TWO SIDES
Inherent to creation is the existence of opposites. Everything exists in contrast: there can be no good without evil, no right without wrong, no pleasure without pain, no security without insecurity, no happiness without unhappiness, no teacher without a student, no parent without a child, no enlightenment without delusion, and so forth. Life moves in cycles going from one extreme to the other. Non-dualism assumes that these dichotomies are illusionary at worst or inaccurate conveniences at best like the pictures and idols of Gurus/Akal Purkh, as the later is formless (ਨਿਰੰਕਾਰ). Similarly there are different religions and things called good or bad.
The Primary Good is good, pure and simple, not by virtue of connection with some thing else, because there is nothing else above it. All things are below It, and receive good from It. It is further more an agent, whose action is intellect (The Higher Self), life, and every thing in which there is life and intelligence. It should not be supposed that evil/bad is opposite to the Primary Good, because there is no intermediary between them. The Primary Good has no opposite. Good either does not exist, or if it does exist, it has no opposite what so ever. But it is impossible for the Good not to exist, because it is the cause of causes. Guru Amardas in Raag Suhi ponder on the subject;
ਸਭੁ ਅੰਤਰਜਾਮੀ ਬ੍ਰਹਮੁ ਹੈ ਬ੍ਰਹਮੁ ਵਸੈ ਸਭ ਥਾਇ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਸਬਦਿ ਵੇਖਹੁ ਲਿਵ ਲਾਇ ॥ ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥
Sabẖ anṯarjāmī barahm hai barahm vasai sabẖ thā▫e.Manḏā kis no ākẖī▫ai sabaḏ vekẖhu liv lā▫e. Burā bẖalā ṯicẖar ākẖ¬ḏā jicẖar hai ḏuhu māhi. Gurmukẖ eko bujẖi▫ā ekas māhi samā▫e.
God is the Inner-knower of all hearts; God dwells in every place. So who should we call evil? Behold the Word of the Sabd, and lovingly dwell upon it. One calls others bad and good, as long as one is in duality. The Guru willed understands the One and Only Akal Purkh and he is absorbed in the One. -----Guru Amardas, Raag Suhi, AGGS, Page 757-6
The only thing for emancipation or union with the Akal Purkh is through devotional love and living under Its Will/Fear; thus one should make an honest attempt to become a candidate for It’s Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean (ਭਵਜਲ) by following the teachings incorporated in the Sabd Guru. Guru Nanak, Guru Amardas and Guru Arjan ponder on two sides of life;
ਬਦਫੈਲੀ ਗੈਬਾਨਾ ਖਸਮੁ ਨ ਜਾਣਈ ॥ ਸੋ ਕਹੀਐ ਦੇਵਾਨਾ ਆਪੁ ਨ ਪਛਾਣਈ ॥ ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥ ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥ ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ॥ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ ॥ ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ ॥
Baḏfailī gaibānā kẖasam na jāṇ▫ī. So kahī▫ai ḏevānā āp na pacẖẖāṇ▫ī. Kalėh burī sansār vāḏe kẖapī▫ai. viṇ nāvai vekār bẖarme pacẖī▫ai. Rāh ḏovai ik jāṇai so▫ī sijẖsī. Kufar go▫a kufrāṇai pa▫i▫ā ḏajẖsī. Sabẖ ḏunī▫ā sub▫hān sacẖ samā▫ī▫ai. Sijẖai ḏar ḏīvān āp gavā▫ī▫ai.
The foolish demon, who does evil deeds, does not know his Creator and Master. Call him a mad-man; if he does not understand his/her own self. The strife of this world is evil; these struggles are consuming it. Without the Akal Purkh's Name, life is worthless. Through doubt, the people are being destroyed. One knowing both paths (Hindu & Muslim) is to be the one who alone will find fulfillment. One who repudiates this faith will burn in the fire of hell. The whole world is holy. Be absorbed in its purity and by discarding egoism does one finds acceptance at God’s portal and Its Divine Court. -----Guru Nanak, Raag Majh Ki Vaar, AGGS, Page, 142-8
ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥ ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥ ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥ ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥ ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥ ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥
Ḏovai ṯarfā upā▫e ik varṯi▫ā. Beḏ baṇī varṯā▫e anḏar vāḏ gẖaṯi▫ā. Parviraṯ nirviraṯ hāṯẖā ḏovai vicẖ ḏẖaram firai raibāri▫ā. Manmukẖ kacẖe kūṛi▫ār ṯinĥī nihcẖa▫o ḏargėh hāri▫ā. Gurmaṯī sabaḏ sūr hai kām kroḏẖ jinĥī māri▫ā. Sacẖai anḏar mahal sabaḏ savāri▫ā. Se bẖagaṯ ṯuḏẖ bẖāvḏe sacẖai nā▫e pi▫āri▫ā. Saṯgur sevan āpṇā ṯinĥā vitahu ha▫o vāri▫ā.
The One Akal Purkh created both sides and pervades the expanse. The words of the Vedas became pervasive, with arguments and divisions. Attachment and detachment are the two sides of it; Righteousness the true religion is the guide between the two. The self-willed are worthless and false. Without a doubt, they lose in the Court of the God. Those who follow the Guru's Teachings are the true spiritual warriors; they have conquered sexual desire and anger. They enter into the True Mansion of the God's Presence, embellished and exalted by the Word of the Sabd. Those devotees are pleasing to Your Will, O God; they dearly love the True Name. I am a sacrifice to those who serve their True Guru. -----Guru Amardas, Raag Malar, AGGS, Page, 1280
ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥ ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥ ਗੁਰਿ ਸੇਵਿਐ ਸਾਤਿ ਪਾਈਐ ਜਪਿ ਸਾਸ ਗਿਰਾਸਾ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਥਿਰੁ ਨਹੀ ਨਾਮੇ ਬਲਿ ਜਾਸਾ ॥
Ḏovai ṯarfā opā▫ī▫on vicẖ sakaṯ siv vāsā. Sakṯī kinai na pā▫i▫o fir janam bināsā. Gur sevi▫ai sāṯ pā▫ī▫ai jap sās girāsā. Simriṯ sāsaṯ soḏẖ ḏekẖ ūṯam har ḏāsā. Nānak nām binā ko thir nahī nāme bal jāsā.
God created both sides; Shiva dwells within Shakti (the conscience dwells within the material universe). Through the material universe of Shakti, no one has ever found the Akal Purkh; they continue to be born and die. Serving the Guru, meditating on God with every breath and morsel of food peace is found. Searching and looking through the Simritees and the Shaastras, I have found that the most sublime person is the slave of the God. O Nanak, without the Naam, nothing is permanent and stable; I am a sacrifice to the Name of the Akal Purkh. -----Guru Amardas, Raag Maru, AGGS, Page, 1090
ਤੁਧੁ ਜਗ ਮਹਿ ਖੇਲੁ ਰਚਾਇਆ ਵਿਚਿ ਹਉਮੈ ਪਾਈਆ ॥ ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥ ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲਭਾਈਆ ॥ ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥ ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥ ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥
ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥ ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥
Ŧuḏẖ jag mėh kẖel racẖā▫i▫ā vicẖ ha▫umai pā▫ī▫ā. Ėk manḏar pancẖ cẖor hėh niṯ karahi buri▫ā▫ī▫ā. Ḏas nārī ik purakẖ kar ḏase sāḏ lobẖā▫ī▫ā. Ėn mā▫i▫ā mohṇī mohī▫ā niṯ firėh bẖarmā▫ī▫ā. Hāṯẖā ḏovai kīṯī▫o siv sakaṯ varṯā▫ī▫ā. Siv agai sakṯī hāri▫ā evai har bẖā▫ī▫ā. Ik vicẖahu hī ṯuḏẖ rakẖi▫ā jo saṯsang milā▫ī▫ā. Jal vicẖahu bimb uṯẖāli▫o jal māhi samā▫ī▫ā.
You have staged this play in the world, and infused egotism into all beings. In the one temple of the body are the five thieves, who continually misbehave. The ten brides, the sensory organs were created are attached to one self, which are engrossed in flavors and tastes. Entangled by the charmer Maya one is ever deluded. Two are bounds, the eternally wakeful self, vanquished by Maya; such is the Will of Akal Purkh. Some you have saved from Maya through the holy congregations and thus united. From water has thou raised a bubble in water it is reabsorbed.-----Guru Arjan, Raag Maru, AGGS, Page, 1096
Virinder S. Grewal
