Target of a Sikh in Life Per the Gurbani

In Sikhi — according to the Sidhaant of the Gurmat (Wisdom, Giaan, Upadesh or Way of the SGGS…) — one’s Surat (ਸੁਰਤ-consciousness, mind, Soch-ਸੋਚ) has to become a Sikh for it’s the mind (not the physical body-frame) that needs to Awaken from sleep paralysisslumber of Maya, and solve the riddle.

However, in truth, our lifestyle is as described by Bhagat Fareed Ji in his following verses:

  • ਫਰੀਦਾ ਚਿੰਤ ਖਟੋਲਾ ਵਾਣੁ ਦੁਖੁ ਬਿਰਹਿ ਵਿਛਾਵਣ ਲੇਫੁ ॥ ਏਹੁ ਹਮਾਰਾ ਜੀਵਣਾ ਤੂ ਸਾਹਿਬ ਸਚੇ ਵੇਖੁ ॥੩੫॥: O Fareed! Anxiety is my bed, pain is my mattress, and the pain of separation is my blanket and quilt. O True Rabb! See, this is my lifestyle (resulted from my separation (from Truth or Rabb, Virtues, Wisdom…). ||35|| (sggs 1379).

Therefore, as time and again asserted in the unique and new Message of the Gurmat ( Upadesh, Giaan or Wisdom of the Sri Guru Granth Sahib, SGGS), the target of a Sikh in life (i.e., while incarnated) is to investigate and conquer his deluded mind.

  • ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥: MAMMA: (The mortal’s real purpose or business of life) is with his own mind; (and that purpose or business) is to discipline or control his mind; by doing so, Spiritual Understanding (Soojh or Samajh of the Formless or Niraakaar…) is obtained (and thus life’s real purpose is realized). Kabeer says (that the real work of a person) is with the mind alone. (For he) has not met anything like the mind! ||32|| (sggs 342).

The SGGS starts with IKK (1 = One). The rest of the Gurbani helps us Understand This IKK, and provides us with the necessary Knowledge (Giaan) to become One with This IKK (or ‘ਏਕੋ’).

The Gurbani asserts that one must recognize his Mool within ( ਮੂਲ : Source, Jot Saroop, Truth…). Once we become One with our Mool within, then we become One with everything else (i.e., become “Saabat-ਸਾਬਤ”: Whole or One, Undivided, Unmodified or Total or Intact Consciousness…).

  • ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: (Man) has come into this world to become One (ਇਕ ਹੋਣ ਵਾਸਤੇ ). (sggs 251).
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥ (sggs 441).

However, on account of conditioning, the mind becomes unprepared know This IKK (1). The good news is the Gurmat (Wisdom, Giaan, Upadesh or Way of the SGGS…) can properly prepare it.

According to the SGGS, thus, the target (Aim, Goal, or Purpose) of a Sikh in life is to obtain ‘Fatih‘ or victory over his mind tainted with doubts (ਭਰਮ), Haumai (false ego-sense), Maya, darkness of ignorance, modifications, fragmentation, divisions, delusions, foolishness and stubbornness (“ਮਨ ਕਾ ਮੂਰਖੁ ਢੀਠਾ”), etc.

In other words, according to the SGGS, the Goal of a Sikh in life is to drive away all Bikaars (Haumai and its faults such as lust, anger, greed, etc.).

  • ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਕਾਰ ਤੇ ਹਾਟੈ ॥: The Sikh of the Guru recoils (withdraws, ਹਟ ਜਾਂਦਾ ਹੈ…) from Bikaars (sggs 286).
  • ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਭਰਮੁ ਗਵਾਇ ॥: Mortals who become the Gurmukh give up (destroy, ਖਤਮ ਕਰਣਾਂ…) doubts. (sggs 231).

The Gurbani tells us that this can be accomplished with the Understanding (ਸੂਝ-ਬੂਝ) obtained through the Shabad-Vichaar and then constantly living that Wisdom of the Gurbani in our daily life.

  • ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥: This world is engrossed in Bikaar and doubts. Only the Brahm Giaanee (the one who possesses spiritual Knowledge) swims across (this world full of Bikaar and doubt). (sggs 13).

As indicated in the following verse, the Gurbani also tells us that a person who does not gain the Wisdom in life is crazy, and wastes his life in vain (regardless of what else he might have done or accomplished in life).

  • ਸੁਣਿ ਮਨ ਭੂਲੇ ਬਾਵਰੇ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥: Listen, O deluded and demented mind: hold tight to the Guru’s Feet (i.e., Gur-Shabad, Wisdom…). (sggs 57).

Accordingly, as the Gurbani time and again indicates, to be a True Sikh/Khalsa is not a question of heredity, family of birth, ancestry, religion, race, region, social status, caste (Jaat Paat), creed, education, titles or any peculiar external appearance of a person; it is a question Of dying in the Shabad.

In other words, these words ‘Sikh’ and ‘Khalsa’ do not represent one’s physical state. But, to the contrary, they indicate a Higher Spiritual State to be experienced within by applying the the Gurbani’s Wisdom to the daily life. The Gurbani helps Awaken Virtues (Rabbi Gun-ਗੁਣ) within —Truth (ਸਤ), honesty (ਇਮਾਨਦਾਰੀ), contentment (ਸੰਤੋਖ), mercy (ਦਯਾ), patience (ਧੀਰਜ), Sahaj (ਸਹਜ-Natural State of Being), Wisdom (ਗਿਆਨ), humility (ਮਨ ਨਿਮਾਣਾ, ਬੁਧਿ ਗਰੀਬੀ), sweet speech (ਮਿਠ ਬੋਲੜਾ), humility…

  • ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥: O Kabeer! Those persons become ‘Khaalsae’ (ਖਾਲਸੇ) who have realized the Prem Bhagti (Virtues-ਗੁਣ, understanding of the Gur-Shabad, Giaan or Wisdom…). (sggs 655).
  • ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥: Without acquiring Virtues, Bhagti can not be performed (sggs 4).
  • ਸਤਿਗੁਰ ਮਿਲਿਐ ਉਲਟੀ ਭਈ ਭਾਈ ਜੀਵਤ ਮਰੈ ਤਾ ਬੂਝ ਪਾਇ ॥ ਸੋ ਗੁਰੂ ਸੋ ਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥: O brother! Meeting the Satgur (True Wisdom, ਸਚਾ ਗਿਆਨ), one understands (true Way of living – ਆਤਮਕ ਜੀਵਨ), and then turns away (from Bikaar, demerits, falsehood…), and remains living dead. O Brother! He is the Guru (Giaan, Bibek, Wisdom…) and he is the Sikh (learner), who has merged (his individual consciousness or) light in the Universal Light (i.e., Universal Consciousness or Energy…). (sggs 602).

Hence, as indicated in the Gurbani, Bhagti for a Sikh is to Realize the Gurmat or Aatam Giaan (Wisdom) of the Gurbani. Which, In turn, prepares the mind to trace its steps back to its Mool within (i.e., become Ikk Mann Ikk Chitt, Saabat…).

  • ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥: You ignorant fool, take the Gurmati (i.e., Divine Wisdom or Aatmic-Giaan of the Gur-Shabad); without (this) Bhagti, even many clever have drowned (in perplexity). (sggs 288).
  • ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Those who do not Understand their own Mool (Source, True Nature or Jot Saroop…); they are beasts, they are cattle (i.e., great fools-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! ||3|| (sggs 751).

Since the Gurbani is meant for the human mind (ਸੋਚ-thinking), it asks that the mind be reformed (“ਆਪੁ ਸਵਾਰਹਿ”) to recognize its True Nature (Mool, Jot Saroop, Truth, Virtues…). Towards that end, we are given the spiritual Knowledge for mending the conditioned mind (thinking-ਸੋਚ), and thus changing our lifestyle in the process. However, this will only happen if we thoroughly understand the Gurmat through Shabad-Vichaar and then apply it to our daily life. Hence, the SGGS asserts:

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥: If (O man) you reform yourself, you will meet me, and meeting me, you will be at Peace. (sggs 1382).

In nutshell, when we become IKK (one) with our Mool within, then we become IKK with the ‘Praatamaa‘ (‘ਪ੍ਰਾਤਮਾ ਪਾਰਬ੍ਰਹਮ ਕਾ ਰੂਪੁ’ sggs 868). Otherwise, we stand plundered, deceived, defrauded by the crafty Pujaaree groups and the self-appointed Pujaaree system


  1. we people first remove five evils from our life( kaam, krod,lob,mph,ahankar), then only we can meet with waheguru.

  2. Dear T Singh ji,

    Sat Sri Akal.
    It is just excellent , excellent and just excellent. I could have read it earlier. I am talking about your articles on Shabad, Guru, Satguru, Shabad Guru. It was so deep that first time I read it went over my head , but I did not give up and started reading again and again. After reading so many times and puting together all the articles written by you on GURU under your Gurbani Articlers, I came to understand and went close to their real meanings. I am just a starter and I feel so lucky that I am getting such knowledge in my starting phase. People waste so many years and still go in wrong direction. May be it is because my strong inner urge from inside takes me to that understanding. I just read read and read then I get even more close to Shabad which is inside me.

    Thank you very much ji.

    Thank you.

  3. dear roop,
    To my understanding the principle meaning of the term Guru used in the Gurbani is for the one all pervading God who was true before the ages began,was true when the ages began,is true and will always be true.He is the Guru of Nanak.The Gurbani also uses the term Guru for Nanak and his successors as they are God realised and one with God.The Guru Granth Sahib is the eternal shabad Guru of the sikh as it has come from divine inspiration.To sum it up, to my understanding the terms used in the Gurbani should be understood in the context in which they are used.We should apply our minds to think upon what the shabad is telling us, understand it, accept and learn from it.

  4. Veer Roop Ji, in your comment you stated:

    Guru himself in person emancipates his servant

    We take by “in person” you mean “embodied being, person”),
    Sri Guru Granth Sahib does not support the concept of embodied Guru (ਦੇਹਧਾਰੀ ਗੁਰੂ, “in person”…), nor it recommends to adop an embodied being as Guru. This is very fundamental Teaching of the Gurbani.

    The Gurbani’s Guru is “Abinaasee” (Eternal – beyond birth and death, beyond coming and going…)
    • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: Satgur meraa sadaa sadaa n aavai n jaai. Ohu abinaasee purakhu hai sabh mahi rahiaa samaai ||13|| (sggs 759).

    Accordingly, the Gurbani repeatedly mention the “Antar Guru”:
    • ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥: Antari guru aaraadhanaa jihava japi gur naaou (sggs 517).
    • ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰ ਵਰਤੈ ॥: Gursikhaa andari satigur vartai (sggs 312).
    • ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥: Satiguru pooraa merai naali (sggs 618).
    • ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥: Guru merai sangi sadaa hai naale (sggs 394).
    • ਸਤਿਗੁਰੁ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਜਨੁ ਉਤ ਹੀ ਠਾਇ ॥: Satigur saachaa mani vasai ut hee thaai (sggs 1087).

    Accordingly, the Gurbani says no one is without the Satgur (“ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ”):
    • ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥: Satigur te khaalee ko nahee merai prabhi meli milaaye (sggs 850).

    Now, how would one go about serving such Niraakaar Satgur? Through the Shabad-Vichaar, says the Gurbani:
    • ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ (sggs 1415).
    • ਸਚੈ ਸਬਦਿ ਸਤਿਗੁਰੁ ਸੇਵ ॥: Sachai sabadi satgur sevai (sggs 1044).
    • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Sabadu Guroo surti dhuni chelaa (sggs 943).

    The Gurbani asks: why serve another (i.e., embodied being-ਦੇਹਧਾਰੀ) who is born, and than dies?
    • ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥ (sggs 509).

  5. Dear T Singh ji and all other Respected readers,

    Sat Sri Akal.

    I was reading page 982 of Sri Guru Granth Sahib Ji. I came to read Bani Hai Guru and Guru Hai Bani, and also next line says that if the humble servant put the Bani in practice the Guru himself in person emancipates his servant.

    Now my understanding of the above is that: The Bani has come straight from Akal Purukh, Par Brahm and that Bani is the guide to take us to God and the who takes us to God is the Guru and that s why the same bani which are the praises of god is considered as Guru and the whole Granth that contains this Bani is called Guru Granth Sahib Ji and we all can consider Sri Guru Granth Sahib ji as Guru.

    So my conclusion is SGGS is my Guru and The Guru will only comes in person and emancipates his servant only if the servant follows the Gurbani and put into practice.

    Some people say that SGGS is only the giaan saroop of Parbrahm and there can be other guru as well in the world and a lot has been written on Gur, Guru, Gurbani, Shabad Guru and Satguru . I will be very thakful to you if somebody please tell me the meaning of the above in crystal clear words , not the worldly meanings please. I am just the seeker and in the starting phase.

    Bhul Chuk Maaf Ji.

  6. Thanks a lot Vir Jeo for clarifying on Beej Mantra in response to a question by Roop ji. I too had this at the back of mind that Beej Mantr perhaps is yet another Mantra like Mool Mantr but now I understand that the usage simply highlights divine Naam as the very prime and the only source just like a seed. So Beej has been used as an adjective here.

    So the verse ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥ basically means that of all the four varnas (Braahman, Khatri, Vaish and Shoodr), anyone (implying everyone) may try meditating (implying should meditate) on the divine Naam, as it (NAAM) is the source (beej) of all other mantras as well as the true knowledge (provider).

    Thanks again for your continued efforts of sharing your knowledge with us all.

    Deep Regards

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