A Long Journey!

The Gurbani is written at the level of the mind it’s for the mind to reflect upon, understand it, and live it in daily life, here and now, not after death!

“Traveling a long distance”? What does it mean as per the Gurbani? For, example, the Gurbani says:

  • ਹਉ ਆਇਆ ਦੂਰਹੁ ਚਲਿ ਕੈ ਮੈ ਤਕੀ ਤਉ ਸਰਣਾਇ ਜੀਉ ॥: I have come traveling a long distance, (now I am) seeking Your Sanctuary (ਆਸਰਾ). (sggs 763).

The illiterate and self-serving Pujaaree groups always relate it with a cycle of 84-Lakh (ਚਉਰਾਸੀ ਦਾ ਗੇੜ). Nothing could be further from the truth!

That’s just misrepresentation of the Gurmat (Wisdom, Giaan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS…) by crafty the Pujaaree system.

To impart the Truth (ਸਚ) to masses, all the 35 contributors of the SGGS have used terms that were prevalent and prevailing at their time as examples (ਹਵਾਲਾ). But, with different meanings!

Certainly, by “Traveling a long distance” the wisdom of the SGGS does NOT mean the following:

  • distance from one’s home to a Gurdwara
  • or, distance from one’s home to a Deraa (ਡੇਰਾ) or an Aashram
  • or, distance from one’s home to a place of pilgrimage, and so on.
  • Pujaaree’s concocted story of after-death cycle of “84-Lakh” (ਚਉਰਾਸੀ ਦਾ ਗੇੜ)…

Having said that, what’s the “long distance” or a long journey (“ਬਾਟ”, “ਜਾਤ੍ਰਾ”…) referred to?

The Gurbani speaks at the level of the mind. Because, it’s the wandering mind (Manmukh or Mayaic mind) — not the body — that aimlessly roam or travel a long distance  (“ਬਾਟ”, “ਜਾਤ੍ਰਾ”…), all day along! In other words, depending on the craving or desire, it’s the unstable mind that’s born and dies every moment!

  • ਮਾਇਆ ਡੋਲੈ ਬਹੁ ਬਿਧੀ ਮਨੁ ਲਪਟਿਓ ਤਿਹ ਸੰਗ ॥: Maya wavers many ways, the mind clings to this (Maya, also wavers many ways). (sggs 258).

In other words, it’s the restless and rambling ego-mind that is born and dies every moment — while transacting with the outside world, sometimes with dominant dog mentality; sometimes with dominant pig mentality; sometimes with dominant donkey mentality; dominant sometimes with dominant crow mentality; sometimes with dominant snake mentality; and so on.

  • ਗੁਰ ਮੰਤ੍ਰ ਹੀਣਸ੍ਯ੍ਯ ਜੋ ਪ੍ਰਾਣੀ ਧ੍ਰਿਗੰਤ ਜਨਮ ਭ੍ਰਸਟਣਹ ॥ ਕੂਕਰਹ ਸੂਕਰਹ ਗਰਧਭਹ ਕਾਕਹ ਸਰਪਨਹ ਤੁਲਿ ਖਲਹ ॥੩੩॥: Cursed and corrupt is the life of that mortal who lacks the Gur-Mantra (Divine Wisdom or Upadesh of the Gur-Shabad…). Know such wicked (or fool) to be just like a dog, a pig, a donkey, a crow, a snake. ||33|| (sggs 1356).
  • ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਪਰ ਅਪਬਾਦੁ ਨ ਛੂਟੈ ॥ ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ ॥: Others’ wealth, others’ bodies(others’ wive), others’ slander, and others’ infamy or reproach – (these Bikaars) do not go away. (For the sake of Bikaar, at the level of the mind, a person) is born and dies again and again (i.e., every second or moment – many times a day…), and this theme never ends. (sggs 971).

The aim of the Sri Guru Granth Sahib (SGGS) is to freeze the wandering mind bring about cessation of this vicious cycle or movement of the deluded mind, and bring it back to its True Nature (Jot Saroop), or move it out of the Bhav Saagar and usher it into the Sukh Saagar.

  • ਇਹੁ ਮਨੁ ਭੂਲਾ ਜਾਂਦਾ ਫੇਰੇ ॥: (The Wisdom of the Bani) turns the deluded mind around (sggs 118).
  • ਗੁਰ ਹਿਵ ਸੀਤਲੁ ਅਗਨਿ ਬੁਝਾਵੈ ॥: (O Yogi) Gur-Giaan (Gur-Wisdom) is cold like ice (cooling, soothing, that) puts out the fire (of the mind — desires, Trishnaa, Maya…). (sggs 411).
  • ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾ ਆਵੈ ਨਾ ਜਾਗੁ ॥: When the diseases of Haumai or false ego-sense and doubt are cast out (by applying the Wisdom of the SGGS); there is no coming and going (i.e., the movement of the Haumai mind freezes). (sggs 47).

So, it’s the mind that has to become human by staying with the Gur-Wisdom, Virtues, Truth (ਸਚ). Otherwise, it will be living at the level of animal-consciousness — daily passing through many animal-like life right here and now!

  • ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥: Through keeping with the Guru (Wisdom, Virtues…), there is “Praapati-ਪਰਾਪਤਿ” (gain, benefit…) of human life (i.e., the mind becomes human here and now — it stops living like animals). (sggs 176).
  • ਕਰਤੂਤਿ ਪਸੂ ਕੀ ਮਾਨਸ ਜਾਤਿ ॥: (Those in love with Maya, etc., although they) belong to the human species, but they act like animals (sggs 267).

The Manmukh mind is deceitful, wicked, Bikaaree (stuck in lust, anger, greed, etc.), denier of Truth, egoistic, deluded, illusioned, ignorant, conditioned, and so on. Hence,  reincarnating every moment in this very life.

  • ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮਨਮੁਖਿ ਅੰਧ ਗੁਬਾਰੁ ॥: The spiritually blind, Manmukh (mind-oriented)  have forgotten the Divine Naam (Divine Wisdom), and (thus the Manmukh). dwells in utter darkness (sggs 19).
  • ਮਨਮੁਖਿ ਬਿਨਸੈ ਆਵੈ ਜਾਇ ॥: The “Manmukh” (mind-orientations) die and the same is reborn (sggs 19).

So, the Gurbani says that this human birth is the golden chance to Liberate oneself from illusion, doubt, delusion, etc., by abiding in the Source (Mool, Jot…), here and now.

  • ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥: (You) have obtained (this) human body. This is your chance (time, opportunity…) of uniting Gobind (Mool…). (sggs 12).
  • ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥: (In reality) Only that person is truly alive within whose mind That (i.e., Mool, Prabh…) abides. O Nanak! No one else is truly alive (sggs 142).

In other words, Bhagti (Shabad-Vichaar to obtain Wisdom or Aatm-Giaan of the Gurbani…) and abiding in our Mool is possible in this human form.

Thus, the Gurbani wants the mind to remember the purpose of human life — to abide in its Mool (Source, Jot…) through the Wisdom, here and now, NOT after death.

  • ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: (Man) has come into this world to become One (ਇਕ ਹੋਣ ਵਾਸਤੇ ). (sggs 251).
  • ਮੂਲਹੁ ਭੁਲਾ ਜਨਮੁ ਗਵਾਏ ॥੨॥: (One who) has forgotten (his) Mool (Source, Jot…), (he) wastes away his life. ||2|| (sggs 664).

Accordingly, the Gurbani reminds us that the mind’s cycle of birth and death will continue if we miss this rare and precious chance to obtain and then live by the Gur-Widom in this very birth as human being — target of a Sikh in life!

  • ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥: That human who misses this chance, will suffer through coming and going. ||2|| (sggs 1075).
  • ਮਾਨਸ ਦੇਹ ਬਹੁਰਿ ਨਹ ਪਾਵੈ ਕਛੂ ਉਪਾਉ ਮੁਕਤਿ ਕਾ ਕਰੁ ਰੇ ॥: (You) will not obtain this human body again; make plan (take measure) for liberation (sggs 220).

So, the Gurbani time and again reminds us that “NOW” (“ਅਬ”) is the time!

  • ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥ ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥: As long as the disease of old age has not come, and as long as Kaal has not seized Aatmaa, as long as your voice has not become weak (perplexed, etc.), O mind, unite (ਜੁੜ, link with your Mool) just as Saarig and water (as Babeehaa or rainbird chirps constantly for water). ||2|| O brother! If you don’t unite now, when will you? When the end comes, you will not be able to unite. Whatever you have to do – now is the best (time) to do it. Otherwise, (you) will regret afterwards, and (you) will not see the other side ||3|| (sggs 1159).
  • ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਊਚਾ ਦੇਖਿ ਅਵਾਸੁ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਭੁਇ ਲੇਟਣਾ ਊਪਰਿ ਜਾਮੈ ਘਾਸੁ ॥੩੮॥: O Kabeer! Do not be proud of your tall mansions. Today or tomorrow (upon death, you will leave them behind and your body) will lie beneath the ground (mingle with dust…) and the grass will grow on top (of you). ||38|| (sggs 1366).

Conquering of the Manmukh mindset is the conquering of the long journey. How can we conquer the Manmukh mindset? By becoming the Gurmukh:

  • ਗੁਰਮੁਖਿ ਮਰੈ ਨ ਕਾਲੁ ਨ ਖਾਏ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥: Who becomes the Gurmukh does not die (i.e., he escapes from the death of his Spiritual Life); (he) is not consumed by (Spiritual) death. (Because) the Gurmukh remains absorbed in the Truth. ||2|| (sggs 125).
  • ਸਫਲ ਸਫਲ ਭਈ ਸਫਲ ਜਾਤ੍ਰਾ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਮਿਲੇ ਸਾਧਾ ॥: The journey of this life is successful only when coming and going of human mind end, for which one may seek the company of the Guru (i.e., Giaan or the Wisdom). (sggs 687).
  • ਸੁ ਕਹੁ ਟਲ ਗੁਰੁ ਸੇਵੀਐ ਅਹਿਨਿਸਿ ਸਹਜਿ ਸੁਭਾਇ ॥ ਦਰਸਨਿ ਪਰਸਿਐ ਗੁਰੂ ਕੈ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥: So, speaks TAL (the poet): Serve the Guru, day and night, with intuitive love and affection. Contemplating or living the (the Gur-Shabad, Naam), the pains of death and rebirth (Soch-thinking) are taken away (sggs 1382).

Now, the question is: How can a Sikh (learner of the Giaan or Wisdom of the SGGS) go about performing this Gur-Sevaa (service)?

  • ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥: The Gur-Sevaa is Shabad-Vichaar (Reflection on the Shabad). (sggs 223).
  • ਕਿਸੁ ਸੇਵੀ ਤੈ ਕਿਸੁ ਸਾਲਾਹੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸਾਲਾਹੀ ॥: Whom should I serve, and whom should I (take as my) Counselor? I serve the “Satiguru” by living the Shabad (i.e. Giaan or Wisdom). (sggs 1048).
  • ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥: Naam-Sevaa for me is the Gur-Sevaa (sggs 1145).

In nutshell, when the mind becomes established in the Gur-Wisdom or Giaan, it’s wanderings (ਭਟਕਣਾਂ, coming and going birth and death…) become frozen!

  • ਮਨੁ ਮੰਦਰੁ ਤਨੁ ਵੇਸ ਕਲੰਦਰੁ ਘਟ ਹੀ ਤੀਰਥਿ ਨਾਵਾ ॥ ਏਕੁ ਸਬਦੁ ਮੇਰੈ ਪ੍ਰਾਨਿ ਬਸਤੁ ਹੈ ਬਾਹੁੜਿ ਜਨਮਿ ਨ ਆਵਾ ॥੧॥: (My) mind has become the Temple (of Rabb – Virtues, Wisdom), body (i.e., all senses) has become mendicant (i.e., my mind and senses have turned within – they don’t wander outside anymore), there (my mind and senses) bathe in the heart’s pilgrim’s place. The One Shabad (i.e., Giaan or Wisdom) abides within my mind; (and it) will not come to be born again. ||1|| (sggs 795).
Filed Under: 84-Lakh, Joni, ਜੂਨ, Gurbani, Life, Death, Mortality
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16 Comments Leave a comment

  1. prakash S Bagga

    In my opinion we need to understand the meaning of the word incarnation in more depth so that there is no contradiction with the messages in gurbani.
    There is obvious reference of incarnation of Guru in gurbani. We should look at the mechanism of this incarnation who neither takes birth or dies.

  2. Gurpreet K.

    Basically the reincarnation of the soul in our life on earth, the life we are actually living. We have to bring in light which is Gurbani to fully get out of the reincarnations of our minds.

  3. Gurpreet K.

    Okay, I think I do understand what Gurbani is saying. There is no such thing as an afterlife, but there is something we do during our life here on earth. We act of do things a certain way in which we become stuck in these lakh chourasee junes. By this Gurbani tells us when we become laalchi or greedy, them we become lobi or like a dog, in a sense that means we are in the state of a dog or a june of a dog.
    I know that in the Hindu religion they believe in an after life of reincarnation. But Gurbani focuses on what we are doing now because no one has seen the afterlife. According to Gurbani about the afterlife, it says Joti jot rali sampooran thia raam, Sooraj Kiran mile jal ka jal huwa raam. Just like how water is merged with water, the soul is also merged with the greater soul.
    My main point is that we have to be concerned with the life we are living now and making sure we are not falling the junes, and making sure we can get out of the vicious cycle of turning into those type of personalities.

    • Thank you for sharing your Vichaar.

      • Paramjit Singh Rana

        Gurpreet Ji, I am intrigued by your line of thinking stating “because no one has seen the afterlife”. Did anyone have seen God? All religions of the world are premised on some divine existence which is beyond human comprehension. If we follow your ( and of many others) line of thinking “because no one has seen GOD”, there would not be any religious school of thought in the world. Gurubani brings in the “intermediatory” in the form of Guru ( spiritual wisdom) through which we can transcend to a higher plan of existence and get connected and perhaps be able to visulize GOD who is “Alakh”.

  4. Gurpreet K.

    Yes, but do you mean to say that the soul move through one life to another every time we die?

  5. Gurpreet K.

    WJKKWJKF, I have a question I would like to ask. What did you mean when you say that the humans have been through 8.4 million junes to get the human life or form?

  6. sukhwant

    1.ਫਿਰਤ ਫਿਰਤ ਪ੍ਰਭ ਆਇਆ ਪਰਿਆ ਤਉ ਸਰਨਾਇ I have come travelling a long distance, (now I am) seeking Your Sanctuary (ਆਸਰਾ).
    2.ਬਹੁਤ ਜਨਮ ਬਿਛੁਰੇ ਥੇ ਮਾਧਉ ਇਹੁ ਜਨਮੁ ਤੁਮ੍ਹ੍ਹਾਰੇ ਲੇਖੇ ॥
    For so many incarnations, I have been separated from You, Lord; I dedicate this life to You.
    3.ਬਹੁਤੇ ਫੇਰ ਪਏ ਕਿਰਪਨ ਕਉ ਅਬ ਕਿਛੁ ਕਿਰਪਾ ਕੀਜੈ ॥
    I was wretched; I wandered through so many cycles of reincarnation. Now, Lord, please bless me with Your Grace.
    The journey not ends with death of body only, it ends with the death of all desires i.e. :-
    ਮਨੁ ਮਰੈ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥
    When the mind is conquered, its turbulent wanderings are stopped/Journey ENDS.

    • Thank you Bhai Sahib Jee for taking the time to share Shabad-Vichaar. Welcme to the Gurbani Blog!
      As about quotations, the Gurbani is full of many more and very apt ones in this context, but all cannot be given from a space point of view.

  7. Prakash s Bagga

    I think it is important to understand from where the journey of the SOUL starts and at what stages it ends. There are numerous forms of lives in the universe and HUMAN FORM is an EXCLUSIVE of all for the reason that in HUMAN FORM only the CRATOR (PRABHu) can be
    known thru GuRu this knowledge gives a great potential of getting out of numerous cycles of
    Births. As such the journey of SOUL can get terminated from any stage if it gets the meeting of
    GuROO…..Thus GuROO can meet in any form of life such is a great message from GurBaanee.

  8. Kirpal Singh

    Guru Arjav Ji advises (Sri Raag M. 5, GGS. 43-3):-

    ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥ ਕੁਦਮ ਕਰੇ ਪਸੁ ਪੰਖੀਆ ਦਿਸੈ ਨਾਹੀ ਕਾਲੁ ॥ ਓਤੈ ਸਾਥਿ ਮਨੁਖੁ ਹੈ ਫਾਥਾ ਮਾਇਆ ਜਾਲਿ ॥ਮੁਕਤੇ ਸੇਈ ਭਾਲੀਅਹਿ ਜਿ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੨॥ਜੋ ਘਰੁ ਛਡਿ ਗਵਾਵਣਾ ਸੋ ਲਗਾ ਮਨ ਮਾਹਿ ॥ਜਿਥੈ ਜਾਇ ਤੁਧੁ ਵਰਤਣਾ ਤਿਸ ਕੀ ਚਿੰਤਾ ਨਾਹਿ ॥ਫਾਥੇ ਸੇਈ ਨਿਕਲੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੩॥ਕੋਈ ਰਖਿ ਨ ਸਕਈ ਦੂਜਾ ਕੋ ਨ ਦਿਖਾਇ ॥ਚਾਰੇ ਕੁੰਡਾ ਭਾਲਿ ਕੈ ਆਇ ਪਇਆ ਸਰਣਾਇ ॥ਨਾਨਕ ਸਚੈ ਪਾਤਿਸਾਹਿ ਡੁਬਦਾ ਲਇਆ ਕਢਾਇ ॥੪॥੩॥੭੩॥: O mortal, you came here to earn a profit.What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause|| The animals and the birds frolic and play-they do not see death.Mankind is also with them, trapped in the net of Maya.Those who always remember the Naam, the Name of the Lord, are considered to be liberated. ||2|| That dwelling which you will have to abandon and vacate-you are attached to it in your mind. And that place where you must go to dwell-you have no regard for it at all. Those who fall at the Feet of the Guru are released from this bondage. ||3|| No one else can save you-don’t look for anyone else. I have searched in all four directions; I have come to find His Sanctuary.O Nanak, the True King has pulled me out and saved me from drowning! ||4||3||73||

    Guru Nanak Sahib points to give up houmai (ego) in life in order to reach the destination:-
    ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥ (Raag Tilang M. 1, GGS. 722-13): Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use? When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day.

    “Gurbani eis jag mein channan” (let us immerse in the divine light of Gurbani with a humble Ardas asking for the right direction (sojhee). The need is to have trust and faith in ONE Waheguru “ਕੋਈ ਰਖਿ ਨ ਸਕਈ ਦੂਜਾ ਕੋ ਨ ਦਿਖਾਇ”.

  9. Prakash S Bagga

    From Gurbaanee one also learns when and how this long journey is successful.
    This journey is successful only when one meets with the SAADHAA(GuROO)..GuR JOTi
    A quote in this context as
    “SAFAL SAFAL SAFAL BHAEE JATRAA ,AAVAN JAAN RAHE MILE SAADHAA”
    Rag Dhanasaree

    • Thank you Bhai Sahib Jio for sharing Shabad-Vichaar.
      The Gurbani’s hint and edict here seems to be to realize our Mool (Source, Jot…), within.
      • ਮੂਲਹੁ ਭੁਲਾ ਜਨਮੁ ਗਵਾਏ ॥੨॥: (One who) has forgotten (his) Mool (Source, Jot…), (he) wastes away his life. ||2|| (sggs 664).
      • ਸਫਲੁ ਜਨਮੁ ਜਿਨ੍ਹ੍ਹੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ਹਰਿ ਜੀਉ ਰਿਦੈ ਵਸਾਏ ॥: Fruitful is the life of those who, by becming the Gurmukh, recognize and enshrine “Hari” (Mool, Source, Jot…) in their Heart (sggs 513).
      Which, according to the Gurbani, is possible through the Guru (Wisdom or Divine Knowledge of the Gur-Shabad, Gur-Giaan, Gur-Updesh…).
      • ਗੁਰ ਮਿਲਿ ਤਾ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਬਹੁਰਿ ਨ ਆਵੈ ਜੋਨੀ ਬਾਟ ॥੪॥: Meeting with the Guru, his doors (of the mind) open wide, and (then he) does not have to journey through the “Joni” again. ||4|| (sggs 1159).
      • ਗੁਰੁ ਭੇਟਿਆ ਹੈ ਮੁਕਤਿ ਦਾਤਾ ॥ ਹਰਿ ਕੀਈ ਹਮਾਰੀ ਸਫਲ ਜਾਤਾ ॥: I have met the Guru, the Bestower of salvation. “Hari” has made my journey fruitful (sggs 801).

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