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Could This Article Be Describing Hukam?

Ishna

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May 9, 2006
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Free Will Is an Illusion, so What?
What are the implications?
Published on May 8, 2012 by Raj Raghunathan, Ph.D. in Sapient Nature

Think of someone that you dislike. Let’s call this person X. Now, imagine that you were born with X’s “genetic material.” That is, imagine that you had X’s looks, body odor, inherent tastes, intelligence, aptitudes, etc. Imagine, further, that you had X’s upbringing and life-experiences as well; so, imagine that you had X’s parents growing up, and that you grew up in the same country, city, and neighborhood in which X grew up, etc.
Would behave any differently from how X behaves?

Most people realize, perhaps after a moment of startled pause, that the answer to the question is “No.”

The question helps people realize that their thoughts and actions are determined entirely by their genetic and social conditioning. In other words, it helps people intuitively grasp the idea that free will is an illusion.

ver the past few decades, gathering evidence from both psychology and the neurosciences has provided convincing support for the idea that free will is an illusion. (Read this and this, but for a contrarian view, also read this.) Of course, most people can’t relate to the idea that free will is an illusion, and there’s a good reason why. It feels as if we exercise free will all the time. For instance, it seems that you are exercising free will in choosing to read this article. Similarly, it seems that you exercise free will when you deny yourself the pleasure of eating tasty-but-unhealthy food, or when you overcome laziness to work out at the gym.

But these choices do not necessarily reflect free will. To understand why, consider why you sometimes deny yourself an unhealthy-but-tasty snack. It’s because you were, at some point in your life, made to recognize the long-term negative effects of eating such food. Perhaps you noticed that consuming unhealthy food makes you feel heavy, or that regularly consuming such food makes your blood pressure shoot up. Or perhaps your doctor told you that you need to stop eating unhealthy food; or maybe you read about the negative effects of consuming unhealthy food in a magazine. In other words, you deny yourself the pleasure of consuming unhealthy food because of exposure to external inputs—feedback from your body or from others—over which you had no control. Had you been exposed to a different set of inputs—e.g., despite consuming unhealthy food, your health did not suffer, or your doctor never dissuaded you from eating unhealthy food—you wouldn’t deny yourself the pleasure of eating tasty-but-unhealthy food.

If you think carefully about any decision you have made in the past, you will recognize that all of them were ultimately based on similar—genetic or social—inputs to which you had been exposed. And you will also discover that you had no control over these inputs, which means that you had no free will in taking the decisions you did. For instance, you had no choice in where, to whom, and in what period of time, you were born. You also had no choice in the kind of neighbors and friends to whom you were exposed during early childhood. You therefore had no choice in how you made your decisions during that time.

It might seem, at first blush, that many of the decisions you made later—during late childhood or adolescence—were based on free will, but that is not the case. The decisions you made during late childhood and adolescence were based on the tastes, opinions, and attitudes you had developed in your early childhood, and on those to which you were exposed through your family, friends, media, or the natural environment. And so on, which means that the decision you now make are based on the tastes, opinions and attitudes you have developed over the years or on those to which you are now exposed through contact with the external environment. Looked at in this light, belief in free will is itself a consequence of genetic and social inputs: without the development of the neocortex and without exposure to the idea of free will from societal inputs, we wouldn't believe in free will.

Thus, although it might seem like you exercise free will in overcoming temptations or in overriding self-centered interests, this is not the case. Free will is equally uninvolved when you give into temptations and when you curb them.

If free will is an illusion, what are the implications? How should we think or behave differently?

There are two incorrect and two correct conclusions to which most people arrive when they are introduced to the idea that free will is an illusion. The first incorrect conclusion to which many people arrive is the following: “if free will is an illusion, it is OK for me to give into my impulses and temptations.” Several studies have shown that when people are told that free will is an illusion, they are more likely to cheat and less likely to work hard. It is easy to understand why people have this reaction to the idea that free will is an illusion: if giving into temptations is no more or no less an act of free will than is curbing them, why struggle to overcome the temptations?

This way of thinking, however, is incorrect because, although curbing temptations doesn’t involve the free will, the consequences from curbing temptations are very different from those that arise from giving into them. Thus, whether or not you act of out of free will in denying yourself the unhealthy-but-tasty cake, you will still have to face the health consequences of eating unhealthy meals. Likewise, whether or not you acted out of free will in committing a crime, you will still have to face the consequences of your misdeeds. So, from a purely consequentialist perspective, it makes sense to sometimes curb your temptations.

The second incorrect conclusion to which people arrive is related to the first: “if free will is an illusion, there is no use in punishing wrong-doers.” Again, it is easy to see why people think this way. If others did not have a choice in how they behaved, how can they be held culpable? However, although wrong-doers did not have a choice in how they behaved, their behavior still has real and important consequences for the others around them. And more importantly, we know that one of the ways of changing people’s behaviors is by exposing them to a set of external inputs—including punishments—that steer them in a different direction.

Thus, it makes sense to mete out punishments to wrong-doers, so as to dissuade them from committing similar types of misdeeds in the future.
This brings me to the first of the two correct conclusions to which people should—but rarely do—arrive after realizing that free will is an illusion.

This conclusion concerns how we treat others for their misdeeds. Although, for reasons explained above, it is important to punish wrong-doers, those who realize that free will is an illusion should mete out the punishments with compassion. Understanding that free will is an illusion means recognizing that people behave in the only way they know how. As such, it is important to realize that, when people act in harmful ways, it is because they are ignorant of the forces that actually shape their thoughts and behaviors.

There are two main reasons why one should be compassionate even towards those who commit misdeeds, such as hurting others. First, those who commit misdeeds are also hurting themselves. As results from research on emotions show, selfish or hurtful acts generally stem from emotional negativity. In other words, it is those feeling angry, insecure, and stressed—and not those feeling happy, secure and relaxed—who are likely to behave badly. And second, those who behave badly are setting themselves up for negative outcomes in the future. In other words, because those who commit misdeeds are currently suffering from emotional negativity or will suffer from negative outcomes in the future, one should be compassionate towards them.

The second implication centers on the attributions that one should make for one’s successes and failures. As is well known, people generally tend to take credit for their successes, and tend to blame others or the circumstances for their failures.

Those who recognize that free will is an illusion will realize that their successes and failures have much more to do with “luck”—the set of genetic and social inputs to which they have been randomly exposed—than with their “self developed” talents and consciously-made choices. Crediting luck for one’s successes leads one to experience an entirely different set of emotions—gratitude, elevation, love, etc.—than does taking personal credit for them. Likewise, recognizing the role of the inputs that led to failures promotes learning and wisdom. By contrast, blaming others for failures leads to the experience of anger, and the sense of entitlement that, as I discussed in an earlier article, leads to negative consequences and divisiveness.

So, overall, contrary to what one may initially think, realizing that free will is an illusion should lead to greater maturity, compassion, and emotional stability. Hopefully, the ideas in this article serve as the external inputs that steer you in this positive direction.

Source: Psychology Today
 
Feb 4, 2010
5
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It's a matter of perception.

In which state are we. If body is taken as a chariot & mind it's charioteer and the soul as the consciousness
Mind play an impotant role . Whether it is entangled with body or soul . If to body then it seems our will is on
the external inputs but if it is entangled to soul it seems that we have a choice .

All living beings are bound in nature but human beings are free to some extent . A fish have no choice to get out of water and be on ground but can go anywhere in water.

if there are two paths one leading to external worldly affairs and another to the internal soul where even the thoughts ceases to be . I am free to chose ..
 

Sherdil

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Jan 20, 2014
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Gourav Sharma said:
It's a matter of perception.

In which state are we. If body is taken as a chariot & mind it's charioteer and the soul as the consciousness
Mind play an impotant role . Whether it is entangled with body or soul . If to body then it seems our will is on
the external inputs but if it is entangled to soul it seems that we have a choice .

All living beings are bound in nature but human beings are free to some extent . A fish have no choice to get out of water and be on ground but can go anywhere in water.



if there are two paths one leading to external worldly affairs and another to the internal soul where even the thoughts ceases to be . I am free to chose ..
You feel you have a choice because of Haumai, literally meaning "I am". Eradication of Haumai reveals there is no I, you, me, he, she, etc. There is only the One. So it is not you who is making the choice, rather it is the One who is acting.
 

Sherdil

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Jan 20, 2014
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GGS, page 251:

ਸਲੋਕੁ
सलोकु ॥
Salok.
Shalok:

ਕਿਰਤ ਕਮਾਵਨ ਸੁਭ ਅਸੁਭ ਕੀਨੇ ਤਿਨਿ ਪ੍ਰਭਿ ਆਪਿ
किरत कमावन सुभ असुभ कीने तिनि प्रभि आपि ॥
Kiraṯ kamāvan subẖ asubẖ kīne ṯin parabẖ āp.
God Himself causes one to perform good and bad actions.

ਪਸੁ ਆਪਨ ਹਉ ਹਉ ਕਰੈ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਕਹਾ ਕਮਾਤਿ ॥੧॥
पसु आपन हउ हउ करै नानक बिनु हरि कहा कमाति ॥१॥
Pas āpan ha▫o ha▫o karai Nānak bin har kahā kamāṯ. ||1||
The beast indulges in egotism, selfishness and conceit; O Nanak, without the Lord, what can anyone do? ||1||
 
Feb 4, 2010
5
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Sherdil ji

What as per my experience and understanding "i am" represent 'haumai' is a state of mind.

When i was unaware of gurbani then to me i was used for this body.In that state of mind my mind was entangled with my body only and there was no awareness of the invisible soul. After hearing lectures of a great scholar of gurbani there happen a lot of changes in my thoughts or mind.when i become aware of some invisible soul by concentrating on myself the meaning of i got totally changed now 'i' remain to me as just an indication to my body only.


A ring made of gold could be called as gold but to represent it we named it a ring . A tiny fraction of water taken from sea named as a drop.

For a person who is entangled to this body only for him or her "i am " would act as 'haumai' but for those whose mind get entangled with soul for them i,you ,he ,she etc are just used to indicate someone physically. This is as per my mind understanding but there could be a more better view....
 
Feb 4, 2010
5
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What i think just like the glass mirror to see the physical body our concentration is the mirror to see what exactly we are and when our concentration will reach the soul then may all questions get cleared or maybe there remains not a single question when we will reach there.
As the saints say that we got god not by thoughts or mind . Being thoughtless only god exist and we loose our identity...our thoughts were the only barrier otherwise god is omnipresent.
 

chazSingh

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Feb 20, 2012
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GGS, page 251:
if we really sit down and contemplate this...

how often do we really make free will choices...
we can only ever be conscious of a couple of things at any given time...so many of our ideas, thoughts, temptations seem to just sprout out of nowhere....our subconscious...and turn into actions...

we think...oh look "i had some sort of choice" so i am acting in free will...but often there are underlying reasons why we made certain choices...

a person who suffers from anxiety can often allow those over heightened emotions to make the decisions for them...they don;t even have to think about it..

whats to say this doesn't affect our decision making when we pick what drink to chose from Costa Coffee? every decision we make seems to have a set of underlying emotions, life experiences, reasoning behind them, that within a split second have pointed you in making the decision you have made...

True free-will can only occur when the effects of the mind and what it stores very deep within are reduced....

once this happens or begins to happen...Free will blossoms forth...with no influence by the yapping mind and it's endless bombardment of thoughts...

the Ego drops, God manifests and we see the drama in the world for what it is...countless souls trapped by the mind...wondering around aimlessly and a few souls that come once in a while trying to awaken them, so that true free will can manifest in everyone...

so that we see God in all...and treat each other like God in all..
 

Sherdil

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Jan 20, 2014
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chazSingh said:
True free-will can only occur when the effects of the mind and what it stores very deep within are reduced....
There is no free will. That is what the shabadh I posted is getting at. There are quite a few shabadhs I was considering, but I picked that one because it is the shortest.

The following is not a shabadh:

He Himself is the potter
He Himself is the clay
He Himself is the master
He Himself is the servant
He Himself is the sinner
He Himself is the saint
He Himself is the hunter
He Himself is the hunted

This is His khel (play)

This brother explains it beautifully. :wahmunda:

<iframe src="//www.youtube.com/embed/6XJEpIxTwn0" allowfullscreen="" width="560" frameborder="0" height="315"></iframe>
 
Last edited:
Feb 4, 2010
5
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If there is no choice then how karma philosophy would be validated. As so sow so shall you reap.

If god himself is in sin actions then what is the need of avtaars to come and teach people to follow the right path to get salvation.

salok.

pvxu gurU pwxI ipqw mwqw Driq mhqu ]
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
pavan guroo paanee pitaa maataa Dharat mahat.

idvsu rwiq duie dweI dwieAw KylY sgl jgqu ]
Day and night are the two nurses, in whose lap all the world is at play.
divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.

cMigAweIAw buirAweIAw vwcY Drmu hdUir ]
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.

krmI Awpo AwpxI ky nyVY ky dUir ]
According to their own actions, some are drawn closer, and some are driven farther away.
karmee aapo aapnee kay nayrhai kay door.

ijnI nwmu iDAwieAw gey mskiq Gwil ]
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
jinee naam Dhi-aa-i-aa ga-ay maskat ghaal.

nwnk qy muK aujly kyqI CutI nwil ]1]
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||
naanak tay mukh ujlay kaytee chhutee naal. ||1||

The sacred shalok of shri Guru Nanak Dev ji describing clearly that

""__According to their own actions, some are drawn closer, and some are driven farther away.
karmee aapo aapnee kay nayrhai kay door__.""

Many questions arises in mind and lead to some misconceptions ,if without god will no action could happen then some people ask when god will want we will go to gurudwara,when god will want we will recite the naam.

There are many shaloks in which it is described that everything is in his hand ,every action happen because of him.

There are a lots of question regarding this arises. When i hear some lectures of the great scholar giani sant singh maskeen ji problems get solved

As per maskeen ji

Just like due to the sun the seasons exist, if saints said that everything is in god hand it is in the sense that the freedom to choose right or wrong path is also given by God. So every thing is in his hand...... saints come on earth to teach people the true path so that they may not be on wrong path and loose the chance to get united with god......

What a great line is HE IS THE MAKER OF PAINTING. HE IS NOT THE PAINTING...
most people spend their life in worshipping the painting without worshipping the painter.....

There are two ONE IS TRUTH OTHER IS MYTH.....TRUTH IS THE CREATOR OF MYTH HE HIMSELF IS NOT IN MYTH......
 

Sherdil

Writer
SPNer
Jan 20, 2014
438
874
Gourav sharma said:
If god himself is in sin actions then what is the need of avtaars to come and teach people to follow the right path to get salvation.
Hinduism teaches about avtaars and devtas, but who is it that controls them? Even they are subject to the Hukam. That is why Sikhs do not believe they are worthy of worship. Only the One who is writing the Hukam is worthy of reverence.

Gourav sharma said:
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.

According to their own actions, some are drawn closer, and some are driven farther away.
karmee aapo aapnee kay nayrhai kay door.
God Himself is Dharam Raj (The Lord of Dharma). He is also subject to the Hukam, just like we all are. He doesn't exist as a separate entity.

Karma is like the fuel the driver puts in his car. On his way to the destination, the driver burns the fuel off. But who is driving the car? If you say the driver, then that is Haumai. God is controlling the actions the driver.

He Himself is the accused. He Himself is the judge.

GGS, page 337:

ਗਉੜੀ
गउड़ी ॥
Ga▫oṛī.
Gauree:

ਰਾਮ ਜਪਉ ਜੀਅ ਐਸੇ ਐਸੇ
राम जपउ जीअ ऐसे ऐसे ॥
Rām japa▫o jī▫a aise aise.
Meditate on the Lord, O my soul,

ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū par▫hilāḏ japi▫o har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||

ਦੀਨ ਦਇਆਲ ਭਰੋਸੇ ਤੇਰੇ
दीन दइआल भरोसे तेरे ॥
Ḏīn ḏa▫i▫āl bẖarose ṯere.
O Lord, Merciful to the meek, I have placed my faith in You;

ਸਭੁ ਪਰਵਾਰੁ ਚੜਾਇਆ ਬੇੜੇ ॥੧॥ ਰਹਾਉ
सभु परवारु चड़ाइआ बेड़े ॥१॥ रहाउ ॥
Sabẖ parvār cẖaṛā▫i▫ā beṛe. ||1|| rahā▫o.
along with all my family, I have come aboard Your boat. ||1||Pause||

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਹੁਕਮੁ ਮਨਾਵੈ
जा तिसु भावै ता हुकमु मनावै ॥
Jā ṯis bẖāvai ṯā hukam manāvai.
When it is pleasing to Him, then He inspires us to obey the Hukam of His Command.

ਇਸ ਬੇੜੇ ਕਉ ਪਾਰਿ ਲਘਾਵੈ ॥੨॥
इस बेड़े कउ पारि लघावै ॥२॥
Is beṛe ka▫o pār lagẖāvai. ||2||
He causes this boat to cross over. ||2||

ਗੁਰ ਪਰਸਾਦਿ ਐਸੀ ਬੁਧਿ ਸਮਾਨੀ
गुर परसादि ऐसी बुधि समानी ॥
Gur parsāḏ aisī buḏẖ samānī.
By Guru's Grace, such understanding is infused into me;

ਚੂਕਿ ਗਈ ਫਿਰਿ ਆਵਨ ਜਾਨੀ ॥੩॥
चूकि गई फिरि आवन जानी ॥३॥
Cẖūk ga▫ī fir āvan jānī. ||3||
my comings and goings in reincarnation have ended. ||3||

ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ
कहु कबीर भजु सारिगपानी ॥
Kaho Kabīr bẖaj sārigpānī.
Says Kabeer, meditate, vibrate upon the Lord, the Sustainer of the earth.

ਉਰਵਾਰਿ ਪਾਰਿ ਸਭ ਏਕੋ ਦਾਨੀ ॥੪॥੨॥੧੦॥੬੧॥
उरवारि पारि सभ एको दानी ॥४॥२॥१०॥६१॥
Urvār pār sabẖ eko ḏānī. ||4||2||10||61||
In this world, in the world beyond and everywhere, He alone is the Giver. ||4||2||10||61||
Next you say...

Gourav sharma said:
What a great line is HE IS THE MAKER OF PAINTING. HE IS NOT THE PAINTING...
most people spend their life in worshipping the painting without worshipping the painter.....
That is not the correct analogy for God and creation. Once the painting is finished, it exists separately from the painter. God is Karta Purakh, which means He is actively involved with the creation. The correct analogy is that of a dancer and a dance. The dance cannot exist without the dancer. The dancer is actively creating the dance while dancing. Once the dancer stops, the dance ends.

GGS, page 1021:

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ
मारू सोलहे महला १
Mārū solhe mėhlā 1
Maaroo, Solahas, First Mehl:

ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਸਾਚਾ ਸਚੁ ਸੋਈ ਅਵਰੁ ਕੋਈ
साचा सचु सोई अवरु न कोई ॥
Sācẖā sacẖ so▫ī avar na ko▫ī.
The True Lord is True; there is no other at all.

ਜਿਨਿ ਸਿਰਜੀ ਤਿਨ ਹੀ ਫੁਨਿ ਗੋਈ
जिनि सिरजी तिन ही फुनि गोई ॥
Jin sirjī ṯin hī fun go▫ī.
He who created, shall in the end destroy.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਰਹਣਾ ਤੁਮ ਸਿਉ ਕਿਆ ਮੁਕਰਾਈ ਹੇ ॥੧॥
जिउ भावै तिउ राखहु रहणा तुम सिउ किआ मुकराई हे ॥१॥
Ji▫o bẖāvai ṯi▫o rākẖo rahṇā ṯum si▫o ki▫ā mukrā▫ī he. ||1||
As it pleases You, so You keep me, and so I remain; what excuse could I offer to You? ||1||

ਆਪਿ ਉਪਾਏ ਆਪਿ ਖਪਾਏ
आपि उपाए आपि खपाए ॥
Āp upā▫e āp kẖapā▫e.
You Yourself create, and You Yourself destroy.

ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਏ
आपे सिरि सिरि धंधै लाए ॥
Āpe sir sir ḏẖanḏẖai lā▫e.
You yourself link each and every person to their tasks.

ਆਪੇ ਵੀਚਾਰੀ ਗੁਣਕਾਰੀ ਆਪੇ ਮਾਰਗਿ ਲਾਈ ਹੇ ॥੨॥
आपे वीचारी गुणकारी आपे मारगि लाई हे ॥२॥
Āpe vīcẖārī guṇkārī āpe mārag lā▫ī he. ||2||
You contemplate Yourself, You Yourself make us worthy; You Yourself place us on the Path. ||2||

ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ
आपे दाना आपे बीना ॥
Āpe ḏānā āpe bīnā.
You Yourself are all-wise, You Yourself are all-knowing.

ਆਪੇ ਆਪੁ ਉਪਾਇ ਪਤੀਨਾ
आपे आपु उपाइ पतीना ॥
Āpe āp upā▫e paṯīnā.
You Yourself created the Universe, and You are pleased.

ਆਪੇ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਈ ਹੇ ॥੩॥
आपे पउणु पाणी बैसंतरु आपे मेलि मिलाई हे ॥३॥
Āpe pa▫uṇ pāṇī baisanṯar āpe mel milā▫ī he. ||3||
You Yourself are the air, water and fire; You Yourself unite in Union. ||3||

ਆਪੇ ਸਸਿ ਸੂਰਾ ਪੂਰੋ ਪੂਰਾ
आपे ससि सूरा पूरो पूरा ॥
Āpe sas sūrā pūro pūrā.
You Yourself are the moon, the sun, the most perfect of the perfect.

ਆਪੇ ਗਿਆਨਿ ਧਿਆਨਿ ਗੁਰੁ ਸੂਰਾ
आपे गिआनि धिआनि गुरु सूरा ॥
Āpe gi▫ān ḏẖi▫ān gur sūrā.
You Yourself are spiritual wisdom, meditation, and the Guru, the Warrior Hero.

ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਸਾਕੈ ਸਾਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ਹੇ ॥੪॥
कालु जालु जमु जोहि न साकै साचे सिउ लिव लाई हे ॥४॥
Kāl jāl jam johi na sākai sācẖe si▫o liv lā▫ī he. ||4||
The Messenger of Death, and his noose of death, cannot touch one, who is lovingly focused on You, O True Lord. ||4||

ਆਪੇ ਪੁਰਖੁ ਆਪੇ ਹੀ ਨਾਰੀ
आपे पुरखु आपे ही नारी ॥
Āpe purakẖ āpe hī nārī.
You Yourself are the male, and You Yourself are the female.

ਆਪੇ ਪਾਸਾ ਆਪੇ ਸਾਰੀ
आपे पासा आपे सारी ॥
Āpe pāsā āpe sārī.
You Yourself are the chess-board, and You Yourself are the chessman.

ਆਪੇ ਪਿੜ ਬਾਧੀ ਜਗੁ ਖੇਲੈ ਆਪੇ ਕੀਮਤਿ ਪਾਈ ਹੇ ॥੫॥
आपे पिड़ बाधी जगु खेलै आपे कीमति पाई हे ॥५॥
Āpe piṛ bāḏẖī jag kẖelai āpe kīmaṯ pā▫ī he. ||5||
You Yourself staged the drama in the arena of the world, and You Yourself evaluate the players. ||5||

ਆਪੇ ਭਵਰੁ ਫੁਲੁ ਫਲੁ ਤਰਵਰੁ
आपे भवरु फुलु फलु तरवरु ॥
Āpe bẖavar ful fal ṯarvar.
You Yourself are the bumble bee, the flower, the fruit and the tree.

ਆਪੇ ਜਲੁ ਥਲੁ ਸਾਗਰੁ ਸਰਵਰੁ
आपे जलु थलु सागरु सरवरु ॥
Āpe jal thal sāgar sarvar.
You Yourself are the water, the desert, the ocean and the pool.

ਆਪੇ ਮਛੁ ਕਛੁ ਕਰਣੀਕਰੁ ਤੇਰਾ ਰੂਪੁ ਲਖਣਾ ਜਾਈ ਹੇ ॥੬॥
आपे मछु कछु करणीकरु तेरा रूपु न लखणा जाई हे ॥६॥
Āpe macẖẖ kacẖẖ karṇīkar ṯerā rūp na lakẖ▫ṇā jā▫ī he. ||6||
You Yourself are the great fish, the tortoise, the Cause of causes; Your form cannot be known. ||6||

ਆਪੇ ਦਿਨਸੁ ਆਪੇ ਹੀ ਰੈਣੀ
आपे दिनसु आपे ही रैणी ॥
Āpe ḏinas āpe hī raiṇī.
You Yourself are the day, and You Yourself are the night.

ਆਪਿ ਪਤੀਜੈ ਗੁਰ ਕੀ ਬੈਣੀ
आपि पतीजै गुर की बैणी ॥
Āp paṯījai gur kī baiṇī.
You Yourself are pleased by the Word of the Guru's Bani.

ਆਦਿ ਜੁਗਾਦਿ ਅਨਾਹਦਿ ਅਨਦਿਨੁ ਘਟਿ ਘਟਿ ਸਬਦੁ ਰਜਾਈ ਹੇ ॥੭॥
आदि जुगादि अनाहदि अनदिनु घटि घटि सबदु रजाई हे ॥७॥
Āḏ jugāḏ anāhaḏ an▫ḏin gẖat gẖat sabaḏ rajā▫ī he. ||7||
From the very beginning, and throughout the ages, the unstruck sound current resounds, night and day; in each and every heart, the Word of the Shabad, echoes Your Will. ||7||

ਆਪੇ ਰਤਨੁ ਅਨੂਪੁ ਅਮੋਲੋ
आपे रतनु अनूपु अमोलो ॥
Āpe raṯan anūp amolo.
You Yourself are the jewel, incomparably beautiful and priceless.

ਆਪੇ ਪਰਖੇ ਪੂਰਾ ਤੋਲੋ
आपे परखे पूरा तोलो ॥
Āpe parkẖe pūrā ṯolo.
You Yourself are the Assessor, the Perfect Weigher.

ਆਪੇ ਕਿਸ ਹੀ ਕਸਿ ਬਖਸੇ ਆਪੇ ਦੇ ਲੈ ਭਾਈ ਹੇ ॥੮॥
आपे किस ही कसि बखसे आपे दे लै भाई हे ॥८॥
Āpe kis hī kas bakẖse āpe ḏe lai bẖā▫ī he. ||8||
You Yourself test and forgive. You Yourself give and take, O Siblings of Destiny. ||8||

ਆਪੇ ਧਨਖੁ ਆਪੇ ਸਰਬਾਣਾ
आपे धनखु आपे सरबाणा ॥
Āpe ḏẖanakẖ āpe sarbāṇā.
He Himself is the bow, and He Himself is the archer.

ਆਪੇ ਸੁਘੜੁ ਸਰੂਪੁ ਸਿਆਣਾ
आपे सुघड़ु सरूपु सिआणा ॥
Āpe sugẖaṛ sarūp si▫āṇā.
He Himself is all-wise, beautiful and all-knowing.

ਕਹਤਾ ਬਕਤਾ ਸੁਣਤਾ ਸੋਈ ਆਪੇ ਬਣਤ ਬਣਾਈ ਹੇ ॥੯॥
कहता बकता सुणता सोई आपे बणत बणाई हे ॥९॥
Kahṯā bakṯā suṇṯā so▫ī āpe baṇaṯ baṇā▫ī he. ||9||
He is the speaker, the orator and the listener. He Himself made what is made. ||9||

ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤ ਜਾਤਾ
पउणु गुरू पाणी पित जाता ॥
Pa▫uṇ gurū pāṇī piṯ jāṯā.
Air is the Guru, and water is known to be the father.

ਉਦਰ ਸੰਜੋਗੀ ਧਰਤੀ ਮਾਤਾ
उदर संजोगी धरती माता ॥
Uḏar sanjogī ḏẖarṯī māṯā.
The womb of the great mother earth gives birth to all.

ਰੈਣਿ ਦਿਨਸੁ ਦੁਇ ਦਾਈ ਦਾਇਆ ਜਗੁ ਖੇਲੈ ਖੇਲਾਈ ਹੇ ॥੧੦॥
रैणि दिनसु दुइ दाई दाइआ जगु खेलै खेलाई हे ॥१०॥
Raiṇ ḏinas ḏu▫e ḏā▫ī ḏā▫i▫ā jag kẖelai kẖelā▫ī he. ||10||
Night and day are the two nurses, male and female; the world plays in this play. ||10||

ਆਪੇ ਮਛੁਲੀ ਆਪੇ ਜਾਲਾ
आपे मछुली आपे जाला ॥
Āpe macẖẖulī āpe jālā.
You Yourself are the fish, and You Yourself are the net.

ਆਪੇ ਗਊ ਆਪੇ ਰਖਵਾਲਾ
आपे गऊ आपे रखवाला ॥
Āpe ga▫ū āpe rakẖvālā.
You Yourself are the cows, and You yourself are their keeper.

ਸਰਬ ਜੀਆ ਜਗਿ ਜੋਤਿ ਤੁਮਾਰੀ ਜੈਸੀ ਪ੍ਰਭਿ ਫੁਰਮਾਈ ਹੇ ॥੧੧॥
सरब जीआ जगि जोति तुमारी जैसी प्रभि फुरमाई हे ॥११॥
Sarab jī▫ā jag joṯ ṯumārī jaisī parabẖ furmā▫ī he. ||11||
Your Light fills all the beings of the world; they walk according to Your Command, O God. ||11||

ਆਪੇ ਜੋਗੀ ਆਪੇ ਭੋਗੀ
आपे जोगी आपे भोगी ॥
Āpe jogī āpe bẖogī.
You Yourself are the Yogi, and You Yourself are the enjoyer.

ਆਪੇ ਰਸੀਆ ਪਰਮ ਸੰਜੋਗੀ
आपे रसीआ परम संजोगी ॥
Āpe rasī▫ā param sanjogī.
You Yourself are the reveller; You form the supreme Union.

ਆਪੇ ਵੇਬਾਣੀ ਨਿਰੰਕਾਰੀ ਨਿਰਭਉ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੨॥
आपे वेबाणी निरंकारी निरभउ ताड़ी लाई हे ॥१२॥
Āpe vebāṇī nirankārī nirbẖa▫o ṯāṛī lā▫ī he. ||12||
You Yourself are speechless, formless and fearless, absorbed in the primal ecstasy of deep meditation. ||12||

ਖਾਣੀ ਬਾਣੀ ਤੁਝਹਿ ਸਮਾਣੀ
खाणी बाणी तुझहि समाणी ॥
Kẖāṇī baṇī ṯujẖėh samāṇī.
The sources of creation and speech are contained within You, Lord.

ਜੋ ਦੀਸੈ ਸਭ ਆਵਣ ਜਾਣੀ
जो दीसै सभ आवण जाणी ॥
Jo ḏīsai sabẖ āvaṇ jāṇī.
All that is seen, is coming and going.

ਸੇਈ ਸਾਹ ਸਚੇ ਵਾਪਾਰੀ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ਹੇ ॥੧੩॥
सेई साह सचे वापारी सतिगुरि बूझ बुझाई हे ॥१३॥
Se▫ī sāh sacẖe vāpārī saṯgur būjẖ bujẖā▫ī he. ||13||
They are the true bankers and traders, whom the True Guru has inspired to understand. ||13||

ਸਬਦੁ ਬੁਝਾਏ ਸਤਿਗੁਰੁ ਪੂਰਾ
सबदु बुझाए सतिगुरु पूरा ॥
Sabaḏ bujẖā▫e saṯgur pūrā.
The Word of the Shabad is understood through the Perfect True Guru.

ਸਰਬ ਕਲਾ ਸਾਚੇ ਭਰਪੂਰਾ
सरब कला साचे भरपूरा ॥
Sarab kalā sācẖe bẖarpūrā.
The True Lord is overflowing with all powers.

ਅਫਰਿਓ ਵੇਪਰਵਾਹੁ ਸਦਾ ਤੂ ਨਾ ਤਿਸੁ ਤਿਲੁ ਤਮਾਈ ਹੇ ॥੧੪॥
अफरिओ वेपरवाहु सदा तू ना तिसु तिलु न तमाई हे ॥१४॥
Afri▫o veparvāhu saḏā ṯū nā ṯis ṯil na ṯamā▫ī he. ||14||
You are beyond our grasp, and forever independent. You do not have even an iota of greed. ||14||

ਕਾਲੁ ਬਿਕਾਲੁ ਭਏ ਦੇਵਾਨੇ
कालु बिकालु भए देवाने ॥
Kāl bikāl bẖa▫e ḏevāne.
Birth and death are meaningless, for those

ਸਬਦੁ ਸਹਜ ਰਸੁ ਅੰਤਰਿ ਮਾਨੇ
सबदु सहज रसु अंतरि माने ॥
Sabaḏ sahj ras anṯar māne.
who enjoy the sublime celestial essence of the Shabad within their minds.

ਆਪੇ ਮੁਕਤਿ ਤ੍ਰਿਪਤਿ ਵਰਦਾਤਾ ਭਗਤਿ ਭਾਇ ਮਨਿ ਭਾਈ ਹੇ ॥੧੫॥
आपे मुकति त्रिपति वरदाता भगति भाइ मनि भाई हे ॥१५॥
Āpe mukaṯ ṯaripaṯ varḏāṯā bẖagaṯ bẖā▫e man bẖā▫ī he. ||15||
He Himself is the Giver of liberation, satisfaction and blessings, to those devotees who love Him in their minds. ||15||

ਆਪਿ ਨਿਰਾਲਮੁ ਗੁਰ ਗਮ ਗਿਆਨਾ
आपि निरालमु गुर गम गिआना ॥
Āp nirālam gur gam gi▫ānā.
He Himself is immaculate; by contact with the Guru, spiritual wisdom is obtained.

ਜੋ ਦੀਸੈ ਤੁਝ ਮਾਹਿ ਸਮਾਨਾ
जो दीसै तुझ माहि समाना ॥
Jo ḏīsai ṯujẖ māhi samānā.
Whatever is seen, shall merge into You.

ਨਾਨਕੁ ਨੀਚੁ ਭਿਖਿਆ ਦਰਿ ਜਾਚੈ ਮੈ ਦੀਜੈ ਨਾਮੁ ਵਡਾਈ ਹੇ ॥੧੬॥੧॥
नानकु नीचु भिखिआ दरि जाचै मै दीजै नामु वडाई हे ॥१६॥१॥
Nānak nīcẖ bẖikẖi▫ā ḏar jācẖai mai ḏījai nām vadā▫ī he. ||16||1||
Nanak, the lowly, begs for charity at Your Door; please, bless him with the glorious greatness of Your Name. ||16||1||

 
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Scarlet Pimpernel

We seek him here,we sikh
Writer
SPNer
May 31, 2011
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In the Self
Hinduism teaches about avtaars and devtas, but who is it that controls them? Even they are subject to the Hukam. That is why Sikhs do not believe they are worthy of worship. Only the One who is writing the Hukam is worthy of reverence.
That is not the correct analogy for God and creation. Once the painting is finished, it exists separately from the painter.


Veera a painting possesses the spirit of the painter forever,reverence is usually a good state to adopt and more becoming than indifference.
 
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Featured Shabad

This shabad is by Guru Nanak Dev ji, and is found on Ang 1331 of Sri Guru Granth Sahib ji. Some of the key words have been translated for you, but you may have a better translation. Some words...

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