ਹੋਈ॥੪॥੧॥ ਭਗਤ ਰਵਿਦਾਸ ੬੫੮

The Master is at once One and many, enjoying IT’s creation being in every body; He is nearer than our hands and feet, making things to happen effortlessly (SGGS 658).

This verse of Bhagat Ravidas shows the close relationship of the Creator with His creation; every where, in every one, fully in control, purposefully.

The Creator has a purpose in creating every life form. All births represent continuation of the phenomenon of creation to serve the purpose of the Creator. For the living creatures the parents are instruments for its execution. Like all others the human body has a role and has been designed by the Creator to perform it. The role is made known to the soul before birth of the body. In Sri Guru Granth Sahib (SGGS) also called Gurbani, it is called Hukam or Divine Commands.The latter is just another name for Laws of nature and indicates that one must productively contribute to the environment in which one is placed and thus serve the Creator’s purpose. The soul gives life to the body and uses the body organs to carry out the Hukam. In the discussion that follows the terms ‘soul’, ‘one’ and ‘man’ have therefore been used as synonyms. Gurbani teaches:

ਇਹੁ ਸਰੀਰੁ ਸਭੁ ਧਰਮੁ ਹੈ ਜਿਸੁ ਅੰਦਰਿ ਸਚੇ ਕੀ ਵਿਚਿ ਜੋਤਿ ॥ ਗੁਹਜ ਰਤਨ ਵਿਚਿ ਲੁਕਿ ਰਹੇ ਕੋਈ ਗੁਰਮੁਖਿ ਸੇਵਕੁ ਕਢੈ ਖੋਤਿ ॥ ੪ ੩੦੯

Every organ of the body is meant to carry out the duties laid down by the Creator who puts His spirit in the body. In it are hidden the jewels of Divine knowledge. One, who follows the Guru’s instructions, digs them out, understands the Creator’s commands, and is able to carry them out (SGGS 309).

The Creator has made provision for the wherewithal for the body to exist and given the organs to work:

ਜੀਉ ਪਾਇ ਤਨੁ ਸਾਜਿਆ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥ ਅਖੀ ਦੇਖੈ ਜਿਹਵਾ ਬੋਲੈ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਪੈਰੀ ਚਲੈ ਹਥੀ ਕਰਣਾ ਦਿਤਾ ਪੈਨੈ ਖਾਇ ॥ ੧ ੧੩੮

The Creator designed the body, put the soul in it and it came into being. It has been provided eyes to see, the tongue to speak, ears to hear, feet to walk, hands to work, as also clothing and food (SGGS 138).

The body therefore has both the Spirit or Supreme Soul (God) and the soul – Parmatma and atma – in it. A human can perceive the soul as it gives life to the body; s/he however wants to physically see the Creator. This is because s/he has seen the Hindu epics depicting Rama and Krishna as divine incarnations. S/he has also seen how the Semitic scriptures show God talking in person to Adam, Moses and Prophet Mohammad through Gabriel. These give an impression as if God has a physical form or is a person. Man therefore seeks guidance on how to find IT or looks at what other people are doing in this regard. S/he indulges in idol worship and rituals, sets out on pilgrimages or even renounces the householder’s life and goes to the mountains in search of God. However God does not have a physical form but is Spirit, the Supreme Soul – Parmatma – so s/he does not succeed. Success comes by enlightenment of the inner self through the Guru’s teachings:

ਕਾਇਆ ਅੰਦਰਿ ਆਪੇ ਵਸੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਦਾ ਸੁਖੁ ਪਾਏ ਸਤਿਗੁਰਿ ਅਲਖੁ ਦਿਤਾ ਲਖਾਈ ॥੩॥ ੩ ੭੫੪

The Supreme Soul (Creator) is present in the body in a subtle way and hence is not seen. Out of ignorance a self oriented person seeks IT elsewhere. If s/he follows the true guru s/he can understand the Creator within the body and be at peace (SGGS 754).

When one is able to experience Parmatma within the self, there is nothing left to ask; all wishes are then fulfilled and the mind remains at peace:

ਗੁਰ ਪਰਸਾਦਿ ਮੇਰੈ ਮਨਿ ਵਸਿਆ ਜੋ ਮਾਗਉ ਸੋ ਪਾਵਉ ਰੇ ॥ ਨਾਮ ਰੰਗਿ ਇਹੁ ਮਨੁ ਤ੍ਰਿਪਤਾਨਾ ਬਹੁਰਿ ਨ ਕਤਹੂੰ ਧਾਵਉ ਰੇ ॥੧॥ ੫ ੪੦੪

With the grace of the Guru, Naam abides in my mind, I get whatever I desire. The mind is satiated with the love of Naam and I do not have to run to anywhere else any more (SGGS 404).

The Creator, the soul and the body are thus inter-related. The Creator gives soul, a part of IT-self to the body. The soul gives life to the body and it breathes. The body dies when the soul leaves and has no value. This is explained by a metaphor:

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥ ੧ ੧੨੫੬

Presence of sandalwood is indicated by its fragrance. Similarly life in a body is known by its breathing; when breathing stops, the body is reduced to dust and has no value (SGGS 1256).

The soul represents the power of the Divine Spirit, the Supreme Soul. The two are therefore not different just as a tree and its fruit bear the same name:

ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥ ਏਕੋ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਹੋਈ ॥੬॥ ੧

੪੨੧

One, who understands the atma, knows him as the Parmatma; the Nectar tree bears the nectar fruit (SGGS 421).

The atma in its pristine form is as pure as the Parmatma but being in the company of the sensory organs of the body, it is affected by the experience of the body organs. The body is comprised of five elements namely air, water, fire (heat), earth and ether. The soul in the body has therefore been called ਪੰਚ ਭੂ ਆਤਮਾ (Panch Bhoo Atma), the soul of the five elements or body-soul. It is also called ਜੀਵਾਤਮਾ (Jivatma) or simply ਜੀਉ (Jio) both meaning the life of the body. If the soul resists succumbing to temptations experienced by the body organs, it remains pure and nothing separates it from the Supreme Soul. Succumbing to the temptations results in indulgence in evil thoughts and deeds. If it goes astray, a gulf develops between the two. The temptations in life are strong and difficult to resist. Overcoming them has been compared to crossing a turbulent ocean. This gulf has thus been called the ਭਵਸਾਗਰ (Bhavsaagar) or ਭਉਜਲ (Bhaujal) both meaning the world ocean. It has also been called a wall indicating separation. To be able to cross it one needs to overcome evil. This is possible by following the Divine commands under the Guru’s directions:

ਏਹੁ ਭਉਜਲੁ ਜਗਤੁ ਸੰਸਾਰੁ ਹੈ ਗੁਰੁ ਬੋਹਿਥੁ ਨਾਮਿ ਤਰਾਇ ॥ ਗੁਰਸਿਖੀ ਭਾਣਾ ਮੰਨਿਆ ਗੁਰੁ ਪੂਰਾ ਪਾਰਿ ਲੰਘਾਇ ॥ ੪ ੧੪੨੪

This world is a terrifying ocean; to get across, the Gursikhs follow the Guru’s directions; the Guru imparts Naam i.e.remembering and understanding God’s commands; Naam acting as a ship takes them across; (SGGS 1424).

ਹਰਿ ਚਰਣ ਰਿਦੈ ਵਸਾਇ ਤੂ ਕਿਲਵਿਖ ਹੋਵਹਿ ਨਾਸੁ ॥ ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥੨॥ ੩ ੪੯੧

If you remember God, your sins will be washed; control your body-soul and you will get to the sacred abode (p 491).

Remembering God or Naam mentioned above is the principal theme in Gurbani and has two aspects. Firstly to recall the Hukam the soul received, so as to act according to them. This is also called serving the Creator or Seva. Secondly to praise the Master so that one becomes conscious of Divine virtues and tries to emulate them to the extent humanly possible. This is called remembrance or Simran. Simran and Seva are the two fundamental aspects of a Sikh’s life. As may be seen they are interconnected; Naam and Hukam are therefore synonymous.

The relationship between the atma and Parmatma has been decribed as one between two spouses. As discussed above, the gulf between them occurs when the former goes its own way forgetting Hukam. This is duality caused by ego of the body-soul. The situation is similar to a husband and wife living together but separated by ego – so near and still so far. The Guru if approached can help demolish the obstacle by enabling giving up ego:

ਧਨ ਪਿਰ ਕਾ ਇਕ ਹੀ ਸੰਗਿ ਵਾਸਾ ਵਿਚਿ ਹਉਮੈ ਭੀਤਿ ਕਰਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਭੀਤਿ ਤੋਰੀ ਜਨ ਨਾਨਕ ਮਿਲੇ ਬਨਵਾਰੀ ॥੪॥੧॥ ੪ ੧੨੬੩

The soul- wife and Creator-husband live together but a strong wall of ego

separates them; The Guru breaks this wall of ego, and the soul meets the Master

(SGGS 1263).

The Guru does that by making the disciple aware of the soul’s roots, namely the Creator. Distractions were responsible for the soul going away from the supreme soul. The Guru helps in removing them from the mind and revives Divine love which is the other name for respecting Divine commands:

ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਮਨ ਹਰਿ ਜੀ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮਤੀ ਰੰਗੁ ਮਾਣੁ ॥ ੩ ੪੪੧

O’ my mind you are the embodiment of the Divine Light; recognize your roots. The Master is ever with you; enjoy IT’s love through the Guru’s teachings (SGGS 441).

In this verse the third Guru addresses ‘mann’ (ਮਨ) or mind. It is the name given to the soul influenced by the thoughts and deeds in the current and previous births if any. Guru Nanak explains what different orientations the mind can take, based on influences and experiences as part of the body:

ਇਹੁ ਮਨੁ ਕਰਮਾ ਇਹੁ ਮਨੁ ਧਰਮਾ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥ ਸਾਕਤੁ ਲੋਭੀ ਇਹੁ ਮਨੁ ਮੂੜਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੈ ਮਨੁ ਰੂੜਾ ॥੩॥—ਰਾਮ ਰਸਾਇਣਿ ਇਹੁ ਮਨੁ ਮਾਤਾ ॥ ਸਰਬ ਰਸਾਇਣੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਭਗਤਿ ਹੇਤੁ ਗੁਰ ਚਰਣ ਨਿਵਾਸਾ ॥ ਨਾਨਕ ਹਰਿ ਜਨ ਕੇ ਦਾਸਨਿ ਦਾਸਾ ॥੯॥੮॥ ੧ ੪੧੫

The mind is born of the five elements (of which the body is comprised); at times it indulges in rituals, sometimes it is foolish, non-believer and greedy; when it remembers Naam through the Guru’s word it is lovely and pleasant.— When it is intoxicated by Naam nectar it receives the essence of all nectars, the virtues of the Creator. When devoted, it follows the Guru directions, and is servant to those who serve the Creator (SGGS 415).

Japu Ji teaches “ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ” (One who conquers the Mind can conquer the world, SGGS 6). That is, one who can overcome temptations can conquer anything. Mann being the soul subject to the influence of the senses faces the consequences of the body’s deeds. Although connected with the body, and experiencing pains and pleasures, it is not a physical entity; it is immortal and may reincrnate:

ਨਾ ਜੀਉ ਮਰੈ ਨ ਡੂਬੈ ਤਰੈ ॥ ੧ ੧੫੧

The soul does not die, drown or swim (SGGS 151).

As may be seen the soul has a dual relationship. On the one hand it is an off-shoot of the Supreme Soul and on the other life-giver to the body. The soul also gets involved with the body. In Gurbani both these close relationships have been described as between husband and wife. At the higher spiritual level the Supreme Soul is the husband and the soul the wife . The soul initially came from the Supreme Soul and in spite of being subject to the influences through the body organs, yearns to reunite with IT. At the physical-spiritual level the soul is the husband and the body the wife. The body wants the soul to stay for ever because otherwise it will be reduced to dust. The soul however, while being involved with the body and thus separated from the Supreme Soul, does not display that attachment. This is beautifully described thus:

ਧਨ ਕਹੈ ਤੂ ਵਸੁ ਮੈ ਨਾਲੇ ॥ ਪ੍ਰਿਅ ਸੁਖਵਾਸੀ ਬਾਲ ਗੁਪਾਲੇ ॥ ਤੁਝੈ ਬਿਨਾ ਹਉ ਕਿਤ ਹੀ ਨ ਲੇਖੈ ਵਚਨੁ ਦੇਹਿ ਛੋਡਿ ਨ ਜਾਸਾ ਹੇ ॥੭॥ ਪਿਰਿ ਕਹਿਆ ਹਉ ਹੁਕਮੀ ਬੰਦਾ ॥ ਓਹੁ ਭਾਰੋ ਠਾਕੁਰੁ ਜਿਸੁ ਕਾਣਿ ਨ ਛੰਦਾ ॥ ਜਿਚਰੁ ਰਾਖੈ ਤਿਚਰੁ ਤੁਮ ਸੰਗਿ ਰਹਣਾ ਜਾ ਸਦੇ ਤ ਊਠਿ ਸਿਧਾਸਾ ਹੇ ॥੮॥ ੫ ੧੦੭੨

The body-wife says to the soul-husband, “please stay with me, my beloved youthful master; I am nothing without you; promise you will not leave me”.

The soul-husband replies “I am bound by the command of the sovereign great Master who is IT-self un-attached and independant; I am to stay with you as long IT keeps, and have to leave when called” (SGGS 1072).

Association between the body and soul is therefore transitory.

The Supreme Soul has been called Parmatma above due to common usage. However this word does not occur in Gurbani in this form. Parmatam as quoted above occurs once and as Pratma a few times. They represent the Supreme Soul. Pratma though present in the body does not associate with it and is beyond the worldly afflictions of the body-soul indicated above:

ਅਚਰਜ ਕਥਾ ਮਹਾ ਅਨੂਪ ॥ ਪ੍ਰਾਤਮਾ ਪਾਰਬ੍ਰਹਮ ਕਾ ਰੂਪੁ ॥ ਰਹਾਉ ॥ ਨਾ ਇਹੁ ਬੂਢਾ ਨਾ ਇਹੁ ਬਾਲਾ ॥ ਨਾ ਇਸੁ ਦੂਖੁ ਨਹੀ ਜਮ ਜਾਲਾ ॥ ਨਾ ਇਹੁ ਬਿਨਸੈ ਨਾ ਇਹੁ ਜਾਇ ॥ ਆਦਿ ਜੁਗਾਦੀ ਰਹਿਆ ਸਮਾਇ ॥੧॥ ਨਾ ਇਸੁ ਉਸਨੁ ਨਹੀ ਇਸੁ ਸੀਤੁ ॥ ਨਾ ਇਸੁ ਦੁਸਮਨੁ ਨਾ ਇਸੁ ਮੀਤੁ ॥ ਨਾ ਇਸੁ ਹਰਖੁ ਨਹੀ ਇਸੁ ਸੋਗੁ ॥ ਸਭੁ ਕਿਛੁ ਇਸ ਕਾ ਇਹੁ ਕਰਨੈ ਜੋਗੁ ॥੨॥ ਨਾ ਇਸੁ ਬਾਪੁ ਨਹੀ ਇਸੁ ਮਾਇਆ ॥ ਇਹੁ ਅਪਰੰਪਰੁ ਹੋਤਾ ਆਇਆ ॥ ਪਾਪ ਪੁੰਨ ਕਾ ਇਸੁ ਲੇਪੁ ਨ ਲਾਗੈ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਦ ਹੀ ਜਾਗੈ ॥੩॥ ੫ ੮੬੮

Pratma has an amazing and unique position; IT is the manifestation of the

Supreme Bein. Dwell on this and contemplate.

IT neither has childhood nor old age – is not physical in form, is not subject to

suffering or the messengers of death, does not die. Has ever been present.

heat or cold do not affect IT, has has no foes or friends;

pleasure or sadness do not touch IT . Evewry thing is created by IT and is the

doer of every thing.

IT is IT’s own creation with no mother or father; is and has been without any

limitations;

IT is not imressed by superstitious good and bad; is ever present in every

creature (SGGS 868).

The Supreme Soul and the soul are present in every creature. There is however a difference. Whereas the former remains unique, the latter gets different characters in different bodies. The same Supreme Soul is therefore not just in the spouse of the soul but also the father, mother, relatives,brothers and is addressed as such (SGGS 103):

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈਂ ਮੇਰਾ ਮਾਤਾ॥ ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂ ਮੇਰਾ ਭ੍ਰਾਤਾ॥ ੫ ੧੦੩

The close bond is exemplified as between beloveds. When separated the soul starts feeling the pangs of separation, just as in the case of human spouses, and says:

ਮਿਲੁ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਜੀਉ ਤੁਧੁ ਬਿਨੁ ਖਰੀ ਨਿਮਾਣੀ ॥ ਮੈ ਨੈਣੀ ਨੀਦ ਨ ਆਵੈ ਜੀਉ ਭਾਵੈ ਅੰਨੁ ਨ ਪਾਣੀ ॥ ੩ ੨੪੪

Come and meet me my beloved, I am of no value without you; Being separated from you I can neither sleep, nor do I like food or water (SGGS 244).

Success or failure of the atma to reunite with Parmatma depends upon the deeds of the current and earlier births i.e. how much it has carried out the tasks given for every life. Success ends further births and it reaches his original abode ਨਿਜ ਘਰ (Nij Ghar) that is Pratma, where it came from. This privilege is available only to human birth which is achieved after going through many life forms (ਜੂਨਾਂ):

ਜੋ ਜੋ ਜੂਨੀ ਆਇਓ ਤਿਹ ਤਿਹ ਉਰਝਾਇਓ ਮਾਣਸ ਜਨਮੁ ਸੰਜੋਗਿ ਪਾਇਆ ॥ ਤਾਕੀ ਹੈ ਓਟ ਸਾਧ ਰਾਖਹੁ ਦੇ ਕਰਿ ਹਾਥ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਹਰਿ ਰਾਇਆ ॥੧॥ ੫ ੬੮੬

The soul remains involved in whatever life form he takes; human birth is obtained by good fortune. Here with guidance from the Guru he prays to be united with the Creator (SGGS 686).

Failure of the soul to merge with the Creator results in further reincarnations and the atma has to try and get human birth to be able to enter the Nij Ghar. That is because it is only in human birth that one can understand God’s virtues, try to emulate them and thus be entitled to the reunion:

ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਸਬਾਈ ॥ ਮਾਣਸ ਕਉ ਪ੍ਰਭਿ ਦੀਈ ਵਡਿਆਈ ॥ ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥ ੫ ੧੦੭੫

There are 8.4 million life forms, but the Creator has granted glory to human birth. If the soul loses this opportunity he suffers many more births and deaths (SGGS 1075).

The purpose of human birth is to reunite the atma with Parmatma but the humans have a characteristic affliction, that of ego, which is the real cause of the gulf that is sought to be bridged. Reunion is therefore possible by giving up the ego that caused the separation:

ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥੧॥ ੧ ੬੬੧

To unite the atma with Pratma, get rid of the duality within (SGGS 661).