ਸੰਜੋਗ ਵਿਜੋਗ

SANJOG VIJOG - UNION AND SEPARATION
ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਧੁਰਹੁ ਹੀ ਹੂਆ ॥: Sanjog vijog dhurahu hee hooaa:
Union (ਜਿੰਦ ਤੇ ਸਰੀਰ ਦਾ - Jeevaatmaan and body) and separation
(ਜਿੰਦ ਤੇ ਸਰੀਰ ਦਾ - Jeevaatmaan and body) are ordained by the Primal Power (sggs 1007).
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The truth of the dichotomy between the birth and the death; between the life and the end of life; between the immortal soul and the perishable body, etc., is pointed out repeatedly in the Gurbani and the need to develop the discrimination (Bibek) and discerning intellect (Bibek Budhi) by internalizing this truth through the earnest Shabad-Vichaar (Reflections on the Gur-Shabad...) is stressed in the SGGS.

Literally, Sanjog (ਸੰਜੋਗ) indicates union, meeting, ਮਿਲਾਪ, ਮਿਲਣ, etc.

And, Vijog (ਵਿਜੋਗ) indicates the opposite - separation, ਵਿਛੋੜਾ, ਜੁਦਾਈ, etc.

Union (ਸੰਜੋਗ) of Jeevaatmaan and body (ਜਿੰਦ ਤੇ ਸਰੀਰ) is considered the life (ਜੀਵਨ), and the separation of these two constitutes death (of the physical body - ਮੌਤ, ਮਰਣ). Also, it's the union (ਮਿਲਾਪ, ਮਿਲਣ) when individuals meet. To the contrary, it's the separation (ਵਿਜੋਗ, ਵਿਛੋੜਾ, ਜੁਦਾਈ) when they separate from each other.

  • ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਧੁਰਹੁ ਹੀ ਹੂਆ ॥ ਪੰਚ ਧਾਤੁ ਕਰਿ ਪੁਤਲਾ ਕੀਆ ॥ ਸਾਹੈ ਕੈ ਫੁਰਮਾਇਅੜੈ ਜੀ ਦੇਹੀ ਵਿਚਿ ਜੀਉ ਆਇ ਪਇਆ ॥੧॥ ਜਿਥੈ ਅਗਨਿ ਭਖੈ ਭੜਹਾਰੇ ॥ ਊਰਧ ਮੁਖ ਮਹਾ ਗੁਬਾਰੇ ॥ ਸਾਸਿ ਸਾਸਿ ਸਮਾਲੇ ਸੋਈ ਓਥੈ ਖਸਮਿ ਛਡਾਇ ਲਇਆ ॥੨॥ ਵਿਚਹੁ ਗਰਭੈ ਨਿਕਲਿ ਆਇਆ ॥ ਖਸਮੁ ਵਿਸਾਰਿ ਦੁਨੀ ਚਿਤੁ ਲਾਇਆ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਜੋਨੀ ਰਹਣੁ ਨ ਕਿਤਹੀ ਥਾਇ ਭਇਆ ॥੩॥ ਮਿਹਰਵਾਨਿ ਰਖਿ ਲਇਅਨੁ ਆਪੇ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਤਿਸ ਕੇ ਥਾਪੇ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜਿਣਿ ਚਲਿਆ ਨਾਨਕ ਆਇਆ ਸੋ ਪਰਵਾਣੁ ਥਿਆ ॥੪॥੧॥੩੧॥: Sanjog vijog dhurahu hee hooaa ||...||4||1||31||: Union (ਜਿੰਦ ਤੇ ਸਰੀਰ ਦਾ - Jeevaatmaan and body) and separatinchon (ਜਿੰਦ ਤੇ ਸਰੀਰ ਦਾ - Jeevaatmaan and body) are ordained by the Primal Power. (According to Divine Hukam - Will) the body (ਪੁਤਲਾ = ਸਰੀਰ) is made from (combination of) the five elements (air, water, fire, earth, ether). By the Command of the Dear Lord - King, the soul comes and enters into the body. ||1|| In that place (the mother's stomach), where the fire rages like an oven, in that darkness where the body lies face down - there, one remembers his Lord with each and every breath, and there he is rescued by his Master. ||2|| When (ਜੀਵ-Jeeva) comes out from within the (mother's) womb, forgetting his Mool (Origin, Source, Pure Consciousness....), (ਜੀਵ-Jeeva) attaches consciousness to the world (i.e., Maya, worldly objects - ਦੁਨੀਆ ਦੇ ਪਦਾਰਥਾਂ ਵਿਚ ਚਿੱਤ ਜੋੜ ਲੈਂਦਾ ਹੈ...). (Due to forgetting the Lord - ਪ੍ਰਭੂ ਨੂੰ ਵਿਸਾਰਨ ਕਰਕੇ) he comes and goes, and wanders in reincarnation; he cannot remain any place (ਕਿਸੇ ਇੱਕ ਥਾਂ ਇਸ ਨੂੰ ਟਿਕਾਣਾ ਨਹੀਂ ਮਿਲਦਾ). ||3|| The Merciful Lord Himself emancipates (many from the cycle of coming and going - ਕਈ ਜੀਵ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਤੋਂ). He created and established all beings and creatures. Those who depart after having been victorious (ਜਿਹੜਾ ਮਨੁੱਖ ਇਸ ਕੀਮਤੀ ਜਨਮ ਦੀ ਬਾਜੀ ਨੂੰ ਜਿੱਤ ਕੇ ਇਥੋਂ ਤੁਰਦਾ ਹੈ) in this priceless human life (through Naam Simran - ਨਾਮ ਦੀ ਰਾਹੀਂ) - O Nanak, their coming into the world is approved (worthwhile - ਪਰਮਾਤਮਾ ਦੀ ਹਜੂਰੀ ਵਿਚ ਕਬੂਲ ਹੋਣਾਂ). ||4||1||31|| (sggs 1007).
  • ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਕਰਤੈ ਲਿਖਿ ਪਾਏ ਕਿਰਤੁ ਨ ਚਲੈ ਚਲਾਹਾ ਹੇ ॥੮॥: Sanjog vijog karatai likh paae kirat n chalai chalaahaa he ||8|| Union and separation are pre-ordained by the Creator; deeds already done (past practices, ਅਮਲ, ਕੰਮ...) cannot be undone. ||8|| (sggs 1058).

This duo of Sanjog and Vijog (union and separation - ਜੀਵਨ, ਮਿਲਾਪ, ਮਿਲਣ, ਵਿਛੋੜਾ, ਜੁਦਾਈ, ਮੌਤ, ਮਰਣ, etc.) make the world go. That is, as stated in the Gurbani, this duo sets the "foundations of the Universe". Based on the mentality each Jeeva has cultivated, people come and meet here, and then, after awhile, they separate from each other.

  • ਪਉੜੀ ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਉਪਾਇਓਨੁ ਸ੍ਰਿਸਟੀ ਕਾ ਮੂਲੁ ਰਚਾਇਆ ॥ ਹੁਕਮੀ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਆ ॥ ਜੋਤੀ ਹੂੰ ਸਭੁ ਚਾਨਣਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਤ੍ਰੈ ਗੁਣ ਸਿਰਿ ਧੰਧੈ ਲਾਇਆ ॥ ਮਾਇਆ ਕਾ ਮੂਲੁ ਰਚਾਇਓਨੁ ਤੁਰੀਆ ਸੁਖੁ ਪਾਇਆ ॥੨॥: Sa(n)jog vijog oupaaeioun srisattee kaa mool rachaaeiaa ...||: Pauree:   Creating union and separation, He laid the foundations of the Universe.   By His Hukam (Will, Order, Command, etc.) the Lord of Light fashioned the Universe, and infused His Divine Light into it (all beings, etc.). From the Lord of Light, all light originates. The True Guru proclaims (this) Shabad.   Brahma, Vishnu and Shiva, under the influence of the three dispositions (Maya), were put to their tasks. He created the root of Maya (Sanjog vijog, etc.). (In the midst of this Maya) the Peace obtained (by him who realizes) the fourth state of consciousness. ||2|| (sggs 509).
  • ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥: Sanjog vijog dui kaar chalaavahi lekhe aavahi bhaag: (These two powers of the Primal Being - ) Union separation make to world go (ਦੋਵੇਂ ਸੰਸਾਰ ਦੀ ਕਾਰ ਨੂੰ ਚਲਾ ਰਹੀਆਂ ਹਨ). We come to receive what is written in our destiny. (sggs 6).
  • ਘਲੇ ਆਣੇ ਆਪਿ ਜਿਸੁ ਨਾਹੀ ਦੂਜਾ ਮਤੈ ਕੋਇ ॥ ਢਾਹਿ ਉਸਾਰੇ ਸਾਜਿ ਜਾਣੈ ਸਭ ਸੋਇ ॥ : ghalae aanae aap jis naahee dhoojaa mathai koe || dtaahi ousaarae saaj jaanai sabh soe ||: The Lord Himself sends out, and recalls the mortal beings; no one else gives Him advice. He Himself demolishes, constructs and creates; He knows everything. (sggs 729).

Consider the following verses of Baabaa Nanak. These verses indicate that all Jeeva (individual beings) come into this world with a fixed departure from here.

  • ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥ : maran likhaae manddal mehi aaeae || Destined to die, he comes into the world. (sggs 685).
  • ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈਐ ॥੫॥: Ko rahai na bhareeai paaeeai ||5||: No one remains here when the count of the breaths is full ||5|| (sggs 465).
  • ਜਨਮੇ ਕਉ ਵਾਜਹਿ ਵਾਧਾਏ ॥ ਸੋਹਿਲੜੇ ਅਗਿਆਨੀ ਗਾਏ ॥ ਜੋ ਜਨਮੈ ਤਿਸੁ ਸਰਪਰ ਮਰਣਾ ਕਿਰਤੁ ਪਇਆ ਸਿਰਿ ਸਾਹਾ ਹੇ ॥੭॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਏ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਦੁਖਾ ਸੁਖ ਦੀਏ ॥ ਦੁਖ ਸੁਖ ਹੀ ਤੇ ਭਏ ਨਿਰਾਲੇ ਗੁਰਮੁਖਿ ਸੀਲੁ ਸਨਾਹਾ ਹੇ ॥੮॥: Janame ko vaajahi vaadhaae ....: At birth (ਜਦੋਂ ਕੋਈ ਜੀਵ ਜੰਮਦਾ ਹੈ ਤਾਂ ਉਸ ਦੇ), the congratulations pour in; the ignorant sing songs of joy. But whoever is born, is sure to die, according to the destiny of past deeds (past practices, ਅਮਲ, ਕੰਮ...) inscribed upon his head by the Sovereign Lord-King. ||7|| Union and separation are created by my God. Creating the Universe, He gave it pain and pleasure. Those who have become Gurmukhs remain unaffected by pain and pleasure; they wear the armor of humility. ||8||... (sggs 1032).

In his Salok number 73, Bhagat Fareed Jee asks us to ask ourselves as to where are our parents who gave birth to us? If one's parents are still alive, then how about parents of the parents, and so on - where are they? Or where are the parents of our neighbors, friends or relatives who gave birth to them? The answer of this question will convince one that whosoever is born will have to go one day.

  • ਫਰੀਦਾ ਕਿਥੈ ਤੈਡੇ ਮਾਪਿਆ ਜਿਨ੍ਹ੍ਹੀ ਤੂ ਜਣਿਓਹਿ ॥ ਤੈ ਪਾਸਹੁ ਓਇ ਲਦਿ ਗਏ ਤੂੰ ਅਜੈ ਨ ਪਤੀਣੋਹਿ ॥੭੩॥: Fareedaa kithai taide maapiaa jinhee too janiohi || Tai paasahu oi lad gae toon ajai n pateenohi ||73||: O Fareed! Where are your mother and father, who gave birth to you? They have left you, but even so, you are not convinced (ਤਸੱਲੀ, ਯਕੀਨ) that you will also have to go. ||73|| (sggs 1381).

The Gurbani indicates that this duo of Sanjog and Vijog (union and separation) is not in our hands - its beyond our power and control. Also, many Shabads indicate that describing the Unlimited and Immeasurable Greatness of the Primal Power is not possible.

  • ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥ ਸ੍ਰਿਜੇ ਸੇਤਜੰ ਜੇਰਜੰ ਉਤਭੁਜੇਵੰ ॥ ਰਚੇ ਅੰਭਜੰ ਖੰਡ ਬ੍ਰਹਮੰਡ ਏਵੰ ॥ ਦਿਸਾ ਬਿਦਿਸਾਯੰ ਜਿਮੀ ਆਸਮਾਣੰ ॥ ਚਤੁਰ ਬੇਦ ਕਥਿਅੰ ਕੁਰਾਣੰ ਪੁਰਾਣੰ ॥੨੪॥ ਰਚੇ ਰੈਣ ਦਿਵਸੰ ਥਪੇ ਸੂਰ ਚੰਦੰ ॥ ਠਟੇ ਦਈਵ ਦਾਨੋ ਰਚੇ ਬੀਰ ਬ੍ਰਿੰਦੰ ॥ ਕਰੀ ਲੋਹ ਕਲਮੰ ਲਿਖਿਓ ਲੇਖ ਮਾਥੰ ॥ ਸਬੈ ਜੇਰ ਕੀਨੇ ਬਲੀ ਕਾਲ ਹਾਥੰ ॥੨੫॥ ਕਈ ਮੇਟ ਡਾਰੇ ਉਸਾਰੇ ਬਨਾਏ ॥ ਉਪਾਰੇ ਗੜੇ ਫੇਰ ਮੇਟੇ ਉਪਾਏ ॥ ਕ੍ਰਿਯਾ ਕਾਲ ਜੂ ਕੀ ਕਿਨੂ ਨ ਪਛਾਨੀ ॥ ਘਨਿਯੋ ਪੈ ਬਿਹੈਹੈ ਘਨਿਯੋ ਪੈ ਬਿਹਾਨੀ ॥੨੬॥ ਕਿਤੇ ਕ੍ਰਿਸਨ ਸੇ ਕੀਟ ਕੋਟੈ ਬਨਾਏ ॥ ਕਿਤੇ ਰਾਮ ਸੇ ਮੇਟਿ ਡਾਰੇ ਉਪਾਏ ॥ ਮਹਾਦੀਨ ਕੇਤੇ ਪ੍ਰਿਥੀ ਮਾਂਝ ਹੂਏ ॥ ਸਮੈ ਆਪਨੀ ਆਪਨੀ ਅੰਤ ਮੂਏ ॥੨੭॥ ਜਿਤੇ ਅਉਲੀਆ ਅੰਬੀਆ ਹੋਇ ਬੀਤੇ ॥ ਤਿਤਿਓ ਕਾਲ ਜੀਤਾ ਨ ਤੇ ਕਾਲ ਜੀਤੇ ॥ ਜਿਤੇ ਰਾਮ ਸੇ ਕ੍ਰਿਸਨ ਹੁਇ ਬਿਸਨ ਆਏ ॥ ਤਿਤਿਓ ਕਾਲ ਖਾਪਿਓ ਨ ਤੇ ਕਾਲ ਘਾਏ ॥੨੮॥ ਜਿਤੇ ਇੰਦ੍ਰ ਸੇ ਚੰਦ੍ਰ ਸੇ ਹੋਤ ਆਏ ॥ ਤਿਤਿਓ ਕਾਲ ਖਾਪਾ ਨ ਤੇ ਕਾਲ ਘਾਏ ॥ ਜਿਤੇ ਔਲੀਆ ਅੰਬੀਆ ਗੌਸ ਹ੍ਵੈਹੈਂ ॥ ਸਭੈ ਕਾਲ ਕੇ ਅੰਤ ਦਾੜਾ ਤਲੈ ਹੈਂ ॥੨੯॥ ਜਿਤੇ ਮਾਨਧਾਤਾਦਿ ਰਾਜਾ ਸੁਹਾਏ ॥ ਸਭੈ ਬਾਂਧ ਕੈ ਕਾਲ ਜੇਲੈ ਚਲਾਏ ॥ ਜਿਨੈ ਨਾਮ ਤਾ ਕੋ ਉਚਾਰੋ ਉਬਾਰੇ ॥ ਬਿਨਾ ਸਾਮ ਤਾ ਕੀ ਲਖੇ ਕੋਟ ਮਾਰੇ ॥੩੦॥: Bhujang prayaat Chhand || Srije setjam jerjam outabhujevam||... || 30||: Bhujang Prayaat Chhand. He created sweat-born creatures, placental mammals and earth-born vegetable kingdom. He produced egg-born creatures and thus composed all the continents and the Universes. He created directions and semi-directions (corners), the earth and the sky. He narrated four Vedas, the Quran and the Puranas. ||24||. He made the night and the day and installed the sun and the moon. He created demigods and demons and produced numerous warriors. He prepared the tablet and pen of divine decrees and recorded the writ of destiny on the forehead of all. He has subjugated all with his mighty and deadly hands. ||25||. The Immortal Lord erased many, He created and made many. He uprooted and forged many, again He destroyed and produced them None can comprehend the operations of the Lord of Destruction. It shall happen to the multitude and it has happened to the populace in the past. ||26|| He created millions of trivial Krishnas. He destroyed many Ramas and then produced them. Many Mohammeds existed on this earth. As and when the time of their doom drew near, all of them perished. ||27|| All the holy saints (Muslim) and prophets who existed in the past; They were conquered by Death but they could not defeat the Lord of Death. All the incarnations of Vishnu like Rama and Krishna were originated, They were consumed by Death but they could not destroy Death. ||28 || As many Indras and moons have come into being, All of them were devoured by Kal (death) but they could not annihilate Kal. All Muslim saints, prophets and gauses (Muslim sect of saints) who existed, Were ultimately crushed by the jaws of death. ||29|| All the kings like Mandhata, who were blessed with glory; Were bound by Kaal (Death) and were detained behind bars. But those who have remembered His Name, have been redeemed by Him. Without securing His shelter, millions of beings who are exterminated, can be seen. ||30|| (Guru Gobind Singh, Dasam Granth 98).
  • ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਤਿਸੁ ਸਿਉ ਕੈਸਾ ਬੋਲਣਾ ਜਿ ਆਪੇ ਜਾਣੈ ਜਾਣੁ ॥ ਚੀਰੀ ਜਾ ਕੀ ਨਾ ਫਿਰੈ ਸਾਹਿਬੁ ਸੋ ਪਰਵਾਣੁ ॥ ਚੀਰੀ ਜਿਸ ਕੀ ਚਲਣਾ ਮੀਰ ਮਲਕ ਸਲਾਰ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਜਿਨ੍ਹ੍ਹਾ ਚੀਰੀ ਚਲਣਾ ਹਥਿ ਤਿਨ੍ਹ੍ਹਾ ਕਿਛੁ ਨਾਹਿ ॥ ਸਾਹਿਬ ਕਾ ਫੁਰਮਾਣੁ ਹੋਇ ਉਠੀ ਕਰਲੈ ਪਾਹਿ ॥ ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥ ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥: this sio kaisaa bolanaa j aapae jaanai jaan ||... : How can we speak of Him? Only He knows Himself. His decree cannot be challenged; He is our Supreme Lord and Master. By His Decree, even kings, nobles and commanders must step down. Whatever is pleasing to His Will, O Nanak, is a good deed. By His Decree, we walk; nothing rests in our hands. When the Order comes from our Lord and Master, all must rise up and take to the road. As His Decree is issued, so is His Command obeyed. O Nanak! Sent (by the Primal Power - ਉਸ ਮਾਲਕ ਦੇ ਭੇਜੇ ਹੋਏ) we come (into this world), and when we are called back (from here), we depart and go. ||1|| (sggs 1239).
  • ਲਾਹਾ ਤੋਟਾ ਵਰੁ ਸਰਾਪੁ ਕਰਿ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਵਿਚਾਰੇ । ਗੁਰ ਪੂਰੇ ਵਿਣੁ ਦੁਖੁ ਸੈਂਸਾਰੇ ॥੮॥ : Laahaa totaa var saraap kar sanjog vijog vichaare ||...: In all this business, profit, loss, boon, cure, meeting, separation goes hand in hand. Without the perfect Guru there is nothing in this world except suffering. ||8|| (Bhai Gurdaas Ji, Vaar 15 Paourree 8).
  • ਗੁਰਸਿਖ ਜੋਗੀ ਜਾਗਦੇ ਮਾਇਆ ਅੰਦਰਿ ਕਰਨਿ ਉਦਾਸੀ ।... ਹਉਮੈ ਰੋਗ ਅਰੋਗ ਹੋਇ ਕਰਿ ਸੰਜੋਗੁ ਵਿਜੋਗ ਖਲਾਸੀ: Gursikh Jogi jaagade maya andar karan oudaasee ...: Yogi Sikhs of the Guru are ever awake and remain detached amidst maya.... Getting cured of the ailment of ego, they are liberated from the bonds of comings and goings (birth and death). (Bhai Gurdaas Ji, Vaar 29 Paouree 15).
  • ਗੁਰਮਤਿ ਦੁਰਮਤਿ ਵਰਤਣਾ ਸਾਧੁ ਅਸਾਧੁ ਸੰਗਤਿ ਵਿਚਿ ਵਸੈ । ਤਿੰਨ ਵੇਸ ਜਮਵਾਰ ਵਿਚਿ ਹੋਇ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਮੁਣਸੈ ।: Guramati duramati varatanaa saadhu asaadhu sangati vichi vasai ...: Persons keeping company of sadhus and evilmen act according to the wisdom of Guru, gurmat, and illwill respectively. Man acts according to three states of life (childhood, youth, old age) subject to sanjog, meeting, and vijog, separation. (Bhai Gurdaas Ji, Vaar 37 Paouree 16).
  • ਜੋਗੀ ਭੋਗੀ ਜੋਗੁ ਭੋਗੁ ਸਦਾ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਸਲਿਸੈ । ਓਅੰਕਾਰਿ ਅਕਾਰ ਸੁ ਤਿਸੈ ॥੯॥: Jogee bhogee jog bhog sadaa sanjog vijog salisai ||...: He gives asceticism to Yogis and luxuries to bhogis (enjoyers of the worldly pleasures). Meeting and parting i.e. Taking birth and dying always conjointly exist (Bhai Gurdaas Ji, Vaar 40 Paouree 9).

If we firmly believe (ਤਸੱਲੀ, ਯਕੀਨ) what the Gurbani says here, that will lead us from the illusion to Awareness, unreal to the Real; from the darkness (ignorance) to Light (Giaan, Wisdom, Joti-Svaroopa, Mool, etc.); from death to immortality (or deathlessness); from false to the Truth. Then His Hukam - ਭਾਂਣਾਂ - tastes sweet, because this conviction destroys the wall of ego - Haume - and falsehood from within.

Proper understanding of the Gur-Shabad, the truth of the ephemeral quality of life and this world begins to sink into our consciousness, enabling us to smile at death! Kabeer Sahib says:

  • ਜਿਹ ਮਰਨੈ ਸਭੁ ਜਗਤੁ ਤਰਾਸਿਆ ॥ ਸੋ ਮਰਨਾ ਗੁਰ ਸਬਦਿ ਪ੍ਰਗਾਸਿਆ ॥੧॥: Jih Maranai sabh jagat traasiaa. So maranaa gur sabadi pragaasiaa ||1||: That death which terrifies the entire world -   the nature of that death has been revealed to me, through the Gur-Shabad (ਗੁਰੂ ਦੇ ਸਬਦ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮੈਨੂੰ ਸਮਝ ਆ ਗਈ ਹੈ ਕਿ ਉਹ ਮੌਤ ਅਸਲ ਵਿਚ ਕੀਹ ਚੀਜ ਹੈ). ||1||  (sggs 327).
  • ਨਦੀ ਨਾਵ ਸੰਜੋਗ ਜਿਉ ਬਹੁਰਿ ਨ ਮਿਲਹੈ ਆਇ ॥੮੦॥: Nadee naav sanjog jiou bahur n milahai aai ||80||: Life is like people meeting on a boat on a river; but (when the boat reaches the destination, they all separate and leave, so) they don't meet again (i.e., as in a boat per-chance many people unknown to each other meet, likewise the people in the world meet each other, only to separate). ||80|| (sggs 1368).

— T. Singh
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