The relatives, friends and siblings of the world that you see,
O my mind, all meet (seek your company, associate, etc.)
with you for their own selfishness (self-interests, purposes, etc.).
And that day, when their self-interests are not served,
on that day, they will not come near you (sggs 860).
Selfishness (I-am-ness, self-hood, ਆਪਾ-ਭਾਵ, ਸੁਆਰਥ...) is the source of evil in the world. The Gurbani (SGGS) declares
that whosoever has belly is Maya stricken — ignorant,
illusioned, deluded, enveloped in material consciousness, greed, etc. In turn, whosoever
is Maya stricken is afflicted with the disease of false ego-sense (Haume).
In turn, false ego-sense begets Bikaars like selfishness. Thus, selfishness is nothing but one of the perverted children
of the man's physical ego (Haumai). In truth, the majority of us are selfish. Under the
spell of this ignoble or demon-mind quality, one is concerned excessively or
exclusively with himself — seeking or concentrating
on one's own selfish ideas and agenda. The Gurbani urges us not to associate with selfishness or selfish individuals.
In the flux of thoughts, our mind is ever flickering, restless, unstable, etc. Diseases of such turbulent
mind are subtle, thereby invisible to our material eyes. The foremost of these
diseases is the psychological ego (Haumai). The projection of this false ego include selfishness,
lust, anger, greed, and attachment and their countless variations such as pride, jealousy, enviousness, hatred, animosity,
duality, fear, quarrel, slandering of others, lower quality thoughts, aggressiveness,
cruelty, wickedness, prejudices, cheating, lie, hypocrisy, deceptiveness, and so on.
- ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਤੀਆ ਸਬਦਿ ਨ ਲਗੋ ਭਾਉ ॥ ਹਉਮੈ ਰੋਗੁ ਕਮਾਵਣਾ ਅਤਿ ਦੀਰਘੁ ਬਹੁ ਸੁਆਉ ॥ : Satigur kee sev na keeteeyaa shabadi na laggo bhaayu.
Haumai rog kamaavanaa ati deeraghu bahu suyaayu: Who does not serve
the Satigur, and who does not love the Shabad, earns the very painful disease
of egotism; (he) is so very selfish (sggs 850).
- ਤਿਨ੍ਹ੍ਹ ਸੰਗਿ ਸੰਗੁ ਨ ਕੀਚਈ ਨਾਨਕ ਜਿਨਾ ਆਪਣਾ ਸੁਆਉ ॥੨॥: Tinh sangi sangu n keechee Nanak jinaa aapanaa suaaou ||2||: Do not associate with those, O Nanak, who look out only for their own interests (i.e., who are selfish). ||2|| (sggs520).
- ਕਹਿ ਕਬੀਰ ਜਿਸੁ ਉਦਰੁ ਤਿਸੁ ਮਾਇਆ ॥ : Kahi Kabeer jisu udaru tisu maya:
Kabeer, one who has belly is Maya stricken (sggs 1160).
- ਹਉ ਹਉ ਕਰਤ ਨਹੀ ਸਚੁ ਪਾਈਐ ॥ : Hau Hau karat nahee sachu paayeeyai: By practicing egotism (I-am-ness...), the Truth not realized (sggs
While attached to Maya, the majority of us in this world are selfish. This is the edict
of not only the Gurbani, but also other holy texts. Worldly love or emotional attachment
to mother, father, sibling, children, spouse, friends, body, material possessions,
and so on, is based on selfishness or self-interests (I-am-ness, etc.); which is all just an illusion
- ਜੋ ਸੰਸਾਰੈ ਕੇ ਕੁਟੰਬ ਮਿਤ੍ਰ ਭਾਈ ਦੀਸਹਿ ਮਨ ਮੇਰੇ ਤੇ ਸਭਿ ਅਪਨੈ ਸੁਆਇ ਮਿਲਾਸਾ ॥ ਜਿਤੁ ਦਿਨਿ ਉਨ੍ਹ੍ਹ ਕਾ ਸੁਆਉ ਹੋਇ ਨ ਆਵੈ ਤਿਤੁ ਦਿਨਿ ਨੇੜੈ ਕੋ ਨ ਢੁਕਾਸਾ ॥: Jo sansaarai ke kuttanb mitr bhaaee deesahi man mere te sabh apanai suaai milaasaa. Jit din ounh kaa suaaou hoi n aavai tih din nerrai ko n dhukaasaa: The relatives, friends and siblings of the world that you see, O my mind, all meet (seek your company, associate, etc.) with you for their own selfishness (self-interests, purposes, etc.). And that day, when their self-interests are not served, on that day, they will not come near you (sggs 860).
All types of selfish feelings can be summed up in two groups as
The root of man's suffering is his selfishness (worldly love or attachment - love of Maya or hunger for Maya).
Man's selfish desires originate from ignorance of his True Nature (Joti-Svaroopa).
Fulfillment of each desire leads to further greed, and non-fulfillment to anger.
Hence, actions performed in material bondage do not result in purifying the
mind at all. In other words, neither selfish nor ritualistic actions (Karamkaands)
are cure to the man's mental diseases or suffering.
While engrossed in bondage (lust, greed, selfishness, etc.), people generally
affirm to their spouse and children: "I labor day in and day out for the sake
of your happiness. If I practice lie, cheating, stealing, and deception, I only
do it to satisfy your needs. In order to give you better life and status in the
society, I take bribe and deal underhandedly. I hurt others (sometime murder),
push people aside on my way up, and play dirty so that I can get ahead for the
benefit of this family. I deal in illegal and corrupt ways for amassing material wealth
and property to secure better future for all of you. This little empire I have
built in my life is exclusively for your enjoyment. My every deed, word, and thought
only seek for you happiness, because I love you.....".
- ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥: Bahu parpanch kar par dhanu liyaavai. Sut daaraa
pahi aani lutaavai ||1||: Practicing so many deceptions (tricks, fraud...), (man)
brings the wealth of others. (Returning home, he) He squanders it on (his) wife
and children (sggs 656).
According to the Gurbani, this is one of the greatest lies on the earth.
The Gurbani roars that under the spell of deceptive Maya (illusion), nobody does anything
for anybody else's happiness! The reality of the matter is that whatever a person
claims to do for the happiness of others is in fact for his own happiness! Behind
every act, thought, and word there is his or her own selfishness disguised!
Our false ego-sense (Haume) may not admit this fact, but that does not
change the Gurbabi's truth. The Gurbani and other scriptures thunder forth the following declarations:
Thus, the worldly love (Moha or emotional attachment) is none other than
a naked show of selfishness. This is the unshakable truth. We generally love each
other out of mere selfish desires and related fears. We have no true relations because
our relatives also love us to fulfill their own needs.
- ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੯ ॥ ਜਗਤ ਮੈ ਝੂਠੀ ਦੇਖੀ ਪ੍ਰੀਤਿ ॥ ਅਪਨੇ ਹੀ ਸੁਖ ਸਿਉ ਸਭ ਲਾਗੇ ਕਿਆ ਦਾਰਾ ਕਿਆ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥ ਮੇਰਉ ਮੇਰਉ ਸਭੈ ਕਹਤ ਹੈ ਹਿਤ ਸਿਉ ਬਾਧਿਓ ਚੀਤ ॥ ਅੰਤਿ ਕਾਲਿ ਸੰਗੀ ਨਹ ਕੋਊ ਇਹ ਅਚਰਜ ਹੈ ਰੀਤਿ ॥੧॥ ਮਨ ਮੂਰਖ ਅਜਹੂ ਨਹ ਸਮਝਤ ਸਿਖ ਦੈ ਹਾਰਿਓ ਨੀਤ ॥ ਨਾਨਕ ਭਉਜਲੁ ਪਾਰਿ ਪਰੈ ਜਉ ਗਾਵੈ ਪ੍ਰਭ ਕੇ ਗੀਤ ॥੨॥੩॥੬॥੩੮॥੪੭॥:
Devgandhaaree Mahalaa 9 || Jagat mai jhoothee dekhee preet. Apane hee sukh siou sabh laage kiaa daaraa kiaa
meet. ||1|| rehaao || Mero mero sabhai kahat hai hit siou baadhiou cheet. Ant
kaal sangee nah kouoo ih acharaj hai reet ||1|| Mann moorakh ajahoo nah samajhat
sikh dai haariou neet. Nanak bhoujal paar parai jo gaavai prabh kae geet ||2||3||6||38||47||: Devgandhaaree Mahalaa 9. In this
world, I have seen love to be false. Whether they are spouses or friends, all
are concerned only with their own happiness. ||1||Pause|| All say, "Mine,
mine", and attach their consciousness to you with love. But at the
very last moment, none will go along with you. How strange are the ways of the
world! ||1|| The foolish mind has not yet reformed itself, although I have grown
weary of continually instructing it. O Nanak! (One) crosses over the terrifying
world-ocean, singing the Songs of God ||2||3||6||38||47|| (sggs 536).
- Na vaa are patyuh kaamaaya patih priyo bhavatyaatmanastu
kaamaaya pateeh priyobhavti ..: No worldly husband, wife, father,
son, etc., can love one another for the sake of the other's happiness. Each
one loves for the sake of his or her own happiness (Veda).
A little story may help to soak this truth in. The name of sage Vaalmeeki repeatedly
appears in the Gurbani. Before he became a sage, he was a cold blooded murderer
known as Daakoo (bandit) Ratnaakar. His daily routine was to hide in
the nearby jungle, round off any travelers passing through that area, strip
them off their belongings, and then kill them right there. This unenlightened
existence of Ratnaakar brought terror and panic in the hearts of people living
in the region.
In illusion, Ratnaakar also thought he was doing it for the happiness of his
family. In this ignorance he believed that, in return, all his family members
would do anything for his happiness as well. It so happened that one day a saint
fell into his hands. Before he killed him, the saint asked Ratnaakar as to why
he was committing such horrible sins everyday. "For my family", replied the
Daakoo (bandit). "Sir, but would they share in the sins you commit everyday?",
quizzed the saint. "Off course they will; for I do all this for their happiness!",
The saint roars: "You fool, this is your illusion to think that people love
and do things for the sake of other's happiness. Your wife and family cannot
partake of your sins; your Soul alone will have to answer for its account. If
you do not believe me, go and ask them."
- ਅਹਿ ਕਰੁ ਕਰੇ ਸੁ ਅਹਿ ਕਰੁ ਪਾਏ ਕੋਈ ਨ ਪਕੜੀਐ ਕਿਸੈ ਥਾਇ ॥੩॥ : Ahi karu kare su ahi karu paaye koee na pakarreeai
kisai thaai ||3||: As we act, so are the rewards we receive; no one can take
the place of another ||3|| (sggs 406).
Ratnaakar took the challenge. To make sure the saint does not escape, he tied
him down and then left for home. He asked his wife, children, parents
and other family member if they would partake of the sins he daily commits for
the sake of their happiness. "Are you crazy? We cannot share your sins. Your
Soul alone has to atone for your sinful ways", replied each family member and
instead asked him to provide for them within the confines of virtuous living.
To cut the long story short, Ratnaakar's ears could not believe when he heard all this from his family members.
- ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥ : Martee baar iksar dukh paaiaa ||2||: But at the
time of death, you will have to endure the agony all alone ||2|| (sggs 792).
- ਦੁਨੀਆ ਕੇਰੀ ਦੋਸਤੀ ਮਨਮੁਖ ਦਝਿ ਮਰੰਨਿ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਵੇਲਾ ਨ ਲਾਹੰਨਿ ॥੨॥: Duneeaa keree dosatee manmukh dajhi maranni ...: Making worldly friendships (the love of Maya), the Manmukhs (self-willed ...) burn and die (destroy their spiritual life - ਆਤਮਕ ਜੀਵਨ ਸਾੜ ਕੇ ਸੁਆਹ ਕਰ ਲੈਂਦੇ ਹਨ). At the door of death, they
suffer; this opportunity (human life) will never come again ||2|| (sggs 755).
- ਭਾਈ ਬੰਧੀ ਹੇਤੁ ਚੁਕਾਇਆ ॥: Bhaaee bandhee het chukaaiaa: There is no love, even
among brothers and relatives (sggs 1410).
- ਮਿਥਨ ਮੋਹਰੀਆ ॥ ਅਨ ਕਉ ਮੇਰੀਆ ॥: Mithan mohareeaa. An ko mereeaa: False is the
love of the many emotional attachments (sggs 537).
- ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਲੋਕ ਗ੍ਰਿਹ ਬਨਿਤਾ ਮਾਇਆ ਸਨਬੰਧੇਹੀ ॥ ਅੰਤ ਕੀ ਬਾਰ ਕੋ ਖਰਾ ਨ ਹੋਸੀ ਸਭ ਮਿਥਿਆ ਅਸਨੇਹੀ ॥:
Putra kalatra lok grih banitaa Maya sanabandhehee. Ant kee baar ko kharaa na
hosee sabh mithiaa asanehee: Children, spouses, men and women in one's household,
are all bound by Maya. At the very last moment, none of them will stand by you;
their love is totally false (sggs 609).
- ਦਾਰਾ ਮੀਤ ਪੂਤ ਸਨਬੰਧੀ ਸਗਰੇ ਧਨ ਸਿਉ ਲਾਗੇ ॥: Daaraa meet poot sanabandhee sagare
dhann siou laage: Wives, friends, children and relatives - all are attached to
wealth (sggs 633).
He was disillusioned. His mind was awakened. This was the turning point in his
life. Thereafter he gave up Mayaic efforts and embraced the Spiritual Life.
He subsequently became the Rishee Vaalmeeki and authored the famous Ramaayana.
The Gurbani asks us to learn lesson from his life.
- ਰੇ ਚਿਤ ਚੇਤਿ ਚੇਤ ਅਚੇਤ ॥ ਕਾਹੇ ਨ ਬਾਲਮੀਕਹਿ ਦੇਖ ॥: Re chit chet chet achet. Kaahe na Baalmeekahi dekh:
Be conscious, be conscious, be conscious, O my unconscious mind. Why do you
not look at Baalmeeki? (sggs 1124).
For his own selfish motives, man forms all sorts alliances, factions, or conflicts
in the world. Instigated by his inner enemies (lust, anger, greed, attachment,
self-conceit, stubborn mindedness, and enviousness), he forms alliances with
friends, children, siblings, relatives, chiefs, leaders, groups, organizations,
and so on. As repeatedly indicated in the Gurbani, all these alliances, factions,
or conflicts are false because all of them are mere extensions of the love of
Maya, falsehood or selfishness.
Material selfishness is the sense of separateness between the man and his Mool (Source...). And the
one who is separated from his Mool is called Manmukh in the Gurbani. Thus, the
Manmukh and selfishness are one and the same. As Manmukhs, we are
not interested in the intuitive understanding of the Shabad or Bhagti. Consequently, we remain engrossed
in material wealth and false efforts to acquire it. Because of selfishness, unsoftened
consciousness, and insipid speech we are unable to develop liking for the Dharma, Naam, Shabad, Hukam...
- ਮਿਥਿਆ ਦੂਜਾ ਭਾਉ ਧੜੇ ਬਹਿ ਪਾਵੈ ॥: Mithiyaa doojaa bhaayu dharhe bahi paavai: In
the false love of duality, people sit and form alliances (sggs 366).
- ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਜਲੈ ਜਲਾਇ ॥: Manmukh karam kamaavane haumai
jalai jalaai: By engaging in Manmukh activities (materiallistic, self-centered, ਮਨਮੁਖਤਾ ਵਾਲੇ ਕਰਮ, etc.), (one) only burns in Haumai (egotism) (sggs 68).
Everyone in his life is either a servant of Maya or a servant of Parameshar. Simply put:
Those who serve Maya are called Manmukhs. The Gurbani has provided us with
numerous symptoms of Manmukhs. By using the Touchstone of the Gurbani,
one can read the barometer of his own selfishness or Manmukhtaa. Because
of selfishness, a Manmukh's life is dominated by his strong bondage to
material consciousness, far and far away from Spiritual Path (Aatam-Maarag).
A life full of material selfishness means a lifestyle void of humility, contentment,
compassion, and spiritual wisdom (Shabad-Vichaar). Such lifestyle exhibits nothing but undesirable
qualities in a person. Consequently, the friendship of such person is Kusang (bad association). To make us aware, the Gurbani has provided us with numerous other
symptoms of such material beings caught in the vertex of unenlightened existence.
Some of the other attributes of such person are as follows: egoism, ignorance,
selfishness, duality, bondage, evil-mindedness, falsehood, violence, untruthfulness,
doubts, superstitions, uncontrolled senses, identification with the feeling of
"I, me, mine, your", lust, anger, greed, attachment, self pride, self-conceit;
jealousy and enviousness, stubborn mindedness, hatred, fanaticism, conflicts,
lack of contentment, material hankering and lamentation, lack of mental control
and inner peace, self-centered, full of quarrel and contentions, lack of faith,
extrovertedness, ritualistic, unhappy, always interested in taking instead of
giving, affinity for bad association, lack of self-discipline, mental agitation,
unceasing wandering (rat-race), begging material things from God, complaining,
finding faults in others, unable to bear pains and sorrows of life, love for material
world instead of the Self within, corruption, fraud, larceny and swindling, bribery,
cheating, lying, plundering, stealing, fond of mental speculations and material
logic, attachment to material world, deceitful nature, fearful, unceasing desire
for sense objects, cynicism, hypocrisy, always wanting to control the world, always
wanting to be appreciated, unceasing hunger for name and fame, love for titles
and honor, divisiveness, prejudices, cruelty, bigotry, unnatural diet, indulgence
in worldly pleasures, illusion, delusion, wrong identity, stupor, obstinate error,
love of Maya or worldliness, crookedness, animosity, and so on. Opposite to these
are the attributes of Gurmukhs (Spiritual Beings...).
- ਤਜਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ਪ੍ਰੀਤਿ ਸੁਤ ਦਾਰਾ ਤਜਿ ਪਿਆਸ ਆਸ ਰਾਮ ਲਿਵ ਲਾਵੈ ॥ ਨਾਨਕ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਚ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥੨॥: Taji maan abhimaan preet sut daaraa taji piyaas aas
Raam liv laavai...: By renouncing pride, if (one) renounces love for (his) children and spouse, and by abandoning thirst (of Maya) and desires
and embrace love (for Parmeshar); O Nanak! Eternal (Lord) abides in (his) mind and through the (Gur-) Shabad gets absorbed in the Hari Naam. (sggs 141).
Mayaic efforts bear reactions
(rewards, effects or fruits). Accordingly, the Gurbani urges
us to detach the Maya from Maya, and attach it to Shabad-Vichaar, whilst the body in work. The implication
is that when the mind is attached to Higher Purpose, there will be no reaction
to one's Karma, because the mind is detached from it. In other words,
when the mind is absorbed in the Love of the Pure Consciousness, it will harbor only
immaculate thoughts or actions! As a result, there will be no question of material
bondage at all.
The material selfishness is rooted in the idea of 'I-ness' and 'my-ness'. On the
other hand, the Spiritual selfishness is in foregoing everything but one's Mool within (Source, Joti-Svaroopa...), Naam or Hukam or Shabad (Aatam Giaan of the Gur-Shabad...). When one loves his Mool within and nothing else, he goes
beyond the selfishness and unselfishness!
- ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥: Haath paaou kari kaamu sabhu cheetu niranjan naali ||213||: With your hands and feet, do all your work, (but) let your consciousness remain with the Niranjan (ਮਾਇਆ-ਰਹਿਤ ਪਰਮਾਤਮ, the Lord who is beyond Maya's stains). ||213|| (sggs 1376).
- ਦੇਹੀ ਮਹਿ ਜੋ ਰਹੈ ਅਲਿਪਤਾ ਤਿਸੁ ਜਨ ਕੀ ਪੂਰਨ ਘਾਲੀਐ ॥੨॥ : Dehee mahi jo rahai alipta tis jan kee pooran ghaaleeyai ||2||:
Perfect is the work of that humble servant, who remains unattached while in
the body ||2|| (sggs 1019).
As we can see, practicing true love and devotion to one Mool within and
attachment to Maya are the two separate ways. In ignorance we fall in love with
world instead of struggling with our deluded mind. In this conditioned state,
we tear up our own roots, and become devoid of love and longing for the
Shabad-Vichaar. Simply put: Becoming unselfish is transcending
Maya (ignorance or false ego).
Obviously, the selfishness is Maya's trickery. If we want to transcend Maya, then
the Gurbani's advice is to seek the association of Sat (Truth) within and
without. With the practice of Shabad -Vichaar, and keeping the Sanagat of the Gurmukhs comes the Inner Transformation. Then one understands that the selfishness
is nothing but the vast expanse of Maya from which very "rare" one escapes.
- ਕਾਇਆ ਅੰਦਰਿ ਹਉਮੈ ਮੇਰਾ ॥ ਜੰਮਣ ਮਰਣੁ ਨ ਚੂਕੈ ਫੇਰਾ ॥: Kaayaa andar hayumai meraa. Jamman maran na chookai
pheraa: When the body is filled with egotism (Haumai) and selfishness, the cycle
of birth and death does not end (sggs 126).
One way to escape Maya's expanse is to become Spiritually selfish — the right
way! Not easy at all! For it demands self-effort (Uddam-Shabad-Vichaar) for transcending all that stands between one's deluded mind and his Mool (Source, Joti...).
Further, it demands knowing the difference between lust and love (lust is blind and love is wise); it demands laboring
at annihilating the instinctive mind; having burning longing for Mool-realization, etc.
- ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥: Vichahu aap muyaa tithai moh na Maya: When
self-conceit (ਆਪਾ-ਭਾਵ) are eradicated from within, then there is no attachment
to Maya (sggs
Man alone can destroy in himself the roots of material selfishness. Pure self-efforts
(Shabad-Vichaar) are indicated to be a must for True Understanding, which, in turn, leads one to reach his Moo. Therefore, the Gurbani tells us that we must
make self-effort to
become a Gurmukh (Spiritual Being...) through engaging in the Shabad-Vichaar.
- ਮਨੁ ਵਿਛੁੜਿਆ ਹਰਿ ਮੇਲੀਐ ਨਾਨਕ ਏਹੁ ਸੁਆਉ ॥: Manu vishurhiaa har meleeai Nanak ih suaaou:
O Lord! Unite the separated mind with Yourself; this is only the Nanak’s object (ਸੁਆਰਥ, ਮਨੋਰਥ). (sggs
- ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਓਇ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥: Jinee gurmukh naam dhiaayaa vichahu aap gavaaye. Oyi
andarahu baaharahu nirmale sache sach sammaye: By becoming the Gurmukhs who meditate
on the Naam and eradicate sel-conceit (ਆਪਾ-ਭਾਵ) from within, they merge into the Eternal Lord and become pure, inwardly and outwardly (sggs
With the unbroken practice of Shabad-Vichaar (Spiritual Inquiry) arises
True Understanding, leading to unselfishness and Sahaj Avasthaa (natural state of Being, Aatm-Giaan, ਗਿਆਨ ਅਵਸਤਾ...). Those engaged
in such Shabad-Vichaar always possess Divine Virtues such as real understanding,
humility, unselfishness, purity, mercy, fellow-feelings, truth, contentment,
Divine Knowledge, etc.
The only aim and purpose of religion is to end ego (Haume), selfishness or conceit. Therefore,
a true Sikh (Spiritual seeker, learner of the Gurbani's Instructions...) is he who strives to end his false ego-sense. That is
to say, he labors to liquidate all his selfishness through surrender of his instinctive
mind to his Mool (Source, Joti-Svaroopa...) within. If this does not happen then all his religious activities
or garbs are phony. Since the actions of true godly Beings (the Gurmukh) are devoid of
false ego or selfishness. Their Spiritual energies or powers spontaneously (Sahaj)
work for the betterment of the mankind — to take people closer to their Mool (Source...), within.
- ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਤਜਿ ਕਾਮ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ : Shabadi ratte te nirmale taj kaam krodh ahankaar:
Those who are attuned to the Shabad are pure; they renounce lust,
anger, and conceit (sggs 58).
True Bhagti is in giving, not in taking. However, a selfish man in his
madness tries to give nothing, but misappropriates all he can from the
world for his own sense-gratification. Selfishness thus unwittingly breaks
the harmony in the nature, and unnecessarily disturbs its balance. Thus,
selfish people pollutes the society's environment and create hell for themselves,
and for others to suffer and struggle in it.
- ਸਤਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਏਹਾ ਸੇਵਾ ਚਾਕਰੀ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥: Satgur kaa bhaanaa mann layee vichahu aap gavvayi.
Ehaa sevaa chaakree Naam vasai mann aayi: Submit to the Hukam of
the Satgur, and eradicate se-conceit from within. By this practice and service (i.e., submitting to the Hukam),
Naam comes to dwell in the mind (sggs 34).
- ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥: Satgur kee sevaa gaakhrhee sir deejai aap gavaayi (sggs 27).
Any service performed unselfishly is the greatest Sevaa. Because such service
demands that it be done spontaneously, silently, with true love, and without any
expectation of gratitude or reward. One can perform such selfless service any
place, any where, any time or occasion. With such unselfish service, our heart
expands, and the seeker who contemplates through such heart alone can climb into
the heights Within him. Therefore this attitude of unselfishness is a powerful
means to purify onself. It makes one fit for earnest Shabad-Vichaar.
- ਸਚੀ ਭਗਤਿ ਵਿਚਹੁ ਆਪੁ ਖੋਇ ॥: Sachee bhagti vichahu aap khoyi: True Bhagti consists of eliminating self-conceit (ਆਪਾ-ਭਾਵ) from within (sggs
In order to maintain the healthy attitude of unselfishness, true contentment (Sat Santokh) in all
situations is must; which comes from the unbroken practice of self-restraint and
discipline. In their absence comes the tide of discontentment and selfishness.
The self-restraints and discipline include mastery over mind and physical senses,
which leads to purity of mind, interiorization of the mind, and sincere Bhagti (attaining Gurmat-Aatam Giaan of the Gurbani). By practicing self-discipline, one learns not to accept everything
that is harmful to Spiritual Progress. Thus, with mastery over the mind (through constant Shabad-Vichaar), one gives
up falsehood or crookedness and becomes Mool-centered.
- ਭਗਤੀ ਰਤਾ ਸਦਾ ਬੈਰਾਗੀ ਆਪੁ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥੭॥ : Bhagti ratta sadaa bairaagee aapu maari milaavaniyaa ||7||:
Imbued in Bhagti (one) ever remains detached (from Maya). Subduing self-conceit (ਆਪਾ-ਭਾਵ),
(he) unites with (Parmeshar). ||7|| (sggs 112).
Unselfishness and Bhagti are the two rivers. In between these rivers is
the shore of the Divinity or Mool. We are urged to endeavor to make that place
our Permanent Home. For all humble servants of the Timeless Parmeshar search for the way to
get to that Incomparable Place! At that Place there is no time, no birth or death,
no names and forms, no ignorance or knowledge, no likes or dislikes: all is at
all times, beyond the comprehension of the apparatus of the body-mind-intellect. Only Pure Awareness
(Joti-Svaroopa...) exists there.
- ਆਪੁ ਨਿਵਾਰਿ ਬੀਚਾਰੇ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥: Aapu nivaari beechaare soyi ||1||Rahaaou||: One who eliminates
self-conceit (ਆਪਾ-ਭਾਵ) reflects (on the Divine Virtues, ਆਤਮਕ ਗੁਣ). ||1||Pause|| (sggs 222).
- ਆਪੁ ਗਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਸਲਲੈ ਸਲਲ ਸਮਾਇ ॥੨॥: Aap gayaa sukhu paayaa mili salalai salal samaayi ||2||:
Giving up self-conceit (ਆਪਾ-ਭਾਵ), Peace (ਆਤਮਕ ਅਨੰਦ) is obtained; (one merges with Parmeshar) like water merging with
water ||2|| (sggs 22).
- ਆਪੁ ਗਇਆ ਤਾ ਆਪਹਿ ਭਏ ॥: Aapu gaiaa taa aapahi bhae: When ego (ਆਪਾ-ਭਾਵ) is gone, (one) becomes (the Lord - ਉਹ ਪਰਮਾਤਮਾ ਦਾ ਰੂਪ ਹੀ ਹੋ ਗਇਆ) Himself (sggs 202).
- ਹਿਰਦੈ ਨਾਮੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਵਜਾਏ ॥੭॥: Hirdai Naamu vichahu aapu gavaaye. Anhad bani shabadu
vajaaye ||7||: (Who abides) Naam in the Hearts; self-conceit (ਆਪਾ-ਭਾਵ)
departs from within. (He) vibrates the unstruck melody of the Shabad (within).
||7|| (sggs 231).
As clearly indicated by the Gurbani here, with our selfishness up and active, we cannot contemplate (Shabad-Vichaar). And without the complete eradication of the selfishness, we cannot become one with our Mool within (Source, Joti-svaroopa...).
— T. Singh
Tuesday, October 22, 2013 1:55 PM