NIRGUN AND SARGUN GOD

ABSTRACT

The creator has been projected as “Nirgun” (with out attributes of Maya or unseen) and “Sargun (with attributes of Maya/Mother Nature). God has said to possess no qualities when It has drawn the world within Itself.  God is said to possess all qualities when It projects matter to form creation. Guru Nanak, Guru Arjan, and Guru Amar Das describe in Raag Maru that God was with out attributes for 36 ages (Many) in the form of negativity. Sikh philosophy explains the metaphysical force responsible for the creation and its overall justifiable cause and action in a responsible and justified manner. It further explains that Guru and Gnosis are required to purify the conscience of the human to fit in  the companionship of the Eternal with in and thus leading to transcendental uplift.

ਆਪੇ ਪੇਡੁ ਬਿਸਥਾਰੀ ਸਾਖ ॥

ਅਪਨੀ ਖੇਤੀ ਆਪੇ ਰਾਖ ॥੧॥

ਜਤ ਕਤ ਪੇਖਉ ਏਕੈ ਓਹੀ ॥

ਘਟ ਘਟ ਅੰਤਰਿ ਆਪੇ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

ਆਪੇ ਸੂਰੁ ਕਿਰਣਿ ਬਿਸਥਾਰੁ ॥

ਸੋਈ ਗੁਪਤੁ ਸੋਈ ਆਕਾਰੁ ॥੨॥
ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥ 
ਦੁਹ ਮਿਲਿ ਏਕੈ ਕੀਨੋ ਠਾਉ ॥੩॥
ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭ੍ਰਮੁ ਭਉ ਖੋਇਆ ॥
ਅਨਦ ਰੂਪੁ ਸਭੁ ਨੈਨ ਅਲੋਇਆ ॥੪॥੧੭॥੬੮॥

Āpe ped bisthārī sākẖ. Apnī kẖeṯī āpe rākẖ. Jaṯ kaṯ pekẖa▫o ekai ohī. Gẖat gẖat anṯar āpe so▫ī. rahā▫o. Āpe sūr kiraṇ bisthār. So▫ī gupaṯ so▫ī ākār. Sarguṇ nirguṇ thāpai nā▫o. Ḏuh mil ekai kīno ṯẖā▫o. Kaho Nānak gur bẖaram bẖa▫o kẖo▫i▫ā. Anaḏ rūp sabẖ nain alo▫i▫ā. 

Eternal God Itself is the tree, with the branches extending out, and preserves Its own crop/creation. Wherever I look, I see that One God alone. Deep within each and every heart, It Itself is contained. Pause. It Itself is the sun, and the rays emanating from it. It is concealed and revealed too. It is said to be Seen, and Unseen. Both converge on to a single point to form the Universe. Says Nanak, the Guru has dispelled my doubt and fear. With my eyes, I perceive the God, the embodiment of bliss, to be everywhere. ------Guru Arjun, Raag Asa, AGGS, Page, 387-18

                        -------------------------------------------------------------

Q. ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥

ਏਸੁ ਸਬਦ ਕਉ ਜੋ ਅਰਥਾਵੈ ਤਿਸੁ ਗੁਰ ਤਿਲੁ ਨ ਤਮਾਈ ॥

ਕਿਉ ਤਤੈ ਅਵਿਗਤੈ ਪਾਵੈ ਗੁਰਮੁਖਿ ਲਗੈ ਪਿਆਰੋ ॥

Kahā ṯe āvai kahā ih jāvai kahā ih rahai samā▫ī. Ės sabaḏ ka▫o jo arthāvai ṯis gur ṯil na ṯamā▫ī. Ki▫o ṯaṯai avigaṯai pāvai gurmukẖ lagai pi▫āro.

Where did we come from? Where are we going? Where will we be absorbed? One who reveals the meaning of this Sabd is the Guru, who has no greed at all. How can one find the essence of the unmanifest reality? How does one become Guru oriented, and enshrine love for the God?-----Guru Nanak, Raag Ramkali, AGGS, Page 940-7

A. ਆਪੇ ਸੁਰਤਾ ਆਪੇ ਕਰਤਾ ਕਹੁ ਨਾਨਕ ਬੀਚਾਰੋ ॥
ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥
ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚੁ ਕਮਾਵੈ ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥੨੨॥

Āpe surṯā āpe karṯā kaho Nānak bīcẖāro. Hukme āvai hukme jāvai hukme rahai samā▫ī. Pūre gur ṯe sācẖ kamāvai gaṯ miṯ sabḏe pā▫ī. 

God Itself is consciousness, the Creator; Nanak, share with us your wisdom. By Its Command we come, and by Its Command we go and we merge in absorption. Through the Perfect Guru, live the Truth; through the Word of the Sabd, the state of dignity is attained. ------Guru Nanak, Raag Ramkali, AGGS, Page 940-9

ਆਦਿ ਕਉ ਬਿਸਮਾਦੁ ਬੀਚਾਰੁ ਕਥੀਅਲੇ ਸੁੰਨ ਨਿਰੰਤਰਿ ਵਾਸੁ ਲੀਆ ॥
ਅਕਲਪਤ ਮੁਦ੍ਰਾ ਗੁਰ ਗਿਆਨੁ ਬੀਚਾਰੀਅਲੇ ਘਟਿ ਘਟਿ ਸਾਚਾ ਸਰਬ ਜੀਆ ॥
ਗੁਰ ਬਚਨੀ ਅਵਿਗਤਿ ਸਮਾਈਐ ਤਤੁ ਨਿਰੰਜਨੁ ਸਹਜਿ ਲਹੈ ॥
ਨਾਨਕ ਦੂਜੀ ਕਾਰ ਨ ਕਰਣੀ ਸੇਵੈ ਸਿਖੁ ਸੁ ਖੋਜਿ ਲਹੈ ॥
ਹੁਕਮੁ ਬਿਸਮਾਦੁ ਹੁਕਮਿ ਪਛਾਣੈ ਜੀਅ ਜੁਗਤਿ ਸਚੁ ਜਾਣੈ ਸੋਈ ॥
ਆਪੁ ਮੇਟਿ ਨਿਰਾਲਮੁ ਹੋਵੈ ਅੰਤਰਿ ਸਾਚੁ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੨੩॥

Āḏ ka▫o bismāḏ bīcẖār kathī▫ale sunn niranṯar vās lī▫ā. Akalpaṯ muḏrā gur gi▫ān bīcẖārī▫ale gẖat gẖat sācẖā sarab jī▫ā. Gur bacẖnī avigaṯ samā▫ī▫ai ṯaṯ niranjan sahj lahai. Nānak ḏūjī kār na karṇī sevai sikẖ so kẖoj lahai. Hukam bismāḏ hukam pacẖẖāṇai jī▫a jugaṯ sacẖ jāṇai so▫ī. Āp met nirālam hovai anṯar sācẖ jogī kahī▫ai so▫ī. ||23||

We can only express a sense of wonder about the beginning. The absolute abided endlessly deep within It self then. Consider freedom from desire to be the ear-rings of the Guru's spiritual wisdom. The True God, the conscience of all, dwells within each and every heart. Through the Guru's Word, one merges in the absolute, and intuitively receives the immaculate essence. O Nanak, that Sikh who seeks and finds the Way does not serve any other. Wonderful and amazing is Its Command; He alone realizes Its Command and knows the true way of life of Its creatures. One who eradicates his self-conceit becomes free of desire; he alone is a Yogi, who enshrines the True God deep within. ||23||------Guru Nanak, Raag Ramkali, AGGS, Page 940-11

ਅਵਿਗਤੋ ਨਿਰਮਾਇਲੁ ਉਪਜੇ ਨਿਰਗੁਣ ਤੇ ਸਰਗੁਣੁ ਥੀਆ ॥
ਸਤਿਗੁਰ ਪਰਚੈ ਪਰਮ ਪਦੁ ਪਾਈਐ ਸਾਚੈ ਸਬਦਿ ਸਮਾਇ ਲੀਆ ॥
ਸਤਿਗੁਰ ਪਰਚੈ ਪਰਮ ਪਦੁ ਪਾਈਐ ਸਾਚੈ ਸਬਦਿ ਸਮਾਇ ਲੀਆ ॥
ਏਕੇ ਕਉ ਸਚੁ ਏਕਾ ਜਾਣੈ ਹਉਮੈ ਦੂਜਾ ਦੂਰਿ ਕੀਆ ॥
ਸੋ ਜੋਗੀ ਗੁਰ ਸਬਦੁ ਪਛਾਣੈ ਅੰਤਰਿ ਕਮਲੁ ਪ੍ਰਗਾਸੁ ਥੀਆ ॥
ਸੋ ਜੋਗੀ ਗੁਰ ਸਬਦੁ ਪਛਾਣੈ ਅੰਤਰਿ ਕਮਲੁ ਪ੍ਰਗਾਸੁ ਥੀਆ ॥
ਜੀਵਤੁ ਮਰੈ ਤਾ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ਅੰਤਰਿ ਜਾਣੈ ਸਰਬ ਦਇਆ ॥
ਨਾਨਕ ਤਾ ਕਉ ਮਿਲੈ ਵਡਾਈ ਆਪੁ ਪਛਾਣੈ ਸਰਬ ਜੀਆ ॥੨੪॥
Avigaṯo nirmā­il upjė nirguṇ ṯė sarguṇ thī­ā. Saṯgur parcẖai param paḏ pā▫ī▫ai sācẖai sabaḏ samā▫e lī▫ā. Ėke ka▫o sacẖ ekā jāṇai ha▫umai ḏūjā ḏūr kī▫ā. So jogī gur sabaḏ pacẖẖāṇai anṯar kamal pargās thī▫ā. Jīvaṯ marai ṯā sabẖ kicẖẖ sūjẖai anṯar jāṇai sarab ḏa▫i▫ā. Nānak ṯā ka▫o milai vadā▫ī āp pacẖẖāṇai sarab jī▫ā. 

From Its state of absolute existence, God assumed the immaculate form; from formless, It assumed the supreme form. By pleasing the True Guru, the supreme status is obtained, and one is absorbed in the True Word of the Sabd. He knows the True God as the One and only; he sends his egotism and duality far away. He alone is a Yogi, who realizes the Word of the Guru's Sabd; the lotus of the heart blossoms forth within. If one remains dead while yet alive, then he understands everything; he knows the God deep within himself, who is kind and compassionate to all. O Nanak, he is blessed with glorious greatness; who realizes God himself in all beings. -----Guru Nanak, Raag Ramkali Sidh Gost, AGGS, Page, 940-14

ਰਾਜ ਜੋਬਨ ਪ੍ਰਭ ਤੂੰ ਧਨੀ॥
ਤੂੰ ਨਿਰਗੁਨ ਤੂੰ ਸਰਗੁਨੀ॥੨॥ 

Rāj joban parabẖ ṯūʼn ḏẖanī. Ŧūʼn nirgun ṯūʼn sargunī

You are present in many physical forms in the Mother Nature and before the creation, God was Nirgun (unseen or formless/ਨਿਰੰਕਾਰ) after creation, God is perceived in physical form in Nature (seen).-----Guru Arjan, Raag Gauri, AGGS, Page 211-7

ਬਾਰਨੈ ਬਲਿਹਾਰਨੈ ਲਖ ਬਰੀਆ ॥
ਨਾਮੋ ਹੋ ਨਾਮੁ ਸਾਹਿਬ ਕੋ ਪ੍ਰਾਨ ਅਧਰੀਆ ॥੧॥ ਰਹਾਉ ॥
ਕਰਨ ਕਰਾਵਨ ਤੁਹੀ ਏਕ ॥
ਜੀਅ ਜੰਤ ਕੀ ਤੁਹੀ ਟੇਕ ॥੧॥
ਰਾਜ ਜੋਬਨ ਪ੍ਰਭ ਤੂੰ ਧਨੀ ॥
ਤੂੰ ਨਿਰਗੁਨ ਤੂੰ ਸਰਗੁਨੀ ॥੨॥ 
ਈਹਾ ਊਹਾ ਤੁਮ ਰਖੇ ॥
ਗੁਰ ਕਿਰਪਾ ਤੇ ਕੋ ਲਖੇ ॥੩॥
ਅੰਤਰਜਾਮੀ ਪ੍ਰਭ ਸੁਜਾਨੁ ॥
ਨਾਨਕ ਤਕੀਆ ਤੁਹੀ ਤਾਣੁ ॥੪॥੫॥੧੪੩॥

Bārnai balihārnai lakẖ barī▫ā. Nāmo ho nām sāhib ko parān aḏẖrī▫ā. rahā▫o. Karan karāvan ṯuhī ek. Jī▫a janṯ kī ṯuhī tek. ||1|| Rāj joban parabẖ ṯūʼn ḏẖanī. Ŧūʼn nirgun ṯūʼn sargunī. Īhā ūhā ṯum rakẖe. Gur kirpā ṯe ko lakẖe. Anṯarjāmī parabẖ sujān. Nānak ṯakī▫ā ṯuhī ṯāṇ. 

I am a sacrifice, dedicated hundreds of thousands of times, to my God and Master. Its Name alone, is the Support of the breath of life. Pause. You alone are the Doer, the Cause of causes. You are the Support of all beings and creatures. O God, You are my power, authority and youth. You are absolute, without attributes, and also related, with the most sublime attributes. Here and hereafter, You are my Savior and Protector. By Guru's Grace, some understand You.  God is All-knowing, the Inner-knower, the Searcher of hearts. You are Nanak's strength and support. -----Guru Arjan, Gauri Sukhmani, AGGS, Page, 287-11

ਖੋਜਤ ਖੋਜਤ ਦਰਸਨ ਚਾਹੇ ॥
ਭਾਤਿ ਭਾਤਿ ਬਨ ਬਨ ਅਵਗਾਹੇ ॥
ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਹਰਿ ਹਰਿ ਮੇਰਾ ਕੋਈ ਹੈ ਜੀਉ ਆਣਿ ਮਿਲਾਵੈ ਜੀਉ ॥
Kẖojaṯ kẖojaṯ ḏarsan cẖāhe.Bẖāṯ bẖāṯ ban ban avgāhe. Nirguṇ sarguṇ har har mėrā ko­ī hai jī­o āṇ milāvai jī­o.

I have searched and searched, seeking the Blessed Vision of Its sight. I traveled through all sorts of woods and forests. My Eternal God, is absolute and related, unmanifest and manifest; is there anyone who can come and unite me with It?-----Guru Arjun, Raag Majh, AGGS, Page, 98-2                    

                                                                                                                                                                 

It explains the situations clearly that an individual does not have to live in a land of fantasy. Moral life cannot be lived in aloofness. Tranquility that comes through understanding and intellectual grasp of Truth is mental. God as such is indefinable but the best way it could be described is in the Mool Manter/Manglacharan of Sikh Japji by Guru Nanak.

ਬਕਤੋ ਕਰਤਾ ਬੂਝਤ ਕਰਤਾ ॥
ਆਵਤੁ ਕਰਤਾ ਜਾਤੁ ਭੀ ਕਰਤਾ ॥
ਨਿਰਗੁਨ ਕਰਤਾ ਸਰਗੁਨ ਕਰਤਾ ॥
ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਮਦ੍ਰਿਸਟਾ ॥੨॥੧॥
Bakṯo karṯā būjẖaṯ karṯā.Āvaṯ karṯā jāṯ bẖī karṯā. Nirgun karṯā sargun karṯā. Gur parsāḏ Nānak samḏristā. 

The Creator is the One who speaks, and the Creator is the One who understands. The Creator comes, and the Creator also goes. The Creator is absolute and without qualities; the Creator is related, with the most excellent qualities. By Guru's Grace, Nanak looks upon all the same. -----Guru Arjun, Raag Gond, AGGS, Page, 862-6

ਮੈ ਨਾਹੀ ਪ੍ਰਭ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ॥
ਈਘੈ ਨਿਰਗੁਨ ਊਘੈ ਸਰਗੁਨ ਕੇਲ ਕਰਤ ਬਿਚਿ ਸੁਆਮੀ ਮੇਰਾ ॥
ਨਗਰ ਮਹਿ ਆਪਿ ਬਾਹਰਿ ਫੁਨਿ ਆਪਨ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਬਸੇਰਾ ॥
ਆਪੇ  ਹੀ ਰਾਜਨੁ ਆਪੇ ਹੀ ਰਾਇਆ ਕਹ ਕਹ ਠਾਕੁਰੁ ਕਹ ਕ  ਚੇਰ  ॥੧॥
Mai nāhī parabẖ sabẖ kicẖẖ ṯerā Īgẖai nirgun ūgẖai sargun kėl karaṯ bicẖ su­āmī mėrā. Nagar mėh āp bāhar fun āpan parabẖ mere ko sagal baserā.Āpe hī rājan āpe hī rā▫i▫ā kah kah ṯẖākur kah kah cẖerā. 

I am nothing, God; everything is Yours. In this world, You are the absolute, formless God; in the world hereafter, You are the related God of form. You play it both ways, O my God and Master. You exist within the city, and beyond it as well; O my God, You are everywhere. You Yourself are the King, and You Yourself are the subject. In one place, You are the God and Master, and in another place, You are the slave. -----Guru Arjun, Raag Bilawal, AGGS, Page, 827-16

ਅਨਿਕ ਰੰਗ ਨਿਰਗੁਨ ਇਕ ਰੰਗਾ ॥
ਆਪੇ ਜਲੁ ਆਪ ਹੀ ਤਰੰਗਾ ॥੨॥
Anik rang nirgun ik rangā. Āpe jal āp hī ṯarangā.

God manifests in many forms, while still unmanifest and absolute, and yet It has One Form. God Itself is the water, and It Itself is the waves. -----Guru Arjun, Raag Bilawal, AGGS, Page, 803-12

ਨਿਰਗੁਨ ਹਰੀਆ ਸਰਗੁਨ ਧਰੀਆ ਅਨਿਕ ਕੋਠਰੀਆ ਭਿੰਨ ਭਿੰਨ ਭਿੰਨ ਭਿਨ ਕਰੀਆ ॥
ਵਿਚਿ ਮਨ ਕੋਟਵਰੀਆ ॥
ਨਿਜ ਮੰਦਰਿ ਪਿਰੀਆ ॥
ਤਹਾ ਆਨਦ ਕਰੀਆ ॥
ਨਹ ਮਰੀਆ ਨਹ ਜਰੀਆ ॥੧॥
Nirgun harī­ā sargun ḏẖarī­ā anik kẖoṯẖrī­ā bẖinn bẖinn bẖinn bẖin karī­ā. vicẖ man kotvarī▫ā.Nij manḏar pirī▫ā.Ŧahā ānaḏ karī▫ā.Nah marī▫ā nah jarī▫ā. 

The God is absolute and unmanifest; It has assumed the most sublime manifestation. It has fashioned countless body chambers of many, varied, different, myriad forms. Within them, the mind God is the policeman; my Beloved lives in the temple of my inner self. God plays there in ecstasy. God does not die, and never grows old.-----Guru Arjun, Raag Suhi, AGGS, Page, 746-4

ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥
ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥
Jab nirgun parabẖ sahj subẖā­ė. Ŧab siv sakaṯ kahhu kiṯ ṯẖā▫e.

When God was without attributes and in absolute poise then where was mind and where was matter - where was Shiva and Shakti?-----Guru Arjun, Raag Gauri, AGGS, Page, 291-3                         

ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥
ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥
Nirankār ākār āp nirgun sargun ėk. Ėkėh ek bakẖānano Nānak ek anek. 

God Itself is formless, and also formed; the One God is without attributes, and also with attributes. Describe the One God as One, and Only One; O Nanak, God is the One, and the many. -----Guru Arjun, Raag Gauri Sukhmani, AGGS, Page, 250-11  

ਭਿੰਨ ਭਿੰਨ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰੰ ॥
ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥
Bẖinn bẖinn ṯarai guṇ bisthāraʼn. Nirgun ṯė sargun ḏaristāraʼn.

God created the diverse expanse of the three qualities. From formless, It appeared in form.-----Guru Arjun, Raag Gauri, AGGS, Page, 250-13

ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥
ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥੧॥
Sargun nirgun nirankār sunn samāḏẖī āp Āpan kī▫ā nānkā āpe hī fir jāp. 

It possesses all qualities; It transcends all qualities; It is the Formless God and is in Primal Trance. Through Its Creation, O Nanak, God meditates on Itself. -----Guru Arjun, Gauri Sukhmani, AGGS, Page, 290-16

ਤੇਰੀ ਨਿਰਗੁਨ ਕਥਾ ਕਾਇ ਸਿਉ ਕਹੀਐ ਐਸਾ ਕੋਇ ਬਿਬੇਕੀ ॥
ਕਹੁ ਕਬੀਰ ਜਿਨਿ ਦੀਆ ਪਲੀਤਾ ਤਿਨਿ ਤੈਸੀ ਝਲ ਦੇਖੀ ॥੩॥੩॥੪੭॥
Ŧėrī nirgun kathā kā­ė si­o kahī­ai aisā ko­ė bibėkī. Kaho Kabīr jin ḏī▫ā palīṯā ṯin ṯaisī jẖal ḏekẖī. 

Unto whom should I talk to your formless existence. Is there anyone with such discerning wisdom? Says Kabir, as is the fuse which you apply, so is the flash you will see.-----Kabir, Raag Gauri Bairagan, AGGS, Page, 333-6

ਸੋਈ ਬਸਿ ਰਸਿ ਮਨ ਮਿਲੇ ਗੁਨ ਨਿਰਗੁਨ ਏਕ ਬਿਚਾਰ ॥
ਭਗਤਿ ਜੁਗਤਿ ਮਤਿ ਸਤਿ ਕਰੀ ਭ੍ਰਮ ਬੰਧਨ ਕਾਟਿ ਬਿਕਾਰ ॥
So­ī bas ras man milė gun nirgun ėk bicẖār. Bẖagaṯ jugaṯ maṯ saṯ karī bẖaram banḏẖan kāt bikār.

The mind is restrained, and one attains joy, contemplating the One God, who is both with and without qualities. Through the way of devotion, the intellect is imbued with Truth; doubts, entanglements and vices are cut away.-----Ravidas, Raag Gauri Bairagan, AGGS, Page, 346-17

Conclusion:

Sikhs strictly believe that there is One God, who is Nirgun (transcendent) and Sargun (immanent). It also pervades Its creation and is omnipresent, but can never be incarnate in human form (Anthropomorphic). The principle Sikh belief puts stress upon one's actions rather than people's religious labels or outward signs. While being absolute and beyond human comprehension, God can be realized and experienced through contemplation, deliberation, reflection, and service. The object of a Sikh's life is to develop God Consciousness and ultimately receive God's Grace. Life presents the opportunity to do so through truthful living and selfless service in the context of a family life.

ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥
ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥
ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥
ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥
ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥
ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥

Gi▫ān vihūṇā gāvai gīṯ. Bẖukẖe mulāʼn gẖare masīṯ. Makẖtū ho▫e kai kann paṛā▫e. Fakar kare hor jāṯ gavā▫e. Gur pīr saḏā▫e mangaṇ jā▫e. Ŧā kai mūl na lagī▫ai pā▫e. Gẖāl kẖā▫e kicẖẖ hathahu ḏe▫e. Nānak rāhu pacẖẖāṇėh se▫e

The one who lacks spiritual wisdom sings religious songs. The hungry Mullah turns his home into a mosque. The lazy unemployed have his ears pierced to look like a Yogi. Someone else becomes a pan-handler, and loses his social status. One who calls himself a guru or a spiritual teacher, while he goes around begging- don't ever touch his feet. One who works for what he eats, and gives some of what he has- O Nanak, he has found the way of life and true path.-----Guru Nanak, Raag Sarang, AGGS, Page, 1245-19