MAYA

ABSTRACT

Materialism is wealth seeking and a materialistic (ਸਾਕਤ ) prefers extravagance, is superficial, believes the bigger the pay check the more important the person, competitive, selfish, preoccupied with money, believes they deserve to have whatever they want (sense of entitlement), seeks status and power relative to peers, believes there is nothing wrong with marrying partly for money, disdains financial insecurity, avoids losing status and control, looking good is more important than comfort, believes in success through appearances, second place is not good enough, manipulative, has a need for applause, not generous, loves to win awards, does things primarily for own benefit, gets angry when they don't get when they want, used to getting their way, prefers instant gratification.

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥

Mā¬i¬ā cẖiṯar bacẖiṯar bimohiṯ birlā būjẖai ko¬ī.

The marvelous image of Maya is so fascinating; how few understand this?-----Namdev, Raag Asa, AGGS, Page, 485-2

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Maya (ਮਾਇਆ) as defined by Mahan Kosh includes the world and its entanglements. (1) ਭੁਲੇਖਾ, ਭ੍ਰਮ, ਅਵਿਦਿਆ, ਅਗਿਆਨਤਾ (2) ਧਨ, ਦੌਲਤ (3) ਮਾਤਾ (4) ਹੇ ਮਾਂ ! ਹੇ ਮਾਤਾ (5) ਭਲਾਉਣ/ਭਰਮ ਉਪਜਾਉਣ ਵਾਲੀ ਸ਼ਕਤੀ (6) ਸਰੀਰਕ ਭਾਵ ਦੁਨਿਆਵੀ  or starch, farina; goddess of wealth, Lakshmi; wealth, riches, money, mammon,; illusionary or illusory world of senses, material world; illusion, illusory phenomena. Maya creates bondage and attachment to material things in life, including personal temporary relationships, which in a spiritual sense is caused by emotions.                                                                           

                                                                                                                              ਇਸੁ ਜਰ ਕਾਰਣਿ ਘਣੀ ਵਿਗੁਤੀ ਇਨਿ ਜਰ ਘਣੀ ਖੁਆਈ ॥

ਪਾਪਾ ਬਾਝਹੁ ਹੋਵੈ ਨਾਹੀ ਮੁਇਆ ਸਾਥਿ ਨ ਜਾਈ ॥

ਜਿਸ ਨੋ ਆਪਿ ਖੁਆਏ ਕਰਤਾ ਖੁਸਿ ਲਏ ਚੰਗਿਆਈ ॥

Is jar kāraṇ gẖaṇī viguṯī in jar gẖaṇī kẖu­ā­ī. Pāpā bājẖahu hovai nāhī mu¬i¬ā sāth na jā¬ī. Jis no āp kẖu¬ā¬ė karṯā kẖus la¬ė cẖangi¬ā¬ī.

For the sake of wealth, so many were ruined, and so many have been disgraced. Wealth without evil-doing comes not and in death it accompanies not. But those who are forsaken by the Creator first God strips them of their goodness.-----Guru Nanak, Raag Asa, AGGS, Page, 417-17

                      

ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਨਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ ॥

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥

Maya Mohu Mayrai Prabh Keena Aapay Bharam Bhulaa-ay, Gurbaanee Is Jag Meh Chaanan Karam Vasai Man Aa-ay.

Emotional attachment to Maya is created by God; and misleads us through illusion and doubt. Gurbani is the Light to illuminate this world; by Its Grace, it comes to abide within the mind.-----Guru Amar Das, Siri Raag, AGGS, Page, 67-9

None escapes its clutches, even the three gods Brahma, Vishnu, and Shiva were enticed and bound by three modes of Maya and were far away from salvation. Guru Amar Das describes it in the following hymn:

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥

ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥

Barahmaa Bisan Mahays Veechaaree, Tarai Gun BaDhak Mukat Niraaree.

Brahma, Vishnu and Shiva, engaged in contemplation are bound by the three qualities and far away from liberation.-----Guru Amar Das, Raag Maru, AGGS, Page, 1049-19

Guru Arjan ponders in Raag Suhi:

ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥

ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥

Bharam Lobh Moh Maya Vikaar, Bharam Chhootay Tay Aikankaar.

Doubt, greed, emotional attachment, immoral acts come from Maya. Freed from this illusion one realizes the Eternal God.-----Guru Arjan, Raag Suhi, AGGS, Page, 736-14

ਹੇ ਅਜਿਤ ਸੂਰ ਸੰਗ੍ਰਾਮੰ ਅਤਿ ਬਲਨਾ ਬਹੁ ਮਰਦਨਹ ॥

ਗਣ ਗੰਧਰਬ ਦੇਵ ਮਾਨੁਖ੍ਯ੍ਯੰ ਪਸੁ ਪੰਖੀ ਬਿਮੋਹਨਹ ॥

Hay Ajit Soor Sangraamn Ut Balnaa Boh Mariner, Gan GanDharab Dayv Maanukh-yaN Pasu Pankhee Bimohneh.

O, emotional attachment, you are the invincible warrior of the battlefield of life; you totally crush and destroy even the most powerful. You entice and fascinate even the heavenly heralds, celestial singers, gods, mortals, beasts and birds.------Guru Arjan, Sahskirti Slokes, AGGS, Page, 1358-2

There are three qualities of Maya that are interconnected, interrelated and interdependent with the three vital forces of the body. These are sativa, rajas and tamas. Sativa includes equilibrium, goodness, truth, compassion, stillness and peace, Rajas includes thinking, planning and taking decisions. Tamas includes greed, anger, jealousy, and laziness.

Materialism is the general theory that the ultimate constituents of reality are material or physical bodies, elements or processes. It is a form of monism in that it holds that everything in existence is reducible to what is material or physical in nature. It is opposed to dualistic theories which claim that body and mind are distinct, and directly antithetical to a philosophical idealism that denies the existence of matter. It is hostile to abstract objects, if these are viewed as more than just a manner of speaking. An implication of materialism is that the diverse qualitative experiences we have are ultimately reducible to quantitative changes in objects or in our physiological functioning. All the properties of things, including persons, are reducible to properties of matter. The stones/matter is not inert and is alive by human definition. These contain a lyrical sound singing praises of Creator with embodied energy and lifting the veil between this world and the Divine world on the other side.

Although the terms referring to psychic states such as intention, belief, desire and consciousness itself have a different sense and use than terms referring to material events, a consistent materialist would deny that mentalist terms have reference to anything other than physical events or physiological changes in our brains. The enormous advances in the sciences have contributed storehouses of empirical data that are often used to support materialism. Many philosophers have been attracted to materialism both because of its reductive simplicity and its association with scientific knowledge.

The lower instincts are necessary for progeny but indulgence in them causes spiritual decline or obstructs spiritual growth and lowers the span of life. Love/lust both leads to attachment due to human sensual emotions leading to momentary pleasure or long lasting happiness in a material sense. There is difference between pleasure and happiness so is there between lust and love. Love is long lasting bliss/happiness creating bondage and attachment, while lust and pleasure are for that moment in life. This universal and apparently inconsistent emotion seems almost incapable of definition. Guru Arjan refers to three qualities of Maya in Raag Asa created by God:

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬ੍ਰਹਮ ਕੀ ਕੀਨ੍ਹ੍ਹੀ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਤਰੀਐ ਰੇ॥

ਘੂਮਨ ਘੇਰ ਅਗਾਹ ਗਾਖਰੀ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਉਤਰੀਐ ਰੇ ॥

Thrai Gun Maya Braham Kee Keenee Khohu Kavan Bidh Tareeai Ray, Ghooman Ghayr Agaah Gaakhree Gur Sabdee Paar Utree-ai Ray.

God has created Maya of three qualities; tell me how it can be crossed over? The whirlpool is awesome and unfathomable; only through the Word of the Guru's Sabd is one carried across.-----Guru Arjan, Raag Asa, AGGS, Page, 404-3

ਦੋਸੁ ਨਹੀ ਕਾਹੂ ਕਉ ਮੀਤਾ ॥

ਮਾਇਆ ਮੋਹ ਬੰਧੁ ਪ੍ਰਭਿ ਕੀਤਾ ॥

Dos Nahee Kaahoo Ka-o Meetaa, Maya Moh Bandh Prabh Keetta.

No one is at fault, my friend. God created the bondage of emotional attachment to Maya.-----Guru Arjan, Raag Gauri, AGGS, Page, 257-11

Guru Arjan further describes that Eternal god is the only One free of bondage/attachment:

ਮੁਕੰਦ ਮਨੋਹਰ ਲਖਮੀ ਨਾਰਾਇਣ ॥

ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ ॥

ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥

Mukanḏ manohar lakẖmī nārā▫iṇ.Ḏaropaṯī lajā nivār uḏẖāraṇ. Kamlakant Kareh Kantoohal Anad Binder Nehsangaa.

Liberator, Enticing God of Lakshmi (Hindu Goddess of Wealth), Savior of Dropadi's (common wife of the five Pandavas in Mahabharta) honor, and Creator of Maya, miracle-worker, absorbed in delightful play is unattached.-----Guru Arjan, Raag Maru, AGGS, Page, 1082-12

Attachment is of two kinds:

1. Divine or spiritual.

ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥

ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥

ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥

ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥

Ayh Kinay-hee Aaskee Doojai Lagai Jaa-ey, Nanak Aasak Kandhee-aa Sad He Rahai Samaa-ey, Changai Changaa Kar Manay Mandai Mandaa Hoey, Aasak Ayh Na Aakhee-ai Je Laykhai Vartai Soey.

What sort of love is this, which clings to duality? Nanak, he alone is called a lover, who remains forever immersed in absorption. But one who feels good only when good is done for him, and feels bad when things go badly - do not call him a lover. He trades only for his own account.-----Guru Angad, Raag Asa, AGGS, Page, 474-4, 5

2. Physical attachment- wealth, parents, siblings, spouse, children, friends, society, and even pets etc. It is also defined as deep, tender affection, romantic attraction, a sense of oneness, intense desire, infatuation, sexual feelings, emotional attachment, and an enthusiastic predilection can all be called love, and to love is to feel or express any of these.

ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥

ਏਸ ਨੋ ਕੂੜੁ ਬੋਲਿ ਕਿ ਖਵਾਲੀਐ ਜਿ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਇ ॥

Kaaeia Hans Kia Preet Hai Peiaa Hee Chadd Jaaey. Ės no kūṛ bol kė kẖavālī▫ai jė cẖalḏi▫ā nāl na jā▫e.

What love is this between the body and soul, which ends when the body falls? Why feed it by telling lies? When you leave, it does not go with you.-----Guru Amar Das, Raag Gauri, AGGS, Page, 510-19

Family Attachments:

ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ਸੰਗਿ ਨ ਜਾਈ ਰਾਮ ॥

ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥

Houmain Mamta Maya Sung Na Jaa-ee Ram, Mata Pit Sut Chaturaa-ee Sung Na Sanpai Naray.

Egotism, worldly attachment, and the lures of Maya shall not go with you. Mother, father, family, children, cleverness, property and spouses - none of these shall go with you.-----Guru Nanak, Raag Asa, AGGS, Page, 437-11

Guru Tegh Bahadur ponders in Raag Sorath, page 634 that the world is entangled in its own pleasures; no one is for anyone else. The wife, who loves you so much, cries,” Ghost! Ghost!” as soon as the swan-soul leaves the body.

Kabir in Raag Asa describes in Raag Asa, page 478 that the world is entangled in its own pleasures; no one is for anyone else. Tell me, whose mother is that, whose father is that, and which man has a wife? When the pitcher of the body breaks, no one cares for you at all. Everyone says,” Take him away, take him away! Sitting on the threshold, his mother cries, and his brothers take away the coffin. Taking down her hair, his wife cries out in sorrow, and the swan-soul departs all alone.   

                                                 

ਮਨਮੁਖੁ ਮੋਹਿ ਵਿਆਪਿਆ ਬੈਰਾਗੁ ਉਦਾਸੀ ਨ ਹੋਇ ॥

ਸਬਦੁ ਨ ਚੀਨੈ ਸਦਾ ਦੁਖੁ ਹਰਿ ਦਰਗਹਿ ਪਤਿ ਖੋਇ ॥

ਹਉਮੈ ਗੁਰਮੁਖਿ ਖੋਈਐ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥

Manmukh Moh Viapia Bairag Udasee Na Hoay, Sabd Na Cheenai Sadaa Dukh Har Dargahi Pat Kho-ay, Ha-umai Gurmukh Kho-ee-ai Naam Ratay Sukh Ho-ay.

The self-willed person is engrossed in the love of worldly pleasures and falsehood, he cannot practice love for Truth. They do not comprehend the Word of the Sabd. They suffer in pain forever, and lose their honor in the Court of God.  The Guru oriented rid them of worldly love of passion through the service of the Guru and enjoy bliss of God’s love.-----Guru Amar Das, Siri Raag, AGGS, Page, 29-10

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥

ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥

Daekh Kuttunb Moh Lobhana Chaldiaa Naal Na Jaaee, Satgur Sayv Gun NiDhaan Paa-i-aa Tis Dee Keem Na Paa-ee.

Gazing upon their families, people are lured and trapped by emotional attachment, but none will go along with them in the end. Serving the True Guru, one finds the Creator, the Treasure of Excellence. Its Value cannot be estimated.-----Guru Amar Das, Siri Raag, AGGS, Page, 32-8

In Sikh Thought we are looking for the Love of True Naam and all other kind of love is false (ਕੂੜ). The Will of God gives the love of True Naam when one is blessed with Its Grace.

ਮਾਥੈ ਤ੍ਰਿਕੁਟੀ ਦ੍ਰਿਸਟਿ ਕਰੂਰਿ ॥

ਸਦਾ ਭੂਖੀ ਪਿਰੁ ਜਾਨੈ ਦੂਰਿ ॥

ਐਸੀ ਇਸਤ੍ਰੀ ਇਕ ਰਾਮਿ ਉਪਾਈ ॥

ਉਨਿ ਸਭੁ ਜਗੁ ਖਾਇਆ ਹਮ ਗੁਰਿ ਰਾਖੇ ਮੇਰੇ ਭਾਈ ॥

ਪਾਇ ਠਗਉਲੀ ਸਭੁ ਜਗੁ ਜੋਹਿਆ ॥

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਮੋਹਿਆ ॥

ਗੁਰਮੁਖਿ ਨਾਮਿ ਲਗੇ ਸੇ ਸੋਹਿਆ ॥

ਵਰਤ ਨੇਮ ਕਰਿ ਥਾਕੇ ਪੁਨਹਚਰਨਾ ॥

ਤਟ ਤੀਰਥ ਭਵੇ ਸਭ ਧਰਨਾ ॥

ਸੇ ਉਬਰੇ ਜਿ ਸਤਿਗੁਰ ਕੀ ਸਰਨਾ ॥

ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਬਾਧਾ ॥

ਹਉਮੈ ਪਚੈ ਮਨਮੁਖ ਮੂਰਾਖਾ ॥

ਗੁਰ ਨਾਨਕ ਬਾਹ ਪਕਰਿ ਹਮ ਰਾਖਾ ॥

Māthai ṯarikutī ḏarisat karūr, Bolai ka¬uṛā jihbā kī fūṛ, Saḏā bẖūkẖī pir jānai ḏūr, Aisī isṯarī ik rām upā¬ī, Un sabẖ jag kẖā¬i¬ā ham gur rākẖė mėrė bẖā¬ī, Pā¬ė ṯẖag¬ulī sabẖ jag johi¬ā, Barahmā bisan mahāḏė¬o mohi¬ā, Gurmukẖ nām lagė sė sohi¬ā, varaṯ nėm kar thākė punharcẖanā, Ŧat ṯirath bẖavė sabẖ ḏẖarnā, Sė ubrė je saṯgur kī sarnā, Mā¬i¬ā mohi sabẖo jag bāḏẖā, Ha¬umai pacẖai manmukẖ mūrākẖā, Gur Nānak bāh pakar ham rākẖā.

A frown creases her forehead, and her look is evil. Her speech is bitter, and her tongue is rude. She is always hungry, and she believes her Husband to be far away. Such is Maya, the woman, which the God has created. She is devouring the whole world, but the Guru has saved me, O my Siblings of Destiny. Administering her poisons, she has overcome the whole world. She has bewitched Brahma, Vishnu and Shiva. Only those Guru willed who are attuned to the Naam are blessed. Performing fasts, religious observances and atonements, the mortals have grown weary. They wander over the entire planet, on pilgrimages to the banks of sacred rivers. But they alone are saved, who seek the Sanctuary of the True Guru.  Attached to Maya, the whole world is in bondage. The foolish self-willed are consumed by their egotism. Taking by the arm, Guru Nanak has saved us.-----Guru Arjan, Raag Asa, AGGS, Page, 394

Conclusion:

As spiritual awakening begins, motivations inevitably shift from the egocentric materialism toward the desire to serve others. This kind of service is seen as absolutely necessary if the awakening and development are to continue; spiritual growth requires a life of service.

Guru Arjan in Raag Asa describes the attributes of Maya:

ਮਤਾ ਕਰਉ ਸੋ ਪਕਨਿ ਨ ਦੇਈ ॥

ਸੀਲ ਸੰਜਮ ਕੈ ਨਿਕਟਿ ਖਲੋਈ ॥

ਵੇਸ ਕਰੇ ਬਹੁ ਰੂਪ ਦਿਖਾਵੈ ॥

ਗ੍ਰਿਹਿ ਬਸਨਿ ਨ ਦੇਈ ਵਖਿ ਵਖਿ ਭਰਮਾਵੈ ॥

ਘਰ ਕੀ ਨਾਇਕਿ ਘਰ ਵਾਸੁ ਨ ਦੇਵੈ ॥

ਜਤਨ ਕਰਉ ਉਰਝਾਇ ਪਰੇਵੈ ॥

ਧੁਰ ਕੀ ਭੇਜੀ ਆਈ ਆਮਰਿ ॥

ਨਉ ਖੰਡ ਜੀਤੇ ਸਭਿ ਥਾਨ ਥਨੰਤਰ ॥

ਤਟਿ ਤੀਰਥਿ ਨ ਛੋਡੈ ਜੋਗ ਸੰਨਿਆਸ ॥

ਪੜਿ ਥਾਕੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਅਭਿਆਸ ॥

ਜਹ ਬੈਸਉ ਤਹ ਨਾਲੇ ਬੈਸੈ ॥

ਸਗਲ ਭਵਨ ਮਹਿ ਸਬਲ ਪ੍ਰਵੇਸੈ ॥

ਹੋਛੀ ਸਰਣਿ ਪਇਆ ਰਹਣੁ ਨ ਪਾਈ ॥

ਕਹੁ ਮੀਤਾ ਹਉ ਕੈ ਪਹਿ ਜਾਈ ॥

ਸੁਣਿ ਉਪਦੇਸੁ ਸਤਿਗੁਰ ਪਹਿ ਆਇਆ ॥

ਗੁਰਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੋਹਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥

ਨਿਜ ਘਰਿ ਵਸਿਆ ਗੁਣ ਗਾਇ ਅਨੰਤਾ ॥

ਪ੍ਰਭੁ ਮਿਲਿਓ ਨਾਨਕ ਭਏ ਅਚਿੰਤਾ ॥

ਘਰੁ ਮੇਰਾ ਇਹ ਨਾਇਕਿ ਹਮਾਰੀ ॥

ਇਹ ਆਮਰਿ ਹਮ ਗੁਰਿ ਕੀਏ ਦਰਬਾਰੀ ॥

Maṯā kara¬o so pakan na ḏė¬ī, Sīl sanjam kai nikat kẖalo¬ī, vės karė baho rūp ḏikẖāvai, Garihi basan na ḏė¬ī vakẖ vakẖ bẖarmāvai, Gẖar kī nā¬ik gẖar vās na ḏėvai, Jaṯan kara¬o urjẖā¬ė parėvai, Ḏẖur kī bẖėjī ā¬ī āmar, Na¬o kẖand jīṯė sabẖ thān thananṯar, Ŧat ṯirath na cẖẖodai jog sanni¬ās, Paṛ thākė simriṯ bėḏ abẖi¬ās, Jah baisa¬o ṯah nālė baisai, Sagal bẖavan meh sabal parvėsai, Hocẖẖī saraṇ pa¬i¬ā rahaṇ na pā¬ī, Kaho mīṯā ha¬o kai peh jā¬ī, Suṇ upḏės saṯgur peh ā¬i¬ā, Gur har har nām mohi manṯar driṛ¬ā¬i¬ā, Nij gẖar vasi¬ā guṇ gā¬ė ananṯā, Parabẖ mili¬o Nānak bẖa¬ė acẖinṯā, Gẖar mėrā ih nā¬ik hamārī, Ih āmar ham gur kī¬ė ḏarbārī.

Whatever I resolve, she (Maya) does not allow it to come to pass. She stands blocking the way of goodness and self-discipline. She wears many disguises, and assumes many forms, and she does not allow me to dwell in my own home. She forces me to wander around in different directions. She has become the mistress of my home, and she does not allow me to live in it. If I try, she fights with me. In the beginning, she was sent as a helper, but she has overwhelmed the nine continents, all places and interspaces. She has not spared even the river banks, the sacred shrines of pilgrimage, the Yogis and Sannyaasees (Ascetic), or those who tirelessly read the Simritees and study the Vedas (Hindu Scriptures). Wherever I sit, she sits there with me. She has imposed her power upon the whole world. Seeking meager protection, I am not protected from her. Tell me, O my friend: unto whom should I turn for protection? I heard of Divine’s Teachings, and so I have come to the True Guru. The Guru has implanted the spell of the Its Name, Immortal God, within me. And now, I dwell in the home of my own inner self; I sing the Glorious Praises of the Infinite God. I have met God, O Nanak, and I have become care-free. My home is now my own, and she is now my mistress. She is now my servant, and the Guru has made me intimate with God.-----Guru Arjan, Raag Asa, AGGS, Page, 371