THE OTHER SHORE

O Nanak! Make me situated in the Saadh-boat (i.e., Mool...);
and ferry me cross terrifying world-ocean,
to the other shore (sggs 1220).
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The Gurbani tirelessly urges us to make every effort to cross over this terrifying "world-ocean" to reach the "other shore". What is this "world-ocean"? What does it mean? What is it about this "world-ocean" that make it "terrifying" or "dreadful"? What are the waves of this "world-ocean" made of? What is the "other shore"? Why is it necessary to reach the "other shore"? How can one reach there? What does one gain by it?

  • ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥: Saranjaam laag bhavajal taran kai: Make every effort to cross over this terrifying world-ocean (sggs 12).
  • ਸਚ ਬਿਨੁ ਭਵਜਲੁ ਜਾਇ ਨ ਤਰਿਆ ॥: Sach bin bhavajal jaai na tariaa: Without Truth, the terrifying world-ocean cannot be crossed (sggs 1041).

The dreadful "world-ocean" is not the physical ocean. Accordingly, its water, its fiery waves and its shores — "this shore" or "other shore" — are also not physical. Therefore, the means needed to cross it over cannot be physical as well. As we will see, it is all within! Baabaa Nanak reveals this Truth to us as follows:

  • ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਬਿਖੁ ਬੋਹਿਥਾ ਲਾਦਿਆ ਦੀਆ ਸਮੁੰਦ ਮੰਝਾਰਿ ॥ ਕੰਧੀ ਦਿਸਿ ਨ ਆਵਈ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥ ਵੰਝੀ ਹਾਥਿ ਨ ਖੇਵਟੂ ਜਲੁ ਸਾਗਰੁ ਅਸਰਾਲੁ ॥੧॥ ਬਾਬਾ ਜਗੁ ਫਾਥਾ ਮਹਾ ਜਾਲਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੧॥ ਰਹਾਉ ॥ ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਸਬਦਿ ਲੰਘਾਵਣਹਾਰੁ ॥ ਤਿਥੈ ਪਵਣੁ ਨ ਪਾਵਕੋ ਨਾ ਜਲੁ ਨਾ ਆਕਾਰੁ ॥ ਤਿਥੈ ਸਚਾ ਸਚਿ ਨਾਇ ਭਵਜਲ ਤਾਰਣਹਾਰੁ ॥੨॥ ਗੁਰਮੁਖਿ ਲੰਘੇ ਸੇ ਪਾਰਿ ਪਏ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥ ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਗੁਰਮਤੀ ਸਹਜੁ ਊਪਜੈ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥੩॥: Maaroo Mahalaa 1 || Bikh bohithaa laadiaa deeaa samund manjhaar ...: Maaroo Mahalaa 1. (The worldly man's life-) boat is loaded with "Bikhu" (Maya...), and he has launched it into the sea (of Maya, mirage like world-appearance...). The shore cannot be seen on this side, nor on the shore beyond. There are no oars in his hands nor any boatmen (Gur-Giaan...), to cross over the terrifying world-ocean. ||1|| O Baabaa! The material world (Jagat) is caught in the great noose of Maya. Only those escape from this noose who, by the Gur-Grace (Grace of the Gur-Giaan), contemplate the True Name (Aatam Giaan...). ||1||Pause|| The Sateguru is the boat; and His Shabad is capable of taking us across. (At the "other shore" -Transcendental State, beyond Maya - ਉਸ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ... ) There is neither wind, nor fire, nor water, nor form (no mind, Maya, etc.). (Who reaches there) is absorbed in the Truth and the True Name, for the True Name is capable of carrying one across the Bhabjal. ||2|| (Those Who become the Gurmukhs) reach the shore beyond by lovingly focusing their consciousness on the True One. Their light then merges into the Supreme Light (they link their Mool within), and their cominsg ang goings end (repeated suffering ends). Through Gurmat (Aatam Giaan, Spiritual Wisdom, etc., of the Gurbani), Sahaj - Natural State of Being, ਅਡੋਲ ਆਤਮਕ ਅਵਸਥਾ, etc. - arises within, then one remains absorbed in Truth (sggs 1009).

First, what is the "other shore"? Simply put, it is a state of Infinite Wisdom (Mool-realization...). As indicated in the Gurbani, many other names for this higher state that is beyond the Mayaic mind include the following: Gurmukhtaa, realization of one's Joti-Svaroopa (Pure Being); ceasing of the ignorance or psychological construct self-image (false ego-sense, Haume or "I-am-ness"); realization of unity of the Mool, God, Pure Consciousness, Inner Light or Spiritual Enlightenment, Truth, Fourth State (Turiyaa or Chauthaa Pada), Naam-consciousness, and Sahaj Avasthaa; the state of non-attachment, living liberated (Jeevanmukta), witnessing attitude, Transcendent Awareness, desirelessness (absence of expectations), fearlessness, Divine Life, intuitively balanced mind, Divine Knowledge, Sunn Samaadhi, complete contentment and humility, seeing of One God in all, Jeevan Padvee (Absolute Perfection), Spiritual Silence, annihilated or conquered mind, total absence of reactionary or mayaic efforts or perversions, and living in the "Now"; linking with Sachkhand, and so on. Clearly, the "other shore" ("other world" or "world beyond" etc.) cannot be revealed to one entrapped in the worldliness (Maya).

  • ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਵੈ ਪਾਰੁ ॥: Gurmukh Nanak paavai paar: As a Gurmukh, O Nanak, one crosses over to the other shore (sggs 1422).
  • ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ ॥੩॥: Taahoo khare sujaan vanjaa enhee kaparee ||3||: Those who have survived these treacherous waves are truly Wise ||3|| (sggs 1410).
  • ਸਾਧ ਨਾਵ ਬੈਠਾਵਹੁ ਨਾਨਕ ਭਵ ਸਾਗਰੁ ਪਾਰਿ ਉਤਾਰਾ ॥: Saadh naav baithaavahu Nanak bhav saagar paar outaaraa: O Nanak! Make me situated in the Saadh-boat (i.e., Mool...); and ferry me cross terrifying world-ocean, to the other shore (sggs 1220).
  • ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥: Nanak naam vihooniaa naa ouravaar na paar: O Nanak, without the Divine Name, One finds no shelter on either this shore, or the one beyond (sggs 649).
  • ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਰਾਇਣੈ ਭਏ ਪਾਰਗਰਾਮੀ ਰਾਮ ॥: Simar simar naaraainai bhaye paaragaraamee raam: Meditating and meditating on God, I have crossed over to the other shore (sggs 848).
  • ਚੂਕਾ ਭਾਰਾ ਕਰਮ ਕਾ ਹੋਏ ਨਿਹਕਰਮਾ ॥ ਸਾਗਰ ਤੇ ਕੰਢੈ ਚੜੇ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥: Chookaa bhaaraa karam kaa hoi nihakarma. Saagar te kandhai charre gur keene dharamaa: With God's bleesing, I have crossed the world-ocean, and reached the other shore; the load of my (Mayaic) Karma has been removed, and I am now Karma-free (sggs1002).

Second, what is the "world-ocean"? The "world-ocean" is nothing but one's false ego-sense (Haume) and its projected world-appearance — Maya, illusion, material consciousness or Manmukhtaa, externalized and differentiating consciousness, Mool conditioned by various contradictory limiting adjuncts, psychological mental dispositions, relativist or individualized consciousness, darkness or ignorance of the Truth, mundane or time-bound consciousness, psychological construct self-image, subject-object division, lower dimensions of the mind, consciousness tied to memory and tendencies, mental aberrations, finite intelligence, conceptualization or modifications (concepts, percepts, thoughts), changefulness, unequanimous consciousness, "I, me, mine", bodily concept, conditioned self, fragmented and imbalanced mind, duality (Doojaa Bhaav), wrong identity, body-consciousness or "I-am-the-body" idea, love for worldliness, the way of Paravirti or delectable, and so on. With the rise of conditioned consciousness, "world ocean" (world-appearance) arises. In other words, ego-mind and "world-ocean" are not separate.

  • ਹਉਮੈ ਕਰਤਾ ਭਵਜਲਿ ਪਰਿਆ ॥: Houmai karataa bhavajal pariaa: Acting egotistically, man falls into the terrifying world-ocean (sggs 1030).
  • ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ਹੈ ਤਿਸ ਦਾ ਨ ਦਿਸੈ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥: Maya mohu gubaar hai tis daa na disai ouravaar na paar: Attachment to Maya is an ocean of darkness; its neither this shore nor the one beyond can be seen (sggs 89).

Third, what are the horrifying waves on the surface of this "world-ocean"? As indicated throughout the Gurbani, agitated waves on the surface of this "world-ocean" consist of lust, anger, greed, attachment, pride, enviousness and stubborn mindedness, with their numerous variations such as selfishness, nondiscrimination, sensuousness, desires and fears, evil-mindedness, falsehood, corruption, crookedness, possessiveness, narrow mindedness, jealousy, violence, untruthfulness, superstitions, uncontrolled senses, identification with the feeling of "I, me, mine, your", hatred, fanaticism, lack of contentment, restlessness, material hankering and lamentation, lack of mental control and inner peace, self-centeredness, quarrels and contentions, lack of faith, extrovertedness, empty rituals, attitude of taking instead of giving, affinity for bad association and unspiritual activities, lack of self-discipline, agitation or unceasing wanderings of the mind, asking for material things from God, complaining attitude, finding faults in others, love for material world instead of the real Self within, cheating, lying, plundering, frauds, stealing, deceptiveness, unceasing cynicism and doubts, hypocrisy, wanting to control the world, unceasing hunger for name and fame, prejudices, cruelty, bigotry, uncontrolled indulgence in worldly pleasures, sense-slavery, stupor, obstinate error, animosity, unbalanced and mechanical lifestyle, inner entrapments, slandering, foolishness, headlessness, and so on.

  • ਮਨਹਿ ਬਿਆਪਤ ਅਨਿਕ ਤਰੰਗਾ ॥: Manahi biaapat anik tarangaa: Mind is troubled by so many waves (sggs 759).
  • ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰੁ ॥: Jichar ihu manu laharee vich hai houmai bahut ahankaar: As long as our mind is tossing around, we are caught in false ego and egotistical pride (sggs 1247).
  • ਲੋਭ ਲਹਰਿ ਅਤਿ ਨੀਝਰ ਬਾਜੈ ॥: Lobh lahar ahi neejhar baajai: Tidal waves of greed constantly assault man (sggs 1196).
  • ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਭਏ ਜਗਾਤੀ ਮਨ ਤਰੰਗ ਬਟਵਾਰਾ ॥: Kaam krodh dui bhaye jagaatee man tarang batavaaraa: Lust and anger are like the tax-collectors, and the waves of the mind are like the highway robbers (sggs 333).
  • ਮਨਮੁਖ ਪਾਖੰਡਿ ਭਰਮਿ ਵਿਗੂਤੇ ਲੋਭ ਲਹਰਿ ਨਾਵ ਭਾਰਿ ਬੁਡਈਆ ॥: Manmukh paakhand bharam vigoote lobh lahar naav bhaar budayeeaa: The hypocritical Manmukhs (material beings) are ruined by doubt; their haevily loaded boat (of life) sinks in the waves of greed (sggs 834).
  • ਲੋਭਿ ਲਹਰਿ ਸੁਧਿ ਮਤਿ ਗਈ ਸਚਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥: Lobh lahar sudhi mati gayee sach na lagai piaar: The waves of greed take away man's wisdom and understanding, consequently he does not embrace Divine Love (sggs 1250).
  • ਤਿਨ ਸਿਧਿ ਨ ਬੁਧਿ ਭਈ ਮਤਿ ਮਧਿਮ ਲੋਭ ਲਹਰਿ ਦੁਖੁ ਪਾਈ ॥: Tin sidhi na budhi bhayee mati madhim lobh lahar dukh paaee: Intellect is dimmed by the waves of greed; consequently, one does not attain perfection or understanding and suffers (sggs 1265).
  • ਆਸ ਅਨਿਤ ਤਿਆਗਹੁ ਤਰੰਗ ॥: Aas anit tiaagahu tarang: Abandon the waves of fleeting desire (sggs 295).

Fourth, how can one cross this dreadful "world-ocean" and its fiery waves of repeated suffering and reach the "other shore"? As indicated in the Gurbani, when one's intelligence and understanding are rightly guided by his Inner Light or Spiritual Wisdom (Aatam Giaan), one reaches (realizes or experiences) the "other shore". If one does not, then he is overcome by the terrifying waves of this dreadful "world-ocean". It is that simple! As we can see, there is nowhere to go to reach the "other shore". It is all within! So the Gurbani time and again asks us to collect the fragmented mind and go within, "here" and "now". Because stilling (death, annihilation etc.) of the mind is birth of Infinite Wisdom (the "other shore").

  • ਮਨ ਕੇ ਅਧਿਕ ਤਰੰਗ ਕਿਉ ਦਰਿ ਸਾਹਿਬ ਛੁਟੀਐ ॥ ਜੇ ਰਾਚੈ ਸਚ ਰੰਗਿ ਗੂੜੈ ਰੰਗਿ ਅਪਾਰ ਕੈ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਛੁਟੀਐ ਜੇ ਚਿਤੁ ਲਗੈ ਸਚਿ ॥੨॥: Mann ke adhik trang kiou kar sahib shutteeai. Jo rachai sach rang goorhai rang apaar kai. Nanak gur parasaadee shutteeai je chit lagai sach ||2||: The mind's waves (thoughts, desire, wandering, etc.) are so many; how can one be emancipated in the Divine Realm (Door, Court, etc.)? If the mind is to remain absorbed in the Divine Love, and is to remain in the Color of the Truth (i.e. remain absorbed in Truth, etc.), then, Says Nanak, by the Guru's Grace, one is emancipated, if the consciousness is attached to the Truth. ||2|| (sggs 1088).
  • ਮਨਸਾ ਮਨਹਿ ਸਮਾਇਲੇ ਭਉਜਲੁ ਸਚਿ ਤਰਣਾ ॥: Manasaa manahi samaaile bhoujal sach taranaa: Stilling the desires of the mind, the mortal truly crosses over the terrifying world-ocean (sggs 419).
  • ਬਾਬਾ ਐਸਾ ਬਿਖਮ ਜਾਲਿ ਮਨੁ ਵਾਸਿਆ ॥ ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ ॥: Baabaa aisaa bikham jaali manu vasiaa. Bibalu jhaag sahaj paragaasiaa: O Baabaa, the mind is caught in the snare (of sensory pleasures). By riding out the waves of this storm, the mind become enlightened and attained intuitive Wisdom (sggs 1331).
  • ਮਨਮੁਖ ਭਉਜਲਿ ਪਚਿ ਮੁਏ ਗੁਰਮੁਖਿ ਤਰੇ ਅਥਾਹੁ ॥: Manamukh bhoujali pachi muye gurmukh tare athaahu: Those in material consciousness (Manmukhs) putrefy and die in the terrifying world-ocean, while those in Spiritual-conscopisness (Gurmukhs) cross over the bottomless ocean (sggs 64).
  • ਹਉਮੈ ਲੋਭ ਲਹਰਿ ਲਬ ਥਾਕੇ ਪਾਏ ਦੀਨ ਦਇਆਲਾ ॥: Houmai lobh lahar lab thaake paaye deen daiaalaa: When the waves of ego, greed and avarice subside, one finds merciful God (sggs 437).
  • ਮਾਇਆ ਮੁਈ ਨ ਮਨੁ ਮੁਆ ਸਰੁ ਲਹਰੀ ਮੈ ਮਤੁ ॥: Maya muee na manu muaa sar laharee mai matu: Maya is not conquered, and the mind is not subdued; the waves of desire in the world-ocean are intoxicating wine (sggs 992).
  • ਸਾਗਰੁ ਤਰੀਐ ਨਾਮ ਕੈ ਰੰਗਿ ॥ : Saagar tareeai naam kai rang: In Naam-consciousness, the world-ocean is crossed (sggs 1150).

During "Sidh Gosti" (also spelt Sidh Gost etc.), Sidhas posed many questions to Baabaa Nanak (ਰਾਮਕਲੀ ਮਹਲਾ 1 ਸਿਧ ਗੋਸਟਿ). He was asked as to how one can cross this impassable world-ocean? In nutshell, he advised to live and conduct like the lotus flower and duck as follows:

  • ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥ ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥: Jaise jal mahi kamal niraalam muragaaee nai saane...: The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream (i.e., without getting feathers wet); (similarly) O Nanak! With consciousness focused on the Shabad, one crosses over the terrifying world-ocean (of Maya). One who enshrines the One his mind, remains unaffected by hope in the midst of hope (worldly desires), he lives quietly (i.e., while living in the world or in the midst of Maya, he remains uneffected by it - a mode of emancipation). And the one who sees himself and inspires others to see the Unfathomable and Imperceptible, Nanak is his Daas ||5|| (sggs 938).

Waves at the surface of the ocean appear to be agitated, what they do not cease to be water. Similarly, although the essence that one is "Joti-Svaroopa" (Mool...) remains unchanged, but due to agitation or restlessness of consciousness (in the ocean of world-appearance) one forgets his reality. When the soothing and calming ointment of meditation (Jap or Naam-Simran) or Shabad-Vichaar is applied to the agitated mind, it returns back to its quiescent state where there is no transformation or modification of consciousness ("the other shore"). There the disturbance or agitation (ignorance, ego etc.) that divides the one into two-ness ceases to be.

  • ਲਬ ਲੋਭ ਲਹਰਿ ਨਿਵਾਰਣੰ ਹਰਿ ਨਾਮ ਰਾਸਿ ਮਨੰ ॥: Lab lobh lahar nivaaranam har naam raas manam: The waves of greed and avarice are subdued, by treasuring the Divine Name in the mind (sggs 506).
  • ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥: Kaaiaa sodh tarai bhav saagar aatam tatu veechaaree: Through Self-inquiry, one who purifies his body-mind-intellect apparatus, crosses over the terrifying world-ocean (sggs 908).
  • ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਜਪਿ ਅਨਤ ਤਰੰਗੇ ਰਾਮ ॥: Nanak prabh saranaagatee jap anat tarange raam: O Nanak, seek the Sanctuary of God; meditate, thus ride the countless waves of the mind (sggs 848).
  • ਮਾਇਆ ਲਹਰਿ ਸਬਦਿ ਨਿਵਾਰੀ ॥: Maya lahar sabad nivaaree: Subdue the waves of Maya with Shabad (sggs 1049).
  • ਜਲਤ ਅਨਿਕ ਤਰੰਗ ਮਾਇਆ ਗੁਰ ਗਿਆਨ ਹਰਿ ਰਿਦ ਮੰਤ ॥: Jalat anik tarang maya gur giaan har rid mant: Maya's (worldliness) Countless waves are burnt away, when the Divine Wisdom is enshrined in the heart, through the Mantra (sggs 508).
  • ਬਿਖਮੁ ਭੁਇਅੰਗਾ ਅਨਤ ਤਰੰਗਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਲੰਘਾਏ ॥: Bikham bhuiangaa anat tarangaa gurmukh paar langhaaye: The terrifying world-ocean is rocked by countless waves, but by becoming Gurmukh you cross it (sggs 575).
  • ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥ ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥੧॥: Udak smund salal kee saakhiaa nadee trang smaavahige. Sunnahi sunn miliaa samadarasee pavan roop hoi jaavahigae ||1||: Like water (merges) in the water of the ocean, and like waves in the stream (mereges with water), (Similarly) becoming Sunn and impartial like the air, I have merged into the Sunn or ਅਫੁਰ God (i.e., I see the same One God everywhere) ||1|| (sggs 1103).
  • ਮਨ ਕੇ ਤਰੰਗ ਸਬਦਿ ਨਿਵਾਰੇ ਰਸਨਾ ਸਹਜਿ ਸੁਭਾਈ ॥: Mann ke tarang sabad nivaare rasanaa shaj subhaaee: The Shabad calms the turbulent waves of the mind; and with Shabad the tongue becomes intuively imbued with peace (sggs 1233).
  • ਕਬੀਰ ਡੂਬਾ ਥਾ ਪੈ ਉਬਰਿਓ ਗੁਨ ਕੀ ਲਹਰਿ ਝਬਕਿ ॥: Kabeer doobaa thaa pai oubario gun kee lhar jhabak: Kabeer, I was drowning (in this ocean of world-appearance), but the waves of virtue saved me in an instant (sggs 1367).

The ocean of world-appearance stands crossed when by becoming a Spiritual Being (Gurmukh) one is firmly established in the Divine Knowledge (Aatam Giaan), the state wherein one sees the Mool within without the intelligence being diverted or colored by sense-perceptions. So the Gurbani repeatedly asks us to tie down the restless bird of the mind with the net of the Supreme Wisdom (Gurmat) and let it rest in inner Peace and Purity. By contemplating this Truth again and again, freedom from body-consciousness ("world-ocean") is attained. Then the "other shore" stands revealed.

  • ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ਭਵਜਲੁ ਉਤਰਿਓ ਪਾਰ ॥: Nanak daas teree saranaaee bhavajal outario paar: Says Slave Nanak: By surrendering myself (false ego) to You, I have crossed over the terrible world-ocean, and I have reached the other shore (sggs 1224).
  • ਮਨਮੁਖਿ ਭੂਲੇ ਸਭਿ ਮਰਹਿ ਗਵਾਰ ...: Manmukh bhoole sabh marahi gavaar...: By becoming Manmukhs, people go astray only to die. They drown in the terrifying world-ocean (of false life), and they cannot reach either this shore, or the one beyond. But the fortunate ones relaize the True Self within. Imbued with the True Name, day and night, they remain detached from the material world (sggs 665).
  • ਗੁਰਮੁਖਿ ਜਿਨੀ ਅਰਾਧਿਆ ਤਿਨੀ ਤਰਿਆ ਭਉਜਲੁ ਸੰਸਾਰੁ ॥: Gurmukh jinee araadhiaa tinee tariaa bhoujal sansaar: By becoming Gurmukhs, who worship the Essence, cross over the terrifying world-ocean (sggs 90).

— T. Singh
www.gurbani.org