Battle Of Life Is Waged Moment To Moment

One of personal choices made will shape not only one’s own life, but also the world. Thus goes the ceaseless battle of life!

This battle of life consists of a constant spiritual and psychological battle going on between the two contending forces. These two forces or magnetic poles are (1) Bibek Budhi (pure discriminating intellect attuned to the soul or the Mool), and (2) the doubt-ridden or sense-infatuated mind under the delusive influence of the false ego-sense (Haumai).

The battlefield of these opposing forces is the human body with its physical, mental, and soul faculties. The Gurbani calls this human body the “field of action” — the field (“ਖੇਤ”, “ਧਰਤੀ”) on which all activities of one’s life take place.

  • ਇਹੁ ਸਰੀਰੁ ਕਰਮ ਕੀ ਧਰਤੀ ਗੁਰਮੁਖਿ ਮਥਿ ਮਥਿ ਤਤੁ ਕਢਈਆ ॥: This body is the field of action; by becoming the Gurmukhs, constantly churn (the Gur-Shabad) and obtain the Essence (of the Divine Wisdom or Tatt-Giaan). (sggs 834).

Since the human body is also called “all Dharma” in the Gurbani, for on this field the righteous battle is waged between the Divine Virtues of the soul’s discriminating intelligence (Bibek Budhi, Divine Wisdom) and the ignoble, uncontrolled activities of the blind mind

  • ਇਹੁ ਸਰੀਰੁ ਸਭੁ ਧਰਮੁ ਹੈ ਜਿਸੁ ਅੰਦਰਿ ਸਚੇ ਕੀ ਵਿਚਿ ਜੋਤਿ ॥: This body is the (place of practicing) Dharma; the Divine Light of “Sach” (Truth, Hukam…) is within it (sggs 309).

The Gurbani is not referring to only one particular battle. Because, life is a series of battles between Spirit and matter (Maya), soul and body, life and death, wisdom and ignorance, health and disease, form and formless, eternal and fleeting, self-control and temptations, discrimination and the blind sense-bent mind, and so on.

Thus, from cradle to grave (from the moment of conception to death) man fights innumerable battles — so many varieties of inner and outer conflicts.

  • ਮਿਥਿਆ ਮੋਹ ਬੰਧਹਿ ਨਿਤ ਪਾਰਚ ॥੧॥: (Man) constantly entangles in false attachments and conflicts. ||1|| (sggs 743).
  • ਕਈ ਕੋਟਿ ਮਾਇਆ ਸ੍ਰਮ ਮਾਹਿ ॥: Many millions struggle in (their hunger for) Maya. (sggs 275).
  • ਝਖਿ ਝਖਿ ਜਾਹਿ ਝਖਹਿ ਤਿਨ੍ਹ੍ਹ ਪਾਸਿ ॥੧॥: Jhakhi jhakhi jaahi… (sggs 1243).

The Divine Wisdom or Bibek-Budhi of the Gurbani represents the power of impartial self-analysis and discerning introspection for the aspiring seeker (Sikh). The Gurbani teaches us that this power of one’s introspection can and must be invoked to review the conflicts of the daily life in one’s instinctive mind to determine the favorable or unfavorable outcome.

Therefore, the Gurbani stresses the necessity for daily introspection in life so that one may clearly discern which force — the good or the evil — has won the daily battle. “Good” being that which expresses Truth, Virtues, and Wisdom and attracts the mind to its Mool (Source, Jot…) within. And “evil” being ignorance, delusion, doubt, and Haumai, that which repels the mind from its Mool.

Human beings have two kinds of temperaments — some are introspective (the Gurmukhs), and the others are extravagant (the Manmukh). The mind dedicated to extravagance is a bad bargain. Attracted to the external features of the phenomenal world, they are practically asleep to introspection. But those who have developed introspection are as grave as the sea!

But, what’s Introspection? Called in the Gurbani (SGGS) by many terms such as “Manu Khoji – ਮਨੁ ਖੋਜਿ”, “Khoju Dil – ਖੋਜੁ ਦਿਲ”, “Aapaa cheenai – ਆਪਾ ਚੀਨੈ”, “Aapu Vichaari – ਆਪੁ ਬੀਚਾਰਿ”, “Mann Kee Patree Vaachanee – ਮਨ ਕੀ ਪਤ੍ਰੀ ਵਾਚਣੀ”, etc., introspection is the ability to stand aside, observe, search, inquire, and review without any prejudice the conflicts of the day in one’s mind to ascertain the favorable or unfavorable outcome.

To put it otherwise, it’s the impartial intuitive self-analysis or discerning introspection by which one analyzes the actions and assesses the strengths of the opposing armies of his Good and evil tendencies.

  • ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥: O human being, search your heart every day, and do not wander around in confusion (sggs 727).
  • ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥: O Daas Nanak! Without Realizing one’s own self (Mool, Original, or True Nature, etc. – ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਪਰਖਣ ਤੋਂ ਬਿਨਾ, etc.), the moss of doubt (ignorance of one’s True Nature, etc.) is not eradicated (from the mind) ||2||1|| (sggs 684).
  • ਮਨ ਕੀ ਪਤ੍ਰੀ ਵਾਚਣੀ ਸੁਖੀ ਹੂ ਸੁਖੁ ਸਾਰੁ ॥: Mann Kee Patree Vaachanee… (sggs 1093).
  • ਰੋਸੁ ਨ ਕਾਹੂ ਸੰਗ ਕਰਹੁ ਆਪਨ ਆਪੁ ਬੀਚਾਰਿ ॥: Rosu n kaahoo… (sggs 259).

When the mind is carefully studied with the power of introspection consisting of a pure discriminating reasoning (Bibek Budhi), patient and vigilance, it reveals to us our defects, shocking crookedness, perversions, and weaknesses. In the beginning, all of this will not be pleasing to one’s false-ego-sense at all!

Nonetheless, since the mind is the cause of our Mayaic bondage and freedom from it, the Gurbani urges us for continuous searching of the mind, impartial introspection of the mind, and analysis of the mind…

  • ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥: By searching and searching (his Mool within), Kabeer merged (in his Mool). ||4||7|| (sggs 1159).

In nutshell — in order to win the battle of life — the Wisdom of the Gurbani teaches to turn the outgoing mind (i.e., extrovert) around, and turn it within (i.e., introvert). The Gurbani’s Divine Wisdom teaches:

  • ਬਾਹਰਿ ਜਾਤਉ ਉਲਟਿ ਪਰਾਵੈ ॥੫॥: (Wisdom of the Gur-Shabad) turns the outgoing mind around. ||5|| (sggs 414).
  • ਰਾਜਨ ਰਾਮ ਰਵੈ ਹਿਤਕਾਰਿ ॥ ਰਣ ਮਹਿ ਲੂਝੈ ਮਨੂਆ ਮਾਰਿ ॥: Who lovingly remembers “Raam” (i.e., his Mool), fights the battle and conquers the mind (sggs 931).

Now, per the Gurbani, who is sure to win this battle of life and who is sure to lose it? Per the Gurbani, a Gurmukh (The follower of the Truth, Naam, Shabad, Hukam, Wisdom of the Gurbani…) is sure to win this battle whereas a Manmukh (opposite of the Gurmukh) is sure to lose it.

  • ਗੁਰਮੁਖਿ ਜਿਤਾ ਮਨਮੁਖਿ ਹਾਰਿਆ ॥੧੭॥: Becoming the Gurmukh, (one) wins (the battle of life) whereas a Manmukh loses it. ||17|| (sggs 310).
  • ਦਾਗੇ ਹੋਹਿ ਸੁ ਰਨ ਮਹਿ ਜੂਝਹਿ ਬਿਨੁ ਦਾਗੇ ਭਗਿ ਜਾਈ ॥: Those who are branded (with Gur-Giaan or Wisdom, Bhagti) fight bravely in battle; those without brand run away (sggs 970).
  • ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥…: Gagan damaamaa baajio… (sggs 1105).
Filed Under: Conflicts, Quarrels, Gurbani, Life, Death, Mortality, Mind, Body, Intellect, Victory, Defeat
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4 Comments Leave a comment

  1. Gagan brar

    Thnx alot sir I recently started reading the articles….they gave me the ryt answers to mi many doubts ……I started reading gurbani 6 months ago…sir I experienced the same u mentioned in ur article bt as im getting close to mi god I mean dying spiritually….im getting away frm mi family ….what can I do now plz help me

    • Thank you Gagan for taking the time to respond!
      Welcome to the Gurbani Blog Ji!

      as im getting close to mi god I mean dying spiritually….im getting away frm mi family

      What kind of god is it that’s taking you away from your family?

      That’s not the Gurbani’s god!

      God revealed in the Gurbani is within all.

      So, according to the Gurbani, to realize your god you don’t need get away from your family, children, wife, husband, parents, and so on.

      Therefore, the Gurbani tells us that god should be realized in the midst of family (husband,wife,children, etc.), in the midst of happenings of the world, in the midst of Maya…
      • ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥: Says Nanak by the Gur-grace (Grace of the Gur-Giaan, Wisdom…), who are connected with one-pointed consciousness (singule mindedly, ਇਕ ਮਨ ਇਕ ਚਿੱਤ ਹੋਕੇ) they realize (Him) in the midst of Maya (sggs 921).
      • ਸਭ ਕੈ ਮਧਿ ਸਗਲ ਤੇ ਉਦਾਸ ॥: Live in the midst of all, and yet detached from all (sggs 296
      • ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥: (Yoga) is attained by remaining unblemished in the midst of the worldly filth (Maya) — this is the way to attain Yoga (sggs 730).
      • ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ ॥: Emancipation (ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ) is obtained in the midst of children and spouses (i.e., in the midst of family). (sggs 661).
      • ਸਭ ਕੈ ਮਧੇ ਅਲਿਪਤ ਨਿਰਬਾਣੇ ॥: Sabh kai madhe alipat nirabaane (sggs 102).
      • ਗ੍ਰਿਹਸਤ ਮਹਿ ਸੋਈ ਨਿਰਬਾਨੁ ॥: Grihasat mahi soee nirabaanu (sggs 281).
      • ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥: Hasandiaa khelandiaa painandiaa khaavandiaa viche hovai makati (sggs 522).
      • ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥: Vichahu aaup muaa tithai mohu na maya (sggs 121).

      The words of the Gurbani are abrupt, concise, direct, immensely profound but simple, terse yet potent — cutting to the core and wasting no effort on non-essentials.

  2. Peter Jansen

    Dear T. Singh,

    Thank you for yet another spot on article!
    I find it very helpful not to react directly on questions/circumstances etc. (unless, of course, the situation calls for an immediate response), but to take one or two seconds to think about my reaction. This prevents an emotional, untruthful reaction and promotes a Gurbani-like reaction.

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