We often come across statements like “you cannot combine the spiritual with the mundane, science with religion, religion with politics” and so on. Each of these pairs deserves a full discussion. However it is possible to consider these together and show how each element of any of these pairs is complementary rather than antagonistic to the other.

In today’s competitive world success is all that matters, the means to achieve are considered less important. But we also have the highest level of health problems, lack of cohesiveness in families and a general apathy towards social responsibilities.

It is also stated that most of the hatred existing in the world is owed to religion. It is also rightly said that the number of killings in the name of religion exceeds those due to wars, individual enmities and natural disasters put together. Many people therefore ask the society to shun religion altogether.

Politics today has become only realpolitik. This amounts to getting political advantage no matter how; power is important not ideals. The politicians would say things they do not know or believe.

In short the world is in turmoil. Why? Because the spiritual is sought to be divorced from the mundane.

In my life span of nearly eight decades there have been phases when I found my performance as an engineer and a soldier becoming sub-optimal. This worried me and in all cases Iwas able to trace it to my having become lax in my spiritual pursuits. The reverse was also true; lack of care in one field was also reflected in the other. To mention an example, in 1963 CE when I was on a training course I found my performance falling. I became stressed and had to seek medical intervention. The doctor diagnosed my condition as ‘anxiety state’ and prescribed tranquilizers. On my way back after collecting the pills I told my self “you are a Sikh of the Guru, you do not need tranquilizers”. I have not needed the pills ever since to cool down.

Gurbani the Guru’s word as enshrined in Sri Guru Granth Sahib uses a large number of specific examples to bring out how mundane activities done by the body also apply to the soul or spirit. Conversely what we think lies only in the spiritual domain also applies in day to day activities. The two are inseparable.

A person has only one mind and its state would therefore be reflected in all spheres of activity.

Let us apply this to a business. The owner follows the practices of his (or her) faith. He is also makes good profits in business by keeping the costs down and by efficiency. But it turns out that he makes profits because he does not pay the workers commensurate with their contribution to his profitability. He exploits – in other words squeezes the blood of – the workers who earn for him. Could he be on the right path spiritually? No it is then only pretension. The Guru says:

ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥

ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥

ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥

ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥ ੧ ੧੪੦

A garment when stained by blood becomes filthy;

then how can the mind of one who squeezes human blood, be pure?

O man utter the name God with a clean mind;

with bad deeds spirituality is mere exhibition for others to see (M: 1, SGGS, p 140).

A number of themes are used in Gurbani to show that the same parameters have relevance to spirituality and worldly life.. Let us see a few of them.

The human body is similar to an agricultural field. For agriculture the field needs to be prepared, the required level of moisture in the soil ensured and seeds of good quality suitable for the sowing season selected. There are similar requirements for the mind. Guru Nanak says:

ਇਹੁ ਤਨੁ ਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥

ਮਨੁ ਕਿਰਸਾਣੁ ਹਰਿ ਰਿਦੈ ਜੰਮਾਇ ਲੈ ਇਉ ਪਾਵਸਿ ਪਦੁ ਨਿਰਬਾਣੀ ॥੧॥ ੧ ੨੩

Make your body the soil, deeds the seeds and irrigate it with the Name of God;

Make your mind the peasant and see the presence of God sprout that and get salvation (M: 1, SGGS, p 23).

The way the crop brings income to the farmer, experiencing God brings solace to the mind. Both are indicative of success in the respective spheres but the same person is doing them.

Agriculture also teaches us other virtues. The peasant ploughs (plows) the field, irrigates it, puts the seeds in the furrows, levels the field to cover the seeds, the seeds germinate and sprout. When ready he reaps the crop. This is how it is applied to human conduct:

ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥

ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥

ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥੧॥੧ ੫੯੫

Make your body the soil, mind the peasant and good deeds the irrigation,

Let Naam be the seeds, keep the mind peaceful with contentment and humility,

With this effort, love for the Lord will sprout in the mind and you will benefit (M: 1,SGGS, p 595).

The earth has water on, and in, it but for the plants or crops to blossom they still need to be irrigated, :

ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥

ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥ ੩ ੧੬੨੦

The clouds drop rain on the earth, is the water not there in the earth?

The water is there on the earth, but it is still required to evaporate and drop as rain (M: 3, SGGS, p 162).

Similarly God is present in the mind but it needs to be refreshed by Naam Simran – remembrance – and the rain of of God’s virtues in Sadh Sangat (holy congregation):

ਤਹ ਮਰਣੁ ਨ ਜੀਵਣੁ ਸੋਗੁ ਨ ਹਰਖਾ ॥

ਸਾਚ ਨਾਮ ਕੀ ਅੰਮ੍ਰਿਤ ਵਰਖਾ ॥੩॥ ੫ ੭੩੯

Once the mind gets the rain of the Naam nectar,

the soul does not reincarnate nor is there pain or sorrow (M: 5, SGGS, p 739).

Let us next consider the case of an employee. He needs to carry out the commands of the employer to retain his job and advance in his career. Our activities in life should be such as to also earn Divine grace:

ਲਾਇ ਚਿਤੁ ਕਰਿ ਚਾਕਰੀ ਮੰਨਿ ਨਾਮੁ ਕਰਿ ਕੰਮੁ ॥ ਬੰਨੁ ਬਦੀਆ ਕਰਿ ਧਾਵਣੀ ਤਾ ਕੋ ਆਖੈ ਧੰਨੁ ॥ ਨਾਨਕ ਵੇਖੈ ਨਦਰਿ ਕਰਿ ਚੜੈ ਚਵਗਣ ਵੰਨੁ ॥੪॥੨॥ ੧ ੫੯੫-੯੬

An employee should serve the employer sincerely; and should be conscious of Naam while working;

He concentrates on his task avoiding distractions and earns praise, he can do it if he keeps the mind away from evil;

He is rewarded by his master; he also earns grace and blossoms spiritually (M1, SGGS, p 595-96).

The second Guru further emphasizes:

ਚਾਕਰੁ ਲਗੈ ਚਾਕਰੀ ਜੇ ਚਲੈ ਖਸਮੈ ਭਾਇ ॥ ਹੁਰਮਤਿ ਤਿਸ ਨੋ ਅਗਲੀ ਓਹੁ ਵਜਹੁ ਭਿ ਦੂਣਾ ਖਾਇ ॥ ਖਸਮੈ ਕਰੇ ਬਰਾਬਰੀ ਫਿਰਿ ਗੈਰਤਿ ਅੰਦਰਿ ਪਾਇ ॥ ਵਜਹੁ ਗਵਾਏ ਅਗਲਾ ਮੁਹੇ ਮੁਹਿ ਪਾਣਾ ਖਾਇ ॥ ੨ ੪੭੪

An employee who follows the employer’s directions,

receives regard and has his emoluments increased;

If he tries to show he is equal to the master he loses respect;

he loses his wages and is humiliated (M: 2, SGGS, p 474).

In the field of self employment like business we are advised to conduct our business ethically: ਸਾਚਉ ਵਖਰੁ ਲਾਦੀਐ ਲਾਭੁ ਸਦਾ ਸਚੁ ਰਾਸਿ ॥

ਸਾਚੀ ਦਰਗਹ ਬੈਸਈ ਭਗਤਿ ਸਚੀ ਅਰਦਾਸਿ ॥

ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥੭॥ ੧ ੫੫

If the merchandise is genuine there is profit and capital increases;

Similarly if we approach God with sincereity we find a place in His presence;

Illuminated with Naam, account of deeds is settled with honor (M: 1, SGGS, p 55).

Gurbani also teaches how God treats the creatures the way parents should treat their children:

ਜੈਸਾ ਬਾਲਕੁ ਭਾਇ ਸੁਭਾਈ ਲਖ ਅਪਰਾਧ ਕਮਾਵੈ ॥ ਕਰਿ ਉਪਦੇਸੁ ਝਿੜਕੇ ਬਹੁ ਭਾਤੀ ਬਹੁੜਿ ਪਿਤਾ ਗਲਿ ਲਾਵੈ ॥ ਪਿਛਲੇ ਅਉਗੁਣ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਆਗੈ ਮਾਰਗਿ ਪਾਵੈ ॥੨॥ ੫ ੬੨੪

A child makes numerous natural mistakes;

The father teaches it, chides it but still hugs it;

Similarly God forgives past transgressions and gives guidance (M: 5, SGGS, p 624).

God makes man face pain and suffering now and then. The discerning take this as a reminder of not living by Hukam, Divine commands:

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥ ੧ ੫

For many pain, hunger and suffering;

are the beneficent Lord’s benedictions (M: 1, SGGS, p 5).

Next let us take the case of love. True love has two main characteristics. Firstly it should not be calculative i.e, for the sake of gaining advantage in whatever way. Secondly it must be without distraction i.e. not looking elsewhere. Gurbani addresses these.

For mutal satisfaction love needs to be reciprocated. A sincere seeker finding not being able to connect with God, or a lover not being able to connect with the beloved, says:

ਆਸਕੁ ਆਸਾ ਬਾਹਰਾ ਮੂ ਮਨਿ ਵਡੀ ਆਸ ॥ ਆਸ ਨਿਰਾਸਾ ਹਿਕੁ ਤੂ ਹਉ ਬਲਿ ਬਲਿ ਬਲਿ ਗਈਆਸ ॥੨॥ ੫ ੧੧੦੦

A lover is one who expects nothing but I expect a lot;

You alone are without expectation; I adore you (M: 5, SGGS).

Further:

ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥ ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥ ੨ ੪੭੪

What sort of love is it if one is also involved elsewhere?

A lover is one who is ever absorbed in the love;

If one likes when it suits and not when it does not,

such a calculating person cannot be called a lover (M: 2, SGGS, p 474).

In the spiritual sphere it means remembering God when needed and then complaining if the wish is not fulfilled. We mortals often pray for money, health, offsprings and so on. There are also people who tell us how to have the prayers answered. Gurbani teaches:

ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥

ਅਮਰਾ ਪੁਰ ਬਾਸਾ ਕਰਹੁ ਹਰਿ ਗਇਆ ਬਹੋਰੈ ਬਿਤ ॥੧੬੩॥ ਕ ੧੩੭3 ॥

The way we remember God when in need we should remember for ever;

Our soul then becomes immortal and lost wealth comes back (Kabir, SGGS, p 1373).

In the field of justice there is the judiciary and there is God’s court. The first type can be seen but the second is to be perceived. If it is pure justice both are similar. The following verse applies to God’s court but is also applicable to the worldly types:

ਹੁਕਮਿ ਚਲਾਏ ਆਪਣੈ ਕਰਮੀ ਵਹੈ ਕਲਾਮ ॥ ਨਾਨਕ ਸਚਾ ਸਚਿ ਨਾਇ ਸਚੁ ਸਭਾ ਦੀਬਾਨੁ ॥੨॥ ੧ ੧੨੪੧

God issues orders based on our deeds;

God is just, He has that reputation because his court delivers justice (M: 1, SGGS, p 1241).

All deeds are performed on the direction of the mind. A mind that sincerely engages in praising and trying to emulate Divine virtues – this what Naam Japna (remembrance) and Hukam Razaaee Chalnaa (living by God’s commands, laws of nature) means – will act on these. Those who consider spirituality onlt observance of rituals feel free to do whatever they like after the ritual observance is over. But when God abides in the mind one acts on Divine commands. Guru Nanak explains:

ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥

ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥

ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥

ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥ ੧ ੪੭੩

Those who have falsehood in the mind but display goodness to the world,

do not have their minds cleansed even if they bathe at all the pilgrimage centers.

But goodness of those, who have Truth within and do not so bathe, is recognized;

They truly love God and yearn to have experience of Him (M: 1, SGGS, p 473).

Guru Nanak reminds that God, whom one has in mind in worship, is present even later so be

conscious of Him always:

ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਸੋਈ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥

ਹਿਰਦੈ ਸਚੁ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥ ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥ ੧ ੧੩੪੩

Wherever I see He is present;

This understandingand leading to salvation comes from the Guru;

Perceiving the eternal Lord in the mind is the supreme effort;

All other worship is hypocrisy and leads to frustration (M: 1, SGGS, p 1343).

A person who practices truth in his deeds is truly spiritually connected:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ ੧ ੬੨

Truth is higher than everything else but higher still is truthful living (M:1, SGGS, p 19).

This state of a clean mind and virtuous deeds come with the help of the Guru:

ਜੀਅਹੁ ਨਿਰਮਲ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥

ਬਾਹਰਹੁ ਤ ਨਿਰਮਲ ਜੀਅਹੁ ਨਿਰਮਲ ਸਤਿਗੁਰ ਤੇ ਕਰਣੀ ਕਮਾਣੀ ॥

ਕੂੜ ਕੀ ਸੋਇ ਪਹੁਚੈ ਨਾਹੀ ਮਨਸਾ ਸਚਿ ਸਮਾਣੀ ॥

ਜਨਮੁ ਰਤਨੁ ਜਿਨੀ ਖਟਿਆ ਭਲੇ ਸੇ ਵਣਜਾਰੇ ॥

ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਮੰਨੁ ਨਿਰਮਲੁ ਸਦਾ ਰਹਹਿ ਗੁਰ ਨਾਲੇ ॥੨੦॥ ੩ ੯੧੯

Being clean within and in practical life;

comes by living by the Guru’s teachings;

Keeping vices away such persons’ intentions are guided by truth;

they complete life’s journey achieving the purpose of human birth;

Those with clean minds always perceive the Guru with them (M: 3, SGGS, p 919).

Some people are of the view that the Creator does not control the day to day deeds of the creatures. This seems to be the concept in some faiths wherein God is not seen as being present within human beings. On the other hand Gurmat teaches spiritual experience. Bhagat Kabir relates a conversation between Bhagats Namdev and Trilochan. Bhagat Trilochan, a seer, tells Bhagat Namdev, the calico printer:

ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥

ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥

Namdev my friend why are you in the grip of mammon? You are ever engaged in printing and never meditate on God. —-

Bhagat Namdev explains the principle he follows:

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਨਾਮੁ ਸਮਾਲਿ ॥

ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥ ਕ ੧੩੭੫-੭੬).

Namdev tells Trilochan “utter God’s name from the mouth;

let the hands and feet work while the mind is with the spotless Master (Kabir; SGGS, p 1375-76).

This is living life in God consciousness. It is the state in which there is no dichotomy between precept and practice. This is living by Gurmat, the Guru’s teachings.