CHURNING MILK

Make body the churning jar (ਚਾਟੀ), and churn therein
with the (stick - ਮਧਾਣੀ - of the) mind. In this (body-) jar,
arrange (gather, amass, etc., the milk of) the Shabad. ||2||
The churning of the Lord is to reflect within the mind.
(One who does this churning) by the Gur-Prasaadi (Grace of the Gur-Giaan),
attains the continuous flow (stream...) of Amrit. (sggs 478).
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Just as fire is presence in the wood, similarly, butter permeates milk although it can not be seen directly in the milk. The Essence of the Divinity likewise permeates all beings although It can not be perceived directly with our material senses. The technique used for extracting or separating butter from milk is called "churning". Likewise, the Aatmaan or the Mool can also be separated from the world of names and forms (Maya or duality). Once the Mool is separated from the material consciousness (Maya), the world of names and forms is no more perceived as in butter there is no more any milk, or as in flames there is no more any wood!

  • ਜਾ ਕੇ ਨਿਗਮ ਦੂਧ ਕੇ ਠਾਟਾ ॥ ਸਮੁੰਦੁ ਬਿਲੋਵਨ ਕਉ ਮਾਟਾ ॥ ਤਾ ਕੀ ਹੋਹੁ ਬਿਲੋਵਨਹਾਰੀ ॥ ਕਿਉ ਮੇਟੈ ਗੋ ਛਾਛਿ ਤੁਹਾਰੀ ॥੧॥: Jaa ke nigam doodh ke thaathaa. Samund bilovan kaou maataa. Taa kee hohu bilovan haaree, Kiou metai go chhaachh tuhaaree||1||: Let the sacred scriptures (literally Nigam = the Vedas) be your Stream of milk (ਠਾਟਾ= udders, etc. ), and the ocean (of the Satsang, etc.) the churning vat. (So) be the butter-churner (of the Divine Name; ie.e, engage your mind in the Simran), and your buttermilk will not go wasted. ||1|| (sggs 655).
  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥: Kabeer maya dolanee pavanu jhakolanhaaru. Santahu maakhanu khaaiaa shaashi peeai sansaaru. ||18||: O Kabeer! Maya is "Dolaneee" (roams, wanders, or swings about - unstable, ਟਿਕਦੀ ਨਹੀ, ਡੋਲਦੀ ਰਹਿੰਦੀ ਹੈ...), and "Jhakolanhaaru" (oscillating, roaming, ਹਵਾ ਵਾਂਗ ਘੁਮ ਰਹੀ ਹੈ......) like the wind (the mind attached to Maya instead of his Mool is also like that). Sant (i.e., the Bhagat or Gurmukh who have transcended Maya) eat the butter (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ...), while the world drinks the whey (the world in love with Maya gather mere Mayaic qualities, Mayaic or false knowledge, worldly knowledge...). ||18|| (sggs 1365).
  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥: Kabeer maya dolanee pavanu vahai hiv dhaar. Jini biloiaa tini khaaiaa avar bilovanhaar ||19||: O Kabeer! Maya is "Dolaneee" (roams, wanders, or swings about - unstable, ਟਿਕਦੀ ਨਹੀ, ਡੋਲਦੀ ਰਹਿੰਦੀ ਹੈ...), (when the mind disconnects from this "Dolaneee" Maya and becomes established in his Mool within, then this) "Pavan" like mind becomes like ice (stable, cool or peaceful, Sahaj...). (In that state) whosoever churns (i.e. engages in Shabad-Vichaar) he eats (the butter of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ...), others keep churning (nothing to show for!). (sggs 1365).

The Gurbani is given to us in the form milk.

  • ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: Prathme maakhanu pachhai doodhu (sggs 900).

We are supposed to churn this milk (Shabad-Vichaar) to extract the Butther of the Aatm-Giaan (Divine Knowledge, Spiritual Wisdom, Brahm-Giaan...) from it. From a Spiritual standpoint, the process of churning is referred to unbroken Shabad-Vichaar (Reflections on the Gur-Shabad). By churning this churn of the Gur-Shabad, we can separate our Mool from the conditioned-self (false self, non-self, ego-self, Mayaic Budhi, etc.).

However, the Gurbani can only be truely Reflected upon (Shabad-Vichaar) by transcending Maya. That is, if the Gurbani is Reflected upon with the Mayaic mind, one cannot extract and eat the butter (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Aatam-Giaan, Divine Knowledge, Spiritual Wisdom, Gurmat...). Because the Mayaic mind, separated from it Mool oscillates (unstable, restless, wanders hither and thither, roams, whirls...) like "Pavan" (wind)!

  • ਸਨਕ ਸਨੰਦ ਅੰਤੁ ਨਹੀ ਪਾਇਆ ॥ ਬੇਦ ਪੜੇ ਪੜਿ ਬ੍ਰਹਮੇ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥ ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥ ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥: Sanak Sanand antu nahee paaiaa. Bed parre parri brahame janamu gavaaiaa ||1|| Hri ka bilovanaa bilovahu mere bhaaee. Sahaji bilovahu jaise tatu n jaaee. ||1||Rahaaou|| Tanu kari matakee man maahi biloee. Isu matakee mahi Sabadu sanjoee. ||2|| Hari kaa bilovanaa man kaa beechaaraa. Gur prasaadi paavai amrit dhaaraa ||3||: By reading and reading (i.e., reading the Vedas over and over again), Sanak and Sanand (the sons of Brahma) wasted their lives away (but could not find Hari...). ||1|| O Brother! Churn the churn of the Hari (Shabad-Vichaar...). Churn it steadily (i.e., in Sahaj Avasthaa - Natural State of Being, transcending Maya...), so that the Essence (ਤੱਤ - ਗਿਆਨ) may not be lost. ||1||Pause|| Make body the churning jar (ਚਾਟੀ), and churn therein with the (stick - ਮਧਾਣੀ - of the) mind. In this (body-) jar, gather (the milk of) the Shabad. ||2|| The churning of the Hari is to Reflect (Shabad-Vichaar) within the mind. (One who does this churning) by the Gur-Prasaadi (Grace of the Gur-Giaan, he), obtains (within) the stream of Amrit. ||3|| (sggs 478).
In the above verse, constancy in the Mool, Shabad, or Naam has been compared to churning of the curd to extract the butter. The mind is likened to churning rod (Madhaanee), the body to vessel (Chaatee), unbroken meditation or Naam Simran to curd, and the Spiritual or Inner-Inquiry (Shabad-Vichaar) to churning process. Just as the churning of curd draws forth butter, similarly, the unbroken abidance in the Naam (Shabad or the Mool) results in Sahaj-Samaadhi (Natural Trance). It then spontaneously generates the direct, instant, unobstructed and cosmic perception of the Divine Essence within; which is Pure Knowledge (Aatam Giaan) beyond time, space, names, shapes, and causation.
  • ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥ Gurmukh bolai tatt birolai cheenai alakh apaaro. Traai Gun metai Sabad vasaae taa mann chookai ahankaaro: By becoming the Gurmukh, (who) speaks and churns the Essence (Tatt Giaan-ਤੱਤ ਗਿਆਨ), and realizes the Unseen, the Infinite (Mool). When one enshrines the Shabad within, he eradicates (the spell of) the three qualities of Maya from his mind, and then his mind is rid of egotism (sggs 944).
God's Name (or Shabad) is the real Amrit or Nectar (Immortality) of the Gurbani. By churning it, meaning by intuitively chanting it (Shabad-Vichaar), the Essence of the Absolute Reality is Realized (Aatam Giaan, Brahm Giaan...). Simply put: by churning the Naam, the "lower-self" or the ego-attitude is uplifted to the glowing nature of the "Higher-Self" or the Shabad-Surti (God-Consciousness). Therefore, the Gur-Shabad urges us to drink deeply of this Amrit only.

Dwelling within the Home of the own Being is the Intuitive Poise (Sahaj). Only that person who is imbued with God's sublime Essence is said to be qualified for experiencing this Spiritual Poise or Stillness. By sincerely following the Divine Teachings (Gurmat-Aatm Giaan), the mind becomes perfectly stable and unwavering; fit for intuitively chanting the Divine Name.

  • ਗੁਰਮਤਿ ਸਾਚਿ ਸਹਜਿ ਹਰਿ ਬੋਲੈ ॥ ਪੀਵੈ ਅੰਮ੍ਰਿਤੁ ਤਤੁ ਵਿਰੋਲੈ ॥੩॥: Gurmat saach sahaj hari bolai. Peevai amrat tatt virolai ||3||: Following the Gurmat (Shabad-Gian), one intuitively (ਅਡੋਲ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ ਟਿਕ ਕੇ) chants the Name. Drinking in this Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਰਸ ਪੀਂਣਾਂ - to drink in the elixir of the Name that bestows one the Divine Life), and churning it, the essential Reality is discerned ||3|| (sggs 227).
  • ਸਚੁ ਮਨ ਕਾਰਣਿ ਤਤੁ ਬਿਲੋਵੈ ॥ ਸੁਭਰ ਸਰਵਰਿ ਮੈਲੁ ਨ ਧੋਵੈ ॥ ਜੈ ਸਿਉ ਰਾਤਾ ਤੈਸੋ ਹੋਵੈ ॥: Sach mann kaaran tatt bilovai. Subhar sarvar mail na dhovai. Je siou raataa taiso hovai: For the sake of the mind (i.e., to control the mind), one who churns the essence of Truth; who bathes in the over-flowing tank of nectar (of the Name -Naam - where there is) no filth (of Bikaars), and washes himself; he become like the One with whom he is imbued (sggs 411).
Pearls are present in the ocean. The diver who dives deep within the ocean finds them. This body pot is also likened to a vast ocean filled with the pearls of Divine Virtues. The Gurmukhs (Spiritual Being) dive deep within and find them. Diving deep within means unbroken Shabad-Vichaar, with sincere love and longing ("Bhaakhiyaa Bhaayu Apaar"). With this the consciousness becomes interiorized and focused on the Essence of the Reality within. Then the mind is reconciliated with the mind, and the false ego’s wandering ways come to an end. One who remains so pure and unblemished, and practices only true deeds obtains the Supreme Status.
  • ਗੁਣ ਵਿਹੂਣ ਮਾਇਆ ਮਲੁ ਧਾਰੀ ॥ ਵਿਣੁ ਗੁਣ ਜਨਮਿ ਮੁਏ ਅਹੰਕਾਰੀ ॥੩॥ ਸਰੀਰਿ ਸਰੋਵਰਿ ਗੁਣ ਪਰਗਟਿ ਕੀਏ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥: Gun vihoon Maya mal dhaaree. Vin gun janam mue ahankaaree ||3|| Sareer sarovar gun pargat keee. Nanak Gurmukh mathi tatt kadheeye||4||5||57||: Those without Virtue (without godly Qualities, Divine Life, Truth, etc.) are stained by the filth of Maya. Lacking Virtue, the egotistical repeatedly is born and dies. ||3|| The ocean of the body yields Pearls of Virtue. O Nanak, by becoming the Gurmukh, one who churns this ocean (of the body and the Divine Virtue that are present within this body), discovers Essence (ਨਿਚੋੜ - ਉੱਚਾ ਸੁੱਚਾ ਜੀਵਨ) ||4||5||57|| (sggs 367).
  • ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥: Man mahi man ulto marai je gun hovahi naal: The (lower) mind turns inward, and merges with the (Higher) mind, when it is with Virtue (sggs 935).
We cannot extract oil from sand! The priceless, incomparable Jewel of the Naam (Aatm Giaan) comes into the hands of those who are committed to Naam-consciousness. Therefore, if we desire for attaining the butter of Divine Virtues then we need to become Gurmukh (Spiritual Being). Absence of noble Virtues means presence of false ego. In other words, a Manmukh (material being) cannot find the Spiritual Pearls in his body because his body pot is filled with the poison of falsehood (Maya). Because of material consciousness, he is unaware of the curd of Naam or Shabad present in his body vessel. One cannot extract butter by churning water! Similarly, a Manmukh cannot link back to his Mool within by churning Maya's "filth".
  • ਸਾਕਤ ਕਰਮ ਪਾਣੀ ਜਿਉ ਮਥੀਐ ਨਿਤ ਪਾਣੀ ਝੋਲ ਝੁਲਾਰੇ ॥: Saakat karma paanee jiyu matheeyai nit paanee jhol jhulaare: The actions of the faithless cynic (the one separated from Truth) are like the churning of water; he constantly churning only water (sggs  982).
The Divine Virtues are like a vine which spreads out, and bears the fruit of the Naam (Aatam-Giaan, Divine Knowledge). The Divine Name has no form or outline; it vibrates with the subtle, unstruck Sound Current of the Shabad, which links one to his Mool within. Upon attaining Naam-consiousness (Shabad-Surti), the old material-being or the Manmukh "dies", and gets "reborn" as a new Spiritual-Being or the Gurmukh. In other words, the moment Jeeva (individual being) transcends the worldly consciousness (Maya), the mortal becomes situated in the Transcendental Consciousness (Aatm Giaan...).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਤਤੁ ਬਿਲੋਵੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਤਾਹਾ ਹੇ ॥੧੧॥: Gurmukh hovai su taat bilovai Rasnaa har ras taahaa he ||11||: One who becomes Gurmukh churns the Essence of Reality; his tongue savors the sublime Essence ||11|| (sggs 1058).
  • ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥: Ghrit Kaaran dadhi mathai saiaan. Jeevan Mukat sadaa nirbaan: For the sake of Ghee, wise people churn milk. Those who are Jeevan Mukat (liberated while yet alive in the world) are forever in the state of Nirvaanaa (the state devoid of mind's imaginations or Maya's Phurne...). (sggs 1167).
The Gurbani reminds that false are those who do not try to attain intuitive understanding of the Gur-Shabad. The human language has its own limitations. It can describe only themes that have material qualities (Guna), or function (Kriya), or name, or form, or qualifications, or relativity. However, none of these are for the Eternal, Absolute Truth. Therefore, the true way to understand scriptures is through intuitive perception; attuning oneself to the inner realization of the Truth as explained in the scriptures. By churning the scriptures, we can learn how to use the nutcracker of intuitive perception to crack open the hard shell of language and ambiguity to get at the kernels of underlying Truth in them.
  • ਜਾ ਕੇ ਨਿਗਮ ਦੂਧ ਕੇ ਠਾਟਾ ॥ ਸਮੁੰਦੁ ਬਿਲੋਵਨ ਕਉ ਮਾਟਾ ॥ ਤਾ ਕੀ ਹੋਹੁ ਬਿਲੋਵਨਹਾਰੀ ॥ ਕਿਉ ਮੇਟੈ ਗੋ ਛਾਛਿ ਤੁਹਾਰੀ ॥੧॥: Jaa ke nigam doodh ke thaathaa. Samund bilovan kaou maataa. Taa kee hohu bilovan haaree, Kiou metai go chhaachh tuhaaree||1||: Let the sacred scriptures (literally Nigam = the Vedas) be your Stream of milk (ਠਾਟਾ= udders, etc. ), and the ocean (of the Satsang, etc.) the churning vat. (So) be the butter-churner (of the Divine Name; ie.e, engage your mind in the Simran), and your buttermilk will not go wasted. ||1|| (sggs 655).
Instead of churning the Naam (Aatm Giaan, Divine Knowledge) as urged in the Gurbani, we churn the falsehood and bind ourselves in the process. Consequently, we end up spinning around in worldly desires just as the oil-press, spinning wheel, grinding stones, potter’s wheel, countless whirlwinds in the desert, spinning tops, churning sticks, threshers, breathless tumbling of the birds, men moving round and round on spindles, and so on.
  • 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).
  • ਤਿਤੁ ਜਾਇ ਬਹਹੁ ਸਤਸੰਗਤੀ ਜਿਥੈ ਹਰਿ ਕਾ ਹਰਿ ਨਾਮੁ ਬਿਲੋਈਐ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮੁ ਲੇਹੁ ਹਰਿ ਤਤੁ ਨ ਖੋਈਐ ॥: Titt jaai bahu sat sangtee jithai har kaa har naam biloeeai. Sahje hee hari naam lehu hari tatt na khoeeai: Go, and sit in the Satsangat where God's Name is churned. (Going there in Satsang - where there is Shabad-Vichaar, etc.) contemplate the Name in Sahaj (Peace and Poise, ਮਨ ਟਿਕਾ ਕੇ, etc.) — so you don't lose the Divine Essence (sggs 587).
  • ਮੇਰੇ ਪ੍ਰਭ ਸਾਲਾਹਨਿ ਸੇ ਭਲੇ ਪਿਆਰੇ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਹੋਇ ॥ ਤਿਸ ਕੀ ਸੰਗਤਿ ਜੇ ਮਿਲੈ ਪਿਆਰੇ ਰਸੁ ਲੈ ਤਤੁ ਵਿਲੋਇ ॥੨॥ Mere prabh saalaahan se bhale piaare Sabad ratte rang laai. Tis kee sangat je milai piyaare ras lai tatt viloi ||2||: Those who praise my God are fortunate; who are imbued with the Shabad, become imbued in His Love. If one attain the Sangat (Company) of such person, O Beloved, he enjoys the Elixir of the Name (ਹਰੀ-ਨਾਮ ਦਾ ਰਸ), and churns the (ਹਰੀ-ਨਾਮ ਦਾ ਰਸ, ਨਾਮ-ਦੁੱਧ) and so find the Essence ||2|| (sggs 636).
What does happen if the churning is continued? In order to know the answer to this question, we need to understand the symbolism in the following ancient legend, which is also mentioned a few times in the Gurbani. Even though the story looks crude, but when the symbolism of this story is grasped then one would appreciate the wisdom of this "churning" process.
  • ਰਤਨ ਉਪਾਇ ਧਰੇ ਖੀਰੁ ਮਥਿਆ ਹੋਰਿ ਭਖਲਾਏ ਜਿ ਅਸੀ ਕੀਆ ॥: Rattan upaai dhare kheer mathiaa hor bhakhalaaye ji asee keeaa: The jewels were produced and brought forth by churning the ocean of milk; the gods and demons indignantly roared, "we have done this" (sggs 350).
There is an old story of churning this milky ocean (Samundra Manthan), in which, it is described how in the attainment of Amrit the gods (Devaas) and demons churned the milky ocean with the mountain Mandra as the churning rod and the snake Vasuki as the churning rope. During churning, many things (Rattanas) emerged out, but the churning continued for the final Goal: Amrit or Nectar. Just before experiencing the Immortality (Amrit), the snake became exhausted and vomited its terrible poison. To protect everything wonderful, Siva received the flowing lava of poison and drank it as if in the spirit of self-sacrifice. Seeing this act of Siva, His consort pressed his throat, not allowing the poison to go down. Thus the poison got held in the neck, turning Siva's neck into blue color (Neelkanth).

he symbolism of this story as explained by the Men of Light is as follows. The milky ocean is God's Pure Name (or Shabad), the mountain Mandra is the mind, and the rope is false ego (snake). Pulled forward and backward by the mighty teams of the lower-self (demons or demoniac instincts) and the Higher-Self (gods or divine virtues), the process of churning or Naam Simran (meditation) starts. In the early stages of this churning, many tempting Sidhis or occult powers (Rattans) emerge out. However, if the Spiritual student ignores the Sidhis and continues the churning, just before experiences of the Immortality (Amrit), the ego will vomit out its entire subconscious and unconscious poison of Vaasnaas. Also known as Spiritual ignorance, this terrible poison cannot be completely eliminated until the Spiritual Wisdom awakens within. Until then, this poison can only be held in the neck, indicating a point away from the head and the heart. The significance of holding the poison in the neck (away from the head and heart) is that the poison of egocentric Vaasnaas should not be allowed to poison either the head (intellect) or the heart of the devotee. At this time, when the churning continues the Supreme Essence is unfolded and the Goal is attained!

  • ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥ ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕਰਿ ਆਵਾ ਗਉਣੁ ਚਿਲਕਿਓਨੁ ॥: Maadhaanaa parbatu kari netri baasaku Sabadi rirhkionu. Chaoudah ratan nikaalianu kari aavaa gaounu chilkionu: Making the mountain (of Higher Consciousness, Shabad-Surti, ਉੱਚੀ ਸੁਰਤ...) churning stick; and making (the mind) the churning string, (he) churned the Shabad. Thus, from (this Shabad-ocean, he) extracted the fourteen jewels (i.e., Divine Virtues - ਰੱਬੀ ਗੁਣ) and illuminated the world (with the Divine Knowledge or Aatam-Giaan). (sggs 967).
  • ਗੁਰਬਾਣੀ ਲਾਗੇ ਤਿਨ੍ਹ੍ਹ ਹਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਰਤਨੁ ਅਪਾਰਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਤੋਲਕੁ ਪਾਇਆ ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਮੁੰਦੁ ਵਿਰੋਲਿ ਸਰੀਰੁ ਹਮ ਦੇਖਿਆ ਇਕ ਵਸਤੁ ਅਨੂਪ ਦਿਖਾਈ ॥: Gurabani laage tinh hath charriaa niramolak ratan apaaraa ... : This Precious Jewel (of the Naam, ਨਾਮ-ਰਤਨ) comes into the hands of those who are committed to the Gurbani. (They) attain the Immeasurable Naam, (and thus their hearts) get filled with Bhagti. Churning the body-ocean (through applying the Gurbani - "ਗੁਰਬਾਣੀ ਲਾਗੇ"), I was shown the Incomparable Substance (within). (sggs 442).

— T. Singh
www.gurbani.org