Mithiya

In addition to ‘Supan-ਸੁਪਨ’ (lit. dream), ‘Jhooth-ਝੂਠ’ (lit. false, untrue etc.), ‘Koorh-ਕੂੜੁ’ (lit. falsehood etc.), ‘Bharam-ਭਰਮੁ’ (lit. doubt, confusion etc.), ‘Chalanhaar-ਚਲਣਹਾਰੁ’ (lit. fleeting etc.) and so on, the Gurbani calls the material world ‘Mithiya-ਮਿਥਿਆ’ (lit. illusion, delusory, false etc.).

First off, ‘Mithiya’ (or Mithiya ) is really an interesting word. And there is no equal word in English.

Second, the focus of the Pujaaree (clergy clique) in Sikhi is to create despair, despondency, hopelessness, desperation, frustration, disappointment, pessimism (ਨਿਰਾਸ਼ਤਾ), fear, anxiety etcetera among their audience so that their gullible listeners can empty their pockets in order to fill the Golak of the Pujaaree. In order to accomplish this, they often quote verses such as:

ਸਾਧੋ ਇਹੁ ਤਨੁ ਮਿਥਿਆ ਜਾਨਉ ॥ ਯਾ ਭੀਤਰਿ ਜੋ ਰਾਮੁ ਬਸਤੁ ਹੈ ਸਾਚੋ ਤਾਹਿ ਪਛਾਨੋ ॥੧॥ ਰਹਾਉ ॥ : O Wise Ones! know that this body is false (i.e. fleeting, temporary etc.). Recognize Raam who dwells within it alone Real (i.e. Lasting, Eternal etc.). ||1|| Pause|| (sggs 1186).
ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥: The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this ‘world-Leelaa‘) People think that our attachment with the worldly things is everlasting; but the reality is that all these things are false illusions (Mithiya) as seen in the dreams. (sggs 485).
ਨਾਨਕ ਕਹਤ ਜਗਤ ਸਭ ਮਿਥਿਆ ਜਿਉ ਸੁਪਨਾ ਰੈਨਾਈ ॥੨॥੧॥ : Nanak says, the entire material world is illusion like the nightly dream ||2||1|| (sggs 1231).
ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥ : This world is false like the deer’s delusion (ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ: ਠਗ-ਨੀਰ, mirage). (As a deer chases after mirage – ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ, ਠਗ-ਨੀਰ – and dies chasing it), similarly, (the Maya stricken person) on beholding this world runs after it (and suffers – ਆਤਮਕ ਮੌਤ) ||1|| (sggs 219).
ਜਗ ਰਚਨਾ ਸਭ ਝੂਠ ਹੈ ਜਾਨਿ ਲੇਹੁ ਰੇ ਮੀਤ ॥ ਕਹਿ ਨਾਨਕ ਥਿਰੁ ਨਾ ਰਹੈ ਜਿਉ ਬਾਲੂ ਕੀ ਭੀਤਿ ॥੪੯॥ : (sggs 1429).
ਝੂਠੈ ਮਾਨੁ ਕਹਾ ਕਰੈ ਜਗੁ ਸੁਪਨੇ ਜਿਉ ਜਾਨੁ ॥ ਇਨ ਮੈ ਕਛੁ ਤੇਰੋ ਨਹੀ ਨਾਨਕ ਕਹਿਓ ਬਖਾਨਿ ॥੪੧॥ : (sggs 1428).
ਗੋਇਲਿ ਆਇਆ ਗੋਇਲੀ ਕਿਆ ਤਿਸੁ ਡੰਫੁ ਪਸਾਰੁ ॥ ਮੁਹਲਤਿ ਪੁੰਨੀ ਚਲਣਾ ਤੂੰ ਸੰਮਲੁ ਘਰ ਬਾਰੁ ॥੧॥ : (sggs 50).

By calling this world ‘Mithiya-ਮਿਥਿਆ’, ‘Supan-ਸੁਪਨ’, ‘Jhooth-ਝੂਠ’. ‘Koorh-ਕੂੜੁ’, ‘Bharam-ਭਰਮੁ’ etc., the Gurbani does NOT mean this world is non-existent. Or that we should give up everything and do nothing in life. If this world was nonexistent then it would not have been experienced by us.

Then is it real? Yes, it is real since we experience it. However it is called unreal in a sense that it is subject to change every moment. For example, we think our stay here in this world is permanent, it is not; and so on. One day, one by one, we all have to leave this world – birth is the Proof of Impending Death! Until then we have to live within the divine Hukam (universal system-rule-law of Nature, ਕੁਦਰਤ ਦਾ ਨਿਯਮ). Put simply, it is the Divine Law of consequences – we humans are free to choose, but we are not free from the consequences of our choices.

ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ : This world is the abode of God, who resides in it. (sggs 463).
ਪੂਰੇ ਕਾ ਕੀਆ ਸਭ ਕਿਛੁ ਪੂਰਾ ਘਟਿ ਵਧਿ ਕਿਛੁ ਨਾਹੀ ॥ : Everything created by the perfect Creator is perfect, and there is no deficiency or excess in it. (sggs 1412).

Hence, although this human body is not forever, but it is very useful, meaningful and helpful for us for the time we have it. Hence, the Gurbani asks us to take care of it. However, the problem starts when we think it to be permanent.

ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਤਿਸੁ ਦੇਹੀ ਕਉ ਪਾਲਿ ॥੨॥ : Nanak, nurture that body because of which God is remembered. ||2|| (sggs 554).
ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ : Make the earnest effort and earn spiritual profit; by doing so enjoy ‘Sukh‘ (Joy, Peace…)! (sggs 522).
ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥ : O Nanak! Meeting the Satigur (ਸੱਚਾ ਗਿਆਨ) then one learns the perfect Way to live life. (Thus following that) he is liberated while laughing, playing, dressing and eating (i.e. one remains free from worldly temptations and their corrupting influence while living in the world). (sggs 522).

Having said that, the Gurbani uses words such as ‘Supan-ਸੁਪਨ’ (lit. dream), ‘Jhooth-ਝੂਠ’ (lit. false, untrue etc.), ‘Koorh-ਕੂੜੁ’ (lit. falsehood etc.), ‘Bharam-ਭਰਮੁ’ (lit. doubt, confusion etc.), ‘Chalanhaar-ਚਲਣਹਾਰੁ’ (lit. fleeting etc.), ‘Mithiya-ਮਿਥਿਆ’ etcetera to to teach us not to become self-conceited, egoistic, proudly, arrogant, dictators, oppressive, tyrannical, cruel, and so on. Instead, the Gurbani wants us to become humble, merciful, wise, loving and compassionate human beings etc.

Furthermore, the Sikhi or Gurmati of Guru Nanak makes it clear that, WITHOUT Realization of the Creator within, everything is ‘Mithiya’ (‘ਮਿਥਿਆ’)! The main point is that the visible world in Sikhi is not ‘Mithiya‘ as Vedas Advaita theory believes (Shankara’s Advaita-Vaad).

ਬਿਨੁ ਬੂਝੇ ਮਿਥਿਆ ਸਭ ਭਏ ॥ ਸਫਲ ਦੇਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥ : Without understanding, all are false (‘Mithiya‘). Nanak, meaningful is only that human life which realizes God’s Naam (Giyan-Wisdom / Virtues). (sggs 269).
ਕੂੜਿ ਕੂੜੈ ਨੇਹੁ ਲਗਾ ਵਿਸਰਿਆ ਕਰਤਾਰੁ ॥ : One ‘Koorh‘ or false gets attached to ‘Koorh or falsehood and forgets the Creator. (sggs 468).
ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥ : One knows Truth only when one realizes God’s Presence within. Then the mental filth of falsehood is removed and one is freed from vices/Bikaar. (sggs 468).
ਗਿਆਨ ਰਤਨਿ ਸਭ ਸੋਝੀ ਹੋਇ ॥: With the jewel of spiritual wisdom, total understanding is obtained (sggs 364).

If a person mistakes a rope for a snake (or a pole for a ghost) in the darkness of night, then would the snake or ghost vision be real? No.

ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥ ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥੩॥: As is the story of the rope and the snake (i.e., rope mistaken for a snake in darkness), some mystery has now been explained (to me). Like the many bracelets (made of gold), which were mistakenly thought (of separate or different from the gold); now, (I) do not say that. ||3|| (sggs 658).
ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥ ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥: The Gur-arrow (of Wisdom or Giaan) has pierced the dark state (of my mind -imaginations, ਫੁਰਨੇ…) and the state of illumination (light of Wisdom) has dawned upon me. In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the Home (within – state of ever Bliss, Jot Saroop…). (sggs 332).

Anything that cannot be described as real or unreal is called ‘Mithiya-ਮਿਥਿਆ’ in the Indian scriptures.

In the Gurbani, this world is also called ‘Supan-ਸੁਪਨ‘, ‘Jhooth-ਝੂਠ’. ‘Koorh-ਕੂੜੁ’ etc. for that person in whose mind there is NO Realization of the Creator WITHIN.

Hence, these terms that describe the material world are used so that we can remain affectionately detached in the world.

ਮਿਥਿਆ ਤਨੁ ਧਨੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥ ਮਿਥਿਆ ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ॥ ਮਿਥਿਆ ਰਾਜ ਜੋਬਨ ਧਨ ਮਾਲ ॥ ਮਿਥਿਆ ਕਾਮ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥ ਮਿਥਿਆ ਰਥ ਹਸਤੀ ਅਸ੍ਵ ਬਸਤ੍ਰਾ ॥ ਮਿਥਿਆ ਰੰਗ ਸੰਗਿ ਮਾਇਆ ਪੇਖਿ ਹਸਤਾ ॥ ਮਿਥਿਆ ਧ੍ਰੋਹ ਮੋਹ ਅਭਿਮਾਨੁ ॥ ਮਿਥਿਆ ਆਪਸ ਊਪਰਿ ਕਰਤ ਗੁਮਾਨੁ ॥ ਅਸਥਿਰੁ ਭਗਤਿ ਸਾਧ ਕੀ ਸਰਨ ॥ ਨਾਨਕ ਜਪਿ ਜਪਿ ਜੀਵੈ ਹਰਿ ਕੇ ਚਰਨ ॥੪॥: Mithiya Tan Dhan Kutamb sabaaiaa … : Sinvce body, wealth and whole family are ‘Mithiya’; (then) Maya’s love and false ego-sense (i.e. aggrandizement due to wealth and family etc.) is also ‘Mithiya’. Rule (Power, kingdom etc.), youth, wealth, and property are all ‘Mithiya’. (Therefore, because of these) lust (waves of desires) and fierce anger are also ‘Mithiya’. Chariots, elephants, horses and (beautiful) clothes are ‘Mithiya’. Looking at (all this) Maya with love (the creature) laughs, (but this laughter and pride too) are ‘Mithiya’. Betrayal, attachment and pride (all these) are ‘Mithiya’. Being proud of yourself is also ‘Mithiya’ (addiction). (The Creator NOT Mithiya for He) is Ever in Existence, and His Bhagti is done by taking shelter of the Guru (Shabad). Nanak, live in constant Realization (of the Creator) through Realization of the Divine Wisdom. (sggs 268).

For example, if a person does not consider this world as ‘Mithiya‘, then it will become the cause of his emotional attachment, followed by the ‘greatest pain’ that arises from the bondage to the worldly attractions and their corrupting influences.

ਮਤ ਭੂਲਹੁ ਮਾਨੁਖ ਜਨ ਮਾਇਆ ਭਰਮਾਇਆ ॥ ਨਾਨਕ ਤਿਸੁ ਪਤਿ ਰਾਖਸੀ ਜੋ ਪ੍ਰਭਿ ਪਹਿਰਾਇਆ ॥੪॥੧੬॥੪੬॥ : O mortal beings! Don’t forget to fall into the delusion of Maya. Nanak, whosoever has perceived the Creator‘s Hukam, his dignity (of human birth) will be preserved. ॥4॥16॥46॥ (sggs 812).
ਕੂੜੁ ਰਾਜਾ ਕੂੜੁ ਪਰਜਾ ਕੂੜੁ ਸਭੁ ਸੰਸਾਰੁ ॥ ਕੂੜੁ ਮੰਡਪ ਕੂੜੁ ਮਾੜੀ ਕੂੜੁ ਬੈਸਣਹਾਰੁ ॥ ਕੂੜੁ ਸੁਇਨਾ ਕੂੜੁ ਰੁਪਾ ਕੂੜੁ ਪੈਨ੍‍ਣਹਾਰੁ ॥ ਕੂੜੁ ਕਾਇਆ ਕੂੜੁ ਕਪੜੁ ਕੂੜੁ ਰੂਪੁ ਅਪਾਰੁ ॥ ਕੂੜੁ ਮੀਆ ਕੂੜੁ ਬੀਬੀ ਖਪਿ ਹੋਏ ਖਾਰੁ ॥ ਕੂੜਿ ਕੂੜੈ ਨੇਹੁ ਲਗਾ ਵਿਸਰਿਆ ਕਰਤਾਰੁ ॥ ਕਿਸੁ ਨਾਲਿ ਕੀਚੈ ਦੋਸਤੀ ਸਭੁ ਜਗੁ ਚਲਣਹਾਰੁ ॥ ਕੂੜੁ ਮਿਠਾ ਕੂੜੁ ਮਾਖਿਉ ਕੂੜੁ ਡੋਬੇ ਪੂਰੁ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਤੁਧੁ ਬਾਝੁ ਕੂੜੋ ਕੂੜੁ ॥੧॥ : The rulers are ‘Koorh‘ (false – transitory, short lived etc.), as are the subjects – and so is the relationship between them; the whole existence is perishable. The attractive mansions and houses are all transitory; their residents are also ‘Koorh‘ – transitory, perishable. Gold, silver, and those who wear them are all ‘Koorh‘. The body, clothes, and the incomparable good looks are all ‘Koorh‘. The husband and wife are ‘Koorh‘ and thus they get fed up in life (due to false conflicts death etc.). One ‘Koorh‘ or false gets attached to ‘Koorh or falsehood and forgets the Creator. With whom should we become friends, when the entire world is transitory? To the mortals this illusory world seems sweet like honey, their transitory nature is not realized and as result this drowns multitudes of people. Nanak makes this supplication, O God, without Your Realization, everything is totally ‘Koorh‘. ॥1॥ (sggs 468).

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