ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥ ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥ (sggs 718).

It is just impossible for the fish to climb a Khajoor (date tree, palmyra palm). Here the Gur-Shabad mentions not any tree but a date tree, which is relatively a difficult climb even for humans, let alone the fish!

  • ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥ ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥ ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ  ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥ ਪੰਡਿਤੁ ਹੋਇ ਕੈ ਬੇਦੁ ਬਖਾਨੈ ॥ ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ  ਜਾਨੈ ॥੨॥੧॥ Koee bolai niravaa koee bolai door. Jal kee maashulee charai khajoor. ||1|| kaani re bakabaad laaio.| Jin har paaio tinahi shapaaio ||1|| rehaaou || Pandit hoi kai bedu bakhaanai. Moorakh Naamadeou raamahi jaanai ||2||1|| (sggs 718).

Bhagat Naam Dev in the foregoing Shabad says that to debate whether our Mool (Source, Origin, Jot, ਪ੍ਰਾਤਮਾ,ਅੰਤਰਆਤਮਾ..) is near or far away is nothing but a "nonsense" speech. Because, such talk amounts to same as a fish climbing a date tree! Which, of course, is impossible. Yet many of us waste our energy and time by engaging in such "nonsense" discussions and debates.

As a result, our Surti (consciousness, memory, recollection...) gets linked to the tripple-quality Maya, instead of linking with our Mool within. Bhagat Naam Dev is also indicating that it is also a "nonsense" talk to say that one who has found the Lord, keeps quiet about it ("ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ  ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ"). Because in this (ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ  ਜਾਨੈ) verse, Bhagat Naam Dev himself declares that he knows the Inner Raam (ਅੰਦਰ ਰਮੇਂ ਹੋਏ ਰਾਮ ਨੂੰ ਜਾਣਦਾ ਹਾਂ). Not only that, Bhagat Naam Dev further says that, those who realized the Truth, instead of hiding it, they write the Veda (Granth of Divine Knowledge).

  • ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥ ਨਿਧਿ ਗੁਣ ਗਾਵਾ ਦੇਖਿ ਹਦੂਰਿ ॥: Kis naerrai kis aakhaa dhoor. nidhh gun gaavaa dhaekh hadhoor: Who is near, and who is far away? I sing the Glories of the Lord, the treasure of virtue; I behold Him ever-present (sggs 411).
  • ਹੁਕਮੁ ਚਲਾਇ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾਂ ਦੂਰੇ ॥ ਗੁਪਤ ਪ੍ਰਗਟ ਹਰਿ ਘਟਿ ਘਟਿ ਦੇਖਹੁ ਵਰਤੈ ਤਾਕੁ ਸਬਾਇਆ ॥੨॥: hukam chalaai rahiaa bharapoore. Kis nerrai kis aakhaan doore. Gupat pragat har ghat ghat dekhahu varatai taak sabaaiaa ||2||: The all-pervading Lord orchestrates all through His Hukam. Who is near, and who is far away? Behold the Lord, both hidden and manifest, in each and every heart; the unique Lord is permeating all. ||2||(sggs 1042).
  • ਅੰਤਰਿ ਜੋਤਿ ਰਾਮ ਪਰਗਾਸਾ ਗੁਰਮੁਖਿ ਬਿਰਲੈ ਜਾਨੀ ॥੧॥ ਰਹਾਉ ॥ (sggs 970).

The connection of the Supreme Essence with His creation revolves round the axis of the two following divine traits (among the countless). The first is His Transcendence which makes Him the omnipotent Lord of the creation, the Absolute Reality. The second is His easy accessibility because of which human beings adorn Him in infinite ways and are able to realize Him.

Only that which is finite and bound in time and space can be caught in the near / far physicality. Since the One, Absolute Reality is not so bound in time and space, the Gurbani indicates This Reality to be Infinite, Fathomless, Limitless, Formless, All-pervading, ever Present, etc. Simply put, it was, It is, and It will be - Eternal, omnipresence, omnipotence and omniscience. The entire creation is pervaded with This Boundless Grace.

  • ਪੂਰਨ ਅਵਤਾਰ ਨਿਰਾਧਾਰ ਹੈ ਨ ਪਾਰਾਵਾਰ ਪਾਈਐ ਨ ਪਾਰ ਪੈ ਅਪਾਰ ਕੈ ਬਖਾਨੀਐ ॥: Pooran avataar niraadhaar hai na paaraavaar paaeeai an paar pai apaar kai bakhaaneeai: Thou art an Absolute Avataar who needs no support; Thy near and far side limits are not known; Thy far side limit cannot be found, therefore Thou art called fathomless (Guru Gobind Singh Jee, Dasam Granth 86).
  • ਆਪੇ ਨੇੜੈ ਦੂਰਿ ਆਪੇ ਹੀ ਆਪੇ ਮੰਝਿ ਮਿਆਨੋੁ ॥: Aape nerrai door aape hee aape manjh miaanuo: (the LordHimself is near, and (He) Himself is far away; (He) Himself is in-between (sggs 25).
  • ਸਭ ਹੂ ਦੂਰਿ ਸਭ ਹੂ ਤੇ ਨੇਰੈ ਅਗਮ ਅਗਮ ਘਟ ਵਾਸਾ ॥1॥ ਰਹਾਉ ॥: Sabh hoo door sabh hoo te nerai agam agam ghat vaasaa ||1|| rahaaou || (the Lord) is far from all, and yet near to all. (He is) Inaccessible and Unfathomable, and yet (He) dwells in the heart ||1||Pause|| (sggs 1211).
  • ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥: Prabh nerrai har door na jaanahu eko srisat sabaaee: God is near at hand; do not think that God is far away. The One Lord permeates the entire universe (sggs 930).
  • ਨਿਤ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੇ ਸਭ ਜੀਅ ਜੰਤ ਹਰਿ ਵਸੈ ਨਿਕਟਿ ਸਭ ਜਉਲਾ ॥: Nit saar samaalhe sabh jeea jant har vasai nikat sabh joulaa: The Lord always looks after and cares for all His beings and creatures; He is with all, near and far (sggs 1315).
  • ਦੂਰਿ ਨ ਨੇਰੈ ਸਭ ਕੈ ਸੰਗਾ ॥: Door na nerai sabh kai sangaa: (the Lord) is not far away; He is near at hand, with all (sdds 236).

Near and far is the notion of duality - bodily or physical proximity. If one says Reality to be near, than the question arises: how near? On the other hand, if one says Reality to be far, than the question arises: how far? Or is It some super mundane remote Reality? Is It separate from us? Does It remain on a fixed abode or a plane? Absolutely not, declares the SGGS. In fact, the Gurbani tells us that the "Gur Sabhaa" ( ਗੁਰ ਸਭਾ: ਸੰਗ or Association of the Gur - Giaan...) cannot be "obtained like this, by trying to be near or far away".

  • ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥: Gur sabhaa ev na paaeeai naa nerrai naa door: The Gur Sabhaa (ਸੰਗ , Association...) is not obtained like this (physical proximity), by (physically) trying to be near or far away (sggs 84).

The one indivisible Divine Factor is the All-embracing Reality, the ever-present Cosmic Energy that pervades the ever dwells within the hearts of all beings. The SGGS declares that this Infinite Reality is "here and now" — "Haajraa Hajoor"! There is no other time, other place or there yonder . There is no yesterday, today, or tomorrow. Neither this Reality is after death somewhere. Because Reality is not a post-mortem state! The Reality is closer to us than our very breath! We are That at this very moment!

  • ਸਭ ਕੈ ਸੰਗੀ ਨਾਹੀ ਦੂਰਿ ॥ ਕਰਨ ਕਰਾਵਨ ਹਾਜਰਾ ਹਜੂਰਿ ॥੧॥ ਰਹਾਉ ॥: Sabh kai sangee naahee door. Karan kraavan Haajraa Hajoor ||1||Rahaaou|| (God) is with all; (He) is not far away (from anybody). He is the Cause of causes, ever-present here and now — Haajraa Hajoor ||1||Pause|| (sggs 987).
  • ਹੈ ਹਜੂਰਿ ਕਤ ਦੂਰਿ ਬਤਾਵਹੁ ॥ ਦੁੰਦਰ ਬਾਧਹੁ ਸੁੰਦਰ ਪਾਵਹੁ ॥: Hai hajoori kat doori batavahu. Dundar baadhahu sundar paavahu: God is present, right here at hand; why do you say He is far away? Tie up your disturbing passions, and find the Beauteous God (sggs 1160).
  • ਪਈ ਠਗਉਰੀ ਹਰਿ ਸੰਗਿ ਨ ਜਾਨਿਆ ॥: Paee thagaouree Hari sang na jaaniaa: (One) in the influence of the illusion (Maya - ਮਾਇਆ-ਠਗਬੂਟੀ ) does not know the Lord is with him (sggs 1139).

Baabaa Nanak enlightens us with fantastic examples of the "fragrance which remains in the flower", and the "reflection in the mirror". He says "the Lord dwells deep within; search for Him within your own heart".

  • ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥ ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥ ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: Kaahe re ban khojan jaaee ...: Dhanaasaree Mahalaa 9. Why do you go looking (for God) in the forest? Although he is ever detached, he dwells everywhere. He even abides with you. ||1||Pause|| Like the fragrance which remains in the flower, and like the reflection in the mirror, the Lord dwells deep within (all). (Therefore) search for Him within your own heart, O brother. ||1|| the Guru has imparted this wisdom: outside (the body) and inside (the body), know that there is only the One Lord (pervading everywhere). O Daas Nanak! Without Realizing one’s own self (Original, Essential, or True Nature, etc. – ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਪਰਖਣ ਤੋਂ ਬਿਨਾ, etc.), the moss of doubt (ignorance of one’s True Nature, etc.) is not eradicated (from the mind) ||2||1|| (sggs 684). 
  • ਗੁਰ ਕੈ ਸਬਦਿ ਨਜੀਕਿ ਪਛਾਣਹੁ ॥ ਬਿਗਸੈ ਕਮਲੁ ਕਿਰਣਿ ਪਰਗਾਸੈ ਪਰਗਟੁ ਕਰਿ ਦੇਖਾਇਆ ॥੧੫॥: Gur kai Sabad najeek pachhaanahu. Bigsai kamal kirin pargaasai pargat kar dekhaaiaa ||15||: Through the Gur-Shabad, realize that God is very near (ਅੰਗ-ਸੰਗ). (One who so realizes God to be very near - ਅੰਗ-ਸੰਗ) his heart-lotus blossoms forth, and the ray of God’s Divine Light (ਰੱਬੀ ਜੋਤਿ) illuminates his heart; (The Guru) reveals God to him. ||15|| (sggs 1068).

Since Truth is 'here and now' - Haajraa Hajoor - the Gurbani urges us to stay where we are. Which simply means there is nowhere to go to discover Reality. It is our very True Nature (Joti-Svaroopa, Mool... ). Wherever we go, we will find the same Mool everywhere. Wisdom is the comprehension of this Truth at this very moment. But, as repeatedly indicated by the Gurbani, this will not happen until we gain insights into the disorder our conditioned mind (Haume) has created.

  • ਹਉਮੈ ਮੇਰਾ ਭਰਮੈ ਸੰਸਾਰੁ ॥: Haumai meraa bharmai sansaar: The world wanders in ego and selfhood (sggs 841).
  • ਞੰਞਾ ਨਿਕਟਿ ਜੁ ਘਟ ਰਹਿਓ ਦੂਰਿ ਕਹਾ ਤਜਿ ਜਾਇ ॥: Njannjaa nikat ju ghat rahiou door kahaa taj jaai: NYANYA: He dwells near you, deep, within your heart; why do you leave Him and go far away? (sggs 341).
  • ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਸਿਆ ਮਨਿ ਸੋਈ ॥: Sachaa saahib mani vasai vasiaa mani soi: The True Saahib (the Lord) dwells within the mind; the mind that realizes this blends into Him (sggs 420).

This leads to the following question: if Reality is here and now, then what makes us miss It? It is the confusion resulting from our psychological conditionings (false ego-sense or Haume) that makes us go far away from Truth. Everything is only subsequent to this modification of the Consciousness. Before that, there is only Pure Awareness. But with the rise of confusion comes agitation in the life-forces. On account of this confusion, one is unable to perceive Reality clearly. Living in the external area of the mind, thoughts (notions, concepts, systems and customs) always keep changing. When we see the outer things (physical proximity), we do not see our Inner True Nature (Joti-Svaroopa, Mool... ) - one's own Reality. For it is impossible for the same person to be engaged in dualistic notion and to have the Vision of Truth as well.

  • ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥ : Manmukh mugadh boojhai naahee baahar bhaalan jaaee: The foolish Manmukh (material being) does not understand; he goes out searching for the Divine externally (sggs 754).
  • ਸਰੀਰਹੁ ਭਾਲਣਿ ਕੋ ਬਾਹਰਿ ਜਾਏ ॥ ਨਾਮੁ ਨ ਲਹੈ ਬਹੁਤੁ ਵੇਗਾਰਿ ਦੁਖੁ ਪਾਏ ॥: Sareerahu bhaalan ko baahar jaaye. Naam na lahai bahut vegaar dukh paaye: Those who search for the Divine outside the body will not receive the Naam; consequently, they will suffer the terrible pains of sense-slavery (sggs 124).
  • ਢਢਾ ਢੂਢਤ ਕਹ ਫਿਰਹੁ ਢੂਢਨੁ ਇਆ ਮਨ ਮਾਹਿ ॥: Dhadhaa dhoodhat kah firahu dhoodhan iaa mann maahi: Dhadhaa: Where are you going, wandering and searching? Search instead within your own mind (sggs 256).

Bhai Gurdaas Jee further helps us understand Truth with an example of a river and its two banks. He says: " From the two banks of a river its True extent cannot be understood simply by saying that the one is far and the other near bank." Similarly, being Infinite, Reality's "shores near and far cannot be known". According to Bhai Gurdaas Jee, we attain clear understand when, as the Gurmukh (spiritual being), we attain the Shabad-Giaan.

  • ਨਦੀ ਕਿਨਾਰੇ ਆਖੀਅਨਿ ਪੁਛੇ ਪਾਰਵਾਰੁ ਨ ਪਾਇਆ ॥: Nadee kinaare aakheean pushhe paaravaar na paaiaa: From the two banks of a river its True extent cannot be understood simply by saying that the one is far and the other near bank (Vaar Bhai Gurdaas Jee).
  • ਪਾਰਾਵਾਰੁ ਨ ਰਾਹੁ ਬਿਅੰਤੁ ਸੁਹਾਣੀਐ ॥: Paaraavaar na raahu biant suhaaneeai: His shores near and far cannot be known and He is adorned in infinite ways (Vaar Bhai Gurdaas Jee).
  • ਗੁਰਮੁਖਿ ਸਬਦ ਗਿਆਨ ਨੇੜ ਨ ਦੂਰ ਹੈ ॥: Gurmukh sabad giaan nerr na door hai: Due to the knowledge of the Shabad (Gur-Shabad Giaan), the Gurmukh (perceives) the Lord always near and not far off (Vaar Bhai Gurdaas Jee).

A question such as this may arise in one's mind: "if Reality is evenly present within and without, everywhere, then why to some He appears far away, while others perceive Him near at hand?" In other words, why do some realize Him within, here and now, while others don't? The Gur-Shabad indicates that, according to the Budhi (intellect...) we have cultivated for ourselves, some have realized Him and thereby perceive Him here and now and others who have not realized Him perceive Him to be far away.

  • ਕਿਸੈ ਦੂਰਿ ਜਨਾਵਤ ਕਿਸੈ ਬੁਝਾਵਤ ਨੇਰਾ ॥: Kisai door janaavat kisai bujhaavat neraa: To some, He appears far away, while others perceive Him near at hand (sggs 269).
  • ਸਭ ਤੇ ਨੇਰੈ ਸਭਹੂ ਤੇ ਦੂਰਿ ॥ ਨਾਨਕ ਆਪਿ ਅਲਿਪਤੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥: Sabh te nerai sabhahoo te door. Nanak aap alipat rahiaa bharapoor: (He) is near to all, and yet far from all; O Nanak, He Himself remains distinct, while yet pervading all (sggs 276).
  • ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: Karmee aapo aapanee ke nerrai ke doori: According to their own actions, some are near (Akaal Purukh or God), and some are far away (sggs 8).

"Joti-Svaroopa, Mool... " - which was present before the birth of the body and which will be there after the body is gone - is also present her and now. In fact the Gurbani time and again reminds us that the One Factor is everything.

  • ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥ ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥ ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥ ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥ ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥ ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥੨॥ ਆਪੇ ਬਹੁ ਬਿਧਿ ਰੰਗੁਲਾ ਸਖੀਏ ਮੇਰਾ ਲਾਲੁ ॥ ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਦੇਖੁ ਹਮਾਰਾ ਹਾਲੁ ॥੩॥ ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਬੇਨਤੀ ਤੂ ਸਰਵਰੁ ਤੂ ਹੰਸੁ ॥ ਕਉਲੁ ਤੂ ਹੈ ਕਵੀਆ ਤੂ ਹੈ ਆਪੇ ਵੇਖਿ ਵਿਗਸੁ ॥੪॥੨੫॥: Sireeraag mahalaa 1 ghar doojaa 2 || Aapae raseeaa aap ras aape raavanahaar || Aapae hovai cholarraa aape sej bhataar ||1|| Rang rataa meraa saahib rav rahiaa bharapoor ||1|| rahaaou || Aape maashee mashulee aape paanee jaal || Aape jaal manakarraa aape andar laal ||2|| Aape bahu bidh rangulaa sakheeee meraa laal || Nit ravai sohaaganee dekh hamaaraa haal ||3|| Pranavai Nanak benatee too saravar too hans || Koul too hai kaveeaa too hai aape vekh vigas ||4||25|| Siree Raag, Mahalaa 1, Ghar Doojaa (Second House): He Himself is the Relisher (full of Relish), He Himself is the Relish, and He Himself is the Enjoyer. He Himself is the (Bride) in her dress, He Himself is the Bridegroom on the bed. ||1|| My Master imbued with love; is totally permeating and pervading all. ||1||Pause|| He Himself is the fisherman and the fish; He Himself is the water (in which the fish lives) and the net (in which the fish is caught). He Himself is the sinker, and He Himself is the bait (used to attract the fish by the fisherman). ||2|| O my sister soul-brides, my Beloved (the Lord) Himself loves in so many ways. He is ever with the fortunate soul-brides (continually meet them or enjoy them); but just look at the plight of those like me (who don't meet Him!) ||3|| Prays Nanak, please hear my prayer: You are the pool, and You are the soul-swan. You are the lotus flower of the day and You are the water-lily of the night. You Yourself behold them, and blossom forth in bliss. ||4||25|| (sggs 23).

But the majority of us neither know it nor understand it. Our body-consciousness (Mayaic Budhi, animal nature) is the cause of this forgetfulness. According to the Gurbani, the difference between our animal nature and our True Nature (Pure Consciousness, Joti-Svaroopa, Mool...) is as between darkness and light, between ignorance and knowledge, between bondage and liberation, between death and life, between impurity and purity, between falsehood and truth. That is to say, when we think we are the body, then we are not linked to our "Joti-Svaroopa, Mool... ", and vice versa. Thus, based on the mentality we have cultivated for ourselves, some are closer to our "Joti-Svaroopa, Mool... " in this life, and some are yet far away or even drifting farther apart.

  • ਕਰਤੂਤਿ ਪਸੂ ਕੀ ਮਾਨਸ ਜਾਤਿ ॥ ਲੋਕ ਪਚਾਰਾ ਕਰੈ ਦਿਨੁ ਰਾਤਿ ॥ ਬਾਹਰਿ ਭੇਖ ਅੰਤਰਿ ਮਲੁ ਮਾਇਆ ॥ ਛਪਸਿ ਨਾਹਿ ਕਛੁ ਕਰੈ ਛਪਾਇਆ ॥: Karatoot pasoo kee maanas jaat. Lok pachaaraa karai din raat. Baahar bhekh antar mal Maya. Shapas naahi kashu karai shapaaiaa: Men belong to the human species, but they act like animals. They curse others day and night. Outwardly, they wear religious robes, but within is the filth of Maya. They cannot conceal this, no matter how hard they try (sggs 267).

- T. Singh