MODERATION IN LIFE

The world is diseased (from Aatamic or spiritual standpoint), from its
indulgences; it weeps over its lost virtue (Aatamic Guna) (sggs 413). What
good is chanting, penance or self-mortification? What good is fasting or
cleansing baths, unless you know the way to loving Devotion? (sggs 337).
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Neither indulgence nor deprivation is conducive to spiritual life. Accordingly, the Gurbani (Sri Guru Granth Sahib, SGGS) seems to reject both the self-mortification (self- inflicted pain or discomfort etc.) and self-indulgence (excessive or unrestrained gratification of senses). If both these extremes are eschewed in life then the middle way or moderation is is the byword for spiritual progress. In other words, to live a balanced life, both spiritual and material prosperity are needed. The well-known and legendary example of the string instrument is very apt in this context — if the string is too loose, you cannot play the instrument and that if it is wound too tight, the string will snap. When the string is neither too tight nor too loose, then every note sounds in its proper tone. Similarly, to make it easier to realize the purpose of human birth (God-realization), it seems good to have a balance approach in dealing with the push-and-pull between the world of asceticism (self-mortification or deprivation) and the hypnotic trance weaved by over indulgence in materialistic life (Maya's illusion).

The view that painful self-mortification is indispensable for deliverance or getting close to God is not accepted by the Gurbani. Such self-imposed bodily punishment only results in dullness of Spirit, incredible physical disability and profound exhaustion. Thus, in reality, a life of self-torture would lead one far away from accomplishing goal of this life: spiritual enlightenment.

There are plenty of references in the Gurbani regarding one being regulated in eating, sleeping, talking, and not subjecting body to torture, and so on. The Gurbani also recommends one being regulated in company and friends we keep; regulated in performing actions; avoiding greed and selfishness ("mine, mine") etc. The Gurbani says it's good to have just enough. The trouble starts when we want to siphon off everything due to our excessive greed and sense-slavery. As indicated in the following verses, both extreme conditions — having not enough and having too much — make us suffer. The idea is neither to torture body nor pamper it with sense gratification. For example overeating or wrong eating is the enemy of meditative mind. Eating insufficiently, on the other hand, leads to physical and mental weakness. Similarly, oversleep dulls the nervous system; not enough sleep produces a tendency to sleep against one's will. All of this is undesirable to the spiritual seeker. As the body is the vehicle for spiritual enlightenment, one has to be fit to struggle with his own mind, the mighty foe.

Selflessness enables us to enjoy the Peace and Bliss (Anand) within. Selflessness stems from the state devoid of self-centeredness. Contentment comes when we are happy with our lot in life. How we can tell we have enough? How can we tell we are being selfish and greedy? How can we know we are misappropriating everything in life? The following Shabad of Bhagat Dhannaa Jee may provide us guidance in this regard.

This Shabad gives us insight into the mind of a peaceful, contented and unselfish person. In this Shabad, Bhagat Dhanna Jee only asks God for most essential things of a daily household life. Here he dose not indicate any intention of misappropriation. All he is asking God for is just basic necessities of life. In nutshell, here he does not ask for a life of self-indulgence. The problem with most of us is that we over indulge and then in greed and selfishness misappropriate everything in life. For example if we have enough to eat and wear, still many of us want to take, steel, and embezzle from rest of the society. Even if one has wife, still many want to covet others' women. If one has sufficient mode of transportation to his disposal, he is still unsatisfied and wants more (before automobiles, planes etc., horse was one of the modes of transportation; especially Turkistaanee horses were popular). Thus, just as a life of self-mortification, a life of self-indulgence also would lead one far away from linking with God. Taamasic quality increases if we eat unnatural foods or if we eat too much, filling the mind with Bikaars (the mind's corrupt tendencies).

How can self-mortification and self-indulgence be avoided? The Gurbani says, by joining the Saadh-Sangat (Holy Company of Gurmukhs), Naam Simran (meditation, Jap), becoming Gurmukhs (enlightened beings), and so on. Holy Presence can sweep our conditioned, confused and deluded minds clean. That's were doubts are removed and Bhagti (devotion) and faith get deeply rooted in us. In Kali Yuga, what matters in one's spiritual effort more than strenuous and physical exertion is sincerity. In the path of Bhagti shown by the Gurbani, the emphasis is on unconditional surrender (of Haume or ego-mind) to God (Sharnaagati). Genuine Peace and contentment depend entirely on the mind, not on the outside objects.

Although the Gurbani indicates living a life in harmony with nature, but it does not seem to support the view of balancing life by doing everything in moderation. For example, nowhere the Gurbani support untruthfulness or unrighteousness by saying "it's all right to lie, cheat, steal and swindle in moderation". Furthermore, nowhere it says " it's all right to practice corruption (Bikaars of the mind such as lust, anger etc.) in moderation"; nowhere it says "it's all right to be selfish, hateful, and envious in moderation"; nowhere it states "it's all right to be either a Manmukh or keep such company (Kusang) or live in Haume (false ego-sense) in moderation". Similarly, nowhere it says "it's all right to drink, smoke, gamble, debase and kill other beings to gratify one's senses in moderation"; nowhere the SGGS says "to keep harmony with the nature, it's all right to stuff the body in moderation with unnatural materials"! In fact, if we look at Bhagt Dhanna Jee's Shabad, he did not ask, "Lord, please give me life full of wine, meat, smoke, gambling and harlots in moderation" (all these habits go together)! The Gurbani recommends us instead to eat as little as possible ("Alap ahaar"), because, the mind has to be concentrating on meditation (Naam-Simran), not on sense-objects. Craving (desire, Kaam etc.) for anything is craving, no matter how moderate it is.

Desire is the world (Sansaar), thus desire alone is the soul of bondage. Therefore, the sensory world can never give us any real contentment or fulfillment. It provides impetus to other passions or Bikaars such as anger, greed etc. Also, desire (Kaam or lust) is said to be deterrent to spiritual progress and hence the importance given in spiritual tradition to overcoming it. But, it is easier said than done as can be seen even in the case of spiritually evolved persons falling prey to lust and anger. It becomes imperative then for a spiritual seeker to consciously exercise control over desire (Kaam or lust) from young age as it is only over a period of time that mastery can be achieved.

The SGGS is a complete Guide to practical and Pure life, it provides all that is needed to raise one's consciousness to the highest possible level (Divine Life or the Gurmukh state). Such Divine Guide, therefore, cannot and does not give people carte blanche to do everything our conditioned and sensuous minds want to engage in. In fact, desiring ("Kaam" or lust) everything in itself is self-indulgence. The old proverbial expression tells us about the trio that can create all sorts troubles in life: "Bahu Chittaa" (the mind running in too many directions and activities), "Bahu Kittaa" (desiring to engage in too many occupations), and "Bahu Mittaa" (desiring to have too many friends). Of course, we have the freedom to chose and justify choices we make in life, but then, as the Gurbani says, we reap what we sow! The Bliss (Anand) spoken of in the Gurbani is not the type enjoyed through the five senses. After experiencing unalloyed Bliss (through meditating on the Naam) the mind will stop hankering after sensory pleasures.

— T. Singh
www.gurbani.org

To read Gurbani verses in Gurmukhi, click here to download Gurmukhi font.

Updated on Tuesday, September 23, 2008 9:27 AM (PST)

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