BE A LAMP UNTO YOU

Kabeer, the mortal knows everything (i.e. difference between right and wrong),
and knowing all, he still makes mistakes (ਮੰਦੇ ਕੰਮ...). What good is a lamp in one's
hand, if, in spite of having a lamp in the hand, he falls into the well? (sggs 1376).
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If a person lives a life of ignorance, selfishness, corruption, evil-passions — lust, anger, greed, attachment, self-conceit, enviousness, stubborn mindedness etc. — it does not mean that he is unaware of as to what is right (Sat) and wrong (Asat). In spite of the fact that the mortal knows this, but he still commits misdeeds, and lives a life of untruthfulness and unrighteousness (Adharma). He thinks himself to be too clever who can circumvent the Divine Law (Hukam). Here in the Gurbani, this condition of the humans is compared with someone, who, in spite of having a lamp (of knowledge, devotion etc.) in his hand, still falls into the well (of negativity and defilement). This is no cleverness or wisdom; for it is of no good. The Gurbani declares, "False are the clever tricks of the evil mind". Yet most of us are not willing to admit to having any "deficiency" or defilement. Accordingly, Baabaa Freed reminds mortals, "if you are so clever, then you should not do evil." To put it otherwise, here the Gurbani is challenging us to become lamp unto ourselves, and not to fall in the dark pit of falsehood or broken consciousness: defilement, negativity, foolishness, selfishness, material cleverness or trickery, ignorance or Maya.

This Sansaar (the place of repeated suffering) is likened to a deep, dark pit or well (of Maya) in the Gurbani. Now the question is: Mortals "knowing all", why do they fall in it? The reason is that we let our uncontrolled minds swayed away by the lure of the defiled senses. Thus, we allow our preoccupations with the worldly objects to supersede our Spiritual interest. As a result, we "renounce Truth and embrace falsehood". In other words, we mortals are lost due to our minds being in the control of "evil passions, evil intent, and duality". Thus, our cleverness and "knowing all" is useless, just the same as the sandalwood paste to a donkey — if you anoint or bathe a donkey with the sandalwood paste, he will immediately roll over in the dirt; for he is in love with the mud. We may attend a "Satsang" or spiritual activity here and there, but as soon as we leave that place, we are immediately back to square one; for we mortals are in love with the falsehood. Our condition can also be compared with a donkey loaded with gold, sandalwood, or scriptures — whether it is a load of gold, sandalwood, scriptures or dirt, to a donkey it is all the same. Here is the Gurbani's diagnosis:

The objective of the scriptures, and the Realized Persons is to impress upon mortals that they should not fritter away this very rare and precious opportunity of human birth to realize the goal of liberation from worldly bondage or repeated suffering. And that without proper understanding, it is the pursuit of sensory pleasures, which pulls him into the vortex of birth and death, because the mortal becomes blinded by worldly joys that are fleeting at best. He expends much energy and time to fulfill his mind's lust; instead if the same fervor is directed to the Spiritual quest he can enjoy eternal Bliss (Anand) by realizing his Spiritual Nature ("Joti-Svaroopa") within, here and now. According to the Gurbani, satiation of carnal desires (sense-gratification) is not the aim of human life. As the root of man's bondage is his seeking of sensory pleasures, we are advised to guard against sensory pulls of the world. The Gurbani tells us that the uncontrolled mind must not be allowed to sway by the corruption of the senses. Because, we human beings have a much higher and nobler goal to achieve while still living in this human body.

The Gurbani is neither mystic nor dogmatic. It does not want us to waste our precious and rare life in formalities or unmeaning rituals. As it's cognizant of the importance of the human birth, so its views about life are based on a sound common sense. For it has descended from the state of the Infinite Wisdom. Accordingly, the Gurbani is meant to be applied to our daily lives, so that we can share the Peace and Joy of of its writers. But, it seems as the common sense is not common anymore! For example, if we look into a basic question of as to why does the man suffer? We will understand from the Gurbani that the man's own mind is the seat of his troubles. He suffers because he cannot and does not control his mind. As a result, right thoughts, right speech, right actions, and right conduct are missing from his life. Therefore, we cannot blame God or any other outside agency for our sorrows. The Gurbani wants us to accept full responsibility for our actions. Therefore, the urgent task at hand is said to be to conquer one's own mind. Without conquering the mind, Self-knowledge (Aatam-Giaan) is not possible. Although this is like racing along the razor's edge for the majority of us, but what other option we have? Therefore, the Gurbani indicates we must become a lamp unto ourselves.

The Guru's Shabad is likened to a Lamp. If we allow it, the Light of this Shabad-Lamp can remove the darkness of our ignorance (the ignorance of our Essential Nature) from within. As indicated in the SGGS, this Shabad is located deep within our very Being. Of course, to cultivate Shabad-Surti (Pure Shabad-Consciousness) or to awaken it from its dormancy will require ਘਾਲਣਾਂ / ਕਮਾਈ (Uddam, practice, self-efforts, willingness and earnestness to live the Shabad, etc.). In other words, we can become a lamp unto ourselves, if we are willing to! Its all within. There no where to go!

— T. Singh
www.gurbani.org

Updated on Monday, February 6, 2012 9:23 AM (PST)

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