Seeing the world as the Gurbani sees it

The unique and new spiritual paradigms of Sikhi of Baabaa Nanak or Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) is relevant even more today.

It teaches hard and honest work (‘Kirat Karo‘), sharing (‘Vand Chhako‘), understanding and taking Wisdom (‘Naam Japo‘), living a Wise and divine life (Gurmukh Lifestyle), tolerance, respect, universal brotherhood, acceptance of all mankind without any preconditions or compulsions, breaks all forms of Jaat Paat (bigotry, class barriers), valuing all beings (irrespective of gender, color, religion, caste, position, wealth etc.), equality, serving (Sevaa-ਸੇਵਾ) the fellow human beings, helping and supporting the poor and unfortunate, promotes environmentalism (creation, Kudrat: ‘ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ’), promotes justice, respect women as equals and give them same rights and privileges as men, heals the world torn by strife and misery, promotes virtuous and truthful living, love, happiness and joy, etc.

Furthermore, the Gurmat Wisdom of the SGGS rejects the corrupt priest-hood, rituals (Karamkaand), dogmas, middlemen, external pilgrimage (Teerath Yatra), external ablutions or ritual bathing etc.

That said, the Gurmat Wisdom of the SGGS is meant to be understood and applied to daily life. Then it will be possible to see the world through the eyes of the Gurbani.

  • ਫਰੀਦਾ ਅਮਲ ਜਿ ਕੀਤੇ ਦੁਨੀ ਵਿਚਿ ਦਰਗਹ ਆਏ ਕੰਮਿ ॥੧੦੦॥: O Fareed! Only those ‘Amal‘ (implementation of Wisdom, Virtues, Truth etc.) done in the world is of any use in ‘Dargah’ (creation, Kudrat etc.). ||100|| (sggs 1383).
  • ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥: When one’s ‘Karanee’ (doing, performance, practice…) is right (according to the Gur-Giaan or Wisdom, then this would indicate) there is perfect understanding (ਸੂਝ-ਬੂਝ, ਅਕਲ). Without ‘Karanee’, (Understanding) remains deficient. ||3|| (sggs 25).(sggs 25).
  • ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥: Do the deed ordained by the Gur (Naam Simran: remembering and living by the Gur-Giaan or Wisdom). (sggs 933).
  • ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥: Make ‘Amal(u)’ (implementation or application in daily life) the earth, and let the Shabad (i.e. Gur-Giaan or Wisdom) be the seed (sown in the earth of ‘Amal(u)‘); irrigate it continually with the water of Truth. (sggs 24).
  • ਭਾਈ ਰੇ ਗੁਰਮਤਿ ਸਾਚਿ ਰਹਾਉ ॥: O Brother! Abide in Truth through the Gurmat. (sggs 30).

Thus, in short, to see the world as the Gurbani does is essentially to constantly live by the Gurbani’s Wisdom or Giaan (ਗਿਆਨ) when transacting with the outside world of objects, sphere of emotions, and the realm of thoughts.

  • ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥: With (all) breaths (i.e, ਲਗਾਤਾਰ-continually…), take care of the Naam through the Gurmat (i.e., unceasingly maintain the Divine Knowledge – ਆਤਮ ਗਿਆਨ – through the Gurbani’s Instruction). (sggs 980).
  • ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥: Through the Gurmat, hold your mind steadfast, and in this way, drink the Amrit (Giaan-Wisdom). ||1||Pause|| (sggs 332).
  • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਡੋਰੀ ਪ੍ਰਭਿ ਪਕੜੀ ਜਿਨ ਖਿੰਚੈ ਤਿਨ ਜਾਈਐ ॥: Gurmukhi Giaanu Doree Prabhi Pakrhee jin Khinchai tin jaaeeai (sggs 935).
  • ਨਾਮਿ ਰਤੇ ਸਚੁ ਕਰਣੀ ਸਾਰੁ ॥ ਨਾਮਿ ਰਤੇ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰੁ ॥: Naami ratae sachu karanee saaru. Naami ratae gun giaan beechaaru (sggs 941).

Simply put: it is constantly seeing through the eyes of the Gurmat –seeing through the eyes of the Shabad-Vichaar

  • ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥: See without eyes (i.e. if we look at the world by removing lust from the eyes etc.), hear without ears (i.e. if we keep the ears from the habit of hearing slander etc.); walk without feet (i.e. if we keep our feet from running in the wrong direction etc.), work without hands (i.e. if we use our hands without doing harm to others etc.); speak without the tongue (i.e. if we remove the habit of slandering others from the tongue etc.); this is how one dies alive. O Nanak! When one understands/recognizes Hukam (System-Rule-Law of Nature), then one realizes Truth (‘Khasam’-Master etc.). (sggs 139).
  • ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ, ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ, ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ॥ ਭੈ ਕੇ ਚਰਣ, ਕਰ ਭਾਵ ਕੇ, ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ, ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ॥ ੨॥: (The ‘Khasam’) is seen in (Kudrat or nature), heard within and known (from numerous things in Kudrat), but cannot be experienced or realized (WHY?). It is because (the ‘Khasam’) has no feet, no hands and no eyes (then) how can it reach and embrace (the Formless Principle within)? If (Jeev or beings) make (their) feet (walking in) the fear (i.e. ‘Pure Fear-ਨਿਰਮਲੁ ਭਉ’ of the ‘Khasam’ or Hukam: System-Rule-Law of Nature), make the hands of love and make (remembrance of ‘Khasam’ or Truth) the eyes, then Nanak says, O wise (beings)! In this way one is reconciled with ‘Kant’ (Khasam -Truth). (sggs 139).
  • ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥ ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥: With my eyes, I have seen (the world: Maya), (but still) my (thirst of Maya or to see the world) is great, this thirst is not quenched (ਇਹ ਪਿਆਸ ਬੁੱਝਦੀ ਨਹੀਂ). O Nanak! Those eyes are different, which behold my Beloved (Universal Energy…). ||1|| (sggs 577 and 1100).
  • ਗੁਰ ਸਬਦੀ ਦਰੁ ਜੋਈਐ ਮੁਕਤੇ ਭੰਡਾਰਾ ॥: If we engage in the Gur-Shabad and search for the divine door (Naam: Wisdom, Virtues, Truth…), liberation is obtained. (sggs 1009).
  • ਬਿਨੁ ਸਬਦੈ ਸੁਣੀਐ ਨ ਦੇਖੀਐ ਜਗੁ ਬੋਲਾ ਅੰਨ੍ਹ੍ਹਾ ਭਰਮਾਇ ॥: Without the Shabad, the world does not hear (Naam: Wisdom, Virtues, Truth…), and does not see (or realize Mool); mentally deaf and blind, it wanders around. (sggs 429).

Giving up the negative impact of the false ego-sense, mind stops wandering outside, instead, it looks within. When one goes within, one recognizes Jot Saroop working through him. When Hukam (System-Rule-Law of Nature) is understood, one obeys it instinctively (Sahaj, naturally, spontaneously etc.).

Not easy at all. It’s like chewing steel balls with teeth of wax, or it’s like walking on a double-edged sword!

  • ਮੈਣ ਕੇ ਦੰਤ ਕਿਉ ਖਾਈਐ ਸਾਰੁ ॥: How can iron be chewed with the teeth of wax? (sggs 943).
  • ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥: To forsake pride, emotional attachment, and the sense of ‘mine and yours’ (ego-sense), is the path of the double-edged sword (sggs 534).

The Gurbani says that very ‘rare’ one (i.e., one amongst millions-‘ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ’) who assiduously tries to link with his Mool (ਮੂਲ-Source, Jot Saroop…) within.

  • ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥੨॥੧॥: O ‘Jan’ Nanak! This is such a difficult game; only a rare Gurmukh understands it! ||2||1|| (sggs 219).

As the Gurbani asserts, the Way of the Gurmat or the Gurmukh is difficult (‘ਕਠਨੁ-Kathanu’, hard, arduous…) – like walking on a razor’s edge. However, if we are willing to abandon or reject the worldly ways and walk on the Way of the Gurmukh or the Gurmat then the Gurbani assures us that anybody can become one of those ‘rare’ ones. It all depends whether one has the burning desire (ਸਚ ਬੁੱਝਣ ਦੀ ਭੁੱਖ…) to see the world as the Gurbani does!

  • ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥: The lotus flower in water remains untouched by the water, and feathers of the duck in water do not get wet (similarly, don’t let your mind get wet or tainted in the world-play – remain detached in it). O Nanak! With the mind fixed on the Shabad (Wisdom, Upadesh, Virtues, Naam, Hukam…), one gets across ‘Bhav Saagar‘ (the world-ocean of Maya).
  • ਸਬਦਿ ਗੁਰੂ ਭਵਸਾਗਰੁ ਤਰੀਐ ਇਤ ਉਤ ਏਕੋ ਜਾਣੈ ॥: Bhav Saagar is crossed over through the Guru‘s Shabad (Wisdom, Upadesh, Virtues, Naam, Hukam…). (He who has crossed over) recognizes one Rabb pervading everywhere. (sggs 944).
  • ਮੈ ਗੁਰਬਾਣੀ ਆਧਾਰੁ ਹੈ ਗੁਰਬਾਣੀ ਲਾਗਿ ਰਹਾਉ ॥੮॥: The Gurbani is my base. Only by engaging in the Gurbani can I live. ||8|| (sggs 759).
  • ਗੁਰ ਕੀ ਬਾਣੀ ਗੁਰ ਤੇ ਜਾਤੀ ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥: Gurbani is understood from the Gurbani by those who are lovingly imbued with the Shabad (-Vichaar, Upadesh, Naam, Giaan or Wisdom…). (sggs 1346).


  1. teri ki ho gaya saari pind gaya se meno ki lakh lakho (reading say: Freedaa amal ji keete dunee vichi dargah aaye kammi karanee baajhahu ghate ghati
    Guri kahiaa saa kaar kamaa Guri kahiaa saa kaar kamaavahuAmalu kari dharatee beeju sabado kari sach kee aab nit dehi paaneeBhaaee re gurmati saach rahaaou…achaar ihee biouhaaraa aagiaa maani bhagti hoi tumhaaree

  2. Thank you Bhai T Singh ji,
    Please also write on Hukum/Phana – the advantage of being in Hukum. Accepting Phana as it is & not requesting Parmeshar any modification to soften it.
    Kind Regards Nirmal Singh

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