All schools of Indian philosophy have laid salvation or freedom from transmigration as the goal for the

individual, but they differ in the description of this final achievement. The "Nyaya" and "Vaisesika"
scholars believe that the soul (atman) is an eternal and all-pervading substance. The qualities of the soul
are cognition, desire, aversion, pleasure, pain etc. These cannot belong to any physical substance. So,
there must be an immaterial substance called 'soul' of which they are the qualities. The soul is different
and distinct from the body. The senses, the mind and the stream of consciousness."with the attainment
of liberation through the knowledge of the reality, the soul becomes free from its connection with the
body and has no experience of pleasure and pain or consciousness of any kind.

The "sankhya" and the "yoga" schools consider Purusa and Prakriti as two coeval entities. Rishi Patanjli
points to a God, but he is not the creator of Purusas (souls) or Prakriti. The nature of the soul is pure
consciousness unchanging and abiding. "The bondage of the self is affected by its identification with the
'buddhi' and egoity. And this identification is due to the reflection of the pure spirit in the buddhi and the
consequent failure on the part of the spirit to distinguish itself from the former. This non-discrimination
results in the identification of the two, which further leads to the identification of the pure selfwith the
successive series of the evolutes. It is for this reason that the pure spirit which by its intrinsic nature is
free and pure, risen above pain and sin and moral and intellectual defects, comes to feel its subjection to
all these limitations.

It is, however, the prescence of pain, which sums up all the limitations and defects, that compels the
spirit to think about the means of delivery from its meshes. Hence the necessity of philosophical
knowledge. It is the theoretical and practical conviction that the subject as pure spirit is by its very
nature free from all contamination of pain and misery that ultimately leads to its emancipation. The
emancipation is achieved by the discriminative knowledge that the self is entirely different from the
unaffected by the not-self. This, however, is not easy to achieve. The theoretical conviction must mature
in direct realization of the truth."[11] The cessation of pain is what a saved soul gains. There is no
mention of bliss which the Vedanties assert.

The "Purav Mimansa" deals with Dharma which produces prosperity like heaven. Jainism, Saharswamin
and Prabhakra have not spoken of "moksa". Kumarila and Saliknatha and their followers could not ignore
it, since the system would not be complete or perfect without it. Kumarila understands it as freedom
from rebirth, the cause of pain and suffering. For the past "karman" should be exhausted through
experience without any residue to produce a body. The seeker for liberation should not perform any
prohibited action or any action for reward, since both these would generate new bondages. He should
do both compulsory and conditional ("nitya" and "naimittika") the ommission of which would produce
sin and suffering.[12]
What the Vedant philosophy of Samkara says on this subject has already been touched upon briefly.
When through knowledge a jivatma realises truth "I am Brahm", the shackles of maya break and it
regains the bliss natural to it.

But the conception of the Supreme Reality in Gurbani differs from all Six Schools of Philosophy. The God
of Guru Nanak is "Karta Purakhu". Unlike the Purusha of Samkhaya, He is not a mere witness of the show
that Prakriti displays. He is both efficient and material cause of the universe, unlike the God of Nyaya and
Vaisesaka schools. The Gurus rejected the Karma-kand or the ritual portion of the Vedas which the Purva
Mimamsa lays stress on. He is not "Tatastha" like the Brahmin of Samkara. He Himself creates, sustains
and destroys the universe. All animate and inanimate substances in the world have been created by Him.
So, the jivatma is to realise these facts and try to be in tune with the Infinite. By destroying its egoism it
achieves the supreme object of its life.

"By singing His praises thy impurity will be removed and the poison of Haumain (egoism) spread all over
will be destroyed."[13]

To the question, "What present should we offer to have a vision of His court? What words should we
utter to win His love?", Guru Nanak replies in Pauri iv of Japu:

"Meditation on His name and His glory in the ambrosial hours of the morning. Our actions procure us
this vesture (body), but the door of liberation is opened through His grace."

Our meditation should be so intense "That we may realize His prescence everywhere." In Pauri xx of Japu
the first Guru proclaims:

"If the hands, feet, or body are covered with dust, they are cleansed by washing them with water. if
clothes are made unclean, by use of soap they are washed of impurity. If the buddhi (intellect) is defined
by sin, love of the Name will purify it."

In the light of these teachings we shall now analyze the hymns of the Ninth Guru.
"The person who has given up his egoism (haumai) by recognising God as the creator, shall get
deliverance; be sure of this truth, O my mind." (Sloka 19)

"Consider the man, who meditates God day and night as His image. Between God and His servant there
is no dissimilarity - recognize this to be true." (Sloka 29)

"Sing the praises of God, good men; You have got the priceless human birth: why waste it? Take refuge
with God who purifies sinners and the support of the holy. Why forget Him, by whose rememberance
the Elephant got rid of his fear." (Gauri 2.5)

But a man cannot serve God and mammon both. Hence the Guru says:

"Give up pride and attachment to mammon, and devote your heart to the worship of God. Saith Nanak,
this is the way to salvation - through the teachings of the Guru find it." (Gauri 2.4)

Of the use of mere study of religious books:

Religion is a matter of experience. You have to realise the truth, which the religious scriptures point out.

"Good men, rest comes only when a man seeks and finds the asylum of Hari. The study of Vedas and
Puranas should result in the rememberance of God's Name. The person whom greed, delusion, wealth,
sense of possession and indulgence in sensual pleasures do not attract and for whom pleasure and pain
are alike, is the image of God."

So is he who considers hell and heaven, nectar and poison and gold and copper alike.

"For whom praise and dispraise are the same, and on whom greed and attachment have no effect.
Consider him only enlightened whom pain and pleasure do not entrap. Nanal; conside such a person
saved." (Gauri 2.7)
For purifying the heart and getting rid of inclinations towards sin, rememberance of the Name is the only
remedy. Washing the body in the water of sacred rivers may remove dirt of the body, but such bathing
does not remove the foulness of the mind.

"Without the Name of Hari man is subject to sorrows; Without devotion doubt is not removed - the
Guru has revealsed this secret. Bathing at sacred places and fasts are of no avail, if one does not take
refuge in God. Yoga and sacrifices will bring no reward to him who neglects to praise Him. Forsaking
pride and attachment to worldly pleasures, one should sing the praises of God. Says Nanak, the mortal
who acts thus will be a jiwan mukta i.e. is saved whilst alive." (Bilawal 2.2)

Without devotion to God life is wasted:

"He who does not devote himself to God, has wasted his life bear this in mind. He who has not his mind
under control will not get any reward from pilgrimages and fasts, this truth I proclaim. Just as a stone
placed in water is not pierced by it, Regard the man who has no devotion in Him to be hard-hearted in
the same way. In this Kali-age liberation is obtained through the Name, the Guru has revealed this secret.
Saith Nanak, that man is great who sings the praises of the Lord." (Bilawal 2.3)

Guru Arjan has proclaimed in Sukhmani, Sloka and Pauri I of Ashatpadi ix that the entire character of him
who enshrines God's Name in his heart is changed:

"He, who enshrines the Name in his heart see God pervading all beings. Every second he worships the
Lord. Nanak, he becomes an Apars (untouched by Maya) and he saves all. Falsehood does not touch his
tongue. His heart longs for the vision of the Impeccable. He does not cast an evil eye on the womenfolk
of others. He loves the company and service of good men, He has controlled his senses and is free of the
five evils. Nanak, amongst millions there is one such apars."

The Ninth Guru in measure Basant says:

"Mother, I have obtained the wealth of the God's Name. My mind is rid of running hither and thither - It
has found its rest. Illusion and desire of possession have departed from my body - the pure knowledge of
God has dawned. Greed and delusion do not touch me now. I have grasped firmly devotion to God. The
doubt about birth and death is no more. Now that I have obtained the jewel of the Name, All desire has
been removed from my mind: It is now absorbed in bliss. He alone sings the praises of Hari, on whom
the ocean of Grace showers His compassion. Saith Nanak, such wealth is found rarely by some through
the Guru's Word." (Basant 3.3)

For purifying the mind in order that it may contain the Name, ethical conduct is indispensable. In the
very first hymn of the Gauri, Guru Tegh Bahadur has emphasized this point:

"Good men: discard pride of mind. Flee day and night lust, wrath and the company of evil men. He who
regards pleasure and pain, honour and dishonour as alike. And rises above joy and sorrow - Such a one
knows the Truth. He renounces praise and obloquy and seeks to achieve the state that is inexpressible.
Nanak, this way is hard - Only the rare God-oriented man knows it." (Gauri 2.1)

Again:

"Do not think that the yogi knows the right way in whose mind you see avarice, attachment to wealth
and worldly possessions. Rcognise him only as a yogi who engages neither in praise nor in obloquy of
others and to whom gold and iron are alike, and who has risen above pleasure and sorrow. Such a man,
who has stablized his restless mind that was running in all the ten directions, is to be regarded as
emancipated, saith Nanak." (Dhanasari 2.3)

Liberation is attained by him:

"Who in pain is not affected by it, Who has no attachment to pleasure and is fearless, and who thinks of
gold as a clod of earth. Neither does he indulge in praise nor cavalling at others. And has no greed,
delusion of pride in him. He remains aloof from happiness and sorrow and cares not for honour or
dishonour. He gives up all hope and desire, and has no desire. Him lust and wrath do not touch. In the
heart of such a man does Brahmin abide. A man who the Master favours follows this way of life and he is
absorbed in the Lord, just as water merges into water." (Sorathi 2.11)

Transcience of worldly things must be recognized by a person who seeks spiritual progress. While
performing the worldly duties he must not forget his duty to God. Our relationship with wife, children,
brothers, sisters, friends and companions ends with death. The Guru reminds us that even our body
which accompanied us when we were born, is left behind when we depart. The Guru wants man to
ponder upon these truth and not neglect his spiritual life.

"Wake up, O mind, wake up: why dost thou sleep negligently? The body that was born with thee will not
accompany thee when thou shalt depart. Mother, father, progeny and other relations, to whom thou
remainst attached, Will consign thy body to flames when life departs from it. Know that thy affairs with
the world last only as long as thou art alive. At thy death the whole thing will pass off like a dream; so
sing the praises of Hari." (Tilang 2.2)

"O mortal, remember Him night and day. Every moment thy life is passing away like water from cracked
pitcher. Why dost thou not sing the praises of Hari, thou ignorant fool: Thou hast forgotten death,
entangled in false covetousness. Even now if you chant the praises of Hari, nothing is lost. Saith Nanak,
by devotion to Hari thou shalt attain the state of fearlessness." (Tilang 2.1)

Every creed has some external forms. "While the meaning is alive in these they are not only harmless but
pregnant and life-giving. When we come to think that they possess in themselves material and magical
virtues, then the purpose which they serve is to hide God from us and make us practically into
aetheists."[14] At the time of the advent of Guru Nanak split-eared yogins who followed Gorakh Nath
had a large following among the masses of Punjab. They admitted both Hindus and Muslims to their
sect. They laid great stress on outer forms. Guru Nanak in measure Suhi, hymn 7 drew their attention to
this aspect of their practice.

"Yoga does not consist in the patched coat nor in the staff and rubbing ashes on the body. Nor does yoga
consist in ear-rings nor in close-cropping the hair. It does not consist in sounding the horn. The way to
yoga is found when we remain in tune with the Impeccable amidst worldly temptations. Mere talk
cannot turn a man into a yogi. He who considers all men equal is alone to be called a yogi."

The Ninth Guru says on this theme:

"Man, thou didst not embrace the teachings of the Guru: of what avail is the shaving of thy head or
doning ochre-coloured robes; Thou has forsaken truth and adopted falsehood; thus hast thou lost the
goal of life. Thou hast filled thy belly by deceitful methods and slept like a beast. The way to devotion to
God thou didst not learn and didst sell thyself to mammon. Thou didst entangle thyself with sensual
pleasures and forget the Jewel of the Name. Thou didst remain ignorant and didst not remember God;
thy life was wasted. Saith Nanak: Lord! exercise thy own virtue of forgiveness. The mortal always errs."
(Sorathi 1.10)

It has been mentioned earlier in this script that in the "Jaijwanti" measure we find only the four hymns
of Guru Tegh Bahadur. In these he has emphasized the transitoriness of worldly pleasures and
possessions and urges man to devote himself to the Name and thus attain the goal of life. We may in the
end reproduce what is stated in these four hymns.

"Remember Rama, remember Him. It will stand thee in good stead. Forsake following the illusion and
take shelter with Consider the pleasures of the world transitory; this whole paraphernalia is short-lived.
Wealth of which thou art so proud will pass of like a dream; The empire of the whole world is a wall of
sand. The servant of God, Nanak says, the body will perish. Moment by moment passed yesterday, Today
is also passing similarly." (2.1)

"Worship, O worship God, thy life is fast passing. What shall I tell thee again and again? Thou understand
not, thou ignorant man: Thy body shall melt like a hailstone before long, Give up all doubts and meditate
on the Name of God. In the end this alone will accompany thee. Give up like poison the sensual
pleasures, and enshrine the praise of Hari in thy heart. Nanak, the servant of God, reminds thee - Thy
opportunity is slipping." (2.2)

"O man, what shall be thy lot? To the Name of God didst thou not lend thy ear in this world, and
remained totally engrossed in sensual pleasures and didst not turn away thy mind from these.

Thou wast born a man, but didst not remember God even for an instant. Thou hast become a slave to
gratification of lust and hast got thy feet shackled.

Nanak, the servant of God warns thee - this world is like a dream. Why dost thou not remember God,
slave mammon is?" (2.3)

"Thy life is passing in vain Day and night thou dost listen to religious books yet thou dost not understand
the truth, ignorant man. Death is approaching and thou hast nowhere to flee from it. Thy, body, which
thou regardest as permanent shall return to dust; why dost thou not remember God, O thou who are
without shame and ignorant? Nanak, the servant of God tells thee to give up pride in thy heart and
devote thyself to God and thus live thy life in this world." (2.4)

NOTES & REFERENCES:

[1] Japu

[2] Sarang V.2.90

[3] Pages 140 and 149

[4] M.A. Macauliffe, "The Sikh Religion", Vol.IV

[5] Asa Chhant, Guru III, 2,7.

[6] Var Siri - Sloka 2, Guru III

[7] Anand, Pauri 19

[8] Japu 2.

[9] Majh, Chaupade 2.8 9. Japu, 23.

[10] Nurse sent by Raja Kamsa of Mathura to poison the infant Krisna.

[11] HPWE, pp. 223 and 226.

[12] Ibid, p.268.

[13] Sukhmani XIX, 7.

[14] Froude, "Short Studies", Vol.1