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Significance and Purpose of Human Life

Discussion in 'Sikh Sikhi Sikhism' started by Archived_Member16, Jul 10, 2009.

  1. Archived_Member16

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    Jan 7, 2005
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    (By always keeping the Company of the Holy, and focusing consciousness on the Guru)
    The soul, Praan (Vital Life-force), mind and body blossom forth (i.e.; Inner Growth);
    this is the true purpose of life (sggs 47).


    As highlighted in the SGGS (Sri Guru Granth Sahib), there is a profound meaning to life, a profound purpose for being here. However, the SGGS indicates that a "rare" few find this purpose consciously and begin to pursue life as a great spiritual adventure, a journey within. It also indicates that living Consciously as Joti-Svaroopa (ego or Haume free state etc.) is a spiritual lifestyle (Gurmukhtaa) and living unconsciously (ego or Haume regime etc.) is an unspiritual lifestyle (Manmukhtaa). And that being wrapped in ignorance of the True Nature of its Self, the Jeeva (individual being) loses its moorings and is unable to identify its goal in life, namely seeking God. The SGGS enlightens us about how to live in this world so that we can realize the life's Ultimate purpose.

    • ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ...: Bhayee praapat maanukh dehuriyaa. Gobind milan kee ih teree bariyaa. Avar kaaj terai kitai na kaam. Mil saadhsangati bhaj keval Naam...: This human body has been given to you. This is your chance to meet God. Nothing else will work. Join the Saadh Sangat; contemplate on the Naam alone. Make every effort to cross over this terrifying worldly ocean. Life goes uselessly in the love of Maya (sggs 12).
    • ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥: Gurmukh laahaa lai gaye manmukh chale mool gavaai jeeou ||19||: Those who have become the Gurmukhs (spiritual beings, follower of the Truth and the thurthful living, etc.) reap their (spiritual) profits (of Naam) and leave, while the Mmanmukhs (self-willed, materialistics, deniers of the Truth and the truthful living, etc.) lose their investment and depart (ਪਹਿਲੇ ਕੀਤੇ ਭਲੇ ਕੰਮਾਂ ਦੇ ਸੰਸਕਾਰ ਵੀ ਮੰਦ ਕਰਮਾਂ ਦੀ ਰਾਹੀਂ ਮਿਟਾ ਕੇ ਜਾਂਦੇ ਹਨ). ||19|| (sggs 74).
    • ਚਿਰੰਕਾਲ ਪਾਈ ਦ੍ਰੁਲਭ ਦੇਹ ॥ ਨਾਮ ਬਿਹੂਣੀ ਹੋਈ ਖੇਹ ॥ ਪਸੂ ਪਰੇਤ ਮੁਗਧ ਤੇ ਬੁਰੀ ॥ ਤਿਸਹਿ ਨ ਬੂਝੈ ਜਿਨਿ ਏਹ ਸਿਰੀ ॥੩॥: Chrankaal paaee duralabh deh. Naam bihoonee hoee kheh. Pasoo pret mugadh te buree. Tisahi n boojhai jin eh siree ||3||: After a very long time, one obtains this human body, which is so difficult to obtain. Without the Naam, it is reduced to dust (because of Bikaars). (Without Name and because of Bikaars) the fool's (body) is worse than a beast and a demon. He does not understand (or remember) Him who created it - this human body ||3|| (sggs 890).
    Tree is hidden in the seed. But in itself the seed is not enough. First, in proper season and climate, it has to go under the earth. Subsequently, it has to be cared for, protected, watered, fertilized, and so on, before it becomes a tree and comes to bloom and fruit. In other words, we have to put efforts so the seed sprouts and becomes a tree.

    Similarly, the life in itself is not enough. In other words, life in itself is not the goal. The purpose or goal of life is — God-realization, realization of one's True Nature as Pure Consciousness or Awareness (Joti-svaroopa), Universal Unity or Oneness of the existence (true Nature of the Self that pervades everything and everywhere equally), to Realize what's beyond this physical existence, and so on — hidden deep in it. Thus life is not an end by itself but very significant means to the end. It is the opportunity given to us to realize the goal, which surpasses it. Since the purpose or goal is hidden deep in life, it cannot be found if we were to stay on the surface or periphery of it. we need to dive deep within — go within, seek within, etc. If we are to stay at the surface, we are bound to miss the goal. To say it otherwise, if man becomes overly attached or obsessed with life, then naturally he will never be able to transcend it. And, in the process, he will be lost in the means and miss out the opportunity to understand something deeper, far significant and superior.

    For example, high school is generally to educate us and prepare us for something greater: to get admission in college, university etc. But if one becomes too obsessed or attached to the high school and refuses to leave it, then obviously he will never be able to transcend it. In other words, if the preparation becomes without end, then the goal is lost, rendering the preparation meaningless, pointless and a total waste, thus a burden.

    As repeatedly indicated in the SGGS, this is exactly what the majority of us (over 99.9 percent) have been doing for time immemorial. The SGGS wants us to peek into our past to know what has been happening to us again and again and again, because we keep repeating same mistakes from time immemorial. Gurbani wants us to go into it, and learn some lessons from our experience up to now. Otherwise we will be back to square one.

    • ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥ ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥ ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥ ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥ ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥: Kayee janam bhaye keet patangaa...: In so many births, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. ||1|| Meet the Lord of the Universe - now is the time to meet Him. After so very long, this human body was fashioned for you. ||1||Pause|| In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations ||2|| (sggs 176).
    • ਜਨਮ ਮਰਣ ਅਨੇਕ ਬੀਤੇ ਪ੍ਰਿਅ ਸੰਗ ਬਿਨੁ ਕਛੁ ਨਹ ਗਤੇ ॥: Janam maran anek beete pria sang bin kash nah gatay: (I) passed through so many births and deaths; without Union with the Beloved (God), there is no salvation (sggs 462).
    Hence, nothing is new! We have been everything in our past, not once but countless times. In other words, what we are now and what we are doing in this life is not for the first time. By reminding us of our past, the SGGS apparently wants us to understand and see the complete nonsense of our repetition — the wheel or the cycle of coming and going (Aavaa Gaman, birth and death, repetition etc.). Nonetheless, the Hub or the Center (Truth) remains the same.

    Perhaps the SGGS is hoping that if we can understand and see the total nonsense of our mistakes we have been repeating for time immemorial, maybe then we can learn from them. For the learning makes one wise. If one does not learn from mistakes, then one cannot hope to Grow, and thus one remains stagnant, stupid or ignorant. If we learn from past experiences, then we will say, "Enough is enough. I am not going to repeat the same mistake again and again and again". However, without understanding it, we cannot reason and inquire (Vichaar) in a sensible, meaningful or significant way as to how to get out of it. Not only our past repetitions, but if we impartially examine our present life, we will notice constant repetition, obliviousness and forgetfulness. Then how can there be an end to the vicious cycle, and how can there be any chance of encounter with the goal, which is beyond the physical existence? Our general feeling about life that it is an end in itself, gives rise to trouble — existential suffering. Such feeling keeps us closed minded, and then we don't apply proper reasoning, contemplation and receptivity, thereby we lack understanding about the ultimate purpose of life.

    • ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥: Manahu ji andhe koop kahiaa birad na jaananhee: Those (people) whose minds are like deep dark pits (i.e., closed, ignorant, stupid etc.) do not understand the purpose of life, even when it is explained to them (sggs 1246).
    The SGGS time and again reminds us of the evanescence of life, and wonders that even when the fleeting nature of human existence is perceived in everyday life, human beings tend to forget it easily and get immersed in worldly affairs (clinging, worries, frustrations etc.) instead of pursuing the ultimate goal of life. Just passing through life and learning are two different things: True Wisdom cannot be gained by just passing through life but by looking at experiences.

    Life is perceived and interpreted differently (e.g., riddle, mystery, opportunity etc.) according to each individual’s faith, beliefs, wisdom, likes, dislikes, and so on. The SGGS has grouped human beings into two different categories from the spiritual perspective to assess what their status will be after this birth. This knowledge is crucial for a spiritual seeker to know his level of evolution so that he can make appropriate efforts to realize the objective of life. These two groups are: (1) Gurmukhs (true spiritual beings, wise and enlightened), and (2) Manmukhs (material or unenlightened beings). As indicated in the SGGS, the majority of us (over 99.9 percent) belong to the second category (i.e., Manmukhs). The Gurmukhs follow the spiritual life faithfully, and hence there is no more sorrow for them here in this world or after. They are the persons of wisdom (Giaanee) who live principled life. On the other hand, amongst Manmukhs, some of us maintain some religious and spiritual activities so long they fulfill our selfish desires, and there are some who even though blessed with human birth waste this rare opportunity without doing anything to better their lot.

    Apparently, there is a wide chasm between worldly people (Manmukhs) and Gurmukhs about their perspective of life. While the majority (Manmukhs) have a hedonistic outlook of life, those who are spiritually inclined (Gurmukhs) have the conviction that freedom from existential suffering is the end to be attained, and orient all their activities towards this goal. The SGGS teaches all of us the art of living at the micro, fundamental level. It essentially indicates that human life can be lived in two ways: with full control and knowledge of how life is to be lived (the Gurmukh Lifestyle) or living as one without any direction (the Manmukh Lifestyle). The SGGS emphasizes that one should choose how to live and become a Gurmukh instead of allowing it to drift on its own course (the Manmukh Lifestyle). The SGGS urges us using discrimination (Viveka) and analyze what is right and wrong, and follow what is ultimately good for one's spiritual evolution. But to the contrary, highlighting the objective of life, the SGGS indicates that human beings spend their entire lifetime pursuing only worldly goals little realizing that all attainments will be of no avail when the end comes except the Divine Name.

    • ਮਨਮੁਖਿ ਖੋਇਆ ਗੁਰਮੁਖਿ ਲਾਧਾ ॥: Manmukh khoiaa gurnukhi laadhaa: The Manmukh (one in matrial consciousness) loses; the Gurmukh (Self-realized person) gains (sggs 939).
    • ਮਨਮੁਖ ਖੋਟੀ ਰਾਸਿ ਖੋਟਾ ਪਾਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਨਿ ਦੁਖੁ ਲਾਗੈ ਭਾਰਾ ॥ ਭਰਮੇ ਭੂਲੇ ਫਿਰਨਿ ਦਿਨ ਰਾਤੀ ਮਰਿ ਜਨਮਹਿ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੭॥: Manmukh khoteeraas khotaa paasaaraa. Koor kamaavan dukh laagai bhaaraa. Bharme bhoole phiran din raatee mar janmahi janam gavaavaniaa ||7||: The wealth of the self-willed Manmukhs (that they collect throughout their lives) is false, and false is their ostentatious display. They practice falsehood, and suffer terrible pain. Deluded by doubt, they wander day and night; through birth and death, they waste their lives ||7|| (sggs 116).
    • ਜੀਵਨ ਪਦਵੀ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸੁਆਉ ॥: Jeevan padavee har kaa naaou. Manu tanu nirmal saach suaaou: The Immortal status is the Name of the Lord. (Due to the Naam) the mind and body become pure, and the Eternal Lord (realizing Him) becomes the purpose of life (sggs 744).
    Thus the SGGS urges us to understand and appreciate the ephemeral nature of worldly existence and then proceed Consciously to strive for Immortality or Eternal Happiness (Anand). It wants us to understand the significance, purpose, objective or goal of life, and then live intelligently to realize it. In other words, this human life affords a unique opportunity to keep our appointment with God! So the SGGS would like us to inquire: who am I, why I am here in this world, and so on?

    • ਕਵਨ ਕਾਜ ਸਿਰਜੇ ਜਗ ਭੀਤਰਿ ਜਨਮਿ ਕਵਨ ਫਲੁ ਪਾਇਆ ॥: Kavan kaaj siraje jag bheetar janam kavan fal paaiaa: For what purpose (I have been) created and brought into the world? What benefit (I have) have reaped from this birth? (sggs 970).
    • ਜੀਉ ਪ੍ਰਾਣ ਮਨੁ ਤਨੁ ਹਰੇ ਸਾਚਾ ਏਹੁ ਸੁਆਉ ॥: Jeeou praan manu tanu hare saachaa ehu suaaou: (By keeping the Holy Company, and focusing consciousness on the Guru) The soul, Praan (Vital Life-force), mind and body blossom forth (i.e.; Inner Growth); this is the true purpose of life (sggs 47).
    The SGGS is a fountainhead of knowledge (Giaan) and deals with the knowledge of the Absolute, One Primal Energy or Force. Its Teachings (Gurmat) serve as a user manual to the individual (Jeeva) engaged in a constant effort to cope with the challenges of worldly life. By reinforcing the evanescent quality of life, these Teachings enable humankind to rise above the worldly glitter, and strive for Higher Purpose. It enables human beings experience Eternal Happiness in worldly life by realizing material ends and the ultimate aim of human life: spiritual realization. It points out that human birth is a blessing for it offers one a passage to Ultimate Freedom. The Gurus and the Bhagats have exemplified the truth that one can realize God even when living in the midst of Maya, and have pointed out the importance of a life of ethical value.

    In other words, the SGGS sheds light on various subjects which are important to both spiritual and temporal life. It provides us with infallible guidelines for human life (the art of proper, virtuous living), which can lead us to realizing the ultimate goal of Absolute Freedom (Mukti) from bondage. It shows us the way out of repetition (Aavaa Gaman).

    We can exit repetition (Aavaa Gaman) only if we chose to do so. This life provides us the opportunity to do so. The SGGS adopts many means and methods to give expression to the esoteric nature of the Absolute Reality. From simple analogies (similes, etc.) to mystic statements, the teaching focuses on righteous living, the nature of the Self, the search for Truth, etc. The real nature of the Self is indicated as the essence of Truth, Pure Consciousness and Bliss. It shows us the way as to how we can become Sunn or empty (of the false ego-sense or Haume).

    The SGGS indicates that without emptying ourselves of Haume, Truth will not happen. The way of Haume (Manmukh) is crooked, zigzag, deceptive, monopolizing, and full of conflicts. The way of the pure-hearted (Gurmukh) is very simple, straight, harmonious and direct. Once Haume is eradicated, all other Bikaars (negativity) such as doubts, lust, anger, greed, etc. will also lose their grip. As Haume binds us to the repeated Cycle, no-Haume will Free us.

    • ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾ ਆਵੈ ਨਾ ਜਾਗੁ ॥: Houmai rog bhram kateeai naa aavai naa jaag: (By always keeping the Company of the Holy, and focusing consciousness on the Guru) The diseases of ego and doubt are cast out; bringing an end to the cycle of coming and going (birth and death: Aavaa Gaman) (sggs 47).
    • ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਜੀਅ ਪ੍ਰਾਨ ਕੋ ਇਹੈ ਸੁਆਉ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਜਾਨੁ ਪ੍ਰਭੁ ਸੰਗਿ ॥ ਸਾਧ ਪ੍ਰਸਾਦਿ ਹਰਿ ਸਿਉ ਮਨੁ ਰੰਗਿ ॥ : Aath Pahar har ke gun gaaou...: Twenty-four hours a day, sing the Glorious Praises of the Lord. This is the purpose of human life. Renounce your pride, and know that God is with you. By the Grace of the Holy, let your mind be imbued with God's Love (sggs 295).
    • ਕਥਾ ਕੀਰਤਨੁ ਰਾਗ ਨਾਦ ਧੁਨਿ ਇਹੁ ਬਨਿਓ ਸੁਆਉ ॥: Kathaa keeratan raag naad dhun ihu baniou suaaou: (with the Guru's Grace) Tto sing the Kirtan of the Lord's Praises, and listen to the Kathaa has become (my life's) purpose (sggs 818).
    • ਹੋਵੈ ਸੋਈ ਭਲ ਮਾਨੁ ॥ ਆਪਨਾ ਤਜਿ ਅਭਿਮਾਨੁ ॥ ਦਿਨੁ ਰੈਨਿ ਸਦਾ ਗੁਨ ਗਾਉ ॥ ਪੂਰਨ ਏਹੀ ਸੁਆਉ ॥੧॥: Hovai soee bhal maan..: Whatever happens, accept that as good. Leave your pride behind. Day and night, continually sing God's Glorious Praises. This is the perfect purpose of human life ||1|| (sggs 895).
    • ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: Oupades sunahu tum gursikhahu sachaa ihai suaaou: O Guru's Sikhs, listen to (the Guru's) Teachings. This is the true purpose of life (sggs 963).
    • ਸਚੁ ਥਾਨੁ ਸਚੁ ਬੈਠਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ॥: Sach thaan sach baithakaa sach suaaou banaaiaa: (With the Guru's Blessing) the eternal (True Name of the Lord) has become my place and seat (for Aatmic-Jeevan); I have made this my life's purpose (sggs 1002).
    • ਆਨ ਬਿਭੂਤ ਮਿਥਿਆ ਕਰਿ ਮਾਨਹੁ ਸਾਚਾ ਇਹੈ ਸੁਆਉ ॥੧॥: Aan bibhoot mithiaa kar maanahu saachaa ihai suaaou ||1||: You must realize that (except the Wealth of the Lord's Name), all other wealth is false; (the eternal Wealth of the Name) alone is the true purpose of life (sggs 1219).
    • ਸਬਰੁ ਏਹੁ ਸੁਆਉ ਜੇ ਤੂੰ ਬੰਦਾ ਦਿੜੁ ਕਰਹਿ ॥ ਵਧਿ ਥੀਵਹਿ ਦਰੀਆਉ ਟੁਟਿ ਨ ਥੀਵਹਿ ਵਾਹੜਾ ॥ : Sabar ehu suaaou je toon bandaa dirr karahi...: Let patience be your purpose in life; implant this within your being. In this way, you will grow into a great river; you will not break off into a tiny stream ||1|| (sggs 1384).


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  3. vsgrewal48895

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    According to Sabd Guru the purpose of human life is to earn profitable merchandise (ਖੇਪ) of Naam in this world through an ethically lived life by subjugating the five lower instincts and development of virtues. Such profits can indeed help in emancipation or union of individual conciousness with Universal Consciouness. Guru Arjan in Sri Raag ponders on the subject:

    ਚਿਤ੍ਰ ਗੁਪਤ ਕਾ ਕਾਗਦੁ ਫਾਰਿਆ ਜਮਦੂਤਾ ਕਛੂ ਨ ਚਲੀ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥

    Cẖiṯar gupaṯ kā kāgaḏ fāri&shy;ā jamḏūṯā kacẖẖū na cẖalī.Nānak sikẖ ḏė¬ė man parīṯam har laḏė kẖėp savlī.

    The accounts of the individual kept by mythological Chitr and Gupt, or the recording scribes of the conscious and the subconscious are torn up, and the Messenger of Death cannot do anything. Nanak gives this advice: O beloved mind, load the profitable cargo of the Akal Purkh's Name.-----Guru Arjan, Siri Raag, AGGS, Page, 79-18


    The following references clearly dentes the purpose of human life;

    ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥ ਇਕਨਾ ਨਾਦ ਨ ਬੇਦ ਨ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥

    Manhu jė anḏẖe kūp kahi▫ā biraḏ na jāṇanĥī. Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖare karūp. Ik kahi jāṇėh kahi▫ā bujẖėh ṯe nar sugẖaṛ sarūp. Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ. Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ. Nānak se nar asal kẖar jė bin guṇ garab karanṯ.

    Those mortals whose minds are like deep dark pits do not understand the purpose of life, even when it is explained to them. Their minds are blind, and their heart-lotuses are upside-down; they look totally ugly. Some know how to speak, and understand what they are told. They are wise and beautiful. Some do not understand about the Sound-current of the Naad or the Vedas, music, virtue or vice. Some are not blessed with understanding, intelligence, or sublime intellect; they do not grasp the mystery of God's Word. O Nanak, they are donkeys; they are very proud of themselves, but they have no virtues at all. -----Guru Nanak, Raag Sarang, AGGS, Page, 1246

    Guru Nanak repeats again the above message in Raag Vaaran To Vadheek:

    ਮਨਹੁ ਜਿ ਅੰਧੇ ਘੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲ ਦਿਸਨਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਨਿ ਕਹਿਆ ਬੁਝਨਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥ ਇਕਨਾ ਨਾਦੁ ਨ ਬੇਦੁ ਨ ਗੀਅ ਰਸੁ ਰਸੁ ਕਸੁ ਨ ਜਾਣੰਤਿ ॥ਇਕਨਾ ਸਿਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਤੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤ ॥

    Manhu jė anḏẖe gẖūp kahi▫ā biraḏ na jāṇnī. Man anḏẖai ūʼnḏẖai kaval ḏisan kẖare karūp. Ik kahi jāṇan kahi▫ā bujẖan ṯe nar sugẖaṛ sarūp. Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ. Iknā siḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ. Nānak ṯe nar asal kẖar jė bin guṇ garab karanṯ.

    Those who are totally blind in their minds do not have the integrity to keep their word. With their blind minds, and their upside-down heart-lotus, they look totally ugly. Some know how to speak and understand what they are told. Those people are wise and good-looking. Some do not know the Sound-current of the Naad, spiritual wisdom or the joy of song. They do not even understand good and bad. Some have no idea of perfection, wisdom or understanding; they know nothing about the mystery of the Word. O Nanak, those people are really donkeys; they have no virtue or merit, but still, they are very proud. -----Guru Nanak,Sloke Vaaran To Vadheek, AGGS, Page, 1411

    Guru Arjan in Raag Gond has the following message:

    ਜੀਅ ਪ੍ਰਾਨ ਕੋ ਇਹੈ ਸੁਆਉ ॥

    Jī▫a parān ko ihai su▫ā▫o.

    This is the purpose of human life.

    ਗੁਰ ਕੇ ਚਰਨ ਕਮਲ ਨਮਸਕਾਰਿ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਇਸੁ ਤਨ ਤੇ ਮਾਰਿ ॥ ਹੋਇ ਰਹੀਐ ਸਗਲ ਕੀ ਰੀਨਾ ॥ ਘਟਿ ਘਟਿ ਰਮਈਆ ਸਭ ਮਹਿ ਚੀਨਾ ॥ ਇਨ ਬਿਧਿ ਰਮਹੁ ਗੋਪਾਲ ਗਬਿੰਦੁ ॥ ਤਨੁ ਧਨੁ ਪ੍ਰਭ ਕਾ ਪ੍ਰਭ ਕੀ ਜਿੰਦੁ ॥ ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਜੀਅ ਪ੍ਰਾਨ ਕੋ ਇਹੈ ਸੁਆਉ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਜਾਨੁ ਪ੍ਰਭੁ ਸੰਗਿ ॥ ਸਾਧ ਪ੍ਰਸਾਦਿ ਹਰਿ ਸਿਉ ਮਨੁ ਰੰਗਿ ॥ ਜਿਨਿ ਤੂੰ ਕੀਆ ਤਿਸ ਕਉ ਜਾਨੁ ॥ ਆਗੈ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲ ਹੋਇ ਨਿਹਾਲੁ ॥ ਰਸਨਾ ਨਾਮੁ ਜਪਤ ਗੋਪਾਲ ॥ ਕਰਿ ਕਿਰਪਾ ਮੇਰੇ ਦੀਨ ਦਇਆਲਾ ॥ ਸਾਧੂ ਕੀ ਮਨੁ ਮੰਗੈ ਰਵਾਲਾ॥ ਹੋਹੁ ਦਇਆਲ ਦੇਹੁ ਪ੍ਰਭ ਦਾਨੁ ॥ ਨਾਨਕੁ ਜਪਿ ਜੀਵੈ ਪ੍ਰਭ ਨਾਮੁ ॥

    Gur ke cẖaran kamal namaskār. Kām kroḏẖ is ṯan ṯe mār. Ho▫e rahī▫ai sagal kī rīnā. Gẖat gẖat rama▫ī▫ā sabẖ mėh cẖīnā. In biḏẖ ramhu gopāl gobinḏ. Ŧan ḏẖan parabẖ kā parabẖ kī jinḏ. Āṯẖ pahar har ke guṇ gā▫o. Jī▫a parān ko ihai su▫ā▫o. Ŧaj abẖimān jān parabẖ sang. Sāḏẖ parsāḏ har si▫o man rang. Jin ṯūʼn kī▫ā ṯis ka▫o jān. Āgai ḏargėh pāvai mān. Man ṯan nirmal ho▫e nihāl. Rasnā nām japaṯ gopāl. Kar kirpā mere ḏīn ḏa▫i▫ālā. Sāḏẖū kī man mangai ravālā. Hohu ḏa▫i▫āl ḏeh parabẖ ḏān. Nānak jap jīvai parabẖ nām.

    Bow in humility to the lotus feet of the Guru. Eliminate sexual desire and anger from the body.Be the dust of all, and see the Akal Purkh in each and every heart. In this way, dwell upon the Creator of the World, the Master of the Universe. My body, wealth, conscience belongs to God. Twenty-four hours a day, sing the Glorious Praises of the Akal Purkh. This is the purpose of human life. Renounce your egotistical pride, and know that God is with you. By the Grace of the Holy, let your mind be imbued with the God's Love. Know the One, who created you, and in the world hereafter you shall be honored in Its Court. Your mind and body will be immaculate and blissful; chant the Name of the Master of the Universe with your tongue. O, merciful to the meek my Akal Purkh, grant me your mercy. My mind begs for the dust of the feet of the Holy. Bless me with the gift of your Mercy, so that Nanak may live, chanting Your Name.-----Guru Arjan, Raag Gond, AGGS, Page, 866

    Guru Arjan carries this theme further in Sri Raag and Raag Gauri;

    ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਦਰੁ ਨਿਹਚਲੁ ਮਲੀ ॥

    Man pi¬āri¬ā jī¬o miṯrā har laḏė kẖėp savlī. Man pi¬āri¬ā jī¬o miṯrā har ḏar nihcẖal malī.

    O, dear beloved mind, my friend, load the profitable cargo of the Akal Purkh's Name, and enter through Its eternal Door. -----Guru Arjan, Sri Raag, AGGS, Page, 79-15 & 18

    ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥

    Jā ka¬o ā¬ė so¬ī bihājẖahu har gur ṯė maneh basėrā.

    Purchase only that for which you have come into the world. Then through the help of the Guru, the Akal Purkh shall dwell within your mind. -----Guru Arjan, Raag Gauri Poorbi, AGGS, Page, 13-17

    ਸਚੁ ਵਾਪਾਰੁ ਕਰਹੁ ਵਾਪਾਰੀ ॥ਦਰਗਹ ਨਿਬਹੈ ਖੇਪ ਤੁਮਾਰੀ ॥ਏਕਾ ਟੇਕ ਰਖਹੁ ਮਨ ਮਾਹਿ ॥ਨਾਨਕ ਬਹੁਰਿ ਨ ਆਵਹਿ ਜਾਹਿ ॥

    Sacẖ vāpār karahu vāpārī, Ḏargeh nibhai kẖėp ṯumārī, Ėkā tėk rakẖahu man māhi, Nānak bahur na āvahi jāhi.

    Deal in the true trade, O trader, and your merchandise shall be safe in the Court of the Akal Purkh. Keep Its Support in your mind. O Nanak, you shall not have to come and go again. -----Guru Arjan, Raag Gauri sukhmani, AGGS, Page, 293-6

    ਜਿਸੁ ਵਖਰ ਕਉ ਲੈਨਿ ਤੂ ਆਇਆ ॥ਰਾਮ ਨਾਮੁ ਸੰਤਨ ਘਰਿ ਪਾਇਆ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਲੇਹੁ ਮਨ ਮੋਲਿ ॥ਰਾਮ ਨਾਮੁ ਹਿਰਦੇ ਮਹਿ ਤੋਲਿ ॥ਲਾਦਿ ਖੇਪ ਸੰਤਹ ਸੰਗਿ ਚਾਲੁ ॥ਅਵਰ ਤਿਆਗਿ ਬਿਖਿਆ ਜੰਜਾਲ ॥ਧੰਨਿ ਧੰਨਿ ਕਹੈ ਸਭੁ ਕੋਇ ॥ਮੁਖ ਊਜਲ ਹਰਿ ਦਰਗਹ ਸੋਇ ॥ਇਹੁ ਵਾਪਾਰੁ ਵਿਰਲਾ ਵਾਪਾਰੈ ॥ਨਾਨਕ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ॥

    Jis vakẖar ka¬o lain ṯū ā¬i¬ā. Rām nām sanṯan gẖar pā¬i¬ā.Ŧaj abẖimān lėho man mol, Rām nām hirḏė meh ṯol. Lāḏ kẖėp sanṯeh sang cẖāl. Avar ṯi¬āg bikẖi¬ā janjāl. Ḏẖan ḏẖan kahai sabẖ ko¬ė. Mukẖ ūjal har ḏargeh so¬ė. Ih vāpār virlā vāpārai. Nānak ṯā kai saḏ balihārai.

    This merchandise, for which you have come, the Akal Purkh's Name, is obtained in the home of the holy persons. Renounce your egotistical pride, and with your mind, purchase It's Name, measure it out within your heart. Load up this merchandise, give up other corrupt entanglements. Blessed, blessed, everyone will call you, and your face shall be radiant in Its Court. In this trade, only a few are trading and Nanak is forever a sacrifice to them. -----Guru Arjan, Raag Gauri, AGGS, Page, 283

    ਕਿਨਹੀ ਬਨਜਿਆ ਕਾਂਸੀ ਤਾਂਬਾ ਕਿਨਹੀ ਲਉਗ ਸੁਪਾਰੀ ॥ਸੰਤਹੁ ਬਨਜਿਆ ਨਾਮੁ ਗੋਬਿਦ ਕਾ ਐਸੀ ਖੇਪ ਹਮਾਰੀ ॥ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਬਿਆਪਾਰੀ ॥ਹੀਰਾ ਹਾਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥ਸਾਚੇ ਲਾਏ ਤਉ ਸਚ ਲਾਗੇ ਸਾਚੇ ਕੇ ਬਿਉਹਾਰੀ ॥ ਸਾਚੀ ਬਸਤੁ ਕੇ ਭਾਰ ਚਲਾਏ ਪਹੁਚੇ ਜਾਇ ਭੰਡਾਰੀ ॥ਆਪਹਿ ਰਤਨ ਜਵਾਹਰ ਮਾਨਿਕ ਆਪੈ ਹੈ ਪਾਸਾਰੀ ॥ਆਪੈ ਦਹ ਦਿਸ ਆਪ ਚਲਾਵੈ ਨਿਹਚਲੁ ਹੈ ਬਿਆਪਾਰੀ ॥ਮਨੁ ਕਰਿ ਬੈਲੁ ਸੁਰਤਿ ਕਰਿ ਪੈਡਾ ਗਿਆਨ ਗੋਨਿ ਭਰਿ ਡਾਰੀ ॥ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਨਿਬਹੀ ਖੇਪ ਹਮਾਰੀ ॥

    Kinhī banji¬ā kāʼnsī ṯāʼnbā kinhī la¬ug supārī. Sanṯahu banji¬ā nām gobiḏ kā aisī kẖėp hamārī. Har kė nām kė bi¬āpārī. Hīrā hāth cẖaṛi¬ā nirmolak cẖẖūt ga¬ī sansārī. Sācẖė lā¬ė ṯa¬o sacẖ lāgė sācẖė kė bi¬uhārī. Sācẖī basaṯ kė bẖār cẖalā¬ė pahucẖė jā¬ė bẖandārī. Āpeh raṯan javāhar mānik āpai hai pāsārī. Āpai ḏah ḏis āp cẖalāvai nihcẖal hai bi¬āpārī. Man kar bail suraṯ kar paidā gi¬ān gon bẖar dārī. Kahaṯ Kabīr sunhu rė sanṯahu nibhī kẖėp hamārī.

    Some deal in bronze and copper, some in cloves and betel nuts. The holy persons deal in the Name of the Creator of the Universe. Such is my merchandise as well. I am a trader in Its Name. The priceless diamond has come into my hands. I have left the world behind. When the True Akal Purkh attached me, then I was attached to Truth. I am a trader of the True Master. I have loaded the commodity of Truth. It has reached the Treasurer. Akal Purkh It self is the pearl, the jewel and the ruby and spreads out in the ten directions. The Merchant is Eternal and Unchanging. My mind is the bull, and meditation is the road; I have filled my packs with the spiritual wisdom, and loaded them on the bull. Says Kabir, listen, O holy people: my merchandise has reached its destination! -----Kabir, Raag Kedara, AGGS, Page, 1123

    ਨਿਬਹੀ ਨਾਮ ਕੀ ਸਚੁ ਖੇਪ ॥ਲਾਭੁ ਹਰਿ ਗੁਣ ਗਾਇ ਨਿਧਿ ਧਨੁ ਬਿਖੈ ਮਾਹਿ ਅਲੇਪ ॥

    Nibhī nām kī sacẖ kẖėp. Lābẖ har guṇ gā¬ė niḏẖ ḏẖan bikẖai māhi alėp.

    Only the true merchandise the Name of the Creator, stays with you. Sing the Glorious Praise the Akal Purkh, the treasurer of wealth, and earn your profit. In this way, in the midst of corruption, one can remain untouched. -----Guru Arjan, Raag Sarag, AGGS, Page, 1226-13

    ਵਖਰੁ ਨਾਮੁ ਲਦਿ ਖੇਪ ਚਲਾਵਹੁ ॥ਲੈ ਲਾਹਾ ਗੁਰਮੁਖਿ ਘਰਿ ਆਵਹੁ ॥ਸਤਿਗੁਰੁ ਸਾਹੁ ਸਿਖ ਵਣਜਾਰੇ ॥ਪੂੰਜੀ ਨਾਮੁ ਲੇਖਾ ਸਾਚੁ ਸਮ੍ਹਾਰੇ ॥

    vakẖar nām laḏ kẖėp cẖalāvahu. Lai lāhā gurmukẖ gẖar āvhu. Saṯgur sāhu sikẖ vaṇjārė. Pūnjī nām lėkẖā sācẖ samĥārė.

    Load the merchandise of the Naam, and set sail with your cargo. Earn your profit, as Guru Willed, and you shall return to your own home. The True Guru is the Banker, and the Sikhs are the traders. Their merchandise is the Naam, and meditation on the True Master is their account. -----Guru Arjan, Raag Asa, AGGS, Page, 430-17

    ਪਰਦੇਸੁ ਝਾਗਿ ਸਉਦੇ ਕਉ ਆਇਆ ॥ਵਸਤੁ ਅਨੂਪ ਸੁਣੀ ਲਾਭਾਇਆ ॥ਗੁਣ ਰਾਸਿ ਬੰਨ੍ਹ੍ਹਿ ਪਲੈ ਆਨੀ ॥ਦੇਖਿ ਰਤਨੁ ਇਹੁ ਮਨੁ ਲਪਟਾਨੀ ॥ਸਾਹ ਵਾਪਾਰੀ ਦੁਆਰੈ ਆਏ ॥ਵਖਰੁ ਕਾਢਹੁ ਸਉਦਾ ਕਰਾਏ ॥ਸਾਹਿ ਪਠਾਇਆ ਸਾਹੈ ਪਾਸਿ ॥ ਅਮੋਲ ਰਤਨ ਅਮੋਲਾ ਰਾਸਿ ॥ਵਿਸਟੁ ਸੁਭਾਈ ਪਾਇਆ ਮੀਤ ॥ਸਉਦਾ ਮਿਲਿਆ ਨਿਹਚਲ ਚੀਤ ॥ਭਉ ਨਹੀ ਤਸਕਰ ਪਉਣ ਨ ਪਾਨੀ ॥ਸਹਜਿ ਵਿਹਾਝੀ ਸਹਜਿ ਲੈ ਜਾਨੀ ॥ਸਤ ਕੈ ਖਟਿਐ ਦੁਖੁ ਨਹੀ ਪਾਇਆ ॥ਸਹੀ ਸਲਾਮਤਿ ਘਰਿ ਲੈ ਆਇਆ ॥ਮਿਲਿਆ ਲਾਹਾ ਭਏ ਅਨੰਦ ॥ਧੰਨੁ ਸਾਹ ਪੂਰੇ ਬਖਸਿੰਦ ॥ਇਹੁ ਸਉਦਾ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਪਾਇਆ ॥ਸਹਲੀ ਖੇਪ ਨਾਨਕੁ ਲੈ ਆਇਆ ॥

    Parḏės jẖāg sa¬uḏė ka¬o ā¬i¬ā. vasaṯ anūp suṇī lābẖā¬i¬ā. Guṇ rās baneh palai ānī. Ḏėkẖ raṯan ih man laptānī. Sāh vāpārī ḏu¬ārai ā¬ė. vakẖar kādẖahu sa¬uḏā karā¬ė. Sāhi paṯẖā¬i¬ā sāhai pās. Amol raṯan amolā rās. visat subẖā¬ī pā¬i¬ā mīṯ. Sa¬uḏā mili¬ā nihcẖal cẖīṯ. Bẖa¬o nahī ṯaskar pa¬uṇ na pānī. Sahj vihājī sahj lai jānī. Saṯ kai kẖati¬ai ḏukẖ nahī pā¬i¬ā. Sahī salāmaṯ gẖar lai ā¬i¬ā. Mili¬ā lāhā bẖa¬ė anand. Ḏẖan sāh pūrė bakẖsinḏ. Ih sa¬uḏā gurmukẖ kinai virlai pā¬i¬ā. Sahlī kẖėp Nānak lai ā¬i¬ā.

    Having wandered through foreign lands, I have come here to do business. I heard of the incomparable and profitable merchandise. I have gathered it in my pockets as my capital of virtue. I have brought it here with me. Beholding the jewel, this mind is fascinated. I have come to the door of the Trader. Please display the merchandise, so that the business may be transacted. The Trader has sent me to the Banker. The jewel is priceless, and the capital is precious. O my gentle brother, mediator and friend, I have obtained the merchandise. My consciousness is now steady and stable. I have no fear of thieves, of wind or water. I have easily made my purchase, and I easily take it away. I have earned Truth, and I shall have no pain. I have brought this merchandise home, safe and sound. I have earned the profit, and I am happy. Blessed is the Banker, the Perfect Bestower. How rare is the Guru willed who obtains this merchandise; Nanak has brought this profitable merchandise home. -----Guru Arjan, Raag Asa, AGGS, Page, 372

    ਖੇਪ ਨਿਬਾਹੀ ਬਹੁਤੁ ਲਾਭ ਘਰਿ ਆਏ ਪਤਿਵੰਤ ॥ਖਰਾ ਦਿਲਾਸਾ ਗੁਰਿ ਦੀਆ ਆਇ ਮਿਲੇ ਭਗਵੰਤ ॥

    Kẖėp nibāhī bahuṯ lābẖ gẖar ā¬ė paṯivanṯ. Kẖarā ḏilāsā gur ḏī¬ā ā¬ė milė bẖagvanṯ.

    My merchandise has arrived safely, and I have made a great profit; I have returned home with honor. The Guru has given me great consolation, and the God has come to meet me. -----Guru Arjan, Raag Gauri, AGGS, Page, 261-9

    ਕਰਿ ਪ੍ਰਸਾਦੁ ਦਇਆ ਪ੍ਰਭਿ ਧਾਰੀ ॥ਨਾਨਕ ਨਿਬਹੀ ਖੇਪ ਹਮਾਰੀ ॥

    Kar parsāḏ ḏa¬i¬ā parabẖ ḏẖārī. Nānak nibhī kẖėp hamārī.

    By Its Grace, God has bestowed Its Mercy. O, Nanak, my merchandise has arrived save and sound. -----Guru Arjan, Raag Gauri, AGGS, Page, 295-15


    Recitation of the True Naam can be done by anyone irrespective of his caste, color, gender or any other attribute. It involves the development of thinking of the right thought leading to right action. Thought is created in the mind and is itself an energy pattern. When this energy is harnessed by an individual in reflecting and deliberating on the true Naam, enlightenment follows. Divine knowledge leads to progress in spirituality. An individual thus taps into an unsuspected inner resource. One becomes aware of one’s own conception of a Power greater than himself. Most of us think that this awareness is the essence of spiritual experience. Some call it "God-consciousness." This may lead to a complete removal of spiritual ignorance. It is like earning the True profitable merchandise capable of union with Akal Purkh.

    ਸਤਿਗੁਰਿ ਖੇਪ ਨਿਬਾਹੀ ਸੰਤਹੁ ॥ਹਰਿ ਨਾਮੁ ਲਾਹਾ ਦਾਸ ਕਉ ਦੀਆ ਸਗਲੀ ਤ੍ਰਿਸਨ ਉਲਾਹੀ ਸੰਤਹੁ ॥

    Saṯgur kẖėp nibāhī sanṯahu. Har nām lāhā ḏās ka¬o ḏī¬ā saglī ṯarisan ulāhī sanṯahu.

    The True Guru has approved my cargo, and has blessed the slave with the profit of the Creator's Name; all my thirst is quenched, O holy people.. -----Guru Arjan, Raag Ramkali, AGGS, Page, 916-7

    Virinder S. Grewal
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  4. Amarpal

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    Mentor Writer SPNer Contributor

    Jun 11, 2004
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    Dear Khalsa Ji,

    ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ...: Bhayee praapat maanukh dehuriyaa.

    In this Tuk Guru Sahib has clearly stated that in this human form we have to opportunity to meet 'The Sat'. That means we can meet 'The Sat' or merge with 'The Sat' while in this form. in other words while we are alive.

    As I understand, this means that while I am in this body i can become on with 'The Sat'.

    To become one with 'The Sat', I must become 'The Sat' like.

    I must loose my 'I-nees' i.e Ahamkara - ego. I must live a life for the common good of the creation of 'The Sat' because 'The Sat' also is doing that. True because my being limited I cannot encompass the entire creation, thus I must work selflessly for the good of all which my limited human capabilities can caver.

    My work should aligned for the preservation, protection and evolution of the creation of 'The Sat'. This is will of 'The Sat'. It is evident from our understanding of our past. How the premitive life froms evolved, grew in complexity, homosapians came into existance from where humans evolved and grew in underatanding and capabilities and reached the stage where we are now. This would not have taken place without 'The Sat' willing. The same we have to continue

    When we become' The Sat' like in our real life - thoughts, action and speech - we stand merged with 'The Sat'. we have to become Braham Gyani, they stand merged with 'The Sat'. As I understand in Sukhmani Sahib has put in efforts to explain the attributes of Braham Gyani so that we can come on the the path that enable merger with 'The Sat'.

    This is what i understand from the Tuk referred above.

    With love and respect for all.

    Amarpal Singh
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  5. Randip Singh

    Randip Singh
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    SPN Sewadaar
    Historian SPNer Supporter

    May 25, 2005
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    Interesting how incarnations jump. In this instance bird, snake, ox, then rocks and mountains. Then human life aborted in the womb, then a tree, then finally human life.

    In Hinduism the order seems to be rock, vegetable, animal and then human.

    Sikhi markedly is different in this respect.
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  6. spnadmin

    spnadmin United States
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    1947-2014 (Archived)
    SPNer Supporter

    Jun 17, 2004
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    randip ji

    Not betting the farm on this. It is only a guess. But the order of incarnations may be governing by the rhyming structure of the vaars. And again -- if Guru Arjan Dev were restating the thinking or philosophical system of the Vedas -- he would not be taking such liberties all because of the structure of verse and rhyme. I think he is in yet another way showing the freedom to overturn the applecart of the past in order to evoke the bakhti of a new age through his poetic voice.

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