Wresling Arena and Theater of Life

When the Truth that has not been personally experienced, one can not grasp it directly. However, with the help of analogies, similes, allegories, metaphors, idioms, euphemism, symbolic expressions, apostrophe, personification, figurative or mystic representations and illustrations etc. the Truth becomes relatively easier to grasp. The Bani of the Gurus and Bhagats included within the Sri Guru Granth Sahib (SGGS) often employ them to deliver the universally relevant Message. It is also an effective tool for teaching the willing seekers of Truth (ਸਚ) break free from the chains of illusion, delusion, ignorance, doubts (ਭਰਮ), fear, vices/Bikaar, and so on.

In addition to ‘Wrestling Arena‘, Gurbani also uses ‘theatrics‘ as a figurative language tools to deliver a powerful and eloquently profound lesson on the transient nature of human existence and the importance of valuing each moment, and encouraging individuals to live fully and appreciate every moment due to its ephemeral nature.

Since all human languages are dynamic, the current form of these idioms may not be exactly the same as they appear in the SGGS.

Wrestling arena (‘Chhinjh‘) that is life!

‘Chhinjh’ (ਛਿੰਝ) is essentially a wresting competition (or tournament, competition etc.) held in an open wrestling arena. This colorful festival of ‘Chhinjh‘ is celebrated mainly in the rural areas of Punjab.

In the midst of the noise of bugles and drum beats (Dhol – ਢੋਲ), spectators and wrestlers from near and far gather in this open wrestling arena. The whole atmosphere of this celebration is so original and beautiful, it’s difficult to put it in words. One got to see it! Fortunately, in my childhood, I had the opportunity to see it in Punjab! Traditionally when a wrestler won a championship, he was given a turban. The wrestler would tie this turban in a unique way (with a high fanlike shape on the top) and would run around the arena trying to cheer up the environment and to engage the spectators in his victory celebrations.

To impart us the Wisdom, Guru Arjan Sahib beautifully captures the event of ‘Chhinjh‘ (ਛਿੰਝ) in his following Shabad. The Guru Sahib’s Message in this Shabad is that in the arena of life, we all are players. The people who seek the support of the Guru’s Giyan-Wisdom (Upadesh, counsel Guidance) and live life accordingly become champions in the game of life. They can control their vices/Bikaar following the counsel of the Shabd Guru.

• ਹਉ ਗੋਸਾਈ ਦਾ ਪਹਿਲਵਾਨੜਾ ॥ ਮੈ ਗੁਰ ਮਿਲਿ ਉਚ ਦੁਮਾਲੜਾ ॥ ਸਭ ਹੋਈ ਛਿੰਝ ਇਕਠੀਆ ਦਯੁ ਬੈਠਾ ਵੇਖੈ ਆਪਿ ਜੀਉ ॥੧੭॥ ਵਾਤ ਵਜਨਿ ਟੰਮਕ ਭੇਰੀਆ ॥ ਮਲ ਲਥੇ ਲੈਦੇ ਫੇਰੀਆ ॥ ਨਿਹਤੇ ਪੰਜਿ ਜੁਆਨ ਮੈ ਗੁਰ ਥਾਪੀ ਦਿਤੀ ਕੰਡਿ ਜੀਉ ॥੧੮॥ ਸਭ ਇਕਠੇ ਹੋਇ ਆਇਆ ॥ ਘਰਿ ਜਾਸਨਿ ਵਾਟ ਵਟਾਇਆ ॥ ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥ ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ॥ ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ ॥ ਸੁਣਿ ਸੁਣਿ ਤੁਝੈ ਧਿਆਇਦੇ ਤੇਰੇ ਭਗਤ ਰਤੇ ਗੁਣਤਾਸੁ ਜੀਉ ॥੨੦॥ ਮੈ ਜੁਗਿ ਜੁਗਿ ਦਯੈ ਸੇਵੜੀ ॥ ਗੁਰਿ ਕਟੀ ਮਿਹਡੀ ਜੇਵੜੀ ॥ ਹਉ ਬਾਹੁੜਿ ਛਿੰਝ ਨ ਨਚਊ ਨਾਨਕ ਅਉਸਰੁ ਲਧਾ ਭਾਲਿ ਜੀਉ ॥੨੧॥੨॥੨੯॥ : I was an (ignorant) wrestler of of the Creator, but by meeting the Guru (Giyan-Wisdom), I have become high-spirited. In the world arena, all Jeev (individual beings) have come together to watch the wrestling match, and (this arena) are being watched over by the Creator (who has embedded Himself as part of His creation). ||17|| The bells are ringing, the drums are beating (i.e. the noise of Maya – meaning, all beings are chasing Maya). The wrestlers have come together, entering the arena circle around. With the Pat of the Guru’s Giyan-Wisdom, I have thrown the five challengers (vices/Bikaar: lust, anger, greed, attachment, pride) to the ground. ||18|| All beings have gathered together (in this world arena). But (depending on an individual mind‘s condition), we take different routes (in life). Those who have become Gurmukhs (enlightened/Guru Shabad-Oriented), depart reaping (Spiritual) Profit (of Naam: abidance in Giyan-Wisdom / Virtues / Hukam), while Manmukhs (Un-enlightened) lose their investment (waste their life) and depart. ||19|| (O Creator!) You have no special color or symbols. (Yet) You are visible in the whole world (here and now). Hearing of Your Glories again and again, Your Bhagat (seekers of truth) contemplate you, the Treasure of Virtues. ||20|| I am always engaged in the Bhagti of that Creator. The Guru’s Giyan-Wisdom has cut away my noose (i.e. attachment to Maya). Nanak, now I will not wander again in this world-arena; (with the grace of the Giyan-Wisdom) I have obtained this opportunity (of Bhagti). ||21||2||29|| (sggs 74).

It is important to remember here that Omnipresent Creator mentioned in the Gurmat (teachings of the Gurbani in SGGS) is within all of us as cosmic Hukam (Cosmic System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ) with which the Kudrat functions. 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.

In other words, the Universal Energy that functions in the Brahmand also functions within all beings. The Gurbani teaches that, since God has embedded himself as part of his creation, Guru Sahib says that God is also attending this wrestling event, along with all the human beings, here and now. Therefore, the Gurbani’s counsel is that there is no need to find God, but to understand God!

That said, each one of us is responsible for our own thinking (Soch) and resulting actions and their fruits!

• ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥ ॥੨੧॥ : Whatever I did, I received its fruits; I don’t blame anyone else. ||20|| (sggs 433).
• ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ : Life is the field of actions; I alone will reap all that I sow. (sggs 134).
• ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥ : Gobind (Formless God) is everything and Gobind is everywhere; nothing exists without Gobind. (sggs 485).

In the case of we humans, we are placed in this arena of the world or life to challenge and defeat the ‘five’ mighty opponents — vices/Bikaar ( i.e. lust, anger, greed, attachment and pride) with their countless variations so that the mind does not have to go through the cycle of repeated spiritual birth and death. This is possible if we are willing to take and internalize the Wisdom of the Guru,

• ਪੰਚ ਬਿਕਾਰ ਮਨ ਮਹਿ ਬਸੇ ਰਾਚੇ ਮਾਇਆ ਸੰਗਿ ॥ : The five Bikaar (i.e., lust, anger, greed etc.) dwell in the mind of one who is engrossed in Maya (sggs 297).
• ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥ : Within this body dwell the five thieves (i.e lust, anger, greed, attachment and egotistical pride. They plunder the Amrit (of Naam from within the body), but the Manmukhs (UN-enlightened, oblivious of Naam…) persons do not realize it; (but once they suffer the consequences and are plundered) there is no one to listen to their calls for help. (sggs 600).

With the Giyan-Wisdom and understanding obtained from churning the Gurbani through Shabad-Vichaar, our challenge is to defeat these ‘five’ mighty challengers (i.e. vices/Bikaar) by knocking them out.

• ਸਬਦੁ ਸੂਝੈ ਤਾ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਾਰਿ ਸਮਾਵਣਿਆ ॥ ਪੰਚ ਦੂਤ ਮੁਹਹਿ ਸੰਸਾਰਾ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸੁਧਿ ਨ ਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਅਪਣਾ ਘਰੁ ਰਾਖੈ ਪੰਚ ਦੂਤ ਸਬਦਿ ਪਚਾਵਣਿਆ ॥੨॥ : When the Shabad (Naam, Upadesh, Wisdom…) is Realized then one wrestles with his mind; and by annihilating the mind’s desires, he Realizes the Creator Within. The ‘FIVE’ Doot (Kaam, Krodh, Lobh , Moh, Ahankaar) are robbing the world (of spiritual life). But a mentally blinded Manmukh (who has no Realization of the Shabad) has no intelligence nor is he aware (of this robbery). One who becomes ENLIGHTENED – Gurmukh Mindset – protects his Home (Inner Home – mind…); He destroys the FIVE DOOT with the MESSAGE of the Shabad. ||2|| (sggs 113).
• ਦੇਹੀ ਨਗਰਿ ਤਸਕਰ ਪੰਚ ਧਾਤੂ ਗੁਰ ਸਬਦੀ ਹਰਿ ਕਾਢੇ ਮਾਰਿ ॥੧॥ ਰਹਾਉ ॥ : The five plundering thieves (i.e., lust, anger, greed, etc.) are in the body-village; through the Gur-Shabad (Upadesh, Wisdom, Giyan, Naam, they are…), beaten and driven out. ||1||Pause|| (sggs 1135).

In a nutshell, the Gurmat Wisdom of the SGGS teaches us that the key is in becoming a Gurmukh (enlightened/Guru-Shabad-Oriented mindset), here and now, not after death!!

• ਆਪੇ ਛਿੰਝ ਪਵਾਇ ਮਲਾਖਾੜਾ ਰਚਿਆ ॥ ਲਥੇ ਭੜਥੂ ਪਾਇ ਗੁਰਮੁਖਿ ਮਚਿਆ ॥ ਮਨਮੁਖ ਮਾਰੇ ਪਛਾੜਿ ਮੂਰਖ ਕਚਿਆ ॥ ਆਪਿ ਭਿੜੈ ਮਾਰੇ ਆਪਿ ਆਪਿ ਕਾਰਜੁ ਰਚਿਆ ॥ ਸਭਨਾ ਖਸਮੁ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥ : (Creator, Hukam: System-Rule-Law of Nature, ਨਿਯਮ…) has staged the Chhinjh (by creating this Universe, Creation, Kudrat, the arena of life, etc., as it were) the wrestling arena for the wrestlers (i.e., Jeev – individual beings). Making noise (Jeev-wrestlers) have entered this arena (taken birth in this world); those who have become the Gurmukhs are in High Spirit (ਚੜ੍ਹਦੀ ਕਲਾ). The false and foolish Manmukhs stand defeated (in life). (Since Rabb pervades in all beings, he) himself is fighting, defeating and staging (this wrestling game). The One (Truth) is the Master of all; the understanding of this comes by becoming the Gurmukh. (sggs 1280).
• ਗੁਰਮੁਖਿ ਕਦੇ ਨ ਆਵੈ ਹਾਰਿ ॥ : The spirituality of the Shabad or Internalization of the Message of the Shabad (Mental State of Gurmukh-Hood) ensures my spirituality never gets obstructed. (sggs 942).

The Gurbani thus stresses the necessity for daily introspection in life so that one may clearly discern which force — the good or the evil, positive or negative — has won the daily battle. ‘Good’ being that which expresses Truth, Virtues, Wisdom and attracts the mind to its Mool (Source, Jot Saroop or True Nature…) within. And ‘evil’ being ignorance, delusion, doubt, and Haumai (false ego-sense), or anything which repels the mind from its Mool.

• ਰਾਜਨ ਰਾਮ ਰਵੈ ਹਿਤਕਾਰਿ ॥ ਰਣ ਮਹਿ ਲੂਝੈ ਮਨੂਆ ਮਾਰਿ ॥ : The warrior of the All-pervading Creator, engages in battle of life (Within) to annihilate his mind. (sggs 931).

Theater that is life!

We are all actors in the theater of life. playing our parts on the stage of life. Since life is a journey, during this journey on earth, we all play our unique role. At the end of the play, the curtain falls, and we depart from this fleeting world.

• ਸ੍ਵਾਂਗੀ ਸਿਉ ਜੋ ਮਨੁ ਰੀਝਾਵੈ ॥ ਸ੍ਵਾਗਿ ਉਤਾਰਿਐ ਫਿਰਿ ਪਛੁਤਾਵੈ ॥ : One who loves the actor/imitator in his mind, later regrets it (after seeing the actor’s reality) when the actor takes off his costume. (sggs 1145).
• ਜਗੁ ਸੁਪਨਾ ਬਾਜੀ ਬਨੀ ਖਿਨ ਮਹਿ ਖੇਲੁ ਖੇਲਾਇ ॥ : The world is like a dream (i.e. temporary) stage wherein lifespan is for an extremely short duration. (sggs 18).
• ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥ ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥ ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥ ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥ : Like Baajeegar (a actor, juggler etc.) stages his play, and appears in many characters in different costumes; similarly, the Creator has created this world in different forms and He Himself appears in those forms. When the Creator (as Hukam or Law of Nature) removes the conscience (of the actor) life’s play ends; then only the One Creator remains. ||1|| (sggs 736).

Here the Gurbani uses very popular as well as very powerful figurative device of theater and actor to drive the Message home, to illuminate something far more urgent – how one should live a life of extremely short duration amidst the happenings of the ever changing, temporary or fleeting world.

The theater of life, in Gurmat (Teaching of the Gurbani included in the SGGS), is cyclical – perpetual cycle of spiritual birth and death, joy and sorrows in life. Becoming slave of senses, humans forget divinity.

• ਦਸ ਪਾਤਉ ਪੰਚ ਸੰਗੀਤਾ ਏਕੈ ਭੀਤਰਿ ਸਾਥੇ ॥ ਭਿੰਨ ਭਿੰਨ ਹੋਇ ਭਾਵ ਦਿਖਾਵਹਿ ਸਭਹੁ ਨਿਰਾਰੀ ਭਾਖੇ ॥੩॥ : (Within each individual – Jeeva – are) the ten actors (i.e. ten SENSES) – the five sensory organs and the five action organs – dance to the five types of music playing together within as perceived by the five sensory organs. They all put on their own shows (ਕਲੋਲ), and speak in different languages (rouse different desires, ਕਾਮਨਾ, reactions in the body/mind). ||3|| (sggs 884).

The Gurmat (Teaching of SGGS) criticizes those individuals. beliefs, traditions, deeds, systems etc that are purposeless and lead mankind into wasting life. That said, both man-made/organized religion or irreligion fuel it and thus are not the escape from the theater of life.

• ਮੁਸਲਮਾਨਾ ਸਿਫਤਿ ਸਰੀਅਤਿ ਪੜਿ ਪੜਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਬੰਦੇ ਸੇ ਜਿ ਪਵਹਿ ਵਿਚਿ ਬੰਦੀ ਵੇਖਣ ਕਉ ਦੀਦਾਰੁ ॥ ਹਿੰਦੂ ਸਾਲਾਹੀ ਸਾਲਾਹਨਿ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥ ਤੀਰਥਿ ਨਾਵਹਿ ਅਰਚਾ ਪੂਜਾ ਅਗਰ ਵਾਸੁ ਬਹਕਾਰੁ ॥ ਜੋਗੀ ਸੁੰਨਿ ਧਿਆਵਨ੍ਹ੍ਹਿ ਜੇਤੇ ਅਲਖ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਸੂਖਮ ਮੂਰਤਿ ਨਾਮੁ ਨਿਰੰਜਨ ਕਾਇਆ ਕਾ ਆਕਾਰੁ ॥ ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥ ਚੋਰਾ ਜਾਰਾ ਤੈ ਕੂੜਿਆਰਾ ਖਾਰਾਬਾ ਵੇਕਾਰ ॥ ਇਕਿ ਹੋਦਾ ਖਾਇ ਚਲਹਿ ਐਥਾਊ ਤਿਨਾ ਭਿ ਕਾਈ ਕਾਰ ॥ ਜਲਿ ਥਲਿ ਜੀਆ ਪੁਰੀਆ ਲੋਆ ਆਕਾਰਾ ਆਕਾਰ ॥ ਓਇ ਜਿ ਆਖਹਿ ਸੁ ਤੂੰਹੈ ਜਾਣਹਿ ਤਿਨਾ ਭਿ ਤੇਰੀ ਸਾਰ ॥ ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣਵੰਤਿਆ ਪਾ ਛਾਰੁ ॥੧॥ : The Muslims praise Sharia (the Islamic law); they repeatedly read and contemplate (God). According to them, God’s devotees are only those who strictly follow the Sharia (Islamic law) to see God (Allah). The Hindus praise who they consider praiseworthy, declaring their forms Infinite. They bathe at pilgrim location, worship offerings flowers and burning incense before idols. Yogis meditate on the Creator calling it the Indescribable – they keep repeating Alakh Niranjan. They call the Creator Unblemished and formless, this Creation emanates from such Unblemished Creator (then why do Yogis demand escape from the world?). The thought of charity brings contentment in the minds of philanthropists. They give charity with selfish intentions, because they give with the intent of receiving a thousandfold times more (from God) and that the world will glorify their giving. Even the thieves, adulterers, liars, evil doers and the wicked, depart empty handed from the world despite whatever good they might have done (all die in the end). In this universe, there are so many kinds of creatures living in the water and on the land. O God, You know (from within) what those creatures say and you are the benefactor of each and every one of them. Nanak, the Creator’s seekers only deem the Creator praiseworthy and the eternal Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam) is their only support. They always live in eternal bliss, and are very humble to the Virtuous people (i.e. they humbly serve and follow the example of the Creator’s adherents).  ||1|| (sggs 465-466).

The inimical theater of life can be overcome by Gurmat – Giyan-Wisdom of the Gurbani included in the SGGS.

A person who is ever connected with Giyan-Wisdom of the Gurbani (SGGS), his/her mind is guided by this Spiritual Giyan-Wisdom in life, and in this state of Shabad-Surti he/she remains immune to the worldly temptations and their corrupting influences (Maya).

Such enlightened / Guru-Shabad-Oriented person is neither attached to the actors in this world-play, nor does he/she identifies with them. Whatever takes place in the theater of life makes him/her quiver or roll with laughter, yet all the time he/she is Aware that it is just a passing show! He/she enjoys it as it happens; without being dominated by attachment, fear, baser desires and egotism (Haumai).

It is only by adhering to the Message of the Gurmat learnt through the Gurbani included in the SGGS and living it by cultivating the Divine Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam) that man can escape the theater of life and guide others to do the same. This is the state of the Gurmukh (Enlightened/Guru-Shabad-Oriented mindset)..

• ਗੁਰਮੁਖਿ ਆਵੈ ਜਾਇ ਨਿਸੰਗੁ ॥ ਪਰਹਰਿ ਮੈਲੁ ਜਲਾਇ ਕਲੰਕੁ ॥ : The one who has become a Gurmukh (Enlightened/Guru-Shabad-Oriented mindset) comes in and goes out of this world free of all bonds. Because he has already washed off the ‘filth‘ from his mind and has already burnt away all vices/Bikaar. (sggs 932).
• ਸਤਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਏਹਾ ਸੇਵਾ ਚਾਕਰੀ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ : By removing false ego-sense (Haumai), accept the True Wisdom (ਸੱਚਾ ਗਿਆਨ). (To accept or live the True Wisdom) is such a service (with the blessing of which) Naam abides in the mind. (sggs 34).

Some Related Posts:

• Purpose of Human Birth
• Sikhi: a New ‘Way’ of Life
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• Battle of Life is Waged Moment to Moment
• Be in the World, but not of the World!
• Gurmat Recommends Shabad Based Householder’s Life
• Sikhi and Origin of Universe, Life…
• Accomplish Your Life’s Task with Your Hands Yourself!
• Target of a Sikh in Life
• Length of Life is One Breath!
• Game of Life
• Flow of Desires – Lust
• Panch Ko Jhagraa
• Vices/Bikaar
• Actions are the Louder Expressions of Thoughts
• Slave of the Senses
• Make Ten Senses Widows
• One Dog and Two Bitches
• Liberation From Slavery of Outer Domination
• Hukam
• Becoming Sachiaar
• Guru Nanak’s concept of ‘God’
• Microcosm in Macrocosm…
• Adopt Divine Virtues
• Guru in Sikhi!
• Gurbani Defines Naam
• Gurbani Explains Gurbani