars for the values and tenets that we hold. Our identity is a reflection of what we believe, what we do, and what we value.

Powerful stuff.

Yet, our sense of identity can be compromised by outside factors.

How is that possible? Well, Dr. Heshmat explains:

“Few people choose their identities. Instead, they simply internalize the values of their parents or the dominant cultures (e.g., pursuit of materialism, power, and appearance). Sadly, these values may not be aligned with one’s authentic self and create unfulfilling life.”

Oof. This is what can cause problems.

Here’s the painful truth: much of our identity was forced upon us. This inorganic identity causes us to experience a tremendous amount of stress.

Why?

Because we know that “that identity” is false. It’s something demanded of us.

The problem is, we don’t know what our “organic” identity is.

And that’s why we ask, “who am I?”

The roles we play

To make things harder on ourselves, we each have multiple identities – sons, daughters, parents, friends.

We basically split and compartmentalize our identites into “roles.” And we perform these “roles” in different circumstances.

Each role, to quote Dr. Heshmat, has “its own meanings and expectations that are internalized as identity.”

Basically, when we perform these roles, we internalize them as if they were our real identites.

We’re all actors, taking on a dozen roles. Except the problem is, we’ve tricked ourselves into believing these roles are real.

This conflict, coupled with the need to find our authentic self, is the cause of much of our unhappiness. This conflict is called “identity struggle.”

“Often, in the face of identity struggle, many end up adopting darker identities, such as drug abuse, compulsive shopper, or gambling, as a compensatory method of experiencing aliveness or staving off depression and meaninglessness.”

Struggling to figure out who we are can have grave side effects. That’s why it is important to discover the answer to the question “who am I?” Because the alternative is “depression and meaninglessness.”

On the upside, people who have successfully found their authentic selves are shown to be far happier and more content. This is because they are “able to live a life true to their values and pursue meaningful goals.”

But how can you figure out who you really are?

How can you separate your true identity from the one given to you by your family and what was shaped by society?

How can I figure out “who I am?”

Clearly, it’s critical to discover who you are. When you are firm in your identity, your life is more meaningful, joyful, and purpuseful.

We have found that there are 5 key steps you can take to help answer the question “who am I?”

These steps are backed by experts, and will help you firm up your identity so that you can live a life full of purpose.

Here are 5 ways to help answer the question, “who am I?”

1. Reflect

To quote the King of Pop, “I’m starting with the man in the mirror.”

And this advice rings true. You need to reflect upon yourself whenever you are engaging in self-discovery.

This means that you have to examine yourself — for all your strengths, flaws, impressions you give others, the whole lot.

You have to critically engage with the reflection you present.

Think of it like this:

“The first step, perhaps, is to take stock. Who are you? When you buy a house and prepare to live in it, you hire an inspector to list all its faults–as it is, in reality, now, not as you wish it could be. You’ll even pay him for the bad news. You need to know. You need to discover the home’s hidden flaws. You need to know whether they are cosmetic imperfections or structural inadequacies. You need to know because you can’t fix something if you don’t know it’s broken–and you’re broken. You need an inspector. The internal critic–it could play that role, if you could get it on track; if you and it could cooperate.”

– Dr. Jordan B. Peterson

You have to be your own inspector. You have to look at your whole self as the house, and get down deep to that foundation.

Ask yourself, who are you right now? What are your strengths? Your flaws?

Do you like who you see in the mirror?

Do you think that “who you are” doesn’t match “who you see?”

How does that make you feel?

Identify which areas of your life you are unhappy about. Look at what you think could be better – mentally, emotionally, and physically.

Don’t go rush and slap band-aids all over the issues. This step isn’t about quick fixes. It’s not even about changing anything.

Instead, it’s about sitting with yourself — ups and downs — and understanding where you are.

Once you have a good grasp on yourself, then you can move on to step two.

2. Decide who you want to be

You can never be a perfect person. There’s no such thing as a perfect person. You have to embrace the fact that you will never be perfect.

But, on the path to self-discovery, you should embrace that there are things you want to improve.

And improvement is possible!

So, for step two, what you need to do is identify who you want to become.

And be honest with yourself about what’s possible. Being Superman isn’t what we’re after.

Let’s take a page out of Dr. Jordan B. Peterson’s international bestselling book, 12 Rules For Life:

“Start with yourself. Take care with yourself. Refine your personality. Choose your destination and articulate your Being.”

Who is your ideal person? Is it someone kind, strong, intelligent, brave? Is it a person who isn’t afraid of a challenge? Is it a person who can open herself up to love?

Whoever this dream person is, define them. Define who you want to become. That’s step two.

3. Make better choices

Make better choices… for yourself.

The truth is, most of us are programmed to make choices out of fear. We instinctively make an easy choice based on anxiety, desire to please, or because we don’t want to put in the effort.

These choices only do one thing: continue the status quo.

And if you’re not happy with who you are, with your current status quo, then these choices do nothing to help you.

Those choices, then, are the bad choices.

But you can choose better for yourself. You can make “active decisions.”

Take if from clinical psychologist Marcia Reynolds

“Choice means you are free to do or not do something because you decided on your own.

“To activate conscious choice, you first have to do some work to determine what really matters to you. What strengths are you proud of? What tasks do you most enjoy? What dreams keep haunting you? What would you do if you had no obligations or people to please? Take time to sort through your desires.”

Once you know what you want, and once you know who you want to be; you can take the time to make active, conscious choices that help you be better.

What are these choices like?

Well, let’s say that your dream version of yourself is a marathoner. That active choice means choosing to get off the couch, lace up those shoes, and hit the pavement.

Maybe you want to go back to school and graduate college. That means choosing to complete applications, choosing to ask for recommendation letters, and choosing to study.

Once you make decisions that are in line with your values and what you want, you’ll start feeling empowered to find out your true identity.

4. Explore your passions

One of the best parts about discovering the answer to “who am I,” is figuring out parts of yourself you never knew about.

Sure, you’ve figured out who you “want to be” and you’ve done a great job “looking in the mirror,” but there’s always going to be parts of you that are hidden away.

And it’s your job to discover them.

One of the best ways to help discover yourself is to explore your passions.

When you engage in things you are passionate about, you stimulate creative energies. If you’re passionate about sewing, go out and sew! The more that you sew, you’ll begin to see yourself as a “sewer,” even perhaps a master of your craft. This exploration will give you confidence and expertise, which helps positively ground your sense of identity.

But what if I don’t know what I’m passionate about

When your identity has been built by society’s expectations, it’s natural that you might not know what youre really passionate about. That’s ok!

But if you haven’t, don’t go looking for it. Instead, develop it.

“What? How am I supposed to develop something if I don’t even have it?”

Hear me out: take a listen to Terri Trespicio’s 2015 TED Talk, Stop Searching For Your Passion.

“Passion is not a job, a sport or a hobby. It is the full force of your attention and energy that you give to whatever is right in front of you. And if you’re so busy looking for this passion, you could miss opportunities that change your life.”

If you don’t know what your passion is, don’t freak out. It’s not like it’s “the one,” and if you can’t find it, you’ll miss out on your life. Instead, try your hand at hobbies and projects that are available to you right now.

The backyard looks a little weedy? Try mulching the beds, plant some flowers. Maybe you’ll realize you have a passion for gardening.

Maybe you won’t. But that’s ok. It’s all about exploration. You need to explore the possibilities for growth.

Developing a growth mindset is a key component of exploring your passions. Along the way, you’ll figure out who you are. If you’re looking for some inspiring in developing the growth mindset, check out these growth mindset quotes.

5. Develop your social circle

Humans are social beings by nature. So much of our identity is shaped by our friends and family.

When you work to figure out “who you really are,” you have to actively create your social circle.

This means choosing who you want to hang out with. It means choosing who to let in, and who to cut loose.

it’s crucial you find people who are aligned with your values and identity.

Author and life coach Mike Bundrant explains:

“When you understand what’s most important to you in life – your life values – you can clarify who you are by choosing your social circles based on compatible values. You can have great clarity in your relationships, too, as you see yourself reflected in the people around you.”

They always say you can judge a man by the company he keeps.

This is very true. You can judge yourself by the people you hang out with.

If you’re hoping to develop yourself as a person, look at the friend group you have. Are they pushing you forward or holding you back?

Your identity is an ongoing process

The task of finding out who you are isn’t an easy one.

It’s probably one of the hardest things you’ll ever take on.

One of the worst things you can do (during this process) is to put pressure on yourself to figure it out right away.

Discovering your identity is a journey, not an ending.

When we race to the finish line, we forget the value of the growth process.

Identity isn’t a static term. Why should it be? We’re constantly growing, changing, evolving. We have trillions of cells in our body that live and die all the time.

We’re dynamic! Our identities must be dynamic too!

Psychotherapist and author of A Shift Of Mind, Mel Schwartz believes that we should look at our identities as an evolution of ourselves.

“Our identity should be seen as an ongoing process. Rather than a static snapshot, we should embrace a flowing sense of self, whereby we are perpetually re-framing, re-organizing, re-thinking and re-considering ourselves.

“How different would life be if rather than asking who am I, we contemplated how we’d like to engage life?”

When you embrace that your identity is dynamic, you take a lot of pressure off of yourself to pin down exactly who you are. Relax! You’re you. You know what you value, what you like, and what you want to be. You got the basics down! If those change, that’s ok. Start back over from step one.

Don’t be afraid of growth.

Positive disintegration

Growth comes at a cost. When you figure out who you truly are, you have to rid yourself of the parts of you that aren’t honest.

So how do you go through such a complicated process? When you have to shed off parts of yourself to become who you really are, it may feel like you’re tugging yourself in two.

Ripping yourself in two can be scary, right? There’s fear that you could be throwing away a valid part of yourself — a part of yourself that you’ve held onto for far too long.

But, you have to remember, that isn’t you.

We have to embrace our ability to change, evolve, and become better.

We have to engage in Positive Disintegration.

“The goal then is to access that potential, keeping the parts of our identity that continue to serve us well and shedding the old, habitual pieces that constrain us. This process is known as positive disintegration. This permits us to find balance between the extremes previously discussed and enter into a relationship with self that commits to our personal evolution.”

You have to let go of the things that are holding you back. You have to trust that you’re doing the right thing by shedding the parts of you that aren’t you.

I promise you, you’re not going to miss the false you.

Instead, you’ll be excited to finally meet and accept yourself.

Takeaway

This much is clear: discovering who you are is a never-ending journey.

Like the universe, you are never in the same state. You will always change, evolve, grow.

Why do we get so caught up with our definition of identity?

It’s because we all crave for the same things: happiness, peace, and success.

Without finding out who you are, you feel like you’ll never come close to any of it.

So in your journey of self-discovery, remember to take a step back and reflect on yourself:

“Am I making decisions based on my own values? Am I who I want to be?”

Once you have reflected upon yourself, and discovered who you want to be, you can engage in the process of pushing yourself forward through active choosing, exploration, and positive disintigration to finally make yourself the person you always hoped you’d become.

And in the process, you’ll discover the answer to the question “who am I?”

“I am me.”

The Other Place: Listening - the First Step Towards Bliss

Some More Poems on Listening

"Listening" by Naomi Shihab Nye:

"Listen" by Shel Silverstein:

"In the Still of the Night" by Langston Hughes:

"The Sound of Silence" by Paul Simon:

Guru Nanak's Suniye - By Rajesh Krishnan

Analysis - Nothing Gold Can Stay

Embracing Satnam: Finding Inner Peace and Resilience

Surrendering to My Source, Sustenance and Sanctuary

Rasna Japti Lyrics

Rasna Japti Translations

My First Translation

Current Working Translation:

Meditation

Shabad Vichaar

Related Gurbani and Poetry

Everything is you

You are my support

I am you - you are my wealth

Lyrics and Alternative Translation

Just like one thread holds a thousand beads - Bhagat Namdev

There is a thread you follow - William Stafford

I remember you on the rosary of my breath - Mirabai

In one thread everyone is strung - Guru Arjan

One thread of cotton - Bhai Gurdas

The Master Weaver - Unknown

Separation by W.S. Merwin

Life weaves itself into its patterns - Kabir

No one knows the secret of the cosmic weaver - Kabir

I weave your name on the loom of my mind - Kabir

Introduction and Video - Kaise Man Tarega Re

Lyrics and Translation in English

Āsā - Shabad by Bhagat Namdev

Aasaa - Translation by Bhai Manmohan Singh

Original Translation

Vocabulary and Shabad Discussion

Aasaa/Asa

Paarbrahm

Chheepa

Lyrics in Punjabi and Hindi

Tony Hoagland: Some questions have no answer

Emily Dickinson: I am nobody

Alan Watts

Walt Whitman: What am I? What are you?

Bulleh Shah: Who knows who I am

Vedanta: Neti Neti - Not this not that

Shaad Azeemabadi: You can't find me; I am rare.

I am not I - Juan Ramon Jimenez

Carl Sagan

SHIVPREET SINGH

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