THE GURBANI ON STRESS MANAGEMENT
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When I forget Truth, I endure all pains and afflictions. These cannot be
eliminated, even by making thousands of efforts. One who forgets the
Naam, the Divine Name, is known as a poor person. One who forgets
the Naam, wanders in rebirths. One who does not remember Truth,
is tortured by the fear of death. One who does not remember Truth,
is a sick person. One who does not remember Truth, is egotistical and
proud. One who forgets the Naam is miserable in this world (sggs 964).
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In essence, to remember Truth or Naam (the Divine Name) is to remember one's Soul-Nature, which is the inner force of Pure Awareness. On the other hand, to forget Truth or Naam is to forget one's essential state, the godly status. As time and again stated in the Gurbani (Sri Guru Granth Sahib, SGGS), one who forgets this Reality is egotistical, distressed, sick or miserable person in this world. Because such person, whose lifestyle is conditioned by the bodily concept, is subjected to the following defects: being invariably illusioned, committing mistakes, cheating others, and acting with imperfect senses. Thus, the bodily concept is the womb of sorrows. Because, in body-consciousness, the Reality becomes unreal and unknown. It causes one suffers the activities of the body by identifying himself (in ignorance) with the body-frame, resulting in one's bodily suffering or distress. Becoming liberated from suffering means annihilation of the body-consciousness. It is bending the outer to the inner; making the body-mind-intellect express the Real which is all and beyond all.
nwnk ibnu nwvY sBu duKu suKu ivswirAw: Nanak bin naavai sabh dukh sukh visaariaa: O Nanak, without the Naam, everything is painful, and happiness is forgotten (sggs 86).
duKu qdy jw ivsir jwvY: Dukha tade jaa visari jaavai: Upon forgetting God, one suffers in pain (sggs 98).
mnu vis dUqw durmiq doie: Mann vas dootaa durmati doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
cMcl cpl buiD kw Kylu: Chanchal chapal budh kaa khel: Body is the play-thing of fickle and unsteady intellect (sggs 152).
kwmu k®oDu min mohu srIrw]lbu loBu AhMkwru su pIrw: Kaam krodhu mani mohu sareeraa. Labu lobhu ahankaar su peeraa: Mind and body afflicted with lust, anger, attachment, greed and pride lead only to pain (sggs 414).
mwieAw moih sB suiD gvweI kir Avgx pCoqwvixAw: Maya mohi sabh sudh gavaaee kar avgan pachhotaavaniaa: The love of material world (Maya or illusion) displaces all understanding; making mistakes, then people live in regret (sggs 116).
kwm k®oD Aru loB moh ieh ieMdRI ris lptwDy: Kaam krodh ar lobh moh ih indree ras laptaaye: Man's senses are beguiled by sensual pleasures of lust, by anger, greed and emotional attachment (sggs 403).
kir prpMcu jgq kau fhkY Apno audru BrY: Kar parapanch jagat kou dehakai apano udar bharai: Practicing deception, one's mind tries to cheat the world, and so it fills its belly (sggs 536).
We live in continually changing environment. Further, we face conflicts of various kinds in our lives. Personal difficulties at home, pressures at rapidly changing workplace and other external distractions toss us in various directions. We experience stress as we readjust our lives to different circumstances in our lives. Wear and tear of our bodies is the direct manifestation of this stress. It results in negative feelings of depression, despair, distrust, worry, impatient, anxiety, rejection, violence, strain, agitation and anger. These negative feelings, in turn, kill people through chronic physiological and psychological health problems such as mental breakdown, headaches, ulcers, suppression of digestion, weakening of immune system, fatigue, diabetes, burnout, exhaustion, upset stomach, restlessness, rashes, insomnia, high blood pressure, heart disease, stroke, suicide, and, perhaps, even cancer. To correct the situation temporarily, many resort to antibodies, drugs, intoxicants, and so on. As indicated in the Gurbani, the entire material world is filled with such suffering.
nwnk duKIAw sBu sMswr: Nanak dukheeaa sabh sansaar: O Nanak, the whole world is suffering (sggs 954).
kyiqAw dUK BUK sd mwr: Ketiaa dookh bhookh sad maar: Many endure constant distress, deprivation and abuse (sggs 5).
iqsnw Agin jlY sMswrw: Tisnaa agni jalai sansaaraa: The world is burning in the fire of desire (sggs 120).
dUjY lwig jgu Kip Kip mUAw: Doojai laag jag khap khap mooaa: Attached to duality, the world is distracted and distressed to death (sggs 113).
jw kau icMqw bhuqu bhuqu dyhI ivAwpY rogu: Jaa kau chintaa bahat bahat dehee viaapai rogu: When one is plagued by acute and excessive worry, he suffers by diseases of the body (sggs 70).
The modern material life is full of external and internal stressors. All these stressors can be grouped in three categories: stress created by actions of one's own body-mind-intellect apparatus, stress created by actions of other living entities, and stress created by the forces of the nature.
Apart from stress created by external factors, the real monster is within! It is the psychological construct self-image. False ego-sense, "I-am-ness", bodily concept, Haume, or conditioned self are a few other names for it. Once this phantom has arisen, it creates havoc in the body-mind-speech-intellect instrument. It is the mother of all false concepts, as well as all suffering and stress. Therefore, it is the hardest to deal with than the generally supposed.
haumY rogu vfw sMswir: Houmai rog vaddaa sansaar: The world is suffering from the greatest disease of egotism (sggs 1278).
duKu haumY pwp kmwie: Dukh haumai paap kamaai: Man suffers pain by practicing sin in ego (sggs 511-3).
jig haumY mYlu duKu pwieAw mlu lwgI dUjY Bwie: Jagi haumi mailu dukhu payaa malu laagee doojai bhaai: Because of the love of duality, the world is polluted with the filth of egotism, and suffering in pain (sggs 39).
nwnk sbid pCwxIAY haumY krY n koie: Nanak sabadi pashaaneeai houmai karai na koi: O Nanak, one who realizes the Shabad does not act in egotism (sggs 58).
When there is a discrepancy between what we want to be and what we actually are, there is stress. It is the false ego-sense that wants us to be what we are not. Consequently, we end up chasing illusion: "That which is not". With such unripe ego come fear and doubt, which are worse than any dreaded disease. Fear and doubt make us pretend. Due to our wrong breeding, we learn pretending from the very childhood. In turn, pretending gives rise to greed and stress. Once the stress begins, the mind has no control over it.
AMqir loBu min mYlY mlu lwey: Antari lobhu mani mailai malu laaye: By greed within, mind becomes filthy, and one spreads filth around (sggs1062)
swcI suriq nwim nhI iqRpqy haumY krq gvwieAw: Saachee surati naami nahee tripate houmai karat gavaaiaa: People pretend to understand the Truth, but they are not satisfied by the Naam; they waste their lives in egoism (sggs 1254).
mwieAw no iPrY qpw sdwvY: Maya no firai tapaa sadaavai: Man runs after Maya, the illusion, and yet pretends to be a man of disciplined meditation (sggs 948).
krY duhkrm idKwvY horu: Karai duhakaram dikhaavai hor: People do their evil deeds, and pretend otherwise (sggs 194).
AigAwnI mwnuKu BieAw jo nwhI so lorY: Agiaanee maanukh bhaiaa jo naahee so lorai: Humanity is in spiritual ignorance; people see things that do not exist (sggs 212).
BY ivic jMmY BY mrY BI Bau mn mih hoie: Bhai vich jammai bhai marai bhee bhaou mann mahi hoi: In fear we are born, and in fear we die; fear is present in the mind (sggs 149).
mnmuKu rogI hY sMswrw: Manmukh rogee hai sansaaraa: The Manmukh (material or unenlightened beings) are sick and diseased in the world (sggs 118).
Always tossing and turning, the restless mind (false self) creates internal conflicts and makes us attached to duality, the world of Maya or illusion. When we lose our intelligence due to attachment to internal thieves (lust, anger, greed, etc.), our entire consciousness becomes polluted. Because of a false hope for happiness, then we get involved in various plans for material activity. In this conditioned state, we try to acquire or occupy more than needed. In other words, for material happiness, we acquire extravagantly and also spend it extravagantly. In ignorance, all our activities are directed towards fulfilling material desires, passions, sense gratification, and trying to enjoy separately from the Totality (absence of "Band Shaknaa" or selfless sharing). Thus, all our distresses are due to material extravagance. Such activities are said to be sinful for they actually put us into distress. But, due to differentiated consciousness, we do not know this. Consequently, we are said to be in ignorance.
mn kw JUTw JUTu kmwvY: Mann kaa jhoothaa jhooth kamaavai: False or corrupt mind practices falsehood (sggs 948).
nwrwiex inMdis kwie BUlI gvwrI]duik®qu suik®qu Qwro krmu rI: Narayan Nindas kaayi bhoolee gavaaree. Dukrit sukrit thaaro karam ree: Why do you slander God, O deluded and ignorant man. Pain and pleasure are the result of your own actions (sggs 695).
jYsw syvY qYso hoie: Jaisaa sevai taiso hoi: As you think, so you become (sggs 224).
mwieAw mohu sBu duKu hY Kotw iehu vwpwrw: Maya moh sabh dukh hai khotaa ih vaapaaraa: The love of Maya is totally painful; this is a bad deal (sggs 570).
ibnu nwvY sBu duKu hY duKdweI moh mwie: Bin naavai sabh dukh hai dukhadaaee moh maayi: Without the Naam, all is pain. Attachment to Maya is agonizingly painful (sggs 1423).
The Gurbani roars that the world and its gross objects can only give us fleeting pleasure, not eternal Happiness, Bliss or Peace. Because the real Happiness flows from within. In other words, realization of one's Spiritual Nature is the supreme Happiness. In the absence of this Self-realization, all is "bitter" — distress, suffering, lamentation, pain, frustration, anxiety, fear, Karmic reactions, disease, and struggle for unenlightened existence. Still, surprisingly, man's all efforts are aimed at securing nothing but material pleasures!
imTw kir kY kauVw KwieAw: Mithaa kari kai kaurraa khaaiaa: Deeming it sweet, people eat the bitter (sggs 1243).
muiK byrwvY AMiq TgwvY: Mukhi bairaavai anti thagaavai: In the beginning Maya seems to please, but in the end, she deceives (sggs 892).
sBy vsqU kauVIAw scy nwau imTw: Sabhe vasatoo kourreeaa sache naao mithaa: All material things are bitter; the True Name alone is sweet (sggs 321).
bwhir FUFq bhuqu duKu pwvih Gir AMimRqu Gt mwhI jIau: Baahari dhoondhat bahut dukha paavahi ghari amrit ghat maahee jeeu: By searching around on the outside, you will only suffer great pain; the Ambrosial Nectar is found within the home of your inner being (sggs 598).
The attachment to the material world is said to be full of tribulations and misery. According to our association with different modes of material nature, we experience specific material happiness and distress. The Gurbani repeatedly reminds us it is because of ignorance we are attached to the material world (Maya) instead of our stress free Self, which is always within us. Ignorance is the forgetfulness of this True Self (God, Sat Guru, Truth, Pure Consciousness or Nature, etc.). In such ignorance, we spend life trying pleasing or gratifying others to preserve our name, pride and fame. As a result we suffer from material distress. Being thus absorbed in a conditioned life, we never attain real Bliss or Happiness (Anand).
igAwn hIxM AigAwn pUjw]AMD vrqwvw Bwau dUjw: Giaan heenan agiaan poojaa. Andh vrtaavaa bhaayu doojaa: Without spiritual wisdom, the people worship ignorance. They thus grope in the darkness, in the love of duality (sggs 1412).
Brm moh AigAwn AMDwr: Bharam moh agiaan andhaar: Through doubt, emotional attachment and ignorance, we are enveloped in darkness (Sggs 675).
privriq mwrgu jyqw ikCu hoeIAY qyqw log pcwrw]lau irdY nhI prgwsw qau lau AMD AMDwrw: Paravirati maarag jetaa kish hoeeai tetaa log pachaaraa. Lau ridai nahee paragaasaa tayu lau andh andhaaraa: The more you walk in the ways of the material world, the more you try to please people. Until the heart is enlightened, one gropes in the darkness of ignorance (sggs 1205).
Although one's intellect and the capacity of reasoning is useful in dealing with the external difficulties, but are deplorably inadequate and also inappropriate when faced with internal challenge. Then how can one go about managing different aspects of stress arousal?
Stress and the modern life are intertwined. Thus stress is unavoidable, even if one is to abandon the world. Given the circumstances, what we can do is free ourselves to the extent that we will not be adversely affected by it. Stress results from the way we perceive the world, not from the way the world really is. To put it otherwise, it is not circumstances or events in themselves that cause our stress, but rather the views we take of them. What it boils down to is to realize indivisibility of our Spiritual Nature or "Joti Svaroop", which is Unconditioned and Changeless. Then we can remain unaffected by the objective conditions. That is to say, by being awake, aware, alert and detached we can attain freedom from stress while living in the world. The wise ones call this state "being in the world but not of it"! In this context, the example often cited in the scriptures is that of a lotus flower — it floats on the muddy water, yet it remains untouched.
sB kY miD sgl qy audws: Sabh kai madhi sagal te udaas: Remain in the midst of all, and yet detached from all (sggs 296
AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY: Anjan maahi niranjan raheeai yog jugati iv paaeeai: Remaining pure in the midst of the worldly filth — this is the way to attain Yoga (sggs 730).
jYsy jl mih kmlu inrwlmu murgweI nY swxy ]suriq sbid Bv swgru qrIAY nwnk nwmu vKwxy: Jaise jal mahi kamal niraalam muragaaee nai saane. Surti sabadi bhav saagar tareeai Nanak naam vakhaane: The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream; with one's consciousness focused on the Divine Name, one crosses over the terrifying world-ocean (sggs 938).
Sometimes, to mitigate distresses in this forest of the material world, the misguided conditioned Jeeva (individual being) receives cheap blessings from cheats — show-bottle spiritualists, many so-called Saadhoos and Sants, Manmukhs or swindlers in religious garbs, opportunists who use religion and people's suffering for personal gains, etc. — who preach and practice against the principles of the scriptural Truth. He then loses all his discerning intelligence in their bad association (Kusang). This is exactly like jumping in a shallow pond. As a result, one simply breaks his head! Like a football he then gets kicks from all sides.
As emphasized in the scriptures, the goal is to achieve the consciousness of fearlessness. Absence of fear is absence of pretending. Absence of pretending means nonattendance of false self or ego. In the nonattendance of false ego, there is no appearance of stress. Therefore, the scriptures tell us the way to manage stress is through psychological Simplicity. Not external simplicity, but the Simplicity of the mind (Sahaj). A truly Simple mind is free of false self: selfishness, aggressiveness, arrogance, baser desire, anger, possessiveness, all sense of "I-me-mine", etc. To achieve this Simplicity requires purification of the body-mind-speech-intellect instruments.
miq hodI hoie ieAwxw: Mati hodee hoi iaanaa: If you are wise, be Simple (sggs 1384).
Awpu gieAw BRmu Bau gieAw jnm mrn duK jwih: Aap gaiaa bhram bhaou gaiaa janam maran dukh jaahi: When ego departs, doubt and fear also depart, and the pain of birth and death is removed (sggs 1093).
kUVY kI pwil ivchu inklY scu vsY min Awie: Koorre kee paali vichahu niklai sach vasai mani aai: When the veil of falsehood is torn down from within, Truth comes to dwell in the mind (sggs 591).
suMn smwiD shij mnu rwqw]qij hau loBw eyko jwqw: Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904).
imTw bolih iniv clih syjY rvY Bqwru: Mithaa bolahi nivi chalahi sejai ravai bhataar: With genuine sweet speech and a humble way of life, the soul enjoys God-union: Self-realization (sggs 31).
True purity — which according to the Gurbani stems from truthful living — is the absence of the false self, with its pride and hurt. With the purification of the body (or physical senses), one's perception of the gross objects of the world stands changed. With the purification of the mind, one's feelings of emotions cease to harrow him. With the purification of the intellect, one thinks right thoughts. With the purification of the speech, one's true character shines forth. All these are aid in proper management of the material distress.
The Gurbani tells us that, for a seeker, distress is an opportunity to remember his godly status. Because when one is very much distressed by material conditions, one becomes interested in God (the True Self). Nobody wants to know himself or God in material happiness! The trials and tribulations that human beings face in the material world are thus meant to increase one's faith, attention, conviction, concentration and humility. When a person understands that he is not this body-frame, he will become fearless as there will not be anxieties or stress. As a positive influence, therefore, stress can result in a new awareness and an exciting new perspective.
duKu dwrU suKu rogu BieAw jw suKu qwim n hoeI: Dukh daaroo sukh rog bhaiaa jaa sukh taami na hoee: Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God (sggs 469).
jb lgu jIau ipMfu hY swbqu qb lig ikCu n smwry: Jabb lagu jeeou pind hai saabat tabb lag kish na samaare: As long as one's life force and body are healthy and strong, he does not care to remember the Truth (sggs 981).
Therefore, the Gurbani ask us to never be distressed or satisfied by material opulence. Because our concern in life is to know the Truth. When one is callous to all duality (Doojaa Bhaav) and the happiness and distress of this material world, one is fit for Eternal Life. Material happiness and distress come and go. Therefore a Giaanee (spiritually wise man) is not concerned with them.
suK duK sm kir jwxIAih sbid Byid suKu hoie: Sukh dukh sam kar jaaneeahi sabadi bhed sukh hoi: Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad (sggs 57).
sB kY mDy Ailpq inrbwxy: Sabh kai madhe alipat nirabaane: In the midst of world happenings, remain detached and balanced in Nirvaana (sggs 102).
mn qUM joiq srUpu hY Apxw mUlu pCwxu: Mann toon joti saroop hai apnaa mool pashaan: O my mind, you are That — the true image of the Divine Light — know your Reality (sggs 441).
However, material attachment is so strong that despite the suffering, we do not want to give it up. Our condition is like that of a camel, who eats thorny bramble even though it makes his mouth bleed! That is to say, our passion and ignorance obsessed mind indulges in sense gratification even though it suffers. Baser desires and grief is the stress — functioning of the false ego. There is freedom from stress when the mind does not desire or grieve.
gurmuiK Bey inrws prm suKu pwieAw: Gurmukh bhaye niraas param sukh paaiaa: By becoming a Gurmukhs (spiritual being), become desireless, and attain Supreme Peace (sggs 1249).
jo nru duK mY duKu nhI mwnY...: Jo nar dukh mai dukh nahee maanai...: That man, who in the midst of pain, does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause|| who is not swayed by either slander or praise, nor affected by greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor;||1|| who renounces all hopes and desires and remains desireless in the world; who is not touched by lust or anger - within his heart, God dwells (sggs 633).
There is little practical wisdom in the education system of the modern world to guide us through our daily lives. But the Gurbani is full of such practical wisdom and can help us loosen the grip of material attachment. Among many techniques repeatedly cited in the Gurbani are meditation (Japa or Naam-Simran), selfless Kirtan, inner inquiry, selfless activities (Sevaa), diligent study of the scriptures, introspection, truthful and righteous living, keeping Good company, awakening divine qualities within, shunning evil passions, giving and sharing, always remembering we are the true image of God ("Joti Svaroop"), being humble, practicing unselfishness, practicing love and compassion, observing and controlling vital breath, eating and drinking right, changing oneself instead of expecting others to change, learning the art of living right, gaining Self-knowledge, making the sweet speech firmly established in the mind and the mind firmly established in the sweet speech, reducing the importance of events, reducing uncertainties in life, maintaining thought awareness and rational thinking, taking proper care of the body, using time more effectively, changing attitude and behavior, keeping things in perspective, staying alert and in control, avoiding confrontations, not contradicting the world around, reducing the intensity of emotional reactions, pursuing real goals, always being kind and gentle with the Self within, keeping in mind that whatever we see in the world is impermanent, remembering death, changing our surroundings, changing our outlook on life, recognizing and accepting limits of the body-mind-intellect apparatus, avoiding faultfinding and slandering others, avoiding judging others, learning to be tolerant and forgiving, not competing but cooperating with others, creating an image of peace in the mind, staying joyful, dramatically simplifying life, doing the best in the life, strive to reach that highest level of moral excellence, developing discerning intellect, creating harmony within and without, and so on.
The goal of all this is to live in the eternity of "Now"; for the eternal life is in the "Now" only. "Now" is the absence of imagination. Imagination is stress and suffering. "Now" is Stillness or Timelessness; it is simply Being — "Joti Svaroop". In "Now" there is no phenomena. Hence, "Now" is the only Truth. Neither it can be found in the painful memories of the yesterday nor in the fear and anticipation of tomorrow. But, sadly the scope of the modern education is so limited it does not prepare one to live in the "Now". The result is man's repeated suffering.
To be not in "Now" is to be in ego-mind-world-senses-illusion. This is suffering. Our walking down the memory lane of the past or worry lane of the future renders the mind unfit to catch the eternity of the "Now". Inattention to our real Self takes us away from the "Now", where as the attention brings us back to it. The Gurbani tells us that our stress free Self is ever at hand. Therefore, if we want to free ourselves from the material stress, the instinctive mind must subside into the eternity of the "Now", at this very moment. To be established in the "Now" is to be inwardly awake and vibrant. By focusing on "Now", we reduce the fragmented and illusioned mind (time and space) scattered in our fantasizing of the yesterday or tomorrow.
It is the natural tendency for the body-mind-intellect to exist in love and harmony. The scriptural wisdom tells us that for this higher state of the eternity of "Now" — "Joti Svaroop", Pure Love, Fearlessness, Gentle Awareness, Sahaj, etc. — to enter the mind, we need to first recognize the false self and then abandon it. This change in our viewpoint can only happen "Now", not some other time in the future. Because the future left to itself will only repeat the past actions and reactions! Therefore, "Now" is the time to realize the real Self within. Also, the illusion free existence is not to be obtained afresh because we are already That, right at this very moment. Living in "Now" is the highest state of the conscious mind. The person who lives fully in the "Now" is a true Giani or Gurmukh, the Enlightened Being who sees beyond bodily concept and knows the Changelessness of his True Being. In all situations, such person remains undisturbed and contented within: callous to material distress and happiness. This Spiritual Nature of "no stress" or "no pain" can neither be purchased, nor given to somebody as a gift, nor it can be made to order. By becoming a Spiritual Being (Gurmukh), one must realize it himself, within. This is the edict of the Gurbani.
ggn dmwmw bwijE pirE nIswnY Gwau] Kyqu ju mWifE sUrmw Ab jUJn ko dwau: Gagan damaamaa baajio pare nisaane ghaau. Khet ju maandio soormaa abb joojhan ko daau: The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted. The spiritual warriors enter the field of battle; now is the time to fight! (sggs 1105).
ivsmwdu dyKY hwjrw hjUir: Visamaad dekhai haajaraa hjoori: How wonderful to behold the Divine ever-present "Here" and "Now" (sggs 464).
suix mn imqR ipAwirAw imlu vylw hY eyh: Sunni mann mitar piaariaa mil velaa hai ih: Listen, O my mind, my friend and darling: Now is the time to meet God (sggs 20).
kbIr kwil krMqw Abih kru Ab krqw suie qwl: Kabeer kaal karantaa abahi kar ab kartaa suyi taal: Kabeer, that which you have to do tomorrow - do it today instead; and that which you have to do today - do it Now! (sggs 1371).
Krcu bMnu cMigAweIAw mqu mn jwxih klu: Kharach bann changaaeeaa matu mann jaanahi kal: Gather up noble virtues for your travelling expenses, and do not think of tomorrow in your mind (sggs 595).
ey mn Awlsu ikAw krih gurmuiK nwmu iDAwie: Ae mann aalas kiaa karahi gurmukh naam dhiaai: O mind, don't be lazy. Become Gurmukh (spiritual being), and meditate on the Naam (sggs 28).
igAwnI hoie su cyqMnu hoie AigAwnI AMDu kmwie: Giani hoi so chetann hoyi agiani andh kamaaye: Giani is spiritually awake; ignorant act blindly (sggs 556).
haumY bwDw gurmuiK CUtw: Houmai baadhaa garmukhi shootaa: Egotism is bondage; by becoming a Gurmukh (spiritual being), one is emancipated (sggs 131).
