Keep Aimed at Target

The Gurmat Giaan or Wisdom of the Sri Guru Granth Sahib (SGGS) indicates that a person who continuously keeps the sword of Giaan (‘ਗਿਆਨੁ ਖੜਗੁ’- the sword of Wisdom) is the true mind-king (a Brahm-Giaanee-King…) that remains attuned with Chitt within.

  • ਸਤਿਗੁਰਿ ਗਿਆਨ ਖੜਗੁ ਹਥਿ ਦੀਨਾ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥: In the hands of (whosoever) the Satgur has placed the Sword of Spiritual Wisdom, (he) has overcome and killed the ‘Jamkankar’ (i.e., Bikaar: lust, anger, greed, etc.). (sggs 574).

In an another analogy, the Gurbani indicates that a person who continuously keeps the arrow of Giaan or Wisdom pulled to the anchor point and focused on the head of Maya (duality…) is the true mind-king (a Brahm-Giaanee-King…) that remains attuned with the Chitt within.

  • ਸੋ ਸੁਰਤਾਨੁ ਜੁ ਦੁਇ ਸਰ ਤਾਨੈ ॥ ਬਾਹਰਿ ਜਾਤਾ ਭੀਤਰਿ ਆਨੈ ॥: The real Sultan (King) is the one who draws two arrows (of Giaan or Wisdom and detachment). He brings his wandering mind inwards. (sggs 1160).

The mind under the spell of ignorance, Doubt (Bharam), duality, etc., wanders in ten directions. Spiritual ignorance (ਅਗਿਆਨੁਤਾ) is indicated to be the shoreless ocean of darkness and suffering.

The mind ridden with false-ego-sense (Haumai) creates in us the misapprehension (ignorance). Such deluded mind is called ‘Maavaasee Raja (‘ਮਨੁ ਮਾਵਾਸੀ ਰਾਜਾ’-rebel mind-king) in the Gurbani.

  • ਕ੍ਰੋਧੁ ਪ੍ਰਧਾਨੁ ਮਹਾ ਬਡ ਦੁੰਦਰ ਤਹ ਮਨੁ ਮਾਵਾਸੀ ਰਾਜਾ ॥੨॥: The great fighter anger is the chief (of the body-fort), and the mind is the rebel king there (sggs 1161).
  • ਅਗਿਆਨੀ ਅੰਧੇ ਦੂਜੈ ਲਾਗੇ ॥: Those who are Spiritually ignorant and blinded (by their love of Maya) remain attached to duality (sggs 1063).

The Gurbani urges us to have the sword or arrow of Wisdom ever pulled in the bow of the Dharma, Virtues, humility, etc. It should be ever kept pulled and aimed at the wandering mind, and thus making the extrovert mind introvert (ਬਾਹਰ ਭਟਕਦੇ ਮਨ ਨੂੰ ਅੰਦਰ ਵਲ ਲੈ ਆਉਣਾਂ- ਬਾਹਰਮੁਖੀ ਮਨ ਨੂੰ ਅੰਤਰਮੁਖੀ ਬਨਾਣਾਂ).

  • ਧਣਖੁ ਚੜਾਇਓ ਸਤ ਦਾ ਜਸ ਹੰਦਾ ਬਾਣੁ ॥: On the bow of truth, (Guru Amar Das JI) mounted the arrow of the divine praise. (sggs 968).
  • ਪੰਚ ਬਾਣ ਲੇ ਜਮ ਕਉ ਮਾਰੈ ਗਗਨੰਤਰਿ ਧਣਖੁ ਚੜਾਇਆ ॥੯॥: Taking the five arrows of Virtues (Truth, contentment, kindness, Dharma, patience…, one should put them on the bow of the mind and slay Bikaar (lust, anger, greed, etc. (sggs 1042).
  • ਧ੍ਰੰਮ ਧਨਖੁ ਕਰ ਗਹਿਓ ਭਗਤ ਸੀਲਹ ਸਰਿ ਲੜਿਅਉ ॥: Holding the bow of Dharma in his hands (Guru Amar Das) is fighting against Bikaar with the arrow of the humility of Bhagat. (sggs 1396).

Wisdom is indicated to be an antidote to ignorance. By becoming the Gurmukh, this deadly snake of ignorance can be killed with the sword of Wisdom obtained by churning the Gurbani through Shabad-Vichaar.

  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥: Nanak Gurmukhi giaanu praapati hovai timar agiaanu andheru chukaaiaa (sggs 512).
  • ਗੁਰ ਕੈ ਸਬਦਿ ਅਰਾਧੀਐ ਨਾਮਿ ਰੰਗਿ ਬੈਰਾਗੁ ॥: Gur kai Sabadi araadheeai Naami rangi Bairagu (sggs 1425).

Virtues are very important to the Gurbani. Bairaag or detachment is one such Virtue. Detachment (Bairaag) must be consequent to developing the quality of discerning-intellect (Bibek-Budhi) through the Shabad-Vichaar; otherwise detachment will result because of frustration in life and not out of conviction!

In nutshell, true detachment (Bairaag) is a complete attachment to (Mool…) within, and complete detachment from matter (Maya). Therefore, in order to develop intense Bairaag, one’s activities must be Mool-centered.

In the Gurbani, Rabb is indicated to be a Bairaagee – Rabb is in everything yet out of everything; near yet faraway. In order to merge with such Bairaagee one has to become Bairaagee himself, while alive, here and now.

  • ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥: Without detachment, (hunger or love of) Maya cannot be gotten rid of. ||1|| (sggs 329).

Thus, a Brahm Giaanee (i.e, the Knower of Truth or ਸਚ – a Real King or Sultaan) gathers the metaphysical army of Virtues (‘ਗੁਣ’) in the mind’s sky (Dasam Duaaar-Tenth Gate). Only the soldiers of Virtues can fight with the solders of evil inclinations of the rebel mind-king.

  • ਗਗਨ ਮੰਡਲ ਮਹਿ ਲਸਕਰੁ ਕਰੈ ॥: (He who brings his wandering mind inwards) gathers his army (of Virtues) in the realm of his mind’s sky. (sggs 1160).
  • ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥: (One who) contemplates the Divine Virtues is spiritually Wise. (sggs 931).

Such Giaanee or a Wise person is adorned in the Gurbni as Oudaaasee (‘ਉਦਾਸੀ’-detached), Dhanvantaa (‘ਧਨਵੰਤਾ’-Wealthy), Kulvantaa (‘ਕੁਲਵੰਤਾ’-Noble), Pativantaa (‘ਪਤਿਵੰਤਾ’-Honorable), Parvaan (‘ਪਰਵਾਣੁ’-Accepted or Approved…).

  • ਸੋਈ ਗਿਆਨੀ ਜਿ ਸਿਮਰੈ ਏਕ ॥ ਸੋ ਧਨਵੰਤਾ ਜਿਸੁ ਬੁਧਿ ਬਿਬੇਕ ॥ ਸੋ ਕੁਲਵੰਤਾ ਜਿ ਸਿਮਰੈ ਸੁਆਮੀ ॥ ਸੋ ਪਤਿਵੰਤਾ ਜਿ ਆਪੁ ਪਛਾਨੀ ॥੨॥: He is the Giaanee (ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਵਾਲਾ) who remembers the One. He alone is wealthy (Dhanvantaa) who possesses discriminating intellect (Bibek-Budhi). Noble (Kulvantaa) is he who contemplate the Lord. Honorable (Pativantaa) is he who recognizes his ownself (Mool-ਮੂਲ, Source, Essential Nature or Jot Saroop, etc.). ||2|| (sggs 1150).
  • ਗਿਰਹੀ ਮਹਿ ਸਦਾ ਹਰਿ ਜਨ ਉਦਾਸੀ ਗਿਆਨ ਤਤ ਬੀਚਾਰੀ ॥: (Bhagat, Daas, Gurmukh, Jan…) remain detached (Oudaaasee) while living in the household through contemplating the real Wisdom. (sggs 599).

Off course, this will require commandment towards this target of life. And, to meet this ultimate purpose of life, the Gurbani asks us to keep aimed at the target with the sword or arrow of Gur-Giaan or Wisdom.

  • ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥: (You) have obtained (this) human body. This is your chance (time, opportunity…) of uniting Gobind within (i.e. knowing, recognizing or meeting ownself as Jot Saroop…). Give up other efforts (e.g. Karamkaand, rituals, formalities etc.) for they are of no avail to you. (Therefore) join the ‘Saadhsangat’ (Satsangee Jan, pious beings…) and join the Naam (i.e. take the Wisdom or Giaan). (sggs 12).

In nutshell, the Gurbani tells us that NOBODY else can do it for us. In other words, It can NOT be made an order, or given to somebody as a readymade package, or blown into somebody’s ears, or spit into somebody’s mouth, etc.

  • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath — Praan) With own hands (with effort, ਉੱਦਮ ਕਰ ਕੇ: Shabad-Vichaar …), resolve your own affair yourself. ||20|| (sggs 474).
  • ਆਪਣਾ ਕਾਰਜੁ ਆਪਿ ਸਵਾਰੇ ਹੋਰਨਿ ਕਾਰਜੁ ਨ ਹੋਈ ॥: (Jeev-individual being) resolves his own affair (i.e., the Purpose of life of Mool Realization) himself; anyone else cannot do this work (for him). (sggs 351).

5 comments

  1. Welcome to gurbani.org Sanjog Singh Ji! Thank you for sharing your Vichaar.

    When we say that we should be detached, do we mean that we need to be detached from our loved ones?…

    First off, let’s see what the Gurbani says:
    • ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੋ ਵਰਤੈ ਤਿਉ ਵਿਚੇ ਗਿਰਹ ਉਦਾਸੁ ॥: Jiyu jal mahi kamal alipte vartai tiyu viche girah udaas (sggs 949).
    • ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥: Hasandiaa khelandiaa painandiaa khaavandiaa viche hovai makat (sggs 522).
    • ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ ॥: Putar kalattar viche gati paaee (sggs 661).
    Simply put: detachment is “Being in the world, but not of it.” In other words, it is having a mind open to everything, but attached to nothing. Hence, detachment is an attitude, perspective, quality of shunning worldly attractions — letting go of the past and the future, and living in the present. Therefore, to be detached does not mean running away from life, family, society or one’s duty and responsibility. It also does not mean being less sensitive or loving to one’s family. One neither neglects his family, nor society, nor duty or responsibility to them; but rather he loves and serves the Divine in them and expands that love to all other beings without any sense of bondage.
    In nutshell, detachment is detachment from the love of Maya, Mayaic Budhi, doubts (Bharam), duality (Doojaa-Bhaav), self-will (Manmukhtaa), Bikaar (lust, greed, etc.), and so on.
    After cultivating true detachment based on the Divine Knowledge (Aatam-Giaan) of the Gurbani, even if one lives amidst the worldly activity, he will be unattached from it and thus untainted by it, just as the lotus flower is not tainted by the slimy scum it grows in, or the eyes of the fish which remain unaffected by the salty sea-water, or a duck that swims in the stream without getting her feathers wet, or a bird that flies in the sky without leaving any footprints behind…
    Thus, detachment makes us more more caring, warmer, friendly, wholesome, humane, more closer to people, and greater love flow for them through actinic Understanding and effortless Wisdom of the Gur-Shabad.
    • ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥: Manu jeete jagu jeetiaa jaan te bikhiaa te hoi oudaasu (sggs 1103).
    But, such Gurmukh-Lifestyle is not easy at all. That’s why the Gurbani time and again reminds us that the Gurmukhs are very “rare” in this world!

  2. Thank You. But I have one question. When we say that we should be detached, do we mean that we need to be detached from our loved ones? I personally am very attached to my family. We have unity and we respect each other. Then, is there soemthing wrong with that?

  3. Thanks a lot Vir ji for clarification on the 10 directions.

    I was otherwise thinking that # 10 is kind of arbitrary just to signify all directions (perhaps 10 fingers and then you run out ..).

  4. Karamjeet Singh… thank you Bhai Sahib Ji for sharing your Vichaar.

    …TEN DIRECTIONS Gurbani so oftens refers to

    (1) East, (2) West, (3) North, (4) South, (5) North-East, (6) North-West, (7) South-East, (8) South-West, (9) Up-Sky, and (10) down-underworld.
    This is the condition of the wandering mind in love with Maya, duality, Manmukhataa…
    • ਇਹੁ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵਦਾ ਦੂਜੈ ਭਾਇ ਖੁਆਇਆ ॥ (sggs 599).
    • ਮਨੁ ਦਹ ਦਿਸਿ ਚਲਿ ਚਲਿ ਭਰਮਿਆ ਮਨਮੁਖੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ (sggs 776).

  5. Use the arrows of Aatam Gyaan and Bairaag simultaneously to hit the Traget and be a Sultaan.

    Deep. Very deep indeed. Thanks for that analysis.

    Digressing a little, allow me to ask a question.

    Numerously Gurbani mentions “Deh-Dis” – Ten Directions (infact you mentioned it in this blog too – ‘The mind under the spell of ignorance, Doubt (Bharam), duality, etc., wanders in ten directions”).

    Four directions are obvious and perhaps 8 too – considereing North-East, South-West etc), but the rationale for 10 is not all that ostensible. Do you have any piece related to this aspect in one of your blogs or articles? If not please do shed some light on the TEN DIRECTIONS Gurbani so oftens refers to.

    Thanks and deep regards.

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