SIVA, SIVA-SAKTI & SIVA-PURI

Upon awakening to the Divine Light within (Wisdom),
Maya banishes, and doubts are eradicated (sggs 1238).
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The Sri Guru Granth Sahib (SGGS) contains many mystic terms. "Siva", "Siva-Sakti", and "Siva-Puri" are among them. Scattered throughout the SGGS, these mystic terms can be found in the Bani of the many contributors of the SGGS. As these three names are interrelated, reflecting on them together seems to be more appropriate.

In order to impart the Truth (ਸਚ), all 35 contributors of the SGGS have used terms that were already within the use and within the psyche of people of the time.

However, they have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat.

Also, before go further, it's important to understand the Gurbani says – on account of diversified activities or Virtues of the Dynamic Factor or Creator (Hukam) – people call it by many names.

  • ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥: (O Creator!) The tongue (of beings) utters that name of You (which they have created or made-up seeing Your diversified activities or Virtues in Kudrat). But ‘Sat Naam’ is Your Primal name (i.e., you are ‘existent’, this ‘existence’ of Yours existed even before the creation of the world. ). (sggs 1083).

In short, the truth is that the Gurus and Bhagats did not come to regurgitate the corruption of any Pujaaree system of any organized and institutionalized religion.

Siva

In the Gurbani, the term Siva is primarily used for the Truth, Universal Energy, Changeless and Timeless Principle, Anand or Bliss, Dynamic Hukam that animates the Universe.

To put it in our relative language, deep in the core of Jeeva is the Transcendent Reality. We are That (Mool, Source, Jot Saroop...). At this depth of our unconditioned Being there exists no differentiation between the immanent and Transcendent aspects of the Reality — all are one. In other words, at the core of our very existence, there exists no separate identity or difference. Thus, deep in the 'cave of the Heart' we are identical with the Divine at this very moment. As the core of our very Being is Perfect and one with the Unchanging Siva, it does not change either. Even as the Siva is immortal, so too are all of us at the Level of our Mool..

  • ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥: O Nanak! The One ‘Ekankaar’ (Universal Energy…) has expanded or spreaded in many ways. (sggs 296).
  • ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥: He Himself is Nirgun and Sargun. This Universal Energy has fascinated the entire universe by manifesting its power. (sggs 287).
  • ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥ ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥: Dovai tarafaa upaaeeonu vichi sakti siva vaasaa: Both Maya and Aatmaa reside in this creation. Both sides are created by Rabb or Prabhoo. No one has found (Rabb) under the influence of Maya, one is born again and dies (at the mental level). (sggs 1090).

The Gurbani reminds us not to make the mistake to take Siva as false ego-sense, body-frame, outer personality or individuality. The manifest comes into being on account of the rise of false ego-sense (Haumai) like a wave arising from the ocean. But the manifest cannot have an independent existence; for the manifest exists because the Unmanifest exists. In other words, the only reason body-mind-intellect individuality (immanent aspect of consciousness) exists because Siva exists.

Siva-Sakti

Sakti (or Shakti) means energy, power, force, potency, etc. Shakti of Siva, the Akaal Purakh, are diverse as well as infinite.

The first aspect is the Paraa- Shakti or Spiritual energy. This Transcendental (Unmanifest) aspect of the Siva-Shakti is infinite, unbounded, undifferentiated, spaceless, timeless and causeless — hence called the Self, Aatmaan, Spirit, Truth, Timeless Principle, and so on.

The second aspect of the Siva-Sakti is the Aparaa Sakti or material energy, which represent the unenlightened existence of the Jeeva (individual being). The material energy is also known as Maya or matter — the manifested (Sargun, immanent, finite, bounded or differentiated).

  • ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲ ॥: Jah daekhaa tah ravi rahae siva saktee kaa mael: Wherever I look, I see Rabb pervading there, in the union of Spirit and matter (sggs 21).
  • ਸਿਵ ਸਕਤੀ ਦੇਹੀ ਮਹਿ ਪਾਏ ॥: Siva saktee dehee mahi paaye: Both Spirit (Transcendent aspect) and matter (immanent aspect), are placed into the body (sggs 1056).

To better understand these two aspects of the Siva-Shakti - Transcendental (infinite) and immanent (finite) — consider the following example. If one looks at an object, say a living being, and sees it as a mere living entity, then this will be the immanent (limited) aspect of that Jeeva. On the other hand, one can see the same object but experience it as Pure Consciousness, a reflection of Siva. This would be the Transcendental (infinite) aspect of the same perception.

Thus, the Spiritual energy and the material energy of Rabb are inseparable. Nothing exists that is not Siva-Shakti - Siva and Shakti are one and the same. The entire Universe is perceived as being emanated, penetrated and sustained by these two fundamental forces: Spiritual force and material force, which are permanently in a perfect, indestructible union. Looking at it from an another angle, the Siva represents the constitutive elements of the universe, while Shakti is the dynamic potency, which makes these elements come to life and act. In other words, Siva-Shakti is the eternal witness to all that takes form and to all that is formless.

  • ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥: (By identifying with Maya) this mind also becomes like Maya (or Bikaar-ridden: lust, anger, greed, etc.), and when it’s united with the Truth (Divine or Bliss-Nature…) this mind becomes like Truth. (By identifying with) the gross body made of the five-elements, this mind becomes like the body (i.e., wanders in body-consciousness gratifying senses, etc.). When this mind is controlled and remains in the Higher State of Wisdom (Enlightenment, Sahaj…), then the mind tells secrets of the ‘3 Loka’ (i.e., then the mind talks about the All-pervading Rabb or Universal Energy…). ||33|| (sggs 342). (sggs 342).

All living entities or Jeeva belong to the Divine's Transcendent aspect. Hence the True Nature of Jeeva or soul is Siva, Pure Divine Consciousness. However, due to contact with the three modes of material nature or Maya (Taamas, Raajas, and Saatav), the soul becomes conditioned. It then behaves as 'limited', 'mortal', 'deluded' and 'miserable' and commits Mayaic Karma. To say it in a deeper sense, as the immanent and the Transcendent is one and the same, the Siva, the Supreme Subject, through His Shakti conceals His True Nature and takes the form of the mirage-like enchanting world-appearance.

  • ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥: Chaar padaarath lai jag aayaa. Siv sakti ghar vaasaa paayaa. Ek visaare taa pir haare andhulai Naam visaaraa hai ||6||: We enter into the world with an (inborn drive to secure life's) four objectives (i.e., Giaan Padaarath, Mukati Padaarath, Naam Padaarath, and Janam Padaarath). (But after birth) we start dewelling in the home of the delusive Maya (become entnagled with the illusive Maya). Thus, blinded by the Maya's spell, we forsake the One (Rabb) and abandon His Naam (Aatam-Giaan, Divine Knowledge...), resulting in defeating of the very purpose of our life ||6|| (sggs 1027).
  • ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈ ਸਿਵ ਘਰਿ ਨੀਦ ਨ ਹੋਈ ॥ ਸਕਤੀ ਘਰਿ ਜਗਤੁ ਸੂਤਾ ਨਾਚੈ ਟਾਪੈ ਅਵਰੋ ਗਾਵੈ ਮਨਮੁਖਿ ਭਗਤਿ ਨ ਹੋਈ ॥੩॥: (The human being who walks in the will of Rabb) at all times removes (the influence of) Maya (from within). (Uniting with Rabb) the sleep of attachment to Maya cannot prevail. The world, sleeping in the attachment of Maya (on the hands of Maya) keeps on dancing and jumping (keeps on running around the world). A Manmukh cannot ebmrace Bhagti. ||3|| (sggs 506).
  • ਗੁਰ ਪਰਸਾਦੀ ਸਿਵ ਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ ॥: Gur parasaadee siva ghari janmai vichahu sakti gavaae: By the grace of the Gur-Giaan (Wisdom), the human being removes the influence of Maya from within and is born in the house of Rabb (i.e., a new spiritual life is created). (sggs 1276).
  • ਹੁਕਮੇ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਹੁਕਮੇ ਖੇਲ ਖੇਲਾਇਦਾ ॥੧੧॥: Hukamae siva saktee ghari vaasaa hukamae khael khaelaaidaa: Only by the Hukam (System-Rule-Law of Nature) a person dwells in the house of Maya. And by the Hukam engages in game of life. ||11|| (sggs 1037).
  • ਕਾਲ ਕੈ ਫਾਂਸਿ ਸਕਤ ਸਰੁ ਸਾਂਧਿਆ ॥੨॥: Kaal kai faans sakt saru saandhiaa: The human being is trapped in the noose of Kaal (spiritual death), on top of that Maya has aimed her arrow (of attachment) at him. ||2|| (sggs 390).

To link back to our Divine Nature within (Mool, Jot Saroop, Truth...), the Gurbani asks us to cut the bonds with Maya - transform immanent aspect or worldly consciousness into Transcendental Consciousness. Upon transcending Maya, one experiences the Paraa-Shakti, Truth-Knowledge-Bliss.

The Gurbani reminds that all mortals are under the influence of the illusion of deceptive Maya. This Cosmic Charmer called Maya puppets mortals in many forms and ways. With the exception of the Gurmukhs, Maya spares none. Without transcending Maya (material bondage or conditioned consciousness), Mool-realization remains a distance dream. Since Maya functions through our defective mind ignorant of its own Jot Saroop or True Nature, it cannot be transcended without mind's purification: annihilation of the outer phases of consciousness. Thus, clearly the mind is responsible for our material bondage, as well as our liberation from it.

  • ਕਾਟਿ ਸਕਤਿ ਸਿਵ ਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ ॥: Kaati sakti siva sahaju pragaasio ekai ek samaanaanaa: By removing the influence of Maya, when the divine Light is illuminated, the mind remains absorbed in the One Rabb. (sggs 339).
  • ਮਾਇਆ ਮਾਇਆ ਕੇ ਜੋ ਅਧਿਕਾਈ ਵਿਚਿ ਮਾਇਆ ਪਚੈ ਪਚੀਜੈ ॥ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਮਹਾ ਪੰਥੁ ਬਿਖੜਾ ਅਹੰਕਾਰਿ ਭਾਰਿ ਲਦਿ ਲੀਜੈ ॥: Those who are entirely in love with Maya, rot away in Maya (consumed by the hunger or desires of Maya…). (For such person) the Spiritual ignorance becomes darkness and (in that darkness, he) remains strayed on the path (of his life, because he ever remains) loaded with the load of egotism (sggs 1326).

Siva-Puri

As revealed in the Gurbani, the entire Universe exists in our bosom. There is nothing 'there yonder' which does not exist inside the body.

  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: That (Universal Energy), which functions outside in Brahmand, the same also functions within the body; whoever seeks, obtains (understands…). (sggs 695).

As the Gurbani indicates, everything that is to be and everything that has become manifest already exists, in seed form, in Siva-Sakti, inside us. Thus, the entire Cosmos exists inside a human being.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: (The Divine Virtues, Wisdom, Spiritual tranquility, Naam, Shabad, Amrit, Prabh, ਆਤਮਕ ਸੁਖ…) all that is within the Heart-Home; not outside. Who searches outside is deluded by doubts (sggs 102).

Puri (also called Puree, Nagaree, Ghar, etc.) means city, realm, house, or plane of existence. From a Spiritual standpoint, Siva-Puri, Siva-Ghar or Siva-Nagree simply means the Realm of Divine Consciousness or the Plane of Enlightened existence (Giaan Avasthaa). Hence living in Siva-Puri simply denotes the state of Higher Consciousness or Mool-abidance: the state of merging of individual consciousness (immanent) into Divine Consciousness (Transcendental).

  • ਗੁਰਮੁਖਿ ਜੀਅ ਪ੍ਰਾਨ ਉਪਜਹਿ ਗੁਰਮੁਖਿ ਸਿਵ ਘਰਿ ਜਾਈਐ ॥: Gurmukh jeea praan upajahi gurmukhi siva ghari jaaeeai: By becoming the Gurmukh, Spiritual life is born within, and one Realizes Rabb (Mool, Reality, Jot Saroop, Truth - 'Siva Ghari') (sggs 1329).
  • ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸੈ ਗੁਰ ਸਬਦੀ ਜੋਗੁ ਪਾਈ ॥੧੧॥: Siva nagaree mahi aasani baisai gur sabadee jogu paaee: Through the Gur-Shabad (Upadesh, Wisdom), one becomes established in 'Siva nagree' and attain to Yoga. ||11|| (sggs 909).
  • ਸੋ ਅਉਧੂਤੀ ਜੋ ਧੂਪੈ ਆਪੁ ॥: He alone is a detached hermit, who burns away his self-conceit (sggs 952).
  • ਸਿਵ ਕੀ ਪੁਰੀ ਬਸੈ ਬੁਧਿ ਸਾਰੁ ॥: (Through the Naam or Wisdom, my intellect has become excellent and now my) intellect has begun to dwell in 'Siva Puree'. (sggs 1159).

This Divine state of Pure Consciousness is synonymous to many other terms such as Jeevanmukti, Turiyaa, Chauthaa Pada, Dasam Duaar (Tenth Gate), Sahaj, Baygumpuraa, Awakening of the Satguru within, and so on. In this Divine state one's worldly life and Spiritual aspiration become harmonized, and he sees the Divine inside and outside everywhere. In other words, in this state of Pure Being, one comes to know that all objects (people, places and things) he sees are but reflections of the Siva-Shakti. Once situated in this Pure State of Being, the seeker comes to experience the Truth that he is and always has been none other than Siva (Jot Saroop...).

  • ਏਹਾ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਵੈ ਜੀਵਦਿਆ ਮਰਿ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥: Ehaa sakti sivai ghari aavai jeevadiaa mari raheeai: (When Hukam is realized) the Maya-stricken consciousness of man comes to rest in 'Siva Ghari', he becomes Jeevanmukta (remains dead while yet alive). ||1||Pause|| (sggs 1257).

Once so liberated, the seeker no longer experiences a world separate from Rabb (Universal Energy...). For one in this state, even the distinction between immanent and Transcendent dissolves. Thus, when the mind sees its True Nature, it is not experience of one thing discovering another. It's the self experiencing the Self, or its the mind experiencing the Mind. In other words, upon emerging of this Sublime state, there is no separation between the experience, experiencer and experiencing left; there is no separation between the seer, seen and seeing left; there is no separation between the knower, known and knowing left; there is no separation between the body, perceiver and perceiving left; there is no separation between the mind, feeler and emotions left; there is no separation between the intellect, thinker and thoughts left; there is no separation between the witness, witnessed and witnessing left; there is no how, when, and where left.

  • ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥ ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥: Jabb nirgun prabh sahaj subhaai. Tabb siva sakti kahahu kitu thaai: When the Formless Prabh was with His inherent Natural State, say, then where was Jeeva and where was Maya? (sggs 291).

In conclusion, the sublime experience of Siva-Puri is the state of Sahaj Avasthaa (ਆਤਮਕ ਅਵਸਤਾ, ਗਿਆਨ ਅਵਸਤਾ, Natural State of Being, State of Wisdom...) in which one experiences the same One Divine Consciousness in everything and everywhere inside and out.

  • ਉਲਟੀ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਈ ਮਨਿ ਵਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥: oulatee sakati sivai ghar aaee man vasiaa har amrit naaou: (One who becomes the Gurmukh) turn away from Maya, and enter the Divine Home within (Mool, Jot Saroop...); The Amrit Naam (Wisdom, Truth, Virtues...) resides within his mind (sggs 786).
  • ਗੁਰਮੁਖਿ ਜੋਤਿ ਭਲੀ ਸਿਵ ਨੀਕੀ ਆਨਿ ਪਾਨੀ ਸਕਤਿ ਭਰੀਜੈ ॥: By becoming the Gurmukh, the Divine Light is realized (within, then) Maya comes to serve (the Gurmukh). (sggs 1324).

Derivative Use Of The Term 'Siva'

As discussed in the foregoing pages, primarily the name Siva as used in the Gurbani denotes the One Formless and Timeless Divine Factor (Universal Energy, Rabb, Hukam...).

Second, this term is also used in the Gurbani to indicate the so-called demigod Siva or Mahesh - particularly when this name appears in context of the so-called demigods Indra, Brahma, Vishnu, Mahesh, etc. Whenever in the Gurbani this name appears in this context, it's to caution and remind us that all such so-called demigods are under the influence of Maya, and that they are limited and deluded as anybody else.

This is the reason worship or Poojaa of demigods (or goddesses) is rejected not only in the Gurbani but also in the Vedic scriptures. People who worship them are called foolish, ignorant or spiritually blind. This is why a man under the influence of Maya cannot help others to attain Freedom from it. Any Poojaa performed in such self-limitation constitutes only unenlightened existence or love of duality (Doojaa Bhaav). As discussed before, the Gurbani repeatedly reminds us there is nothing 'up there' which is not within our body. It's all within: the unmanifest and the manifest!

  • ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥: Devi devaa mool hai Maya: This Maya (meaning, desire for happiness and fear of sorrows) is the reason for creating gods and goddesses. (sggs 129).
  • ਮਾਇਆ ਮੋਹੇ ਦੇਵੀ ਸਭਿ ਦੇਵਾ ॥ ਕਾਲੁ ਨ ਛੋਡੈ ਬਿਨੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥: Maya mohe devi sabh devaa: All the gods and goddesses are trapped in love of Maya (this is spiritual death). (This spiritual) death does not spare any without Gur-Sevaa (i.e. living by Shabad-Vichaar, Gur-Giaan or Wisdom. (sggs 227).
  • ਦੇਵੀ ਦੇਵਾ ਪੂਜਹਿ ਡੋਲਹਿ ਪਾਰਬ੍ਰਹਮੁ ਨਹੀ ਜਾਨਾ ॥ ਕਹਤ ਕਬੀਰ ਅਕੁਲੁ ਨਹੀ ਚੇਤਿਆ ਬਿਖਿਆ ਸਿਉ ਲਪਟਾਨਾ ॥: Devee devaa poojahi dolahi paarbrah nahee jaanaa. Kahat Kabeer akul nahee chetiaa bikhiaa siyu lapataanaa: (O doubt-ridden people!) You worship gods and goddesses, but you do not know the PaarBrahm. Says Kabeer, they do not remember the casteless Rabb (beyond Jaat Paat), they are (always) wrapped in Maya (sggs 332).
  • ਸਵ ਬਿਰੰਚਿ ਅਸੁਰ ਸੁਰ ਜੇਤੇ ਕਾਲ ਅਗਨਿ ਮਹਿ ਜਰਤੇ ॥: Siva biranchi asur sur jete kaal agan mahi jarate: Siva, Brahma, demons and gods — as many as they are (all forgetting the Naam) burn in the fire of spiritual death. (sggs 1267).
  • ਹੈ ਨਾਹੀ ਕੋਊ ਬੂਝਨਹਾਰੋ ਜਾਨੈ ਕਵਨੁ ਭਤਾ ॥ ਸਿਵ ਬਿਰੰਚਿ ਅਰੁ ਸਗਲ ਮੋਨਿ ਜਨ ਗਹਿ ਨ ਸਕਾਹਿ ਗਤਾ ॥੧॥: There is no human being who has the power to understand what Rabb is like. Even Siva, Brahma and all the other sages cannot understand what Rabb is like. (sggs 498).
  • Kaamais tais tair hrta-giaanah prapadyante nya-devtaah: Those whose intelligence has been stolen by material desires surrender unto demigods (Gita 7-20).

The nature of material world is ephemeral: that which is born must die or end. So is the fate of the so called demigods, and everything else. Only the Divine Principle (Hukam, Truth, Law of Nature, Universal Energy...) from whom all emanate is Permanent and Immortal. Thus, though known by many names, there is only ONE entity qualified to be worshipped. Worship of demigods or other embodied beings is indicated to be shear ignorance in the Gurbani. So long Spiritual ignorance persists, false ego — which is the differentiating factor between the immanent and the Transcendent — will never leave the mind.

  • ਮੈਲਾ ਬ੍ਰਹਮਾ ਮੈਲਾ ਇੰਦੁ ॥: Brahma (even though he is presumed to be the creator of the world but) is impure, Indra is also impure (even though he is presumed as the King of gods). (sggs 1158).
  • ਇੰਦ੍ਰ ਪੁਰੀ ਮਹਿ ਸਰਪਰ ਮਰਣਾ ॥ ਬ੍ਰਹਮਪੁਰੀ ਨਿਹਚਲੁ ਨਹੀ ਰਹਣਾ ॥ ਸਿਵਪੁਰੀ ਕਾ ਹੋਇਗਾ ਕਾਲਾ ॥ ਤ੍ਰੈਗੁਣ ਮਾਇਆ ਬਿਨਸਿ ਬਿਤਾਲਾ ॥: In the realm of Inder, death is sure and certain. The realm of Brahma is not to remain permanent. The realm of Siva will also perish. (But the world) continues to suffer spiritual death by straying from the right path of life under the influence of the three-qualtied Maya. (sggs 237).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥: One who becomes the Gurmukh searches within his body; all others just wander around in confusion (sggs 754).

— T. Singh
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