Sikhi: A Purpose Driven Life

Kirpal Singh
Wellington, New Zealand
All religious/spiritual paths (Vedantic/Hinduism, Judaism, Christianity etc.) help make human life meaningful and happy and one can give different names to attainable spiritual states. Vedantic Philosophy served humanity well, till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of Vedantic Philosophy. Practitioners of Vedantic Philosophy do acknowledge this. Vedanta is an ancient school of Hindu philosophy that was based on three primary Hindu texts: the Upanishads, the Brahma Sutras, and the Bhagavad Gita. Vedanta teaches the concepts of the soul, known as atman, and its relationship with the Supreme God, known as Brahman. There are very few good Hindus who believe in the Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani openly acknowledges good points of Vedas and Shastras, simultaneously also condemns the useless rituals that became manifested among the masses.

The core message of Gurbani is:-
ਨਾਮਤੁਲਿਕਛੁਅਵਰੁਨਹੋਇ॥ਨਾਨਕਗੁਰਮੁਖਿਨਾਮੁਪਾਵੈਜਨੁਕੋਇ॥੮॥੨॥ (Raag Gauri M. 5, SGGS. 265-8).
Naam Thul Kashh Avar N Hoe || Naanak Guramukh Naam Paavai Jan Koe ||8||2||
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are mere empty rituals as in other religions. We need to examine how many of us are on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the pathitself is also very lucrative with blessings of different kinds even when we are short of the destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment).
Sikhi stresses the importance of life’s quality, the cultivation of nobility of the soul, and the attainment of real and abiding happiness (sehaj/bliss). Sikhi like other religions teaches that life has a purpose in these words:

ਭਈਪਰਾਪਤਿਮਾਨੁਖਦੇਹੁਰੀਆ॥ਗੋਬਿੰਦਮਿਲਣਕੀਇਹਤੇਰੀਬਰੀਆ॥ (Raag Asa M. 5. SGGS. 12 &378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

Sikhi is not an archaic tradition to be relegated to the past but represents the most cutting-edge and spiritually progressive worldview that humans have ever known. The Gurbani, which is the core of Sikhi, shapes our social, cultural, religious, professional, political, economic life etc., and influences our thought about the world around us.

For Sikhi to become a reality, however, all Sikhs (followers of Sikhi) must exhibit the courage, the strength, the fearlessness, the humility, and the determination to dedicate themselves wholly to practicing authentic Sikhi (as per the Guru Granth Sahib), and to serving humanity with all their being with body, mind, and wealth(tan, mann and dhan). Together, united in strength, purpose, and compassion, we can look forward to a better world. May Waheguru empower us so that we may revive true Sikhi in our hearts and minds. Gurbani teaches “Prab ka simran sab teoocha” (Raag Gauri M. 5, SGGS.) and “Oochae oupar oochaa naao”(Guru Nanak, Jap Ji, SGGS. 5).

There is an unbreakable connection between a Guru and a Sikh on one hand and
the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh):

ਸਿਖੀਸਿਖਿਆਗੁਰਵੀਚਾਰਿ॥ਨਦਰੀਕਰਮਿਲਘਾਏਪਾਰਿ॥ (Raag Asa M. 1, SGGS. 465).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i.e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:

ਤੇਰਾਏਕੁਨਾਮੁਤਾਰੇਸੰਸਾਰੁ॥ਮੈਏਹਾਆਸਏਹੋਆਧਾਰੁ॥੧॥ਰਹਾਉ॥ (Sri Raag M. 1, SGGS. 24).
Thaeraa Eaek Naam Thaarae Sansaar || Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

The entire Bani of the Sikh Gurus is in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji:

ਸਚਹੁਓਰੈਸਭੁਕੋਉਪਰਿਸਚੁਆਚਾਰੁ॥੫॥ (Sri Raag M. 1, SGGS. 62).
Sachahu Ourai Sabh Ko Oupar Sach Aachaar ||5|| Sabh Ko Oochaa Aakheeai Neech N Dheesai Koe ||
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru). Sikhi teaches us to choose to remember/meditate always upon the very highest source of all good i.e. one and only one Waheguru (IkOnkaar).

Sikhi offers a spiritual path that teaches Universal brotherhood that in turn helps to make our world a better place in terms of peace and prosperity – “Toon ghat ghatanthar, saran nirantarharekopurakhsamana” (Raag Asa M. 4, SGGS. 11)and service to humanity “vichdhuneeaasaevkamaaeeai || thaadharagehbaisanpaaeeai ||” (Sri Raag M. 1, SGGS. 26).

Sikhi promotes a person to become a Gurmukh – someone who is looking for divine enlightenment to become pious and to be able to go into Sehaj in order to enjoy blissful wisdom, which is essential for a person to make a difference in one’s life. All the Gurus, Sages, holy persons went through this process. In Sikhi anyone who contemplates on the Gur-Sabd (Gurbani) can extract Naam – an essential requirement to become a Gurmukh. Naam is abundantly present in Gur-sabd and is a prerequisite to go into Sehaj Awastha in order to enjoy divine bliss – a state which cannot be summed up. Guru provides a link through Gur-Sabd, which was received as Hukam from Waheguru to show a Sikh the GurmatPath.

ਗੁਰਮੁਖਾਹਰਿਧਨੁਖਟਿਆਗੁਰਕੈਸਬਦਿਵੀਚਾਰਿ॥ਨਾਮੁਪਦਾਰਥੁਪਾਇਆਅਤੁਟਭਰੇਭੰਡਾਰ॥ (Salok Vaaraan and Vadheek, M. 3, SGGS. 1414-8).
Guramukhaa Har Dhhan Khattiaa Gur Kai Sabadh Veechaar || Naam Padhaarathh Paaeiaa Athutt Bharae Bhanddaar ||
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad. They receive the wealth of the Naam; their treasures are overflowing.

Let us use Gurbani as a tool to dig in the true development and heritage of Sikhi rather than following blindly the rituals, generations after generation, without serious introspection. A recommended assessment of spiritual level of a Sikh from Guru Teg Bahadur ji is as given below:

ਜਿਹਘਟਿਸਿਮਰਨੁਰਾਮਕੋਸੋਨਰੁਮੁਕਤਾਜਾਨੁ॥ਤਿਹਿਨਰਹਰਿਅੰਤਰੁਨਹੀਨਾਨਕਸਾਚੀਮਾਨੁ॥੪੩॥(Salok M. 9, SGGS. 1428-14).
Jih Ghatt Simaran Raam Ko So Nar Mukathaa Jaan || Thihi Nar Har Anthar Nehee Naanak Saachee Maan ||43||
That person, who meditates in remembrance on the Lord in his heart, is liberated – know this well.
There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||

Thus, Sikhi helps to raise a human-being to a level which is almost close to the divine level of Waheguru.

Life is a precious gift,and the advice and alerts of Guru Nanak Sahib, Guru Arjan Dev Ji and Baba Farid Ji are handyto make it purposeful:

ਰੈਣਿਗਵਾਈਸੋਇਕੈਦਿਵਸੁਗਵਾਇਆਖਾਇ॥ ਹੀਰੇਜੈਸਾਜਨਮੁਹੈਕਉਡੀਬਦਲੇਜਾਇ॥੧॥(Raag Gauri Bairaagan, M. 1, SGGS, 156).
Rain Gavaaee Soe Kai Dhivas Gavaaeiaa Khaae || Heerae Jaisaa Janam Hai Kouddee Badhalae Jaae ||1||
The nights are wasted sleeping, and the days are wasted eating.
Human life is such a precious jewel, but it is being lost in exchange for a mere shell. ||1||

ਨਾਮੁਨਜਾਨਿਆਰਾਮਕਾ॥ਮੂੜੇਫਿਰਿਪਾਛੈਪਛੁਤਾਹਿਰੇ॥੧॥ਰਹਾਉ॥
Naam N Jaaniaa Raam Kaa || Moorrae Fir Paashhai Pashhuthaahi Rae ||1|| Rehaao ||
You do not know the Name of the Lord.
You fool – you shall regret and repent in the end! ||1||Pause||

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 5, SGGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain || Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
O mortal, you came here to earn a profit. What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

-ਫਰੀਦਾਚਾਰਿਗਵਾਇਆਹੰਢਿਕੈਚਾਰਿਗਵਾਇਆਸੰਮਿ॥ ਲੇਖਾਰਬੁਮੰਗੇਸੀਆਤੂਆਂਹੋਕੇਰ੍ਹੇਕੰਮਿ॥੩੮॥(Salok Baba Sheikh Farid, SGGS. 1379-16).
Fareedhaa Chaar Gavaaeiaa Handt Kai Chaar Gavaaeiaa Sanm ||Laekhaa Rab Mangaeseeaa Thoo Aaanho Kaerhae Kanm ||38||
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep.
God will call for your account and ask you why you came into this world. ||38||

ਫਰੀਦਾਰਾਤੀਵਡੀਆਂਧੁਖਿਧੁਖਿਉਠਨਿਪਾਸ॥ ਧਿਗੁਤਿਨ੍ਹ੍ਹਾਦਾਜੀਵਿਆਜਿਨਾਵਿਡਾਣੀਆਸ॥੨੧॥(Salok Baba Sheikh Farid, SGGS. 1378-19).
Fareedhaa Raathee Vaddeeaaan Dhhukh Dhhukh Outhan Paas || Dhhig Thinhaa Dhaa Jeeviaa Jinaa Viddaanee Aas ||21||
Fareed, the nights are long, and my sides are aching in pain.Cursed are the lives of those who place their hopes in others. ||21||

ਵਿਡਾਣੀ – (Duality) – is the hindrance in life.

Guru Nanak Dev Ji unfolds the goal of human-life in giving up one’s self-hood:

ਆਪੁਗਵਾਈਐਤਾਸਹੁਪਾਈਐਅਉਰੁਕੈਸੀਚਤੁਰਾਈ॥ (Raag Tilang, M.1, SGGS. 722-13).
Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee || Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||

Give up your selfhood/ego/houmai, and so obtain your Husband Lord/Waheguru; no other clever tricks are of any use?
‘ਸਹੁਪਾਈਐ’ – is amental state (awastha) where one gets all happiness and professional satisfaction. It belongs to an area of Trust and Faith where one dissolves oneself completely in Gurmat rather than looking for so called ‘Free/Independent Thinking’ as being currently propagated by some individuals..

Let us refer to the life story of Bhai Jetha Ji who rose to Gurudom (Guru Ram Das JI) with humble background without any formal education or attendance of an academy or an Institution of higher learning. Guru Ji gives his personal spiritual experience as:

ਗੁਰਮੁਖਿਸੇਵਾਘਾਲਜਿਨਿਘਾਲੀ॥ਤਿਸੁਘੜੀਐਸਬਦੁਸਚੀਟਕਸਾਲੀ॥੨॥ (Raag Bhairo, M. 4, SGGS. 1134-11).
Guramukh Saevaa Ghaal Jin Ghaalee || This Gharreeai Sabadh Sachee Ttakasaalee ||2||
Whoever, as Gurmukh, serves and works hard, Is molded and shaped in the true mint of the Shabad, the Word of God. ||2||

A ‘Gurmat Indicator’ to understand the purpose driven life begins:

ਸੋਬਉਰਾਜੋਆਪੁਨਪਛਾਨੈ॥ ਆਪੁਪਛਾਨੈਤਏਕੈਜਾਨੈ॥੪॥(Raag Bilaaval, Bhagat Kabir, SGGS. 855-15).
So Bouraa Jo Aap N Pashhaanai || Aap Pashhaanai Th Eaekai Jaanai ||4||
He alone is insane, who does not understand himself. When he understands himself, then he knows the One Lord. ||4||

ਆਪੁ ਪਛਾਨੈ – is the most difficult part as it ironically involves giving up oneself completely.

According to Gurbani when one understands oneself one finds oneself so insignificant that one is forced to give up one’s houmai or ego completely.According to Guru Arjan Dev Ji, at this awasthaone comes to realize Waheguru – a purpose of the life of a Gursikh:

ਆਵਾਗਵਨੁਮਿਟੈਪ੍ਰਭਸੇਵ॥ ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ॥Raag Gauri, M. 5, SGGS. 288-13).
Aavaa Gavan Mittai Prabh Saev || Aap Thiaag Saran Guradhaev ||

Coming and going in reincarnation is ended by serving God.
Give up your selfishness and conceit, and land in the Sanctuary of the Divine Guru.

(ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ) – leads to the following:-

ਇਉਰਤਨਜਨਮਕਾਹੋਇਉਧਾਰੁ॥ਹਰਿਹਰਿਸਿਮਰਿਪ੍ਰਾਨਆਧਾਰੁ॥ (SGGS page 288).
Eio Rathan Janam Kaa Hoe Oudhhaar || Har Har Simar Praan Aadhhaar ||Thus, the jewel of this human life is saved. Remember the Lord, Har, Har, the Support of the breath of life.Gurbani further says, there are no other ways to meet the purpose of life:

ਅਨਿਕਉਪਾਵਨਛੂਟਨਹਾਰੇ॥ਸਿੰਮ੍ਰਿਤਿਸਾਸਤਬੇਦਬੀਚਾਰੇ॥ (SGGS, 288).
Anik Oupaav N Shhoottanehaarae ||Sinmrith Saasath Baedh Beechaarae ||
By all sorts of efforts, people are not saved Not by studying the Simritees, the Shaastras or the Vedas.

ਹਰਿਕੀਭਗਤਿਕਰਹੁਮਨੁਲਾਇ॥ਮਨਿਬੰਛਤਨਾਨਕਫਲਪਾਇ॥੪॥ (SGGS 288)
Har Kee Bhagath Karahu Man Laae || Man Banshhath Naanak Fal Paae ||4||
Worship the Lord with whole-hearted devotion. O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

A Sikh is always driven by Waheguru in the driving seat and follows Gurmat-path as His anonymous agent under the umbrella ofNaam (Divine Shoji):

ਨਾਮਸੰਗਿਜਿਸਕਾਮਨੁਮਾਨਿਆ॥ ਨਾਨਕਤਿਨਹਿਨਿਰੰਜਨੁਜਾਨਿਆ॥੩॥ (Raag Gauri M. 5, SGGS. 281-11).
Naam Sang Jis Kaa Man Maaniaa || Naanak Thinehi Niranjan Jaaniaa ||3||
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

ਸੇਵਾਕਰਤਹੋਇਨਿਹਕਾਮੀ॥ਤਿਸਕਉਹੋਤਪਰਾਪਤਿਸੁਆਮੀ॥ (Raag Gauri M.5, SGGS. 286-19).
Saevaa Karath Hoe Nihakaamee || This Ko Hoth Paraapath Suaamee ||
One who performs selfless service, without thought of reward, shall attain his Lord and Master.
The State of “ਹੋਤਪਰਾਪਤਿਸੁਆਮੀ” makes the Sikh Naami (full of blissful divine Sohjee – budh-bibek) and ‘Par-upkari’ (at the noble service of others).

Further an ideal Sikh is always focused with full faith on one Waheguru in order to attract Divine Blessings to become a Brahm Gyani:

ਮਨਿਸਾਚਾਮੁਖਿਸਾਚਾਸੋਇ॥ ਅਵਰੁਨਪੇਖੈਏਕਸੁਬਿਨੁਕੋਇ॥(Raag Gauri M. 5, SGGS. 272-10).
Man Saachaa Mukh Saachaa Soe || Avar N Paekhai Eaekas Bin Koe ||
The True One is on his mind, and the True One is upon his lips.He sees only the One Lord.

ਨਾਨਕਇਹਲਛਣਬ੍ਰਹਮਗਿਆਨੀਹੋਇ॥੧॥
Naanak Eih Lashhan Breham Giaanee Hoe ||1||
O Nanak, these are the qualities of the God-conscious being. ||1||

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs were filled with Naam and in the essence of Naam they became Brahm Gyani and Par-Upkari for the Humanity.

ਜਿਨੀਨਾਮੁਧਿਆਇਆਗਏਮਸਕਤਿਘਾਲਿ॥ ਨਾਨਕਤੇਮੁਖਉਜਲੇਕੇਤੀਛੁਟੀਨਾਲਿ॥੧॥ (Salok Jap Ji, Guru Nanak, SGGS. 8-12).
Jinee Naam Dhhiaaeiaa Geae Masakath Ghaal ||Naanak Thae Mukh Oujalae Kaethee Shhuttee Naal ||1||
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

Guru Nanak Sahib beautifully draws a contrast of awareness of Divine Shoji of Naam/Gur/Sabd-guru/Waheguru:-

ਗੁਰਮੁਖਿਸਬਦਿਰੰਗਾਵਲੇਅਹਿਨਿਸਿਹਰਿਰਸੁਭੋਗੁ॥੩॥ਚਿਤੁਚਲੈਵਿਤੁਜਾਵਣੋਸਾਕਤਡੋਲਿਡੋਲਾਇ॥ (Sri Raag M. 1, SGGS. 63-1).
Guramukh Sabadh Rangaavalae Ahinis Har Ras Bhog ||3|| Chith Chalai Vith Jaavano Saakath Ddol Ddolaae ||
The Gurmukhs are attuned to the Word of the Shabad. Day and night, they enjoy the Sublime Essence of the Lord. ||3|| The consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted.

ਸੁਖਜੀਵਣੁਤਿਸੁਆਖੀਐਜਿਸੁਗੁਰਮੁਖਿਵਸਿਆਸੋਇ॥ਨਾਮਵਿਹੂਣੇਕਿਆਗਣੀਜਿਸੁਹਰਿਗੁਰਦਰਸੁਨਹੋਇ॥੬॥ (SGGS 63). Sukh Jeevan This Aakheeai Jis Guramukh Vasiaa Soe || Naam Vihoonae Kiaa Ganee Jis Har Gur Dharas N Hoe ||6||
A life of peace and comfort comes to that Gurmukh, within whom God dwells. Without the Naam, what good are those who do not have the Blessed Vision, the Darshan of the Lord and Guru? ||6||
Conclusion:

For me, the Sikhi truths are like 2+2=4 – absolutely in practical terms and non-dogmatic in approach. Gurbani is the guiding light tower in the life of a Sikh to make it purposeful:

ਗੁਰਬਾਣੀਇਸੁਜਗਮਹਿਚਾਨਣੁਕਰਮਿਵਸੈਮਨਿਆਏ॥੧॥ (Raag Sriraag M. 3, SGGS. 67 -10).
Gurabaanee Eis Jag Mehi Chaanan Karam Vasai Man Aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

However, nothing works without Waheguru’s nadr/kirpa/grace (Gurparsad). This is my personal Waheguru-led experience in life. One can be a scholar and veechardhari of Sikhia of Guru, but then it is necessary to come to grip with the Truths in Gurbani with full faith and trust and to advance to the next step of experiencing the Truths with experiments in life.

ਬਾਝੁਗੁਰੂਗੁਬਾਰੁਹੈਬਿਨੁਸਬਦੈਬੂਝਨਪਾਇ॥ (Sri Raag, M.1. SGGS. 55).
Baajh Guroo Gubaar Hai Bin Sabadhai Boojh N Paae ||
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

ਬਿਨੁਨਾਵੈਬੋਲੈਸਭੁਵੇਕਾਰੁ॥ਨਾਨਕਨਾਮਿਰਤੇਤਿਨਕਉਜੈਕਾਰੁ॥੩੩॥ (Raag Raamkali M.1, SGGS. 941-17).
Bin Naavai Bolai Sabh Vaekaar || Naanak Naam Rathae Thin Ko Jaikaar ||33||
Without the Name, all that is spoken is useless. O Nanak, attuned to the Naam, their victory is celebrated. ||33||

ਸਬਦੁਬੀਚਾਰਿਭਏਨਿਰੰਕਾਰੀ॥ਗੁਰਮਤਿਜਾਗੇਦੁਰਮਤਿਪਰਹਾਰੀ॥ ((Raag Raamkali M.1, SGGS. 904-3).
Sabadh Beechaar Bheae Nirankaaree || Guramath Jaagae Dhuramath Parehaaree ||
Contemplating the Shabad, one becomes Nirankaari – we come to belong to the Formless Lord God. Awakening to the Guru’s Teachings, evil-mindedness is taken away.

ਗੁਰਮੁਖਿਬੁਢੇਕਦੇਨਾਹੀਜਿਨ੍ਹ੍ਹਾਅੰਤਰਿਸੁਰਤਿਗਿਆਨੁ॥ (Salok Vaaraan and Vadheek M. 3, SGGS).
Guramukh Budtae Kadhae Naahee Jinhaa Anthar Surath Giaan ||
The Gurmukhs never grow old; within them is intuitive understanding and spiritual wisdom. (Thus, free from dementia).

Finally, Waheguru being in the driving seat of a Sikh makes his life not only purposeful but also carefree from the influence of worldly possessions:

ਪਰਵਾਹਨਾਹੀਕਿਸੈਕੇਰੀਬਾਝੁਸਚੇਨਾਹ॥ਦਰਿਵਾਟਉਪਰਿਖਰਚੁਮੰਗਾਜਬੈਦੇਇਤਖਾਹਿ॥ (Raag Asa M. 1, SGGS. 473-18).
Paravaah Naahee Kisai Kaeree Baajh Sachae Naah || Dhar Vaatt Oupar Kharach Mangaa Jabai Dhaee Th Khaahi ||
They do not care for anything else, except their True Husband Lord.
Sitting, waiting at the Lord’s Door, they beg for the spiritual enlightenment to lead a meaningful life

kirpal2singh@yahoo.com