BLISS/ POISE/SAHAJ/ਸਹਜੁ/ਸੁੰਨੈ

ABSTRACT

Bliss and the above synonymous terms is defined as an exhilarating state of rapture, ecstasy of salvation, absolute happiness, spiritual joy, optimism and an absence of despair. ਸਹਜੁ- meaning-Intuitive Wisdom-ਆਤਮਕ ਅਡੋਲਤਾ, ਮਨ ਦੀ ਸ਼ਾਂਤੀ, ਜਮਾਂਦਰੂ ਸੁਭਾਉ, ਉਹ ਅਵਸਥਾ ਜਿਸ ਵਿੱਚ ਭਟਕਣਾ ਨਾਹ ਰਹੇ, ਅਡੋਲਤਾ ਦਾ ਆਨੰਦ, ਆਤਮਕ ਆਨੰਦ। ਉਦਾਹਰਣ: ਅੰਮ੍ਰਿਤੁ ਲੈ ਲੈ ਨੀਮੁ ਸਿੰਚਾਈ ਕਹਿਤ ਕਬੀਰ ਉਆ ਕੋ ਸਹਜੁ ਨ ਜਾਈ॥ {ਆਸਾ ਕਬ, ੨੦, ੫:੨ (481)}। ਕੁਚਿਲ ਕੁਰੂਪਿ ਕੁਨਾਰਿ ਕੁਲਖਨੀ ਪਿਰ ਕਾ ਸਹਜੁ ਨ ਜਾਨਿਆ॥ {ਸਾਰ ੧, ੨, ੩:੧ (11)
It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/whatever. Guru Nanak calls it the fourth state (ਤੁਰੀਆਵਸਥਾ) after one conquers the three qualities of Maya through the Guru:

ਤੀਨਿ ਸਮਾਵੈ ਚਉਥੈ ਵਾਸਾ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ  ॥੫॥

Ŧīn samāvai cẖa¬uthai vāsā. Paraṇvaṯ Nānak ham ṯā ke ḏāsā. 

 One, who overcomes the three qualities, dwells in the fourth state. Prays Nanak, I am his slave.-----Guru Nanak, Raag Bilawal, AGGS, Page, 839-9

ਜਨਮਿ ਮਰੈ ਤ੍ਰੈ ਗੁਣ ਹਿਤਕਾਰੁ ॥

ਚਾਰੇ ਬੇਦ ਕਥਹਿ ਆਕਾਰੁ ॥

ਤੀਨਿ ਅਵਸਥਾ ਕਹਹਿ ਵਖਿਆਨੁ ॥

ਤੁਰੀਆਵਸਥਾ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਜਾਨੁ ॥

Janam marai ṯarai guṇ hiṯkār.Cẖāre beḏ kathėh ākār.Ŧīn avasthā kahėh vakẖi▫ān.Ŧurī¬āvasthā saṯgur ṯė har jān.

 One who loves the three qualities is subject to birth and death. The four Vedas speak only of the visible forms. They describe and explain the three states of mind, but the fourth state, union with God, is known only through the True Guru.-----Guru Nanak, Raag Gauri, AGGS, Page, 154-1

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The English word of bliss and Gurmukhi word of Sahaj are synonymous IMHO.- ਸੁਭਾਵਕ, ਸ਼ਾਂਤੀ-ਪੂਰਵਕ, ਕੁਦਰਤੀ, ਸੁਭਾਵਕ ਹੀ, ਕੁਦਰਤੀ ਤੌਰ ਤੇ, ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਵਿੱਚ ਹੀ। ਅਡੋਲਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਸ਼ਾਂਤੀ ਅਵਸਥਾ, ਆਰਾਮ, ਆਪਣੇ ਧੁਰ ਅਸਲੇ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਕੇ। ਆਪਣਾ ਨਿੱਜੀ। ਹਜ਼ਾਰ।
It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/whatever. It is found only in the fourth state described in Sabd Guru, while Vedas describe only three states.

The teachings contained in AGGS put us on a ladder of spiritual progress and we stride upwards step by step. Of course, we are not saints to reach perfection easily, so we definitely need spiritual progress in the right direction. We should strive for an insight into the state of bliss, a glimpse of this perfection. It may seem like a trance wherein one’s mind is completely restrained from the material, mental activities by the practice of meditation.  In this stage, one may begin to hear eternal Celestial music.  In this stage, there is peace and pleasure and the fear of death is no more.

ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ 

ਹੋਇ ਅਨੌਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ 

ਏਹਾ  ਭਗਤਿ  ਏਹੋ  ਤਪ  ਤਾਉ  ॥

ਇਤੁ  ਰੰਗਿ  ਨਾਚਹੁ  ਰਖਿ  ਰਖਿ  ਪਾਉ  ॥੧॥

vājā maṯ pakẖāvaj bẖā¬o. Ho¬ė anand saḏā man cẖā¬o. Ėhā bẖagaṯ eho ṯap ṯā▫o.Iṯ rang nācẖahu rakẖ rakẖ pā▫o.  

Make your intellect your instrument, and love your tambourine; thus bliss and lasting pleasure shall be produced in your mind. This is devotional worship, and this is the practice of penance. So dance in this love, and keep the beat with your feet. -----Guru Nanak Raag Asa, AGGS, Page, 350-9
Guru Amar Das in Siri Raag describes in detail about Sahaj:

ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥

ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥

ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥

ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥

ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈ ਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥

ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ ॥

ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥

ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥

ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥

ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥

ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥

ਸੇ ਵਡਭਾਗੀ ਜਿਨੀ ਪਾਇਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥

ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥

ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਜਲੈ ਜਲਾਇ ॥

ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੂਕਈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥

ਤ੍ਰਿਹੁ ਗੁਣਾ ਵਿਚਿ ਸਹਜੁ ਨ ਪਾਈਐ ਤ੍ਰੈ ਗੁਣ ਭਰਮਿ ਭੁਲਾਇ ॥ 

ਪੜੀਐ ਗੁਣੀਐ ਕਿਆ ਕਥੀਐ ਜਾ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥

ਚਉਥੇ ਪਦ ਮਹਿ ਸਹਜੁ ਹੈ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥

ਨਿਰਗੁਣ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸਹਜੇ ਸੋਝੀ ਹੋਇ ॥

ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥

ਭੁਲਿਆ ਸਹਜਿ ਮਿਲਾਇਸੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥

ਬਿਨੁ ਸਹਜੈ ਸਭੁ ਅੰਧੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥

ਸਹਜੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਸਬਦਿ ਅਪਾਰਿ ॥

ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਪੂਰੇ ਗੁਰ ਕਰਤਾਰਿ ॥

ਸਹਜੇ ਅਦਿਸਟੁ ਪਛਾਣੀਐ ਨਿਰਭਉ ਜੋਤਿ ਨਿਰੰਕਾਰੁ ॥

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਹਾਰੁ ॥

ਪੂਰੈ ਸਬਦਿ ਸਲਾਹੀਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਹਜਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥

ਅਨਦਿਨੁ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈਨਿ ਅਖੁਟ ਭਰੇ ਭੰਡਾਰ ॥

ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏ ਦੇਵਣਹਾਰਿ ॥

Sahjai no sabẖ locẖḏī bin gur pā­i­ā na jā­ė. Paṛ paṛ pandiṯ joṯkī thakė bẖėkẖī bẖaram bẖulā­ė. Gur bẖėtė sahj pā­i­ā āpṇī kirpā karė rajā­ė. Bẖā­ī rė gur bin sahj na ho­ė. Sabḏai hī ṯė sahj ūpjai har pā­i­ā sacẖ so­ė. Sehjė gāvi­ā thā­ė pavai bin sahjai kathnī bāḏ. Sehjė hī bẖagaṯ ūpjai sahj pi­ār bairāg. Sahjai hī ṯė sukẖ sāṯ ho­ė bin sahjai jīvaṇ bāḏ. Sahj sālāhī saḏā saḏā sahj samāḏẖ lagā­ė. Sehjė hī guṇ ūcẖrai bẖagaṯ karė liv lā­ė. Sabḏė hī har man vasai rasnā har ras kẖā­ė. Sehjė kāl vidāri­ā sacẖ sarṇā­ī pā­ė. Sehjė har nām man vasi­ā sacẖī kār kamā­ė. Sė vadbẖāgī jinī pā­i­ā sehjė rahė samā­ė. Mā­i­ā vicẖ sahj na ūpjai mā­i­ā ḏūjai bẖā­ė. Manmukẖ karam kamāvṇė ha­umai jalai jalā­ė Jamaṇ maraṇ na cẖūk­ī fir fir āvai jā­ė. Ŧarihu guṇā vicẖ sahj na pā­ī­ai ṯarai guṇ bẖaram bẖulā­ė. Paṛī­ai guṇī­ai ki­ā kathī­ai jā mundẖhu gẖuthā jā­ė. Cẖa­uthė paḏ meh sahj hai gurmukẖ palai pā­ė. Nirguṇ nām niḏẖān hai sehjė sojẖī ho­ė. Guṇvanṯī salāhi­ā sacẖė sacẖī so­ė. Bẖuli­ā sahj milā­isī sabaḏ milāvā ho­ė. Bin sahjai sabẖ anḏẖ hai mā­i­ā moh gubār. Sehjė hī sojẖī pa­ī sacẖai sabaḏ apār. Āpė bakẖas milā­i­an pūrė gur karṯār. Sehjė aḏisat pacẖẖāṇī­ai nirbẖa­o joṯ nirankār. Sabẖnā jī­ā kā ik ḏāṯā joṯī joṯ milāvaṇhār. Pūrai sabaḏ salāhī­ai jis ḏā anṯ na pārāvār. Gi­ānī­ā kā ḏẖan nām hai sahj karahi vāpār. An­ḏin lāhā har nām lain akẖut bẖarė bẖandār. Nānak ṯot na āvī ḏī­ė ḏėvaṇhār.

Everyone longs to be centered and balanced in poise, but without the Guru, no one can. The Pundits and the astrologers read and read until they grow weary, while the fanatics are deluded by doubt. Meeting with the Guru, intuitive balance is obtained, when God, in Its Will, grants Its Grace. O Siblings of Destiny, without the Guru, intuitive balance is not obtained. Through the Word of the Sabd, intuitive peace and poise wells up, and that True God is obtained. That which is sung intuitively is acceptable; without this intuition, all chanting is useless. In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached. In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless. In the state of intuitive balance, praise God forever and ever. With intuitive ease, embrace deep meditation. In the state of intuitive balance, chant It’s Glories, lovingly absorbed in devotional worship. Through the Sabd, God dwells within the mind, and the tongue tastes the Sublime Essence of God. In the poise of intuitive balance, death is destroyed, entering the Sanctuary of the True One. Intuitively balanced, the Name of the God dwells within the mind, practicing the lifestyle of Truth. Those who have found God are very fortunate; they remain intuitively absorbed in It. Within Maya, the poise of intuitive balance is not produced. Maya leads to the love of duality. The self-willed perform religious rituals, but they are burnt down by their selfishness and conceit. Their births and deaths do not cease; over and over again, they come and go. In the three qualities, intuitive balance is not obtained; the three qualities lead to delusion and doubt. What is the point of reading, studying and debating if one loses his roots? In the fourth state, there is an intuitive balance; the Guru oriented gather it in. The Naam, the Name of the Formless God, is the treasure. Through intuitive balance, understanding is obtained. The virtuous praise the True One; their reputation is true. The wayward are united with God through intuitive balance; through the Sabd, the union is obtained. Without intuitive balance, all are blind. Emotional attachment to Maya is utter darkness. In intuitive balance, understanding of the True, Infinite Sabd is obtained. Granting forgiveness, the Perfect Guru unites us with the Creator. In intuitive balance, the Unseen is recognized-the Fearless, Luminous, Formless God. There is only the One Giver of all beings. Who blends our light with Its Light? So praise God through the Perfect Word of Its Sabd; It has no end or limitation. Those who are wise take the Naam as their wealth; with intuitive ease, they trade with God. Night and day, they receive the Profit of the It's Name, which is an inexhaustible and over-flowing treasure. O, Nanak, when the Great Giver gives, nothing at all is lacking.-----Guru Amar Das, Siri Raag, AGGS, Page, 68

Bliss can be confused with fathoming God.  It is in fact, a result of gaining spiritual knowledge.  It comes from realizing one’s true identity through the practice of the teachings contained in AGGS with deliberation.  In daily life, one can re-awaken one’s dormant love for God through reflection upon Gurbani. He can begin to lose all interest in the material existence and can taste the association with the Supreme Being.

ਏ ਮਨ ਮਿਰਤ ਸੁਭ ਚਿੰਤੰ ਗੁਰ ਸਬਦਿ ਹਰਿ ਰਮਣੰ ॥

ਮਤਿ ਤਤੁ ਗਿਆਨੰ ਕਲਿਆਣ ਨਿਧਾਨੰ ਹਰਿ ਨਾਮ ਮਨਿ ਰਮਣੰ ॥

Ė man miraṯ subẖ cẖi­aʼnṯaʼn gur sabaḏ har ramṇaʼn. Maṯ ṯaṯ gi­ānaʼn kali­āṇ niḏẖānaʼn har nām man ramṇaʼn.

O mind, even death wishes you well when you remember God through the Word of the Guru's Sabd. The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the It's Name in the mind. -----Guru Arjun, Raag Gujri, AGGS, Page, 505-14

ਜਨਮ ਦੋਖ ਪਰੇ ਮੇਰੇ ਪਾਛੈ ਅਬ ਪਕਰੇ ਨਿਹਚਲੁ ਸਾਧੂ ਪਾਇ ॥

ਸਹਜ ਧੁਨਿ ਗਾਵੈ ਮੰਗਲ ਮਨੂਆ ਅਬ ਤਾ ਕਉ ਫੁਨਿ ਕਾਲੁ ਨ ਖਾਇ ॥

Janam ḏokẖ parė mėrė pācẖẖai ab pakrė nihcẖal sāḏẖū pā¬ė. Sahj ḏẖun gāvai mangal manū¬ā ab ṯā ka¬o fun kāl na kẖā¬ė.

                                                                   

I have left behind the sins of countless incarnations, now that I have grasped the feet of the eternal Holy Guru. My mind sings the celestial melody of bliss and death shall no longer consume it.-----Guru Arjun, Raag Asa, AGGS, Page, 373-5

The bliss and tranquility are derivatives of one’s ability to see the self through a pure mind and the capacity to relish and rejoice in the self. In that joyous state, one is situated in the boundless transcendental happiness, realized through transcendental senses. Spiritual bliss is the highest bliss, the transcendental bliss of one’s own consciousness.  It has nothing to do with religion and is personal. It is independent of the surrounding material objects. It is continuous, uniform and eternal. It is enjoyed only by enlightened individuals. The purpose of the material creation is to give living beings the chance to satisfy their physical and bodily desires. They can further cultivate temporary senses and gratify them.  But it is far better to advance toward ultimate liberation through spiritual progress. Everyone has the freedom to make that choice. No one is forced to do one or the other. Short-lived sense gratification can be achieved even in the animal species. The highest purpose of human life is to achieve Self-realization and Bliss.                                                                   

ਪਿਆਰੇ  ਤੂ  ਮੇਰੋ  ਸੁਖਦਾਤਾ  ॥ 

ਗੁਰਿ  ਪੂਰੈ  ਦੀਆ  ਉਪਦੇਸਾ  ਤੁਮ  ਹੀ  ਸੰਗਿ  ਪਰਾਤਾ  ॥  ਰਹਾਉ  ॥

ਕਾਮ ਕੋ੍ਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥

ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖ ਪਾਈਐ ॥

Pi▫āre ṯū mero sukẖ▫ḏāṯa.Gur pūrai ḏī▫ā upḏesā ṯum hī sang parāṯā. Rahā▫o Kām kroḏẖ lobẖ moh abẖimānā ṯā meh sukẖ nahī pā­ī­ai.Hohu rėn ṯū sagal kī mėrė man

ṯa­o anaḏ mangal sukẖ pā­ī­ai.

O my Beloved, You are the Giver of peace. The Perfect Guru has given me these Teachings, and I am attuned to You. ||Pause|| In sexual desire, anger, greed, emotional attachment and self-conceit, peace is not to be found.  So be the dust of the feet of all, O my mind, and then you shall find bliss, joy, and peace.-----Guru Arjun, Raag Sorath, AGGS, Page, 614-10

Ignorant persons attribute their pleasure to external objects. This is human folly.  In reality, there is no pleasure in objects. Nor is there pain in the object. They both are mind’s creation, mental perception, and mental jugglery. It is only the mental attitude and a certain kind of mental behavior towards objects that brings us joy or grief, pleasure or pain. Maya has a powerful seat in the imagination of the mind. Sensual pleasure comes out of emotion. Bliss, on the other hand, is the consciousness of self-delight. It is the innate nature of the Conscious. Pleasure is temporal and fleeting. Bliss is eternal and everlasting. Pleasure is mixed with pain. Bliss is unalloyed happiness. Pleasure depends upon nerves, mind, and objects. Bliss is independent and is self-existent.

ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥

ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥

Pūrā sukẖ pūrā sanṯokẖ. Pūrā ṯap pūran rāj jog.

Once the mind rests in peace and one feels perfect bliss in life; patience and contentment prevail, the worship is considered perfect.-----Guru Arjun, Raag Gauri, AGGS, Page, 188-17

Guru Tegh Bahadur in Raag Sorath and Kabir in Raag Kidara ponders:

ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥

ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥

ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥

ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥

ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥

ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥

ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥

Jo nar ḏukẖ mai ḏukẖ nahī mānai.Sukẖ sanėhu ar bẖai nahī jā kai kancẖan mātī mānai. Nah ninḏi­ā nah usṯaṯ jā kai lobẖ moh abẖimānā.Harakẖ sog ṯė rahai ni­āra­o nāhi mān apmānā. Āsā mansā sagal ṯi­āgai jag ṯė rahai nirāsā.Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. Gur kirpā jih nar ka­o kīnī ṯih ih jugaṯ pacẖẖānī.Nānak līn bẖa­i­o gobinḏ si­o ji­o pānī sang pānī.

If one never departs from the truth and is never shaken in the midst of the greatest difficulty then one has achieved freedom from the miseries arising from the material context of one’s life. At this stage of spiritual perfection and bliss a person in the midst of pain does not feel pain, nor is he affected by pleasure, affection or fear.  He is indifferent to gold or dust.  He is not swayed by either slander or praise, nor affected by greed, attachment or pride.  He remains unaffected by joy and sorrow, honor and dishonor.   He renounces all hopes and desires and remains desire-less in the world.  He is not touched by sexual desire or anger.  God dwells in such a person’s heart. That man, blessed by Guru's Grace, understands His way. O Nanak, he merges with God of the Universe, like water with water.-----Guru Tegh Bahadur, Raag Sorath, AGGS, Page, 633.

Kabir describes this state of bliss when the individual reaches the fourth state.

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥

ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥

ਤੇਰਾ ਜਨੁ ਏਕੁ ਆਧੁ ਕੋਈ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਬਿਬਰਜਿਤ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹੈ ਸੋਈ ॥ 

ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥

ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮਾ ॥

 ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥

ਜਿਹ ਮੰਦਰਿ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਅੰਧਕਾਰੁ ਤਹ ਨਾਸਾ ॥

ਨਿਰਭਉ ਪੂਰਿ ਰਹੇ ਭ੍ਰਮੁ ਭਾਗਾ ਕਹਿ ਕਬੀਰ ਜਨ ਦਾਸਾ ॥
Usṯaṯ ninḏā ḏo­ū bibarjiṯ ṯajahu mān abẖimānā. Lohā kancẖan sam kar jāneh ṯė mūraṯ bẖagvānā. Ŧėrā jan ėk āḏẖ ko­ī. Kām kroḏẖ lobẖ moh bibarjiṯ har paḏ cẖīnĥai so­ī. Raj guṇ ṯam guṇ saṯ guṇ kahī­ai ih ṯėrī sabẖ mā­i­ā. Cẖa­uthė paḏ ka­o jo nar cẖīnĥai ṯinĥ hī param paḏ pā­i­ā. Ŧirath baraṯ nėm sucẖ sanjam saḏā rahai nihkāmā. Ŧarisnā ar mā­i­ā bẖaram cẖūkā cẖiṯvaṯ āṯam rāmā. Jih manḏar ḏīpak pargāsi­ā anḏẖkār ṯah nāsā. Nirbẖa­o pūr rahė bẖaram bẖāgā kahi Kabīr jan ḏāsā.

Those who ignore both praise and slander, who reject egotistical pride and conceit, who look alike upon iron and gold, they are the very image of God. Hardly anyone is a humble servant of Yours, O, God. Ignoring sexual desire, anger, greed, and attachment, such a person becomes aware of the It's Feet. Rajas, the quality of energy and activity; Tama’s, the quality of darkness and inertia; and Satvaas, the quality of purity and light, are all called the creations of Maya, an Illusion. The one who realizes the fourth state, he alone obtains the supreme state. Amidst pilgrimages, fasting, rituals, purification, and self-discipline, he remains always without thought of reward. His thirst and desire for Maya and doubt depart as he remembers God, the Supreme Soul. When the temple is illuminated by the lamp, its darkness is dispelled. The Fearless God is All-pervading. Doubt has run away, says Kabir, the It's humble slave.-----Kabir, Raag Kedara, AGGS, Page, 1123

Conclusion:

Purify the mind by charity, control of mind, self-restraint, selfless service, study of the AGGS, singing the praises of God, the subjugation of sensual joys (Maya) and the development of virtues in Sadh Sangat. These activities will lead to the celestial music playing in the mind with the exhilaration and absolute happiness called bliss, where virtue or vice does not affect says Guru Nanak:

ਅੰਤਰਿ ਸੁੰਨੰ ਬਾਹਰਿ ਸੁੰਨੰ ਤ੍ਰਿਭਵਣ ਸੁੰਨ ਮਸੁੰਨੰ ॥

ਚਉਥੇ ਸੁੰਨੈ ਜੋ ਨਰੁ ਜਾਣੈ ਤਾ ਕਉ ਪਾਪੁ ਨ ਪੁੰਨੰ ॥

Anṯar sunaʼn bāhar sunaʼn ṯaribẖavaṇ sunn masuʼnnaʼn. Cẖa¬uthė sunnai jo nar jāṇai ṯā ka¬o pāp na puʼnnaʼn.

The absolute God is deep within and outside as well, which totally fills the three worlds. One, who knows God in the fourth state, is not subject to virtue or vice. -----Guru Nanak, Raag Ramkali, AGGS, Page, 943-15

CASTE/ਜਾਤਿ

  

ABSTRACT

  

The caste system is against the tenets of Sikh Faith but unfortunately, the practice of any faith is different from what is written in their respective scriptures.  Individuals belonging to a higher caste egotistically consider themselves superior to others. Guru Nanak says that a person who considers everyone equal is religious and Guru oriented. On the other hand, considering oneself superior to others makes the individual narcissistic and irreligious. God does not have a caste says Guru Nanak in Raag Sorath:

ਅਲਖ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਨਾ ਤਿਸੁ ਕਾਲੁ ਨ ਕਰਮਾ ॥

ਜਾਤਿ ਅਜਾਤਿ ਅਜੋਨੀ ਸੰਭਉ ਨਾ ਤਿਸੁ ਭਾਉ ਨ ਭਰਮਾ ॥

Alakẖ apār agamm agocẖar nā ṯis kāl na karmā.Jāṯ ajāṯ ajonī sambẖa¬o nā ṯis bẖā¬o na bẖarmā.

God is unknowable, infinite, unapproachable and imperceptible & is not subject to death or karma. God is casteless, unborn, self-illumined and free of doubt and desire. -----Guru Nanak, Raag Sorath, AGGS, Page, 597-5

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

Guru Nanak equates the presence of God’s light equally and impartially in all and similarly the Sabd is equal to Khatri's and Soodra's in Slokes Sahskirti:

ਖ੍ਯ੍ਯਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾ ਕ੍ਰਿਤਹ ॥

ਸਰਬ ਸਬਦੰ ਤ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਨਸਿ ਭੇਉ ॥

ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥

ਏਕ ਕ੍ਰਿਸ੍ਨੰ ਤ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਹ ॥

ਆਤਮੰ ਸ੍ਰੀ ਬਾਸ੍ਵਦੇਵਸ੍ਯ੍ਯ ਜੇ ਕੋਈ ਜਾਨਸਿ ਭੇਵ ॥

ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਵ ॥
Kẖa­yṯarī sabḏaʼn sūr sabḏaʼn sūḏar sabḏaʼn parā kirṯeh. Sarab sabḏaʼn ṯa ėk sabḏaʼn jė ko jānas bẖė­o. Nānak ṯā ko ḏās hai so▫ī niranjan ḏe▫o. Ėk krisanʼn ṯa sarab ḏevā ḏev ḏevā ṯa āṯmah. Āṯmaʼn sarī bāsavḏaivas▫y je ko▫ī jānas bẖev. Nānak ṯā ko ḏās hai so▫ī niranjan ḏev.

For the Khatri's, the Sabd is heroic bravery; for the Soodra's, the Sabd is service to others. But for one who realizes the Divine mystery, one Sole path is for all. Says Nanak, to him, I am a servant, who is the Divine God Itself. One God is supreme over all deities (gods and goddesses) as also the Universal Self. The Self is the image of the pervasive God, should one this mystery realize, Nanak is a servant to the Divine God Itself. -----Guru Nanak, Sahskirti Slokes, AGGS, Page, 1353-12,13

After Death there is no caste as expressed by Guru Nanak in Raag Asa and Guru Amar Das in Raag Maru;

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥

Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na hė.

Recognize God's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. -----Guru Nanak, Raag Asa, AGGS, Page, 349-13
          

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥
ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥
Agai jāṯ na jor hai agai jī­o navė. Jin kī lėkẖai paṯ pavai cẖangė sė­ī kė­ė.

In the world hereafter, social status and power mean nothing; hereafter, the soul is new. Those few, whose honor is confirmed, are good. -----Guru Nanak, Raag Asa, AGGS, Page, 469-6

Caste puffs up the individual’s ego.  If one belongs to a higher social class (caste), he regards himself as being better than others. Guru Nanak and other Gurus admonish us against this view, in the following hymns:

ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥

ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
Jo anṯar so bāhar ḏėkẖhu avar na ḏūjā ko­ī jī­o. Gurmukẖ ėk ḏarisat kar ḏėkẖhu gẖat gẖat joṯ samo­ī jī­o.

God is within and seen outside as well. There is no one, other than It. As Guru oriented, look upon all with the same eye of equality because,in every heart, the same Divine Light is contained. -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2

Messages are clear.  What motivates us to ignore the tenets of our faith or act against them?  Is it our belief that we would not suffer the consequences? We should seriously reconsider this position.

.ਕੀਤਾ ਆਪੋ ਆਪਣਾ ਆਪੇ ਹੀ ਲੇਖਾ ਸੰਢੀਐ ॥
ਜਾ ਰਹਣਾ ਨਾਹੀ ਐਤੁ ਜਗਿ ਤਾ ਕਾਇਤੁ ਗਾਰਬਿ ਹੰਢੀਐ ॥
Kīṯā āpo āpṇā āpė hī lėkẖā sandẖī­ai. Jā rahṇā nāhī aiṯ jag ṯā kā­iṯ gārab handẖī­ai

Everyone receives the rewards of his own actions; his account is adjusted accordingly. Since one is not destined to remain in this world anyway, why should he ruin himself in pride?-----Guru Nanak, Raag Asa, AGGS, Page, 473-12

Consistent application of the teachings of AGGS and the daily review has led to significant changes in my personal life. It seems like a return toward one's original state in the eternal scheme of things. Why so few persons have ever become perfectly evolved, selfless beings? This involves a glacially slow process of unlearning and restructuring of the self.  It turns out, that initially, one has to simply learn to unlearn. Then the receptive process of relearning opens. As it unfolds on its own, it seems to reconnect the person to the others in new and vital relationships. They may have always been there but were veiled by one’s ego, passions, and other lower instincts. The remedy is prescribed by Guru Amar Das in Raag Parbhati:

ਇੰਦ੍ਰੀ ਪੰਚ ਪੰਚੇ ਵਸਿ ਆਣੈ ਖਿਮਾ ਸੰਤੋਖੁ ਗੁਰਮਤਿ ਪਾਵੈ ॥
ਸੋ ਧਨੁ ਧਨੁ ਹਰਿ ਜਨੁ ਵਡ ਪੂਰਾ ਜੋ ਭੈ ਬੈਰਾਗਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥
Inḏrī pancẖ pancẖė vas āṇai kẖimā sanṯokẖ gurmaṯ pāvai. So ḏẖan ḏẖan har jan vad pūrā jo bẖai bairāg har guṇ gāvai.

The persons, who have controlled the five senses and the five vices, have realized forgiveness, patience, and contentment through Guru’s guidance. Blessed, blessed, perfect and great is that humble servant of God, who is inspired by the Fear of God and detached love, to sing Its Glorious Praises. -----Guru Amar Das, Raag Parbhati, AGGS, Page, 1334-16

     ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥

ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥

Jāṯ kā garab na karī­ahu ko­ī. Barahm binḏė so barāhmaṇ ho­ī.

No one should be proud of his social class and status. He alone is a Brahmin, who knows God.

ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥
ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥

Jāṯ kā garab na kar mūrakẖ gavārā. Is garab ṯė cẖaleh bahuṯ vikārā.

Do not be proud of your social class and status, you ignorant fool. So much sin and corruption come from this pride. -----Guru Amar Das, Raag Bhairo, AGGS, Page, 1127, 1128

ਅਗੈ ਜਾਤਿ ਨ ਪੁਛੀਐ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥
ਹੋਰੁ ਕੂੜੁ ਪੜਣਾ ਕੂੜੁ ਕਮਾਵਣਾ ਬਿਖਿਆ ਨਾਲਿ ਪਿਆਰੁ ॥
Agai jāṯ na pucẖẖī­ai karṇī sabaḏ hai sār. Hor kūṛ paṛ­ṇā kūṛ kamāvaṇā bikẖi­ā nāl pi­ār.

Hereafter, no one is questioned about social status.  Excellent and sublime is the practice of the Word of the Sabd! Any other pursuit is false. Other approaches are false. Their followers are people are in love with poison. -----Guru Amar Das, Raag Maru, AGGS, Page, 1094-1, 2. 
                            
Sabd Guru advises about virtues of spiritual wisdom, devotional worship, and the righteous path of compassion, contentment, truth, Divine existence, equality, and courage.  Sabd of the Guru leads all to the realization of Universal Self in the individual self.  The result is the eradication of ego (ਹਉਮੈ) veiling the Higher Self, to be replaced by humility by bathing in the pool of Truth as Guru willed says Guru Amar Das, in Raag Suhi:

ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥

Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā­ė. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

True is that place of pilgrimage, where one bathes in the pool of Truth, and achieves self-realization as Guru willed, who understands his own self. God has shown that the Word of the Guru's Sabd is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away.-----Guru Amar Das, Raag Suhi, AGGS, Page, 753-15

ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥

ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥
Sabẖ ėk ḏarisat samaṯ kar ḏėkẖai sabẖ āṯam rām pacẖẖān jī­o. Har har jas gā­i­ā param paḏ pā­i­ā ṯė ūṯam jan parḏẖān jī­o.

Look upon all with equality, and recognize that the One Supreme God is pervading among all. Those who sing the Praises of the Eternal God are acclaimed among the people.  They obtain the supreme status and are most exalted. -----Guru Ram Das, Raag Asa, AGGS, Page, 446-12

Bhagat Kabir rather satirically and sarcastically states that all of us have been created by the same seed of Universal Brahman:

ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥

ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥ 

ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥

ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥

ਜੌ ਤੂੰ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮਣੀ ਜਾਇਆ ॥

ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥

ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥

ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥

ਕਹੁ ਕਬੀਰ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥

ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਅਤੁ ਹੈ ਹਮਾਰੈ ॥
Garabẖ vās meh kul nahī jāṯī. Barahm binḏ ṯė sabẖ uṯpāṯī. Kaho rė pandiṯ bāman kab kė ho­ė. Bāman kahi kahi janam maṯ kẖo­ė. Jou ṯūʼn barāhmaṇ barahmaṇī jā­i­ā. Ŧa­o ān bāt kāhė nahī ā­i­ā. Ŧum kaṯ barāhmaṇ ham kaṯ sūḏ. Ham kaṯ lohū ṯum kaṯ ḏūḏẖ. Kaho Kabīr jo barahm bīcẖārai. So barāhmaṇ kahī­aṯ hai hamārai.

In the dwelling of the womb, there is no ancestry or social status. All have been created from the Seed of God. O, Pundit and religious scholar, tell me since when have you been a Brahmin? Don't waste your life by continually claiming to be a Brahmin. If you are indeed a Brahmin, born of a Brahmin mother, then why didn't you come by another special way than the common way? How is it that you are a Brahmin, and I am of low social status? Is it that I am formed of blood, and you are made of milk? Says Kabir, one who contemplates God, is said to be a Brahmin among us.-----Bhagat Kabir in Raag Gauri AGGS, Page, 324

It is only the individual ego that causes discrimination against others because of their caste in many faiths. In Sikh faith too, even to this day, such discrimination is prevalent despite being against its principles. Yet no attempt is being made to stop this practice.  Many other traditions and rituals carried on to this date in Sikh faith are of Brahminical origin, and are forbidden in Sikhism. Ego is an inflated feeling of pride being self-consciousness of one’s own identity. It imparts a false sense of superiority above others. It is an outcome of certain mental attitudes, such as misperceptions, false memory, and defensive mechanisms. Ego is neither an entity nor a process. It is only a notion of I-am-ness, which exists only in one’s mind.  Having an ego does not depend on our choice.  We are born with it. It is the nature of the mind to experience its individuality. All our desires, attachment, experiences in the world are due to the ego controlling our minds.  In our complex psyche, Ego is at the center of our field of consciousness.  It persists with a high degree of continuity in our identity.

People may be aware of the messages in AGGS condemning discrimination based on the caste system.  They may also fully understand their meaning.  Yet such discrimination is still prevalent.  There may be occasional discussions or debates about it.  But few understand the implications and spiritual consequences of such discrimination.

ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥

ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪ ਕੂਏ ਪਰੈ ॥

Kabīr man jānai sabẖ bāṯ jānaṯ hī a­ugan karai. Kāhė kī kuslāṯ hāth ḏīp kū­ė parai.

Kabir, the mortal knows everything, and knowing, he still makes mistakes. What good is a lamp in one's hand, if he falls into the well?-----Sloke Kabir 216, AGGS, Page, 1376

By devotional love, fear of God, the study of AGGS, and honestly following the teachings of Sabd Guru, the ego becomes subtler. The gross ego is the ego of individuality, which expresses itself in the worldly desires and attachments. Subtler ego emerges when those desires and attachment get weaker and individual self-interests to start disappearing. Then the mind identifies with the subtle ego in its own pure state. Some understand and follow, but others ignore these instructions and later repent in the next word as pointed out by Sheikh Farid in his Slokes:

ਇਕਨਾ ਨੋ ਸਭ ਸੋਝੀ ਆਈ ਇਕਿ ਫਿਰਦੇ ਵੇਪਰਵਾਹਾ॥

ਅਮਲ ਜਿ ਕੀਤਿਆ ਦੁਨੀ ਵਿਚਿ ਸੇ ਦਰਗਹ ਓਗਾਹਾ॥ 

Iknā no sabẖ sojẖī ā­ī ik firḏė vėparvāhā. Amal je kīṯi­ā ḏunī vicẖ sė ḏargeh ohāgā.

Some understand this completely, while others wander around carelessly. Those actions, which are done in this world, shall be examined in the Court of God.-----Sloke Sheikh Farid, 98, AGGS, Page, 1383

Conclusion:

Acceptance in Sikhism has taught us that there is a bit of good in the worst of us and a bit of bad in the best of us; that we are all the children of God, equal in every respect and we each have a right to be here. Sikh faith is a set of principles, spiritual in nature, which if practiced as a way of life, can expel the obsession of the ego.  These principles enable one to become “Happy and useful Whole” if he regards all as his equals created by One Creator.

                                                     

CELIBACY/ ਜਤੁ

ABSTRACT

Sikh philosophy does not consider celibacy to spiritual progress. Guru Nanak prescribed the life of a householder for a Sikh. But it was one of the foundation stones of Vedanta. There were six Celibates (ਛਿਅ ਜਤੀ) Hanuman, Bheesampatama, Lakshman, Bhairav, Gorakh, and Datatreaj in mythological references in AGGS:

ਛਿਅ ਜਤੀ ਮਾਇਆ ਕੇ ਬੰਦਾ ॥

ਨਵੈ ਨਾਥ ਸੂਰਜ ਅਰੁ ਚੰਦਾ ॥

ਤਪੇ ਰਖੀਸਰ ਮਾਇਆ ਮਹਿ ਸੂਤਾ ॥ 

ਮਾਇਆ ਮਹਿ ਕਾਲੁ ਅਰੁ ਪੰਚ ਦੂਤਾ ॥੩॥

Cẖẖi▫a jaṯī mā▫i▫ā ke banḏā. Navai nāth sūraj ar cẖanḏā. Ŧape rakẖīsar mā▫i▫ā mėh sūṯā.Mā▫i▫ā mėh kāl ar pancẖ ḏūṯā. |

The six celibates are slaves of Maya. So are the nine masters of Yoga, and the sun and the moon. The austere disciplinarians and the Rishis are asleep in Maya. Death and the five demons are in Maya. -----Kabir, Raag Bhairo, AGGS, Page, 1160-15

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

Celibacy can be defined as a condition of being unmarried or abstinence from sexual intercourse, especially by reason of religious vows. The idea of celibacy — abstaining from sexual activity for religious or spiritual reasons — is promoted in several religions.

Hinduism following Vedanta Philosophy makes celibacy part of the fourth and final stage of one’s development — sannyasa. In the domain of religious celibacy, an interdiction serves to mythologize repression and energize lust.

Judaism has generally not advocated celibacy, regarding marriage as important for the fulfillment of procreation as commanded in Genesis 1: 28. The High Priest at the Temple had to be married (Leviticus 21: 13) and the unmarried were barred from holding various public offices.

He who is not contented with what he has would not be contented with what he would like to have.------Socrates.

Christian Roman Catholic, Eastern Orthodox, and Anglican monastic communities retain the ideal of celibacy to this day. It has been an ideal within Christianity from the earliest times. Jesus spoke of those who are ‘eunuchs for the sake of the kingdom of heaven’ (Matthew 19: 12), and Paul recommended celibacy as the best way of living, for it enabled a person to be free from distracting ‘worldly’ concerns, especially those related to household, children, and sex.

I have learned in whatsoever state I am, therewith to be content. Bible, [Philippians 4:11]

Buddhism ordains life-long celibacy for monks and nuns. Health is the greatest gift, Contentment the greatest wealth, faithfulness the best relationship.------Buddha.

Islam Seek Allah's help with patience and prayer though it is hard for all but for those humble in spirit.-----Quran-Surah- II, 45

Sikhism-Celibacy was prevalent in the Treta Yug.Sikhism does not believe in celibacy. It advises one to live an honest life of a householder for progeny and spiritual progress as the purpose of life. It does advocate subjugation of lower instincts -- lust, anger, greed, ego, and attachment -- to escape harm done by them. 

It was the chariot while the power was the charioteer as described by Guru Nanak and Guru Ram Das in Raag Asa, but in Kaljug Naam takes the priority:

ਤ੍ਰੇਤੈ ਰਥੁ ਜਤੈ ਕਾ ਜੋਰੁ ਅਗੈ ਰਥਵਾਹੁ ॥

ਦੁਆਪੁਰਿ ਰਥੁ ਤਪੈ ਕਾ ਸਤੁ ਅਗੈ ਰਥਵਾਹੁ ॥

ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥
Ŧarėṯai rath jaṯai kā jor agai rathvāhu. Ḏu▫āpur rath ṯapai kā saṯ agai rathvāhu.Kaljug rath agan kā kūṛ agai rathvāhu. |

In the Silver Age of Treta Yuga, celibacy was the chariot and power, the charioteer. In the Brass Age of Dwaapar Yuga, penance was the chariot and truth the charioteer. In the Iron Age of Kali Yuga, fire is the chariot and falsehood the charioteer. -----Guru Nanak, Raag Asa, AGGS, Page, 470-2

 

ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥

ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ ਘਰ ਬਾਰੁ ॥
Ḏẖarmī ḏẖaram karahi gāvāveh mangeh mokẖ ḏu­ār. Jaṯī saḏāveh jugaṯ na jāṇeh cẖẖad baheh gẖar bār.

The righteous waste their righteousness, by asking for the door of salvation. They call themselves celibate and abandon their homes, but they do not know the true way of life.                                

                                                                  -----Guru Nanak, Raag Asa, AGGS, Page, 469-3

ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥

ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥
Manhu je anḏẖė kūp kahi­ā biraḏ na jāṇanĥī. Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖarė karūp.

Those mortals whose minds are like deep dark pits do not understand the purpose of life, even when it is explained to them. Their minds are blind, and their heart-lotuses are upside-down; they look totally ugly.-----Guru Nanak, Raag Sarang, AGGS, Page, 1246-1

ਤੇਤਾ ਜੁਗੁ ਆਇਆ ਅੰਤਰਿ ਜੋਰੁ ਪਾਇਆ ਜਤੁ ਸੰਜਮ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥

ਪਗੁ ਚਉਥਾ ਖਿਸਿਆ ਤ੍ਰੈ ਪਗ ਟਿਕਿਆ ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਜਲਾਇ ਜੀਉ ॥
Ŧėṯā jug ā­i­ā anṯar jor pā­i­ā jaṯ sanjam karam kamā­ė jī­o. Pag cẖa▫uthā kẖisi▫ā ṯarai pag tiki▫ā man hirḏai kroḏẖ jalā▫e jī▫o.

Then came the Silver Age of Treta Yuga, when men's minds were ruled by power, and they practiced celibacy and self-discipline. The fourth foot of religion dropped off, and three remained. Their hearts and minds were inflamed with anger.-----Guru Amar Das, Raag Asa, AGGS, Page, 445-11, 15 

           

Guru Amar Das in Raag Bilawal describes the practice of celibacy during earlier times as advised in Vedas:

ਜਤੁ ਸੰਜਮ ਤੀਰਥ ਓਨਾ ਜੁਗਾ ਕਾ ਧਰਮੁ ਹੈ ਕਲਿ ਮਹਿ ਕੀਰਤਿ ਹਰਿ ਨਾਮਾ ॥

ਜੁਗਿ ਜੁਗਿ ਆਪੋ ਆਪਣਾ ਧਰਮੁ ਹੈ ਸੋਧਿ ਦੇਖਹੁ ਬੇਦ ਪੁਰਾਨਾ ॥

ਗੁਰਮੁਖਿ ਜਿਨੀ ਧਿਆਇਆ ਹਰਿ ਹਰਿ ਜਗਿ ਤੇ ਪੂਰੇ ਪਰਵਾਨਾ ॥
Jaṯ sanjam ṯirath onā jugā kā ḏẖaram hai kal meh kīraṯ har nāmā. Jug jug āpo āpṇā ḏẖaram hai soḏẖ ḏėkẖhu bėḏ purānā. Gurmukẖ jinī ḏẖi­ā­i­ā har har jag ṯė pūrė parvānā.

Celibacy, self-discipline, and pilgrimages were the essences of Righteousness in those past ages; but in this Dark Age of Kali Yuga, the Praise of God's Name is the essence of Righteousness. Every age had its own essence of God. This can be confirmed by referring to the Vedas and the Puranas. They are Guru oriented, who meditate on the Infinite God; in this world, they are perfect and approved.-----Guru Amar Das, Raag Bilawal, AGGS, Page, 797-18

Guru Ram Das in Raag Gauri similarly gives precedence to Naam instead of celibacy.

ਸੰਨਿਆਸੀ ਬਿਭੂਤ ਲਾਇ ਦੇਹ ਸਵਾਰੀ ॥

ਪਰ ਤ੍ਰਿਅ ਤਿਆਗੁ ਕਰੀ ਬ੍ਰਹਮਚਾਰੀ ॥

ਮੈ ਮੂਰਖ ਹਰਿ ਆਸ ਤੁਮਾਰੀ ॥
Sani­āsī bibẖūṯ lā­ė ḏėh savārī. Par ṯari­a ṯi­āg karī barahamcẖārī. Mai mūrakẖ har ās ṯumārī.

The Sanyasi (Ascetic) smears his body with ashes; renouncing other men's women, he practices celibacy. I am just a fool, God; I place my hopes in You!-----Guru Ram Das, Raag Gauri Guarari, AGGS, Page, 164-1

Guru Arjun in Raag Dhanasari ponders on it:

ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥
ਦਿਨ ਪ੍ਰਤਿ ਕਰੈ ਕਰੈ ਪਛੁਤਾਪੈ ਸੋਗ ਲੋਭ ਮਹਿ ਸੂਕੈ ॥
Kāmvanṯ kāmī baho nārī par garih joh na cẖūkai. Ḏin paraṯ karai karai pacẖẖuṯāpai sog lobẖ meh sūkai.

The lustful, lecherous man desires many women, and never stops peeking in to the homes of the others. Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed.-----Guru Arjun, Raag Dhanasari, AGGS, Page, 672-6

Celibacy is a way of life which excludes genital intercourse, although it may include appropriate levels of touching, feeling, and loving with one or more persons. Celibacy is not necessarily religious. All of us experience it at different times by accident, by choice, by a failed marriage, or by unsuccessful romance. You may accept it willingly, ruefully or with contentment, says Bhai Gurdas:

ਜਤੀ ਸਤੀ ਸੰਤੋਖੀਆ ਜਤ ਸਤ ਜੁਗਤਿ ਸੰਤੋਖ ਨ ਜਾਤੀ ।---ਗੁਰਮੁਖਿ ਸੁਖ ਫਲੁ ਪਿਰਮ ਪਿਰਾਤੀ ।

Jatee Sathee Santokhee-aa Jat Sat Jugat Santokh Na Jaatee----Gurmukh Sukh Fal Piram Pirati

The so-called celibates and virtuous ones have not understood contentment or the actual technique of celibacy nor in fact any other virtues. To Bhai Gurdas contentment with sex comes when it is not indulged in for a purpose other than progeny.  The delightful fruit for Guru oriented is his love for God.-----Bhai Gurdas, Vaar 12, Pauri 12-1 & 7

Being self-contented means accepting and acknowledging who you are at the core of your being.  One can become satisfied with all areas of one’s life, although he is not perfect in many of them. When one learns to better understand, to better appreciate and eventually to love oneself, one exudes quiet confidence.  This can open new doors to what one aspires in life.

One way to develop a strong sense of self-contentment is to give you the gift of self-appreciation. Offer yourself the same respect and kindness you give to the others that you care deeply for. In doing so, you will feel more at peace with yourself, be strong in your convictions. And you would more easily stand up for yourself. Here are three ways to support you in becoming more confident.

1.      Silence your inner critic by resisting the temptation to be critical, by intentional acts of unlearning this tendency.

2.      Surround yourself with positive environments emotionally and physically so that they educate, inspire and enrich your spiritual life.

3.      Acknowledge your achievements by accepting the fact that someone helped you in making these achievements.

Contentment is accepting the fact with a positive attitude. Our attitude tells the world what we expect in return.  If it's a cheerful, expectant attitude, it says to everyone with whom we come in contact that we expect the best in our dealings with the world.  This is because we tend to live up to our expectations. Our attitude is something we can control ourselves.  We can establish our attitude each morning when we start our day--in fact, we do just that, whether we realize it.  And the people in our family--all the people in our world--will reflect us the attitude we present to them.  It is, then, our attitude toward life that determines life's attitude toward us.  Everything we say or do will cause a corresponding effect.  If we're cheerful, glad to be experiencing this miracle of life, others will reflect that good cheer back to us.  We become the kind of people others enjoy being around by living the life according to the guidance given to us by Gurbani as expressed by Guru Arjun in Raag Gauri:

ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥

ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥

Pūrā sukẖ pūrā sanṯokẖ. Pūrā ṯap pūran rāj jog.

Once the mind rests in peace, one feels perfect bliss of life, with perfect contentment and patience, and the worship is considered perfect.

ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥

ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥

Binā sanṯokẖ nahī ko­ū rājai. Supan manorath barithė sabẖ kājai.

Without contentment of mind through patience and continence, no one gets satiated, and all his efforts are fruitless like the one in a dream.-----Guru Arjun, Raag Gauri, AGGS, Page 188 & 279

Guru Arjun and Kabir ponder on Nudity, Spirituality, Celibacy, and Liberation in Raag Suhi, Maru and Gauri:

ਨਗਨ ਫਿਰਤ ਰੰਗਿ ਏਕ ਕੈ ਓਹੁ ਸੋਭਾ ਪਾਏ ॥

ਪਾਟ ਪਟੰਬਰ ਬਿਰਥਿਆ ਜਿਹ ਰਚਿ ਲੋਭਾਏ ॥

ਸਭੁ ਕਿਛੁ ਤੁਮ੍ਹ੍ਹਰੈ ਹਾਥਿ ਪ੍ਰਭ ਆਪਿ ਕਰੇ ਕਰਾਏ ॥

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਤ ਰਹਾ ਨਾਨਕ ਦਾਨੁ ਪਾਏ ॥
Nagan firaṯ rang ėk kai oh sobẖā pā­ė. Pāt patambar birthi­ā jih racẖ lobẖā­ė. Sabẖ kicẖẖ ṯumĥrai hāth parabẖ āp karė karā­ė. Sās sās simraṯ rahā Nānak ḏān pā­ė.

Someone may wander around naked, but if he loves the One God, he receives honor and respect. Silk and satin clothes are worthless if they lead to greed. Everything is in Your Hands, God. You Yourself are the Doer, the Cause of causes. With every breath, may I continue to remember You? Please, bless Nanak with this gift.-----Guru Arjun, Raag Suhi, AGGS, Page, 745-9

ਬ੍ਰਹਮਚਾਰਿ ਬ੍ਰਹਮਚਜੁ ਕੀਨਾ ਹਿਰਦੈ ਭਇਆ ਗੁਮਾਨਾ॥

ਸੰਨਿਆਸੀ ਹੋਇ ਕੈ ਤੀਰਥਿ ਭ੍ਰਮਿਓ ਉਸੁ ਮਹਿ ਕ੍ਰੋਧੁ ਬਿਗਾਨਾ ॥ 
Barahmcẖār barahmcẖaj kīnā hirḏai bẖa­i­ā gumānā. Sani­āsī ho­ė kai ṯirath bẖarmi­o us meh kroḏẖ bigānā.

The celibate practices celibacy, but his heart is filled with pride. The Sanyasi (Ascetic) wanders around at sacred shrines of pilgrimage, but his mindless anger is still within him.----Guru Arjun, Raag Maru, AGGS, Page, 1003-3

Contentment is a sense of gratification, satisfaction, and pleasure but it is a rare commodity today. The contentment is never achieved, for we never have enough. Things never satisfy us except momentarily.  Such is this worldly thinking. In a state of mind in which one's desires are confined to his lot, whatever it may be, one can conquer the world as Kabir says in Raag Maru:

ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ ॥

ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥

Jatā bẖasam lėpan kī­ā kahā gufā meh bās. Man jīṯė jag jīṯi­ā jāʼn ṯė bikẖi­ā ṯė ho­ė uḏās.

What is the use of wearing matted hair, smearing the body with ashes, and living in a cave? Conquering the mind, one conquers the world, and then remains detached from corruption.-----Kabir, Raag Maru, AGGS, Page, 1103-7

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥

ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥

ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥

ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥੨॥

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥

ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥
Nagan firaṯ jou pā­ī­ai jog. Ban kā mirag mukaṯ sabẖ hog. Ki­ā nāgė ki­ā bāḏẖė cẖām. Jab nahī cẖīnas āṯam rām. Mūd mundā▫e jou siḏẖ pā▫ī. Mukṯī bẖed na ga▫ī▫ā kā▫ī. Binḏ rākẖ jou ṯarī­ai bẖā­ī. Kẖusrai ki­o na param gaṯ pā­ī.

If Enlightenment could be obtained by wandering around naked, then all the deer of the forest would be liberated. What does it matter whether someone goes naked, or wears a deerskin, if he does not remember God within his soul? If the spiritual perfection of the Siddhas could be obtained by shaving the head, then why haven't sheep find liberation? If someone could save himself by celibacy, O Siblings of Destiny, why then haven't eunuchs obtained the state of supreme dignity?-----Kabir Raag Gauri, AGGS, Page, 324-5, 7

Conclusion:

Marriage has many pains, but celibacy has no pleasures. Celibate life is a real struggle in a day and age when people so casually separate sexuality from spirituality. Celibacy is like the fly in the heart of an apple.  It dwells in perpetual sweetness but sits alone confined to a singularity.  Marriage like the useful bee builds a house, and gathers sweetness from every flower, and labors to unite the individual with God as advised by Guru Amar Das in Raag Vadhans:

ਸੇਵਾ ਲਾਗੇ ਸੇ ਵਡਭਾਗੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਰਮ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਗਤਿ ਨਹੀ ਪਾਈ ॥

ਨਾਨਕ ਤਿਸ ਨੋ ਸਬਦੁ ਬੁਝਾਏ ਜੋ ਜਾਇ ਪਵੈ ਹਰਿ ਸਰਣਾਈ ॥

Sėvā lāgė sė vadbẖāgė jug jug ėko jāṯā. Jaṯ saṯ sanjam karam kamāvai bin gur gaṯ nahī pā­ī. Nānak ṯis no sabaḏ bujẖā­ė jo jā­ė pavai har sarṇā­ī.

Those who are engaged in serving God are very fortunate. Throughout the ages, they know the One Creator. You may practice celibacy, truth, austerity self-discipline and rituals, but without the Guru, you shall not be emancipated. O, Nanak, he alone understands the Word of the Sabd, who goes and seeks the Sanctuary of God.-----Guru Amar Das, Raag Vadhans, AGGS, Page, 571-16

ਬੇਦ ਸਾਸਤ੍ਰ ਜਨ ਧਿਆਵਹਿ ਤਰਣ ਕਉ ਸੰਸਾਰੁ ॥

ਕਰਮ ਧਰਮ ਅਨੇਕ ਕਿਰਿਆ ਸਭ ਊਪਰਿ ਨਾਮੁ ਅਚਾਰੁ ॥
Bėḏ sāsṯar jan ḏẖi­āvahi ṯaraṇ ka­o sansār. Karam ḏẖaram anėk kiri­ā sabẖ ūpar nām acẖār.

One may meditate on the Vedas and the Shaastras (Hindu Scriptures), to swim across the world-ocean. He may perform many religious rituals, do good deeds of karma and do religious worship.  But above all of these is the Naam, the Name of God.-----Guru Arjun, Raag Asa, AGGS, Page, 405-9