# How Do You Know What Your Duty Is?



## Ishna (Aug 31, 2011)

Sat Sri Akaal Ji

This is taken from http://www.sikhmarg.com/english/chapter01.html .

... Similarly, in this world, the director, Waheguru, has assigned different kinds of duties to different people. Waheguru may make us rich, poor, a scholar, a common man, handsome or handicapped. But the situation in which He puts us, should not matter while we are doing the duty assigned to us. Wherever we are placed, we should do our duty honestly, sincerely, and devotedly, being neither jealous of others nor suffering from any ego.
​But how does one know what duty one is to perform?

The sangat's thoughts are appreciated.

Ishna
​


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## Harry Haller (Aug 31, 2011)

Bhenji, 

I read this when you posted this on another thread , I think it is an excellent piece of writing that sums up the meaning of life from a sikh point of view. 

The missing links, I think, are your own personality. If the voice in your head is Guru, and that is a very tiny figment of Waheguru, than I do not think that voice is there to completely take over your life, I think it is there so that whatever it is that you do, you do with the grace of the Guru. 

So, the question, what should I do with my life, is a very personal one, I am asking the same question as well, at this present time I can go in pretty much any direction, or even move countries, I just don't know what to do, but whatever it is I do, I would like to do it with Guru's grace. 

0 maybe its easier to ask what not to do, and whatever is left is what to do!


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## Archived_Member16 (Aug 31, 2011)

*Guru Nanak Dev Ji taught three fundamental principles:*

*Kirat Karo* - Work hard and honestly 
*Wand Ke Chhako *- Share what you have with the needy 
*Naam Jappo *- Always remember God throughout the day

*Guru Arjan Dev Ji  says (Asa Raag ):*

Having gained a body this time, A rare opportunity you have got;
This is your chance to meet God.
Your other pursuits will be of no avail at the end.
Seek the company of holy men, And learn to meditate on God.
Set your mind on crossing the sea of life;
Life is being wasted away in pursuits of sensual pleasures.


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## Annie (Aug 31, 2011)

I think only a few people are lucky enough to feel a strong calling, such as "I must be a teacher," or "I must go dig wells in poor villages," or "I must put on a fancy costume and use my powers to fight evil." For the rest of us, I think, a job is just a source of income that allows us to live and follow more meaningful pursuits. Duty is in the little things - just being prepared to do what's right when the opportunity presents itself. You can feed a homeless person, be kind to a child, sign a petition for someone's rights, help someone if they fall. And always be grateful because you are blessed to be in a position to help.


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## spnadmin (Aug 31, 2011)

> Guru Arjan Dev Ji says (Asa Raag ):
> 
> Having gained a body this time, A rare opportunity you have got;
> This is your chance to meet God.
> ...



This is our only duty and calling. Everything else is subject to Hukam, circumstances,time and place of birth. That is why a career or profession may be lowly or high, or may change course. Aad such, jugaad such, hai bi such, calling to meet with Akaal does not change.


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## Ishna (Sep 1, 2011)

To seek company of holy men or to seek the Holy IN men? (ie. seek to see Waheguru in all)

If it is our duty to seek holy men, then bring on the babas :whatzpointkudi:
Thanks kindly.


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## dalbirk (Sep 1, 2011)

Ishna Ji , 
       The Holy men mentioned is not for a particular person like SANT , BABA etc but all the Sikhs who sit in Satsang & keep themselves attuned to the teachings of the Guru .


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## Archived_Member16 (Sep 1, 2011)

*FOOD FOR THOUGHT:*


*SIGNIFICANCE AND PURPOSE OF HUMAN LIFE*

(By always keeping the Company of the Holy, and focusing consciousness on the Guru) 
The soul, Praan (Vital Life-force), mind and body blossom forth (i.e.; Inner Growth);
 this is the true purpose of life (Sri Guru Granth Sahib Ji 47).

 <><><><>​

As highlighted in the Sri Guru Granth Sahib Ji (Sri Guru Granth Sahib), there is a profound meaning to life, a profound purpose for being here. However, the Sri Guru Granth Sahib Ji indicates that a "rare" few find this purpose consciously and begin to pursue life as a great spiritual adventure, a journey within. It also indicates that living Consciously as Joti-Svaroopa (ego or Haume free state etc.) is a spiritual lifestyle (Gurmukhtaa) and living unconsciously (ego or Haume regime etc.) is an unspiritual lifestyle (Manmukhtaa). And that being wrapped in ignorance of the True Nature of its Self, the Jeeva (individual being) loses its moorings and is unable to identify its goal in life, namely seeking God. The Sri Guru Granth Sahib Ji enlightens us about how to live in this world so that we can realize the life's Ultimate purpose.

 •ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥: Bhaee praapat maanukh dehureeaa. Gobind milan kee ih teree bareeaa. Avar kaaj terai kitai n kaam. Mil saadh sangat bhaj keval Naam ||1||: (O brother) this human body has been given to you. This is your chance to meet God. (If no effort is put forward to realize God, then) all other efforts (work, ਉੱਦਮ) will be of no use (to your soul). (Therefore) join the Holy Company; (there) contemplate on the Divine Name alone ||1|| (Sri Guru Granth Sahib Ji 12).

•ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥: Gurmukh laahaa lai gaye manmukh chale mool gavaai jeeou ||19||: Those who have become the Gurmukhs (spiritual beings, follower of the Truth and the thurthful living, etc.) reap their (spiritual) profits (of Naam) and leave, while the Mmanmukhs (self-willed, materialistics, deniers of the Truth and the truthful living, etc.) lose their investment and depart (ਪਹਿਲੇ ਕੀਤੇ ਭਲੇ ਕੰਮਾਂ ਦੇ ਸੰਸਕਾਰ ਵੀ ਮੰਦ ਕਰਮਾਂ ਦੀ ਰਾਹੀਂ ਮਿਟਾ ਕੇ ਜਾਂਦੇ ਹਨ). ||19|| (Sri Guru Granth Sahib Ji 74).

• ਚਿਰੰਕਾਲ ਪਾਈ ਦ੍ਰੁਲਭ ਦੇਹ ॥ ਨਾਮ ਬਿਹੂਣੀ ਹੋਈ ਖੇਹ ॥ ਪਸੂ ਪਰੇਤ ਮੁਗਧ ਤੇ ਬੁਰੀ ॥ ਤਿਸਹਿ ਨ ਬੂਝੈ ਜਿਨਿ ਏਹ ਸਿਰੀ ॥੩॥: Chrankaal paaee duralabh deh. Naam bihoonee hoee kheh. Pasoo pret mugadh te buree. Tisahi n boojhai jin eh siree ||3||: After a very long time, one obtains this human body, which is so difficult to obtain. Without the Naam, it is reduced to dust (because of Bikaars). (Without Name and because of Bikaars) the fool's (body) is worse than a beast and a demon. He does not understand (or remember) Him who created it - this human body ||3|| (Sri Guru Granth Sahib Ji 890).


Tree is hidden in the seed. But in itself the seed is not enough. First, in proper season and climate, it has to go under the earth. Subsequently, it has to be cared for, protected, watered, fertilized, and so on, before it becomes a tree and comes to bloom and fruit. In other words, we have to put efforts so the seed sprouts and becomes a tree. 

Similarly, the life in itself is not enough. In other words, life in itself is not the goal. The purpose or goal of life is — God-realization, realization of one's True Nature as Pure Consciousness or Awareness (Joti-svaroopa), Universal Unity or Oneness of the existence (true Nature of the Self that pervades everything and everywhere equally), to Realize what's beyond this physical existence, and so on — hidden deep in it. Thus life is not an end by itself but very significant means to the end. It is the opportunity given to us to realize the goal, which surpasses it. Since the purpose or goal is hidden deep in life, it cannot be found if we were to stay on the surface or periphery of it. we need to dive deep within — go within, seek within, etc. If we are to stay at the surface, we are bound to miss the goal. To say it otherwise, if man becomes overly attached or obsessed with life, then naturally he will never be able to transcend it. And, in the process, he will be lost in the means and miss out the opportunity to understand something deeper, far significant and superior. 


For example, high school is generally to educate us and prepare us for something greater: to get admission in college, university etc. But if one becomes too obsessed or attached to the high school and refuses to leave it, then obviously he will never be able to transcend it. In other words, if the preparation becomes without end, then the goal is lost, rendering the preparation meaningless, pointless and a total waste, thus a burden. 

As repeatedly indicated in the Sri Guru Granth Sahib Ji, this is exactly what the majority of us (over 99.9 percent) have been doing for time immemorial. The Sri Guru Granth Sahib Ji wants us to peek into our past to know what has been happening to us again and again and again, because we keep repeating same mistakes from time immemorial. Gurbani wants us to go into it, and learn some lessons from our experience up to now. Otherwise we will be back to square one. 

•ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥ ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥ ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥ ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥ ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥: Kayee janam bhaye keet patangaa...: In so many births, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. ||1|| Meet the Lord of the Universe - now is the time to meet Him. After so very long, this human body was fashioned for you. ||1||Pause|| In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations ||2|| (Sri Guru Granth Sahib Ji 176).

•ਜਨਮ ਮਰਣ ਅਨੇਕ ਬੀਤੇ ਪ੍ਰਿਅ ਸੰਗ ਬਿਨੁ ਕਛੁ ਨਹ ਗਤੇ ॥: Janam maran anek beete pria sang bin kash nah gatay: (I) passed through so many births and deaths; without Union with the Beloved (God), there is no salvation (Sri Guru Granth Sahib Ji 462).

Hence, nothing is new! We have been everything in our past, not once but countless times. In other words, what we are now and what we are doing in this life is not for the first time. By reminding us of our past, the Sri Guru Granth Sahib Ji apparently wants us to understand and see the complete nonsense of our repetition — the wheel or the cycle of coming and going (Aavaa Gaman, birth and death, repetition etc.). Nonetheless, the Hub or the Center (Truth) remains the same. 

Perhaps the Sri Guru Granth Sahib Ji is hoping that if we can understand and see the total nonsense of our mistakes we have been repeating for time immemorial, maybe then we can learn from them. For the learning makes one wise. If one does not learn from mistakes, then one cannot hope to Grow, and thus one remains stagnant, stupid or ignorant. If we learn from past experiences, then we will say, "Enough is enough. I am not going to repeat the same mistake again and again and again". However, without understanding it, we cannot reason and inquire (Vichaar) in a sensible, meaningful or significant way as to how to get out of it. Not only our past repetitions, but if we impartially examine our present life, we will notice constant repetition, obliviousness and forgetfulness. Then how can there be an end to the vicious cycle, and how can there be any chance of encounter with the goal, which is beyond the physical existence? Our general feeling about life that it is an end in itself, gives rise to trouble — existential suffering. Such feeling keeps us closed minded, and then we don't apply proper reasoning, contemplation and receptivity, thereby we lack understanding about the ultimate purpose of life. 

•ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥: Manahu ji andhe koop kahiaa birad na jaananhee: Those (people) whose minds are like deep dark pits (i.e., closed, ignorant, stupid etc.) do not understand the purpose of life, even when it is explained to them (Sri Guru Granth Sahib Ji 1246). 

The Sri Guru Granth Sahib Ji time and again reminds us of the evanescence of life, and wonders that even when the fleeting nature of human existence is perceived in everyday life, human beings tend to forget it easily and get immersed in worldly affairs (clinging, worries, frustrations etc.) instead of pursuing the ultimate goal of life. Just passing through life and learning are two different things: True Wisdom cannot be gained by just passing through life but by looking at experiences. 

Life is perceived and interpreted differently (e.g., riddle, mystery, opportunity etc.) according to each individual’s faith, beliefs, wisdom, likes, dislikes, and so on. The Sri Guru Granth Sahib Ji has grouped human beings into two different categories from the spiritual perspective to assess what their status will be after this birth. This knowledge is crucial for a spiritual seeker to know his level of evolution so that he can make appropriate efforts to realize the objective of life. These two groups are: (1) Gurmukhs (true spiritual beings, wise and enlightened), and (2) Manmukhs (material or unenlightened beings). As indicated in the Sri Guru Granth Sahib Ji, the majority of us (over 99.9 percent) belong to the second category (i.e., Manmukhs). The Gurmukhs follow the spiritual life faithfully, and hence there is no more sorrow for them here in this world or after. They are the persons of wisdom (Giaanee) who live principled life. On the other hand, amongst Manmukhs, some of us maintain some religious and spiritual activities so long they fulfill our selfish desires, and there are some who even though blessed with human birth waste this rare opportunity without doing anything to better their lot.

Apparently, there is a wide chasm between worldly people (Manmukhs) and Gurmukhs about their perspective of life. While the majority (Manmukhs) have a hedonistic outlook of life, those who are spiritually inclined (Gurmukhs) have the conviction that freedom from existential suffering is the end to be attained, and orient all their activities towards this goal. The Sri Guru Granth Sahib Ji teaches all of us the art of living at the micro, fundamental level. It essentially indicates that human life can be lived in two ways: with full control and knowledge of how life is to be lived (the Gurmukh Lifestyle) or living as one without any direction (the Manmukh Lifestyle). The Sri Guru Granth Sahib Ji emphasizes that one should choose how to live and become a Gurmukh instead of allowing it to drift on its own course (the Manmukh Lifestyle). The Sri Guru Granth Sahib Ji urges us using discrimination (Viveka) and analyze what is right and wrong, and follow what is ultimately good for one's spiritual evolution. But to the contrary, highlighting the objective of life, the Sri Guru Granth Sahib Ji indicates that human beings spend their entire lifetime pursuing only worldly goals little realizing that all attainments will be of no avail when the end comes except the Divine Name.

 •ਮਨਮੁਖਿ ਖੋਇਆ ਗੁਰਮੁਖਿ ਲਾਧਾ ॥: Manmukh khoiaa gurnukhi laadhaa: The Manmukh (one in matrial consciousness) loses; the Gurmukh (Self-realized person) gains (Sri Guru Granth Sahib Ji 939).

•ਮਨਮੁਖ ਖੋਟੀ ਰਾਸਿ ਖੋਟਾ ਪਾਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਨਿ ਦੁਖੁ ਲਾਗੈ ਭਾਰਾ ॥ ਭਰਮੇ ਭੂਲੇ ਫਿਰਨਿ ਦਿਨ ਰਾਤੀ ਮਰਿ ਜਨਮਹਿ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੭॥: Manmukh khoteeraas khotaa paasaaraa. Koor kamaavan dukh laagai bhaaraa. Bharme bhoole phiran din raatee mar janmahi janam gavaavaniaa ||7||: The wealth of the self-willed Manmukhs (that they collect throughout their lives) is false, and false is their ostentatious display. They practice falsehood, and suffer terrible pain. Deluded by doubt, they wander day and night; through birth and death, they waste their lives ||7|| (Sri Guru Granth Sahib Ji 116).

•ਜੀਵਨ ਪਦਵੀ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸੁਆਉ ॥: Jeevan padavee har kaa naaou. Manu tanu nirmal saach suaaou: The Immortal status is the Name of the Lord. (Due to the Naam) the mind and body become pure, and the Eternal Lord (realizing Him) becomes the purpose of life (Sri Guru Granth Sahib Ji 744).

Thus the Sri Guru Granth Sahib Ji urges us to understand and appreciate the ephemeral nature of worldly existence and then proceed Consciously to strive for Immortality or Eternal Happiness (Anand). It wants us to understand the significance, purpose, objective or goal of life, and then live intelligently to realize it. In other words, this human life affords a unique opportunity to keep our appointment with God! So the Sri Guru Granth Sahib Ji would like us to inquire: who am I, why I am here in this world, and so on? 

•ਕਵਨ ਕਾਜ ਸਿਰਜੇ ਜਗ ਭੀਤਰਿ ਜਨਮਿ ਕਵਨ ਫਲੁ ਪਾਇਆ ॥: Kavan kaaj siraje jag bheetar janam kavan fal paaiaa: For what purpose (I have been) created and brought into the world? What benefit (I have) have reaped from this birth? (Sri Guru Granth Sahib Ji 970).

•ਜੀਉ ਪ੍ਰਾਣ ਮਨੁ ਤਨੁ ਹਰੇ ਸਾਚਾ ਏਹੁ ਸੁਆਉ ॥: Jeeou praan manu tanu hare saachaa ehu suaaou: (By keeping the Holy Company, and focusing consciousness on the Guru) The soul, Praan (Vital Life-force), mind and body blossom forth (i.e.; Inner Growth); this is the true purpose of life (Sri Guru Granth Sahib Ji 47). 

The Sri Guru Granth Sahib Ji is a fountainhead of knowledge (Giaan) and deals with the knowledge of the Absolute, One Primal Energy or Force. Its Teachings (Gurmat) serve as a user manual to the individual (Jeeva) engaged in a constant effort to cope with the challenges of worldly life. By reinforcing the evanescent quality of life, these Teachings enable humankind to rise above the worldly glitter, and strive for Higher Purpose. It enables human beings experience Eternal Happiness in worldly life by realizing material ends and the ultimate aim of human life: spiritual realization. It points out that human birth is a blessing for it offers one a passage to Ultimate Freedom. The Gurus and the Bhagats have exemplified the truth that one can realize God even when living in the midst of Maya, and have pointed out the importance of a life of ethical value.

In other words, the Sri Guru Granth Sahib Ji sheds light on various subjects which are important to both spiritual and temporal life. It provides us with infallible guidelines for human life (the art of proper, virtuous living), which can lead us to realizing the ultimate goal of Absolute Freedom (Mukti) from bondage. It shows us the way out of repetition (Aavaa Gaman). 

We can exit repetition (Aavaa Gaman) only if we chose to do so. This life provides us the opportunity to do so. The Sri Guru Granth Sahib Ji adopts many means and methods to give expression to the esoteric nature of the Absolute Reality. From simple analogies (similes, etc.) to mystic statements, the teaching focuses on righteous living, the nature of the Self, the search for Truth, etc. The real nature of the Self is indicated as the essence of Truth, Pure Consciousness and Bliss. It shows us the way as to how we can become Sunn or empty (of the false ego-sense or Haume). 

The Sri Guru Granth Sahib Ji indicates that without emptying ourselves of Haume, Truth will not happen. The way of Haume (Manmukh) is crooked, zigzag, deceptive, monopolizing, and full of conflicts. The way of the pure-hearted (Gurmukh) is very simple, straight, harmonious and direct. Once Haume is eradicated, all other Bikaars (negativity) such as doubts, lust, anger, greed, etc. will also lose their grip. As Haume binds us to the repeated Cycle, no-Haume will Free us.

 •ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾ ਆਵੈ ਨਾ ਜਾਗੁ ॥: Houmai rog bhram kateeai naa aavai naa jaag: (By always keeping the Company of the Holy, and focusing consciousness on the Guru) The diseases of ego and doubt are cast out; bringing an end to the cycle of coming and going (birth and death: Aavaa Gaman) (Sri Guru Granth Sahib Ji 47).

•ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਜੀਅ ਪ੍ਰਾਨ ਕੋ ਇਹੈ ਸੁਆਉ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਜਾਨੁ ਪ੍ਰਭੁ ਸੰਗਿ ॥ ਸਾਧ ਪ੍ਰਸਾਦਿ ਹਰਿ ਸਿਉ ਮਨੁ ਰੰਗਿ ॥ : Aath Pahar har ke gun gaaou...: Twenty-four hours a day, sing the Glorious Praises of the Lord. This is the purpose of human life. Renounce your pride, and know that God is with you. By the Grace of the Holy, let your mind be imbued with God's Love (Sri Guru Granth Sahib Ji 295).

•ਕਥਾ ਕੀਰਤਨੁ ਰਾਗ ਨਾਦ ਧੁਨਿ ਇਹੁ ਬਨਿਓ ਸੁਆਉ ॥: Kathaa keeratan raag naad dhun ihu baniou suaaou: (with the Guru's Grace) Tto sing the Kirtan of the Lord's Praises, and listen to the Kathaa has become (my life's) purpose (Sri Guru Granth Sahib Ji 818).

•ਹੋਵੈ ਸੋਈ ਭਲ ਮਾਨੁ ॥ ਆਪਨਾ ਤਜਿ ਅਭਿਮਾਨੁ ॥ ਦਿਨੁ ਰੈਨਿ ਸਦਾ ਗੁਨ ਗਾਉ ॥ ਪੂਰਨ ਏਹੀ ਸੁਆਉ ॥੧॥: Hovai soee bhal maan..: Whatever happens, accept that as good. Leave your pride behind. Day and night, continually sing God's Glorious Praises. This is the perfect purpose of human life ||1|| (Sri Guru Granth Sahib Ji 895).

•ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: Oupades sunahu tum gursikhahu sachaa ihai suaaou: O Guru's Sikhs, listen to (the Guru's) Teachings. This is the true purpose of life (Sri Guru Granth Sahib Ji 963).

•ਸਚੁ ਥਾਨੁ ਸਚੁ ਬੈਠਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ॥: Sach thaan sach baithakaa sach suaaou banaaiaa: (With the Guru's Blessing) the eternal (True Name of the Lord) has become my place and seat (for Aatmic-Jeevan); I have made this my life's purpose (Sri Guru Granth Sahib Ji 1002).

•ਆਨ ਬਿਭੂਤ ਮਿਥਿਆ ਕਰਿ ਮਾਨਹੁ ਸਾਚਾ ਇਹੈ ਸੁਆਉ ॥੧॥: Aan bibhoot mithiaa kar maanahu saachaa ihai suaaou ||1||: You must realize that (except the Wealth of the Lord's Name), all other wealth is false; (the eternal Wealth of the Name) alone is the true purpose of life (Sri Guru Granth Sahib Ji 1219).

•ਸਬਰੁ ਏਹੁ ਸੁਆਉ ਜੇ ਤੂੰ ਬੰਦਾ ਦਿੜੁ ਕਰਹਿ ॥ ਵਧਿ ਥੀਵਹਿ ਦਰੀਆਉ ਟੁਟਿ ਨ ਥੀਵਹਿ ਵਾਹੜਾ ॥ : Sabar ehu suaaou je toon bandaa dirr karahi...: Let patience be your purpose in life; implant this within your being. In this way, you will grow into a great river; you will not break off into a tiny stream ||1|| (Sri Guru Granth Sahib Ji 1384). 


— T. Singh

*source:*http://www.gurbani.org/articles/webart305.htm


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