The human personality structure consists of the following three — 1) experiencer, feeler or perceiver, 2) doer or performer, and 3) learner or knower. The body, mind and intellect are the three equipments through which these three expresses out in the universe.

1. Experiencer, feeler or perceiver:

In the case of the majority of us, false "I" (false ego-sense or Haume) is the sole experiencer in us. It's absent in the beginning, when we are infants. Because the infant's mind is innocent, free of Haume. Because of this, he is able to express himself fully. However, as the child grows older, the false ego-sense ("I-ness" or Haume) arises, which gets stronger and stubborn when one starts identifying with the worldly attractions. As a result, limitations of the psycho-physical personality get imposed on the True Self obscuring our True Nature (Pure Awareness or "Joti-Svaroopa"). As well as we then identify with the experience (body consciousness or ego) and forget as to who the real experiencer is.

• Awpn ibBau Awp hI jrnw: Aapan bibho aap hee jaranaa: He Himself is the splendor, and He Himself is the experiencer of it (sggs 803).
• pihlY phrY rYix kY vxjwirAw imqRw bwlk buiD Acyqu ]....dUjY phrY rYix kY vxjwirAw imqRw Bir jobin mY miq ]Aihinis kwim ivAwipAw vxjwirAw imqRw AMDuly nwmu n iciq ]rwm nwmu Gt AMqir nwhI hoir jwxY rs ks mITy: pahilai paharai rain kai vanajaariaa mitraa baalak budh achet....: In the first watch of the night, O my merchant friend, your innocent mind has a child-like understanding. In the second watch of the night, O my merchant friend, you are intoxicated with the wine of youth and beauty. Day and night, you are engrossed in lust, O my merchant friend, and your consciousness is blind to the Naam. The Lord's Name is not within your heart, but all sorts of other tastes seem sweet to you (sggs 75).
• dUjY phrY rYix kY vxjwirAw imqRw mnu lwgw dUjY Bwie: Doojai Pahrai raani kai vanjaariyaa mittra man lagaa doojai bhae: In the second watch of the night, O my merchant friend, the mind is attached to the love of duality (sggs 76).
• dUjY phrY rYix kY vxjwirAw imqRw ivsir gieAw iDAwnu: Doojai paharai rain kai vanajaariaa mitraa visar gaiaa dhiaan: In the second watch of the night, O my merchant friend, you have forgotten to meditate (sggs 75).
  
• qnu mnu rqw Boig koeI hwrY ko ijxY: Tanu manu rataa bhog koee haarai ko jinai: The mind and body experience sense-pleasures; (those imbued in sense-pleasures) lose (the game of life), and (very rare ones) win (sggs 1244).
• hTu AhMkwru krY nhI pwvY: Hath aha(n)kaar karai nehee paavai: Acting stubbornly in egotism, one does not find God (sggs 905).

Life is a series of experiences. These experiences are like a classroom — we can learn from the past experiences and build the future with care and positive attitude. If all experiences are considered as a classroom, they can be valuable tools in providing deeper understanding of the life. To the contrary, it will be of no avail to remain in the classroom and keep reacting to lessons (experiences) being learnt! The Gurmukhs (spiritual or enlightened beings) do not react to the lessons. Because, they identify with the real experiencer instead of the experience. They see themselves as "Joti-Svaroopa" (Pure Awareness) that runs through the mind and everything else.

• lK tolIN iek tol n Awp gxweIAY: Lakh tolee(n) ik tol na aap ganaaeeai: The end result of lacs of experiences is that (the Gurmukh) never exhibits his ego (Vaar Bhai Gurdaas, 3).

• gurmuiK jnmu skwrQw inrmlu mlu KoeI: Gurmukh janam sakaarathaa niramal mal khoee: The birth of the Gurmukh is fruitful; pure and unstained, his (inner) filth is washed away (sggs 1247).

2. Doer or performer:

With the development of the experiencer, feeler or perceiver aspect of the human personality, the notion "I am the doer" also becomes deeply rooted (false "I"). This is duality (Doojaa Bhaav) the Gurbani so much talks about. In reality we all are just a channel or an instrument of doing; not the doers, for the Doer (Kartaa Purakh) is God alone. However, with the rise of false ego-sense (Haume), we forget this truth and mistakenly take ourselves as the doers.

• krn krwvn pUrn scu soie: Karan karaavan pooran sach soi: That Perfect True Lord is the Doer, the Cause of causes (sggs 202).

• krxY vwlw ivsirAw dUjY Bwie ipAwru: karanai vaalaa visariaa doojai bhaai piaar: I have forgotten the Doer of all; I am caught in the love of duality (sggs 39).

• krx kwrx pRBu eyku hY dUsr nwhI koie: Karan kaaran prabh ek hai doosar naahee koi: God alone is the Doer of deeds - there is no other at all (sggs 276).

• Awpy krxI krxhwru: Aapae karanee karanehaar: He Himself is the Deed, and He Himself is the Doer (sgg 1190).

3. Learner or knower:

These first two aspects of the human personality (that is, "experincer" and "doer") are common in both humans and animals. It is this third aspect of human personality (i.e., "learner") that separates humans from animals. Humans can learn from their own mistakes, and can experience deeper understanding unfolding from within and move upward towards the understanding of harmony and Bliss (Anand). Worldly life is full of sorrows (Dukha). Nonetheless, it can also give us joy if we have some understanding of the spiritual principles.

We humans are endowed with the capacity to learn and grow continuously. To learn means to know what's right and wrong or be able to "separate water from milk" as the mystic swan. This faculty of discriminating intellect (Viveka-Budhi) is absent in animals. Merely knowing what's right and wrong is not enough, the Gurmat demands that one must also be determined to practice what's right. Humans have the ability to do just that. This is what so special about this human form — the capacity to learn with undivided attention and interest. For that reason, the Spiritual Knowledge (Aatm-Giaan) is meant for human beings, not for animals. To put it otherwise, human beings are most fit to be instructed about the nature of the Truth. That's to say, God's devotion (Bhagti) is most possible in this human body. In view of that, if humans do not fully develop and constantly use this faculty, then they are no better than animals. This leads to the following questions: Do we as humans live and use this life any better than animals? Is our conduct any better than animals? Or, are we foolishly wasting it away to death?

• ibnu bUJy psU Bey byqwly: Bin boojhe pasu bhaye betaale: Binu boojhai pasu bhaye betaale: Without Divine understanding, people become beasts and demons (sggs 224).
• ijau jl duD iBMn iBMn kwFY cuix hMsulw iqau dyhI qy cuix kwFY swDU haumY qwiq: Jio jal dudh bhi(n)n bhi(n)n kaadhai chun ha(n)sulaa tiou dehee te chun kaadhai saadhhoo houmai taat: As the swan separates the milk from the water, the Holy Saint removes the fire of egotism from the body (sggs 1264).
• schu ErY sBu ko aupir scu Awcwr: Sachahu orai sabh kayu upari sach aachaar: Truth is higher than everything; but higher still is truthful living (sggs 62).
• qb lgu mhlu n pweIAY jb lgu swcu n cIiq: Tam lag mahal na paayeeyai jabalag saach na cheeti: As long as the Truth does not enter into the consciousness, the Divine Presence is not realized (sggs 58).
  

In fact, according to the Gurbani, the qualification of a true Sikh (spiritual student) is his undivided interest to learn and listen to the Guru's teachings and instructions (Gurmat) with devotion, sincerity, enthusiasm, undivided interest and dedication, and then apply them in his daily life to conquer the deluded mind (Haume). But such Sikh is said to be very rare! The learning becomes useless if one does not apply it in day-to-day life.

• sy gurisK Dnu DMnu hY ijnI gur aupdysu suixAw hir kMnI: Se gursikh dhan dha(n)n hai jinee gur oupades suniaa har ka(n)nee: Blessed, blessed are those Gursikhs, who, with their ears, listen to the Guru's Teachings about the Lord (sggs 590).
• ivrlw isK suxY gur pIrY: Viralaa sikh sunai gur peerai: Rare is the Sikh who listens to (and accepts) the teachings of the Guru (Vaar Bhai Gurdaas, 4).
• ijnw gurisKw kau hir sMqustu hY iqnI siqgur kI gl mMnI: Jiinaa gursikhaa ko har sa(n)tusat hai tinee satigur kee gal ma(n)nee: Those Gursikhs, with whom the Lord is pleased, accept the Word of the True Guru (sggs 591).
• ijn suix isKw guru mMinAw iqnw BuK sB jwvI: Jin sun sikhaa gur ma(n)niaa tinaa bhukh sabh jaavee: Those Sikhs who hear and obey the Guru - all heir desires depart (sggs 726).
• aupdysu ij idqw siqgurU so suixAw isKI kMny: Oupades ji dittaa satiguroo so suniaa sikhee ka(n)ne: The Sikhs listen to the Teachings imparted by the True Guru (sggs 314).
• Dnu Dnu Bwg iqnw gurmuKw jo gurisK lY mnu ijxiqAw: Dhan dhan bhaag tinaa gurmukhaa jo gursikh lai manu jinatiaa: Blessed, blessed is the good fortune of those Gurmukhs, who live as Gursikhs, and conquer their minds (sggs 649).
• so isKu sKw bMDpu hY BweI ij gur ky Bwxy ivic AwvY: So sikh sakhaa ba(n)dhap hai bhaaee ji gur kae bhaane vich aavai: He alone is a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will (sggs 601).
• gur aupdyis jvwhr mwxk syvy isKu suo Koij lhY: Gur oupades javaahar maanak seve sikh so (su) khoj lahai: The Guru's Teachings are the gems and jewels; the Sikh who serves Him searches and finds them (sggs 1328).
• gurU isKu isKu gurU hY eyko gur aupdysu clwey: Guroo sikh sikh guroo hai eko gur oupades chalaae: The Guru's Sikh and the Sikh's Guru, are one and the same (the one whode dicates his mind and body to the Guru, places great faith in Him; the Guru lovingly unites him with Himself); that Sikh spreads the Guru's Teachings as well (sggs 444).

In nutshell, the goal of true learning is to attain proper understanding of life so that we can enjoy the life's journey — with right understanding we know where we are in consciousness all the times. It deepens or unfolds within with meditation (Naam-Simran or Japa). Lack of mature understanding makes us live in anger and frustration, thus not progressing in spiritual life (the Gurmukh Lifestyle). Many a time, our understanding of the purpose of life or physical body is shallow, but our reactions are emotionally strong. This leads to a lot of conflict within and without. Mind-control is at its best when we change through right understanding and not through reactions, fear or anger. The Gurbani tells us about the need to conduct ourselves in life with much care and understanding. With proper understanding born of concentration, attention and alertness, baser and fears do not take root in the mind. As a result, with true learning comes Giaan (Knowledge), humility, contentment, compassion, selflessness, truthfulness and simplicity. The Gurbani's stress on these Divine qualities reinforces that this alone is the goal of true learning. To receive such true learning to understand the right way of life, the Gurbani asks us to seek the Company of the Holy (Saadh-Sangat).

• sMqw kI hoie dwsrI eyhu Acwrw isKu rI: Sa(n)taa kee hoi daasaree ehu achaaraa sikh ree: Become the servant of the Saints, and learn this way of life (sggs 400).
• so piVAw so pMifqu bInw ijn@I kmwxw nwau: So parhiaa so pandit beenaa jinhee kamaanaa naaou. He alone is learned and wise, and he alone is a scholar, who practices the Name (sggs 1288).
• nwnk gurmuiK hovih qw aubrih nwih q bDy duK shwih: Nanak gurmukh hovahi taa oubarahi naahi ta badhe dukh sahaahi: O Nanak, if one becomes Gurmukh, then he will be saved; otherwise, he is held in bondage, and suffers in pain (sggs 591).
• gurmuK buiD ibbyk ibbykI jwxIAY: Gurmukh budhi bibaek bibekee jaaneeai: Gurmukh has such wisdom, which is competent to separate water from milk. This is why he is called wise (Vaar Bhai Gurdaas, 19 ).

Unfortunately, in the lives of the majority of us, our learning is faulty or shallow. As it's easier for a fisherman to net the fish in the shallow water, similarly, it's easier for Maya (illusion, darkness of ignorance etc.) to snare in her net (Maya-Jaal) those who have shallow understanding of the game of life. So Kabeer Sahib advises us to abandon the little pool (egocentric life) and return to the Limitless Ocean (the Source or the state of no-Haume).

• kbIr QorY jil mwCulI JIvir myilE jwlu]ieh toGnY n CUtsih iPir kir smuMdu sm@wil: Kabeer thorai jal maachhulee jheevar maylio jaal. h toghanai na shootasahi fir kar samu(n)d samhaal: Kabeer, the fish is in the shallow water; the fisherman has cast his net. You will not escape this little pool; think about returning to the ocean (sggs 1236).

Though it is crucial that one has to gain insight into one's essential or divine nature as Pure Consciousness ("Joti-Svaroopa"), but it is a difficult and demanding process akin to walking on a two-edged sword. The human form is a combination of matter and spirit, and the awakening of one's essential nature in him is the road to the development of one's personality, which is a lifetime process. It is with the pure mind and intellect that an individual can understand the divine nature in him. The Gurmat helps us to develop our personality by cultivation of selfless love, compassion, humility, contentment, spiritual wisdom, truthful living, and negation of selfishness.

— T. Singh