LIFE-SPAN

In truth, nobody wants to die! We all want the physical body to survive forever. Hence we all beg God for long life; which the Gurbani (Sri Guru Granth Sahib, SGGS) finds pretty strange and amusing.

In fact ignoring the Gurbani's teaching, many perform its " Akhand Paath " or other religious rituals to vainly seek to extend their life-span! How long is long enough? For example, will a life-span of one hundred years, or several hundred years, etc., do the trick? Not really! For the length of one's lifetime is immaterial.

A serpent is long-lived! Similarly, a man may live uselessly like a serpent for hundreds of years, but even so his inner "filth" of false ego-sense may not depart. According to the Gurbani, so long we live an egocentric or selfish life — lust, anger, greed, attachment, pride, envy, and stubborn mindedness — we will be unable to realize the Mool within (Source, Origin, Jot...).

• ਬਹੁਤਾ ਜੀਵਣੁ ਮੰਗੀਐ ਮੁਆ ਨ ਲੋੜੈ ਕੋਇ ॥: Bahutaa jeevanu mangeeai muaa na lorrai koi (sggs 63).
• ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸਰਪ ਆਰਜਾਰੀ ॥ ਤਿਉ ਜੀਵਹਿ ਸਾਕਤ ਨਾਮੁ ਬਿਸਾਰੀ ॥: Binu simaran jaise sarap aarajaaree. Tiou jeevahi saakat naam bisaaree (sggs 239).
• ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਫਿਰੈ ਚਿਰੁ ਜੀਵੈ ॥ ਮਹਾ ਉਦਾਸੁ ਤਪੀਸਰੁ ਥੀਵੈ ॥... ਤਉ ਭੀ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਵੈ ॥: Nau khand prithamee firai chiru jeevai. Mahaa oudaasu tapeesaru theevai ... tau bhee houmai mailu na jaavai (sggs 265).
• ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥ ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥ ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥ ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥: Je jug chaare aarajaa hor dasoonee hoi. Navaa khandaa vich jaaneeai naal chalai sabh koi. Changaa naaou rakhaai kai jasu keerati jagi lei. Je tis nadar na aavaee ta vaat na pushhai ke (sggs 2).
• ਕੋਟਿ ਕੋਟੀ ਮੇਰੀ ਆਰਜਾ ਪਵਣੁ ਪੀਅਣੁ ਅਪਿਆਉ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਗੁਫੈ ਨ ਦੇਖਾ ਸੁਪਨੈ ਸਉਣ ਨ ਥਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥: Koti kottee meree aarajaa pavanu peeanu apiaaou. Chandu sooraju dui gufai na dekhaa supanai saoun na thaaou. Bhee teree keemat naa pavai haou kevad aakhaa naaou (sggs 14).
• ਬੁਢਾ ਹੋਆ ਸੇਖ ਫਰੀਦੁ ਕੰਬਣਿ ਲਗੀ ਦੇਹ ॥ ਜੇ ਸਉ ਵਰ੍ਹ੍ਹਿਆ ਜੀਵਣਾ ਭੀ ਤਨੁ ਹੋਸੀ ਖੇਹ ॥੪੧॥: Budhaa hoaa sekh Fareed kanban lagee deh. Je sou varihaaa jeevanaa bhee tann hosee kheh (sggs 1380).

All our doings in egoism is vain. When we are under the influence of egoism, we are unhappy; when we are free from it, we are truly happy. Hence non-egoism alone is Truth. Therefore, as indicated in the Gurbani, the question is not how long one lives in his present physical body, but how he lives his full term of allotted lifetime. Hence the Gurbani never gets tired of drawing our attention to the profound meaning and purpose for being here. We came from the Unconditioned Consciousness (the Infinite Lord...), we evolve in the Lord, and we finally merge into the Infinite. Therefore, the ultimate aim of life is to keep the appointment with God — realization of Unconditioned Consciousness, man's Essential Status. This can only be experienced by living the life in the "Now", not in the past or future. This is Mool-realization. Whether one lives a short life-span or a long life-span is relative and unimportant. What is important is one's lifestyle. Because it's the lifestyle that determines if one is getting closer to wining the soul an early release from bondage or whether one is still farther apart. Therefore, the Gurbani indicates that only that person truly lives (the Gurmukh) who strives to gain right Mool-knowledge (Aatam-Giaan).

• ਨਿਹਫਲੰ ਤਸਿ ਜਨਮਸਿ ਜਾਵਤੁ ਬ੍ਰਹਮ ਨ ਬਿੰਦਤੇ ॥: Nihafalam tasi janamas jaavat braham na bindate (sggs 148).
• ਜਬ ਲਗੁ ਜੋਤਿ ਕਾਇਆ ਮਹਿ ਬਰਤੈ ਆਪਾ ਪਸੂ ਨ ਬੂਝੈ ॥: Jabb lagu joti kaaiaa mahi baratai aapaa pasoo na boojhai (sggs 692).
• ਜੇ ਸਉ ਵਰ੍ਹਿਆ ਜੀਵਣ ਖਾਣੁ ॥ ਖਸਮ ਪਛਾਣੈ ਸੋ ਦਿਨੁ ਪਰਵਾਣੁ ॥੨॥: Je sau varaiaa jeevan khaanu. Khasam pashaanai so dinu paravaan (sggs 349).
• ਧ੍ਰਿਗੁ ਬਹੁ ਜੀਵਣੁ ਜਿਤੁ ਹਰਿ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥: Dharig bahu jeevanu jitu hari naami na lagai piaaru (sggs 233).
• ਗਿਆਨ ਵਿਹੂਣੀ ਭਵੈ ਸਬਾਈ ॥: Giaan vihoonee bhavai sabaaee (sggs 1034).

Why we mortals desire for long life in the first place? One thing is for sure: it cannot be for Mool-realization. Because, as indicated in the Gurbani, we are already Mool-realized at this very moment, "here" and "now"! In fact, as the Gurbani time and again reminds us that we are Divine ("Joti Svaroop") as we can get at this very jiffy. But we don't know it. In love with Maya, we ourselves have created the screen of ignorance (illusions, ego, delusion, etc.) separating us from our own Mool (Source, Origin, Jot...).

• ਸਭ ਕੈ ਸੰਗੀ ਨਾਹੀ ਦੂਰਿ ॥ ਕਰਨ ਕਰਾਵਨ ਹਾਜਰਾ ਹਜੂਰਿ ॥੧॥ ਰਹਾਉ ॥: Sabh kai sangee naahee door. Karan kraavan Haajraa Hajoor ||1||Rahaaou|| (sggs 987).
• ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ ਸਬਦਿ ਭੇਦਿ ਪਤੀਆਇ ॥: Soham aapu pchhaaneeai sabadi bhedi pteeaai (sggs 60).

Then what might be the real reason we cherish hope for permanence or durability of the body? It's the false ego (Haumai, "I-ness"), according to the Gurbani! Egoism promotes desires and fear. In essence, the rise of body-identified or ego is the birth of the person and his phenomenal world (Sansaar) of names, shapes, causation, time and space! Once the physical ego has arisen, it shatters the natural state of Pure Consciousness, quickly followed by the desire for prolongation of life in the body (longevity); rise of countless sensations, perceptions, and feelings; the desire for the acquisition of wealth, health, and material pleasures; and fear of losing it all. But as observed by the Gurbani, on account of such a sensate lifestyle coupled with fear, generally what happens is that longer one lives more corrupt he becomes!

• ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥: Haau vich aaiaa haau vich gaiaa (sggs 466).
• ਪਈ ਠਗਉਰੀ ਹਰਿ ਸੰਗਿ ਨ ਜਾਨਿਆ ॥: Paee thagaouree Hari sang na jaaniaa (sggs 1139).
• ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥: Vadee aarajaa firi firi janama (sggs 642).
• ਭੀ ਉਠਿ ਰਚਿਓਨੁ ਵਾਦੁ ਸੈ ਵਰ੍‍ਆਿ ਕੀ ਪਿੜ ਬਧੀ ॥: Bhee outhi rachiounu vaad sai varaiaa kee pirr badhee (sggs 146).
• ਜਉ ਲਉ ਮੇਰੋ ਮੇਰੋ ਕਰਤੋ ਤਉ ਲਉ ਬਿਖੁ ਘੇਰੇ ॥: Jaou laou mero mero karato taou laou bikh ghere (sggs 214).

According to the Sikh thought, life is not an accident. Further, life is extolled as a very "rare" opportunity given to progress spiritually. To that end, the Gurbani shows us how to live properly so that we may unfold spiritually within. By focussing on the ultimate purpose of human life — Realization of the Mool within — we are urged to orient our lifestyle towards this goal even while engaged in worldly activities. If one does not understand this significance and take appropriate steps to realize this objective of life "here" and "now", then there is no escape from repeated pain and delusion. Hence long life-span is no guarantee for deliberation. Therefore, we cannot pin our faith on the life-span.

• ਦੁਲਭ ਦੇਹ ਪਾਈ ਵਡਭਾਗੀ ॥: Dulabh deh paaee vadabhaagee (sggs 188).
• ਜੈਸਾ ਕਰੇ ਸੁ ਤੈਸਾ ਪਾਵੈ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵੈ ॥: Jaisaa kare so taisaa paavai. Aap beej aape he khavai: Man is rewarded according to his actions; as he sows, so does he eats, or reaps (sggs 662).
• ਆਸ ਕਰੇ ਸਭੁ ਲੋਕੁ ਬਹੁ ਜੀਵਣੁ ਜਾਣਿਆ ॥ ਨਿਤ ਜੀਵਣ ਕਉ ਚਿਤੁ ਗੜ੍‍ ਮੰਡਪ ਸਵਾਰਿਆ ॥ ਵਲਵੰਚ ਕਰਿ ਉਪਾਵ ਮਾਇਆ ਹਿਰਿ ਆਣਿਆ ॥ ਜਮਕਾਲੁ ਨਿਹਾਲੇ ਸਾਸ ਆਵ ਘਟੈ ਬੇਤਾਲਿਆ ॥: Aas kare sabhu loku bahu jeevan jaaniaa. Nit jeevan kau chit garr mandap savaariaa. Valvanch kar oupaav Maya hiri aaniaa. Jamakaal nihaale saas aav ghatai betaaliaa (sggs 1248).

In addition to the latent tendencies, the current lifestyle of each one of us was programmed for us by our parents, other family members, relatives, friends, religious leaders, teachers, political leaders, people we met along the way, and so on. As a consequent of this programming, we have cultivated wrong perspective that we are immortal beings. "It's the other person who will die, not me", we wishfully think. But the eternal fact is that our physical body is neither durable nor permanent, and that we are here temporarily and than we die.

• ਜੀਵਨੈ ਕੀ ਆਸ ਕਰਹਿ ਜਮੁ ਨਿਹਾਰੈ ਸਾਸਾ ॥: Jeevanai kee aas karahi jamu nihaarai saasaa (sggs 482).
• ਅਹਿਨਿਸਿ ਅਉਧ ਘਟੈ ਨਹੀ ਜਾਨੈ ਭਇਓ ਲੋਭ ਸੰਗਿ ਹਉਰਾ ॥: Ahinis aoudh ghatai nahee jaanai bhaio lobh sangi haouraa (sggs 220).
• ਖਾਤ ਪੀਵਤ ਹਸਤ ਸੋਵਤ ਅਉਧ ਬਿਤੀ ਅਸਾਰ ॥: Khaat peevat hasat sovat aoudh bitee asaar (sggs 1229).
• ਬਿਰਥੀ ਸਾਕਤ ਕੀ ਆਰਜਾ ॥: Birathee saakat kee aarajaa (sggs 269).

"What is life?", one may ask. Essentially, life is nothing but series of experiences. We are oftentimes reminded in the Gurbani that our sojourn in the world is for a fixed time and hence it becomes imperative that this "rare" opportunity is not frittered away in experiencing sensory pursuits.

• ਲੇਖੈ ਸਾਹ ਲਵਾਈਅਹਿ ਪੜੇ ਕਿ ਪੁਛਣ ਜਾਉ ॥: Lekhai saah lavaaeeahi parre ki pushan jaaou (sggs 15).
• ਙਣਿ ਘਾਲੇ ਸਭ ਦਿਵਸ ਸਾਸ ਨਹ ਬਢਨ ਘਟਨ ਤਿਲੁ ਸਾਰ ॥ ਜੀਵਨ ਲੋਰਹਿ ਭਰਮ ਮੋਹ ਨਾਨਕ ਤੇਊ ਗਵਾਰ ॥: Gani ghaale sabh divas nah bdhana ghatan tilu saar. Jeevan lorahi bharam moh Nanak teyoo gavaar: (sggs 254).
• ਲੇਖੈ ਤੇਰੈ ਸਾਸ ਗਿਰਾਸ ॥: Lekhai terai saas giraas (sggs 354).
• ਜਿਸ ਕੀ ਪੂਜੈ ਅਉਧ ਤਿਸੈ ਕਉਣੁ ਰਾਖਈ ॥: Jis kee poojai aoudh tisai kaoun raakhee (sggs 1363).

Each lifetime is a great experience for the soul. If we can approach the life's experiences in a pure, direct and positive way, the more we begin to crush out the Mayaic mind — duality, Doojaa Bhaav, "likes" and "dislikes", etc. — the faster we evolve. But, to keep awareness pure, we need to develop a new lifestyle with a new vision or thought. Our egoistic desires and related fears need to be transmuted into doing that. Desires, worldly or celestial, are the cause of our fear and bondage. In a lifestyle of body-consciousness, our desires are for the gratification of the unceasing demands of the body-mind-intellect individuality. These desires become fetters when they are disorganized. Once they are organized and their overwhelming power transmuted, then and only then we can strike off the fetters and strive for the experience of the Divine-realization. Once the force of the desire is transmuted, one's vision stands changed. With such a reorientation, one can live amidst the world and its objects as living liberated; without attraction and repulsion, without love and hatred, without good and bad, and all the dual throng. Such daily life becomes a life of inspiration, leading the seeker to experience the Mool within (Source, Origin, Jot...).

Body is said to be the temple of the Lord, thus divine as well as rare. Therefore, it should not be defiled. But there are so many things we do on a daily basis to defile it. It's our obligation to take care of the body by living right — eating right, drinking right, thinking right, and so on. Accordingly, in addition to the moral laws, the Gurbani also urges us to follow the health laws.

• ਹਰਿ ਕਾ ਮੰਦਰੁ ਆਖੀਐ ਕਾਇਆ ਕੋਟੁ ਗੜੁ ॥: Hari kaa mandaru aakheeai kaaeiaa kotu garh (sggs 952).
• ਮਨਿ ਜੂਠੈ ਵੇਜਾਤਿ ਜੂਠਾ ਖਾਇਆ ॥: Mani joothai vejaati joothaa khaaiaa: (People's) minds are false and impure (sggs 1285).
• ਨਉਮੀ ਨਵੇ ਛਿਦ੍ਰ ਅਪਵੀਤ ॥ ਹਰਿ ਨਾਮੁ ਨ ਜਪਹਿ ਕਰਤ ਬਿਪਰੀਤਿ ॥ Naoumee... (sggs 298).

As tirelessly counseled in the Gurbani, undivided meditation (Shabad-Vichaar, Jap or Naam-Simran - understanding of the Gur-Shabad... ) helps to cultivate right perspective in life. Why? Because Shabad-Vichaar is the wisdom. It's the power we have over our instinctive mind as we go within ourselves. As we Spiritually unfold within, the wrong identity with the body-mind-intellect personality begins to weaken and transmutes its energies into the eternal Soul-consciousness. The Gurbani tells that this is the only purpose of being here on this earth this very moment. The Gurbani further reminds us that one moment of Divine experience — living in the eternity of the present moment — is equal to "hundreds of thousands and millions of days."

• ਏਕ ਨਿਮਖ ਜੋ ਸਿਮਰਨ ਮਹਿ ਜੀਆ ॥ ਕੋਟਿ ਦਿਨਸ ਲਾਖ ਸਦਾ ਥਿਰੁ ਥੀਆ ॥: Ek nimakh jo simaran mehi jeeaa. Koti dinas laakh sadaa thir theeaa (sggs 239).
• ਜੀਵਦਿਆ ਨਿਤ ਜਾਪੀਐ ਨਾਨਕ ਸਾਚਾ ਨਾਉ ॥: Jeevadiaa nit jaapeeai Nanak saachaa naaou (sggs 519).
• ਹਰਿ ਕੇ ਨਾਮ ਸਮਸਰਿ ਕਛੁ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਤ ਗਤਿ ਪਾਹਿ ॥: Hari ke naam samasar kashu naahi. Nanak gurmukh naam japat gati paahi (sggs 265).
• ਬਿਨੁ ਸਿਮਰਨ ਕੋਟਿ ਬਰਖ ਜੀਵੈ ਸਗਲੀ ਅਉਧ ਬ੍ਰਿਥਾਨਦ ॥: Bin simaran koti barakh jeevai sagalee aoudh brithaanad (sggs 1204).
• ਏਕ ਨਿਮਖ ਜੇ ਬਿਸਰੈ ਸੁਆਮੀ ਜਾਨਉ ਕੋਟਿ ਦਿਨਸ ਲਖ ਬਰੀਆ ॥: Ek nimakh je bisarai suaamee jaanou kot dinas lakh bareeaa (sggs 1209).
• ਹਾਣੁ ਹਟੁ ਕਰਿ ਆਰਜਾ ਸਚੁ ਨਾਮੁ ਕਰਿ ਵਥੁ ॥: Haanu hatu kari aarajaa sachu naamu kari vathue (sggs 595).

With the right vision come true virtues and Spiritual character, which bring fearlessness and sharpen one's will to live fully for the highest and noble purpose. Whether one lives for a short period of time or a long, the body will eventually meet death — a stage in the evolution of the transmigrating soul. Meantime, we are urged by the Gurbani to properly use the time allotted to us in deprogramming ourselves, developing noble qualities, acquiring the Divine Knowledge (Aatam-Giaan) through the Shabad-Vichaar. Eradication of selfishness and greed ("I-ness") from within is the prerequisite for such Spiritual Life (the Gurmukh Lifestyle). This is something one has to decide for oneself; for God has granted the privilege of free will to man so that he may learn from his mistakes.

• ਗੁਰਮੁਖਿ ਹਰਿ ਜੀਉ ਸਦਾ ਧਿਆਵਹੁ ਜਬ ਲਗੁ ਜੀਅ ਪਰਾਨ ॥: Gurmukh hari jeeou sadaa dhiaavahu jabb lagu jeea paraan (sggs 1334).
• ਕਹੁ ਨਾਨਕ ਭਜੁ ਹਰਿ ਮਨਾ ਅਉਧ ਜਾਤੁ ਹੈ ਬੀਤਿ ॥: Kahu Nanak bhaju hari manaa aoudh jaatu hai beeti (sggs 1426).
• ਹਾਣੁ ਹਟੁ ਕਰਿ ਆਰਜਾ ਸਚੁ ਨਾਮੁ ਕਰਿ ਵਥੁ ॥: Haanu hatu kari aarajaa sachu naamu kari vathu (sggs 595).
• ਜਬ ਲਗੁ ਦੁਨੀਆ ਰਹੀਐ ਨਾਨਕ ਕਿਛੁ ਸੁਣੀਐ ਕਿਛੁ ਕਹੀਐ ॥: Jabb lagu duneeaa raheeai Nanak kish suneeai kish kaheeai (sggs 661).
• ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥ ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨਿ ਜਿੰਨ੍ਹ੍ਹਾ ਪਿਆਰੇ ਨੇਹ ॥੮੩॥: Fareedaa umar suhaavarree sangi savanarree deh. Virale kaeee paaeean jinnaa piaare neh ||83|| (sggs 1382).

— T. Singh
www.gurbani.org