Guru Nanak’s route to Liberation (merger with the Truth) is through Prema Bhakti (also written as Prema Bhagti).
To generate love within, one needs to nurture godly qualities of compassion and kindness towards all living beings.
All major faiths of the world preach love and kindness. So, the first step is to read one’s scriptures, interpret, understand and contemplate them, the divine instructions imparted by the spiritual guides must be assimilated and executed while going about their worldly and spiritual activities. However, most people’s idea of faith starts and ends with what the clerics tell them. Few venture beyond the four walls of the domain, run and controlled by Parcharaks (propagators of faith, preachers) and self-appointed Babas.
For a Sikh, the instruction for imbibing Prema Bhakti is executed by submitting one’s mind, body and spirit at the lotus feet of Guru Granth Sahib. The ‘Word-Guru’ of Enlightenment holds the key to Liberation (merger with the Lord). It must be total surrender, no ifs and buts, no Kintu Prantu.
ਐਸੀ ਪ੍ਰੀਤਿ ਕਰਹੁ ਮਨ ਮੇਰੇ ॥ ਆਠ ਪਹਰ ਪ੍ਰਭ ਜਾਨਹੁ ਨੇਰੇ ॥ (807)
Eisee preet(i) karauh mann mairai. Aath pehar Prabh jaanauh nairai.
(Enshrine such love and devotion in your consciousness, that you can perceive the presence of God near you twenty hours a day.)
Submission to Satguru, Guru Granth Sahib, is easier said than done. There are far too many temptations and distractions in the path of the sincere Seeker. The world is getting increasingly dynamic, engrossed in a ‘a get rich quick’ race. Values are fast eroding, the number of serious Seekers are dwindling. The world is engaged in a haphazard clamour for wealth and power. Guru Tegh Bahadur, the Ninth Nanak, confirms this:
ਨਿਸਿ ਦਿਨੁ ਮਾਇਆ ਕਾਰਨੇ ਪ੍ਰਾਨੀ ਡੋਲਤ ਨੀਤ ॥
ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ ਨਾਰਾਇਨੁ ਜਿਹ ਚੀਤਿ ॥ (1427)
Nis(i) din(u) maaeaa kaarnai Praanee dolat neet.
Kotan mei Nanak ko-oo Narayan jeh cheet(i).
[Day and night, the mortal wanders in search of wealth. Only one in crores, says Nanak, holds Ik Onkar (God) in his consciousness.]
Merely parroting Gurbani day and night doesn’t guarantee spiritual enlightenment. The consciousness is deprived of Lord’s Name (Naam) when the mind is engaged in chasing worldly comforts and pleasures, often quite unnecessary in leading a life of piety and contentment. Wealth, over and above our needs, often corrupts both the mind and spirit. However, there is nothing wrong in earning big, or being rich, as long as the money is put to good use, in helping creating a fair, kind and just society. Guru Nanak recommends and endorses the life of a householder. He shunned the life of an ascetic, opting out of social life, away from home and family in the pursuit of spiritual enlightenment.
The world needs resources and infrastructure for a healthy, vibrant society. It requires enterprising people to make the world tick. But, it is also incumbent on the affluent to give back to society, in the spirit of a Satto Guni (see below):
It takes all sorts for the mortal world to function. The ancient scriptures mention three aspects (qualities) of Maya (Trai-Guni Maya). These are:
(1) Tamo Guna: Alternatively, referred as Tamas of Taamsik, it represents the qualities of darkness and spiritual suffocation. A person under the influence of this aspect develops a habit of only taking. He doesn’t believe in giving back. Lazy, selfish individuals are, usually, found in this category.
(2) Rajo Guna: Also known as Rajas or Raajsik, signifies characteristics of energy and activity tainted with worldly passion, attachment and egotism. A person so conditioned, whilst taking from others also believes in giving back to society. But, he often so with an expectation of a return, thus, displaying a desire to balance things up. Most householders fall under this category.
(3) Sato Guna: Also referred as Satva or Saatvik, is considered the Guna of purity and harmony. This quality embodies attitudes of tranquillity, compassion and charity. A Sato Guni is a noble soul, always looking to help people and society. He is often deep in thought, thinking how he may acquit himself with honour and grace, a charitable person who gives without reservation. Philosophers, saints, thinkers and reformers belong to this category.
Bhagat Kabir mentions a fourth state of existence which transcends the above three qualities:
ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥
ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ (1123)
Raj gunh tam gunh sat gunh kahee-ei Eh tairee sabh maaeaa.
Chauthai pad kau jo nar(u) cheen-hei Tin-hee param pad(u) paaeaa.
(Rajo Guna signifies characteristics of energy and activity tainted with attachment and ego; Tamo Guna represents qualities of darkness and spiritual suffocation; Sato Guna embodies attitudes of tranquillity, compassion and charity. However, these are all creations of Maya (illusion). Only, he who rises above these three to the Fourth Stage attains the supreme Spiritual Bliss.)
Discussion of the three qualities of Maya and the elevated state of consciousness (Chautha Pad, Turiya) merits an article or two of their own.
Guru Nanak has drawn an abstract, conceptual triangle of three disciplines, Naam Japo, Kirat Karo and Vandd Chhako.
Let’s us explore and examine all three.
(1) Naam Japo (meditate on Naam)
Literally, this means the recital of Naam and reading scriptures. However, this pillar of the triangle goes far beyond its literal meaning. Not only must we set up a regime of daily recital of Gurbani, we must also make a sincere effort to understand and interpret Bani to the best of our ability. Constant recitation, interpretation and contemplation will enhance our understanding:
ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥ (4)
Sunheaa manneaa mann(i) keetaa bhaau. Antargat(i) teerath(i) mal(i) naau.
[Reciting Naam, listening and enshrining it in our consciousness generates divine love. The subtle inner being (Sookham Sareer) transforms into a sacred shrine, cleansing our spiritual impurities (tantamount to a pilgrimage).]
Listening, learning and believing are not only important parts of our physical lives, but are, also, an essential part of our spiritual development. From the spiritual perspective, Guru Nanak considered these so important that he incorporated four Pauris (stanzas) each, on Sunhee-ei (listening and attuning to Naam) and Mannee-ei (believing and remaining saturated in Naam), in Japu Ji.
Physical cleanliness is very important. Imagine the bodily odour if we do not bathe for days. Similarly, our spirit gets covered with layers of filth (worldly vulgarity, obscenities and corruption) if we ignore the spiritual aspect of our lives. Every morning it is imperative we cleanse both our body and mind, the former with soap and water, the latter with Naam.
ਕਰਿ ਇਸਨਾਨੁ ਸਿਮਰਿ ਪ੍ਰਭੁ ਅਪਨਾ ਮਨ ਤਨ ਭਏ ਅਰੋਗਾ ॥
ਕੋਟਿ ਬਿਘਨ ਲਾਥੇ ਪ੍ਰਭ ਸਰਣਾ ਪ੍ਰਗਟੇ ਭਲੇ ਸੰਜੋਗਾ ॥ (611)
Kar(i) isnaan(u) simar(i) Prabh apnaa Mann tann bhae arogaa.
Kot(i) bighan laathai Prabh sarnhaa Pragtai bhalai sanjogaa.
[Each morning, after a cleansing bath, focus on Lord’s Name (Naam Japo), for a healthy mind and body. Good fortune will dawn, as millions of obstacles vanish while seeking the Sanctuary of the Lord.]
Constantly, instruct your ears to listen to Gurbani, Guru’s ‘Word’, hearing which shall connect you with the Truth:
ਏ ਸ੍ਰਵਣਹੁ ਮੇਰਿਹੋ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥
ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ਸਰੀਰਿ ਲਾਏ ਸੁਣਹੁ ਸਤਿ ਬਾਣੀ ॥
ਜਿਤੁ ਸੁਣੀ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਆ ਰਸਨਾ ਰਸਿ ਸਮਾਣੀ ॥ (922)
Ai sravanhauh maireho Saachei sun-nhei no pathaae.
Saachei sun-nhei no pathaae sareer(i) laae Sunh-hau sat(i) baanhee.
Jit(u) sunhee mann(u) tann(u) hareaa hoaa Rasnaa ras(i) samaanhee.
(O ears of mine! Know that you were provided by the Lord to hear and appreciate the Lord’s praises. You were attached to the body, to listen and contemplate the True ‘Word’, hearing which both the mind and body are spiritually refreshed and the tongue is saturated in the nectar of celestial bliss.)
Naam Japna is a spiritual ‘exercise’, a discipline of the mind, not of the body. We see some weird expressions of Simran, manifesting in eerie sounds and uncanny movements of the body.
(2) Kirat Karo (do honest work)
Guru Nanak shunned the practise of retreating to forests and caves to seek enlightenment, as this resulted in a brain-drain, harmful to the development of a balanced vibrant and erudite society. He endorsed the life of a householder, to earn his living honestly in building a fair, just and compassionate society. This also offered the mortal an arena to perform his deeds and test his resolve against worldly temptations, triggered by Maya’s condition of duality.
The Jeeva (mortal) has to perform its action on the Dharam Khand (the arena of action and spiritual law) and by these actions he shall be judged in Lord’s Court of Truth and Righteousness:
ਇਸੁ ਭੇਖੈ ਥਾਵਹੁ ਗਿਰਹੋ ਭਲਾ ਜਿਥਹੁ ਕੋ ਵਰਸਾਇ ॥ (587)
Is(u) bhaikhei thaav-hau bhalaa Jithhau ko varsaae.
(Instead of wearing a mendicant’s robes, begging from door to door, it is honourable to live a householder’s life and serve society.)
We live in a very dynamic world. The pace of life is getting faster and faster, the social media has taken over our lives. It is increasingly difficult to focus on noble values. There are far too many distractions, which can also stand in the way of honest work and clean dealings.
However, life does offer many opportunities to do good as well as bad. Sadly, human nature is such that it is attracted more towards bad deeds as opposed to good ones.
Guru Arjan reminds us of this tendency:
ਬੁਰੇ ਕਾਮ ਕਉ ਊਠਿ ਖਲੋਇਆ ॥ ਨਾਮ ਕੀ ਬੇਲਾ ਪੈ ਪੈ ਸੋਇਆ ॥
ਅਉਸਰੁ ਅਪਨਾ ਬੂਝੈ ਨ ਇਆਨਾ ॥ ਮਾਇਆ ਮੋਹ ਰੰਗਿ ਲਪਟਾਨਾ ॥ (738)
Burai kaam kau ooth(i) khaloeaa. Naam kee bailaa pei pei soeaa.
Ausar(u) apnaa boojhei na iaanaa. Maaeaa moh rang(i) laptaanaa.
(The naive fool does not see the opportunity to do good and is, instead, wrapped up in Maya’s razzmatazz of worldly pleasures.)
To perform an honest day’s work, one needs a good environment, good values and an honest organisation or clientele to work with. Often, the choice of career can narrow down our options.
Unless one makes a determined effort to keep to the straight and narrow, it is extremely easy to fall prey to wrong company and bad habits.
The city of London, for example, transforms after 7 pm. At night, revellers take over the city. The pubs (bars) spill out over on to the pavements.
I remember once my head from the previous university visited me in London, close to the London City Wall. I felt an obligation to treat him to a soft drink and a snack. The cafes had already shut down and the bars were crowded with revellers and binge drinkers. We walked for nearly half an hour and almost gave up. Finally, we managed to find a place where we could have a quiet drink, soft of course, and a sandwich.
My trips to London and other places, where I had to travel to work were confined to a strict return trip, no detours, no deviations.
We do not, always, have the freedom to choose our company. At work we have absolutely no choice and have to live with our colleagues. This can cause problems if we end up in the wrong organisation or draw a biased group of colleagues. A quick change of employer might offer the solution. However, this is easier said than done as the scope in certain sectors may be very restricted.
We do have a greater choice of company outside work hours, though not, necessarily, complete freedom. We can choose our friends but not our relatives. Social gatherings, too, have a mixture of people, some compatible with our nature and others not.
It, therefore, needs greater focus and determination to earn our living by honest means and at the same times retain values we hold most dear. This requires a strong mindset and stresses the need for a strict regime to search for the Truth through reading, reciting, contemplating scriptures.
(3) Vand Chhako (share your earnings)
This is the third pillar of Sikhi, established by Guru Nanak to encourage sharing of food and other essentials within the society, irrespective of caste, colour or creed.
The Genuine Bargain (Sacha Sauda): At a very early age, Guru Nanak sought meditation and the company of itinerant Sadhus (devotees) and saints. He was very young when his father, Mehta Kalyan Chand, decided to set him up in business. He gave Guru Ji twenty rupees (a large sum in those days) and asked him to purchase goods for resale, insisting he must try and strike as best a bargain as possible.
On his way to the commercial centre, Guru Ji came across a group of Sadhus who had been meditating for days without food and other basics of survival. He thought, what better other than feeding the hungry, surely there can be no better way of striking a truly profitable bargain. Accompanied by his pal, Bhai Bala, Guru Nanak bought the necessary provisions, clothes and blankets from the nearby commercial hub and returned to the Sadhus’ conclave. The two friends then, with utmost devotion and humility, cooked the food and fed the hungry Sadhus, also honouring them with clothes and blankets.
Guru Nanak’s ‘Really Lucrative Bargain’ of twenty rupees has now taken on an international dimension, not only of sharing but also caring for the needy in peacetime and in crisis. In addition to the tradition of Langar (free community kitchen) in every Gurdwara, Sikhs are now seen, the world over, setting up camps feeding, clothing and offering medical health facilities. They are seen on the front-lines of disaster and war torn areas. Vand Chhakna includes sharing of knowledge, intellect and information for facilitating a God-fearing, peaceful and progressive society. This is one area where Sikhs have been rather complacent. They have failed to raise an awareness of the identity of Khalsa, its sacrifices and achievements. Even today most people cannot distinguish between Sikhs and Muslims (no disrespect meant to our Muslim brothers). Of recent, efforts are being made, notably by the Sikh diaspora, to set up centres, educational institutes and university Chairs to spread the teachings of Sikh Gurus. Sikhs must promote a much needed awareness of the unparalleled sacrifices of the Sikh Gurus and the Khalsa.
Conclusion
As I conclude this article, I can’t help going into a panic mode realising how much ground I have to make to merit Satguru’s Grace.
Guru Nanak’s three Pillars of Sikhi form a boundary line around an honest householder’s person, to repel the evil designs of Maya and its diversionary tactics.
Guru Arjan avers that sincere effort and initiative will, always, yield rewards. Constant endeavour to excel becomes second nature, manifesting in peace and bliss. Focus on Naam, O Nanak, you shall receive God’s Grace, all anxiety will vanish.
ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥
ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥ (522)
Uddam(u) karaideaa jeeau toon Kamaavadeaa sukh bhunch(u).
Dhiaaedeaa toon Prabhu mil(u) Nanak utree chint.
As noted above, human nature leans more readily towards worldly pleasures than to walk the path of righteousness and enlightenment, such is the grip of Maya on our lives. A child takes birth after the Lord infuses His Light in the body. Guru Amardas states:
ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਰਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ (921)
Ai sareeraa maireaa Har(i) tum meh(i) jot(i) rakhee Taa too jag meh aaeaa.
(O mortal being! Akal Purkh had placed His Light in your body before you came into this world.)
The child arrives in the world, in all purity and innocence, which gradually wears away as the Jeeva’s focus wavers.
ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥
ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥ (921)
Jaa tis(u) bhaanhaa taa jammeaa Parvaar(i) bhalaa bhaaeaa.
Liv chhurhakee lagee trisnaa Maaeaa amar(u) vartaaeaa.
As per His Will, the child is born into a loving, embracing family. With the passage of time his focus on the Lord wavers, as Maya casts its net of illusory deception over him.)
To crossover, one needs to build the boat on time. Attached to Maya and its worldly vices, the man wastes away valuable time needed to build the boat, with timber saturated in Naam. When the tide of bad deeds swells up and lashes the shores with violent force there’s no place to run.
ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥ (794)
Bairhaa bandh(i) na sakeo Bandhan kee vailaa.
Bhar(i) sarvar(u) jab oochhlei Tab taranh(u) duhailaa.
The only way to fight off the temptations of worldly distractions is to model one’s life on the disciplines as formalised under the three Pillars of Sikhi. Guru Nanak’s three cornerstones represent the Divine Triangle of Prema Bhakti.
In Tav Prasad Savaiye (9), Guru Gobind Singh, the Tenth Master, states:
ਬਾਸ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੈ ਐਸੇ ਹੀ ਐਸੇ ਸੁ ਬੈਸ ਬਿਤਾਇਓ ॥
ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥
(There are those who waste away their lives in idle vanity and misdeeds. Listen you all, I speak the truth, only those with love and compassion in their hearts obtain the Grace of God.)
This sums up Guru Nanak’s Divine Path of Prema Bhakti.