Churning The Gurbani

Why do we need to churn (Shabad-Vichaar…) the Gurbani? Consider the following verse of the Gurbani:

  • ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥:  First (comes) butter, and then the milk. (sggs 900).

First comes butter, and then the milk? It seems pretty paradoxical statement to our Mayaic or worldly intellect (ਆਕਾਰੀ ਦੁਨੀਆਂ)! Because, our Maya intellect is most familiar with the opposite: first milk, and then comes the butter after churning the milk. The majority of us abide in this state.

However, first comes butter, and then comes the milk is the talk of the Formless State (ਨਿਰਾਕਾਰੀ ਦੁਨੀਆਂ) – the Realm free of the Maya’s influence, in which the “rare” Men of Truth (the Guroos, Bhagats…) abide. And there is no contradiction there. Then, what is it that the Gurbani is trying to tell us here in this verse: “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: Prathme maakhanu pachhai doodhu“?

First, it was the “Baanee” (or Bani-ਬਾਣੀ) that came directly from Parmeshar (“ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ”) to the Men of Truth (the Guroos, Bhagats…) as mere butter (Unalloyed, free of Maya: completely free of Lassee or Chcaachh (whey-ਲੱਸੀ, ਛਾਛ…). Since the “Baanee” came to them directly from the Parmeshar (who dwells within), they obviously heard it directly through the inner link, not the external or physical ears!

Second, these Men of Truth then gave this “Baanee” to us, translated in our human languages (in Akhar-ਅੱਖਰ, letters) available to them at that time. Thus: ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥.

The Gurbani tells us that anything and everything that can be seen with our physical eyes is under the influence of Maya (i.e., limited…), including all humans and their worldly languages (letters-ਅੱਖਰ). In other words, all forms appear in Maya-medium only.

  • ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥:  Wherever (I) look, there (I see) the rope of attachment to Maya. (sggs 551).
  • ਸਭੁ ਜਗੁ ਦੇਖਿਆ ਮਾਇਆ ਛਾਇਆ ॥: Sabhu jagu dekhiaa Maya chhhaaiaa (sggs 354).
  • ਏਹੁ ਸਰੀਰੁ ਸਭ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥: Ehu sareeru sabh moolu hai Maya (sggs 1065).

As all human languages are in the influence of Maya (i.e., limited…), the written form of the Gurbani that was given to us is in the form of the milk, that is, butter plus Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“). Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“) is none other than Maya. Thus, the written Gurbani (letters or Akhar-ਅੱਖਰ) can be heard with the external or physical ears; can be seen with our physical eyes; and can be spoken with our physical tongue.

But, the Gurbani cannot be understood properly with Budhi or intellect tainted with duality or Mayaic hunger.

  • ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Fools read in duality, (as a result, they) do not recognize their Mool (Joti…); (thus, they) waste their lives uselessly. (sggs 1133).
  • ਆਖਣੁ ਸੁਨਣਾ ਪਉਣ ਕੀ ਬਾਣੀ ਇਹੁ ਮਨੁ ਰਤਾ ਮਾਇਆ ॥: Aakhanu sunanaa paoun ki ihu manu rataa Maya (sggs 24).
  • ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saachi n reejhahi dojai bharami bhulaae hae (1024).

HENCE THE NEED TO CHURN THE MILK (THE GURBANI) TO SEPARATE THE BUTTER (OF THE BRAHM-GIAAN, GURMAT, DIVINE KNOWLEDGE OR WISDOM…) AND THE LASSEE (WHEY-ਲੱਸੀ or “CHHAACHH-ਛਾਛ“: MAYA)!

  • ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥: Making the mountain (of Higher Consciousness, Shabad-Surti, ਉੱਚੀ ਸੁਰਤ…) churning stick; and making (the mind) the churning string, (he) churned the Shabad. (sggs 967).
  • ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥: 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|| (sggs 478).
  • ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥: 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).
  • ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥ ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥ (sggs 332).

The Gurbani indicates that only those who become the Gurmukh fully transcend Mayaic intellect, and thus eat the BUTTER (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Aatam-Giaan, Gurmat, Divine Knowledge, Spiritual Wisdom…), rest of us just drink the Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ”) or Maya: Karamkaand, Bhekh, cheating in the name of Gurbani or Dharma (ਠੱਗੀ) …!

  • ਗੁਰਮੁਖਿ ਤਤੁ ਗਿਆਨੋ ॥: By becoming the Gurmukh, realize the Essence of the Spiritual Wisdom (Aatam Giaan-ਅਸਲੀ ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ). (sggs 1006).
  • ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਥਿ ਤਤੁ ਕਢੋਲੈ ॥: Gurmukhi naamu dhiaaeeai mathi tatu kadholai ||4||5||57|| (sggs 955).

In other words, the mind clinging to Maya cannot earnestly Reflect on the Gurbani (Shabad-Vichaar). That is, if the Gurbani is Reflected upon with the Mayaic mind (ਮਾਇਆ ਦੀ ਭੁੱਖ), one cannot fully extract and eat the Butter (of the 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 its Mool (Joti-Svaroopa) wavers like wind or “Pavan” (i.e., oscillates, roams, whirls, wanders hither and thither – unstable, restless, disturbed…)!

  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥: O Kabeer! Maya is “Dolaneee” (wavers, 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॥: 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).
  • ਮਾਇਆ ਡੋਲੈ ਬਹੁ ਬਿਧੀ ਮਨੁ ਲਪਟਿਓ ਤਿਹ ਸੰਗ ॥: Maya wavers many ways, the mind clings to this (Maya, also wavers many ways). (sggs 258).
  • ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥: 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).
  • 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 ॥: 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).

Thus, the Gur-Shabad urges us to churn the Gurbani to extract the Butter of the Aatm-Giaan (Divine Knowledge, Spiritual Wisdom…) from it. From a Spiritual standpoint, the process of churning is referred to constant Shabad-Vichaar (Reflections on the Gur-Shabad) By churning this churn of the Gur-Shabad (ਰਿੜਕ ਕੇ, ਨਿਤਾਰ ਕੇ, ਪੜਤਾਲ ਕੇ, ਖੋਜ ਕੇ, ਵਿਚਾਰ ਕੇ…), we can separate our Mool (Joti…) from the conditioned-self (body-consciousness, Maya or Mayaic Budhi, ego-self, Haumai, etc.).

  • 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॥: 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 the stream of Amrit (within). ||3|| (sggs 478).
  • ਬਾਵਨ ਅਖਰ ਸੋਧਿ ਕੈ ਹਰਿ ਚਰਨੀ ਚਿਤੁ ਲਾਇ ॥੧੭੩॥: Searching the fifty-two letters of the alphabet (i.e., investigating through the Spiritual Inquiry into what’s written), focus your consciousness on Hari (Mool). ||173|| (sggs 1373).
  • ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥: (But) these letters will perish (ਨਾਸਵੰਤ); and That Unperishable (the One, Aatma…) is not in these letters (sggs 340).

Now, for instance, consider this verse of the Gurbani:

ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥: Gur Ke Charan Dhoi Dhoi Peevaa (sggs 239).

Since Baanee is the Guroo (“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ”), “Gur Ke Charan” is none other than the Giaan of the Gurbani (Divine Knowledge or Spiritual Wisdom of the Gurbani). “Dhoi Dhoi” literally means by washing and washing (i.e., washing over and over again). Now, how can one go about washing the “Gur Ke Charan“, which is none other than the Giaan of the Gurbani? This is where the “churning” of the Gurbani comes in handy. Here we are urged to churn the Gurbani over and over again, UNTILL ALL THE TRACES OF MAYA ARE WASHED AWAY OR REMOVED FROM ITS GIAAN, leaving only the Essence of the Divine Knowledge (ਤੱਤ ਗਿਆਨ) behind!!! Then, the Gurbani asks us to drink it in (“Peevaa“) – meaning, continually remember it and live it (ਸਮਝ ਕੇ ਮੰਨਣਾਂ, ਤੇ ਮੰਨ ਕੇ ਲਗਾਤਾਰ ਉਸਤੇ ਚਲਣਾਂ).

This is like chewing the steel balls! Since it’s not easy, the majority of us instead get attracted to Karamkaand (useless rituals), Bhekh (robes), titles, man-made codes, using the Gurbani as business (ਧੰਧਾ, “ਰੋਟੀਆ ਕਾਰਣਿ”), and so on. The Gurbani rejects all this Mayaic circus of our doubt-ridden mind. The Gurbani’s requirement is:

  • ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥: If you desire to play this game of Divine Love with Me, then step onto My Path with your head in hand (after shedding false ego-sense…). When you place your feet on this Path, give Me your head (false ego-sense…), and don’t pay any attention to public opinion ||20||. (sggs 1412).
  • ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥: Pahilaa maranu kabooli jeevan kee chhadi aas. Hohu sabhanaa kee renukaa taou aaou hamaarai paasi (sggs 1102).

Once stabilized in a complete Understanding (i.e., Aatam-Giaan, Brahm-Giaan, ਸੂਝ-ਬੂਝ…), then there is no need to churn the milk for that Jeeva! The Gurbani confirms:

  • ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥ ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥: Jah sarab kalaa aapahi parabeen… (sggs 291).
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12 Comments On This Post Join the Shabad-Vichaar ...

  1. Karamjeet Singh

    Vir Jio, I sincerely applaud your endless efforts to drive home the hidden message so eloquently.

    The verse “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ” did desreve an in-depth anlysis, which this piece has done full justice to.

    The supporting explanation of the verse “ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ” and then linking it to the churning process is so effectual.

    Vir Jio, your articles / blog pieces are becoming so rich (because of the vast Gurbani content they embrace) that I have to read them over and over (sort of ‘churn’ them ) to envisage the complete message. You are trully blessed. May Waheguru keep showering His blessings onto you so that you can continue to help us through the arduent ‘churning’ process.

    Sincere Deep Regards

  2. Balwant Singh Seera

    An excellent and remarkable explanation of linkage between butter and lassi in the light of Gurbani and gurmat.We infact fail very miserably, just even to identify maya and its influences on our lives.Guru Amardass ji has very kindly said ” eh maya jit har visrey, moh upjaey,bhaou duja layea”.Any worldly activity or relation which leads us to forget the Mool is maya, may it be my business, wife, children,karamkands,friends, status,wealth etc etc….

    Balwant Singh Seera

    • Any worldly activity or relation which leads us to forget the Mool is maya, may it be my business, wife, children,karamkands,friends, status,wealth etc etc….

      Very well said!
      Thank you Vir jio for sharing your Vichaar.

  3. Prakash.s.bagga

    Well I understand the meaning of •ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: as
    First there is “PARAM TATu” being refered as Makhanu and therearfter
    the Vibrations or Taran of this Param Tatu being refered as Milk(Dudhu)
    One is required to acquire “PARAM TATu” by connecting oneself thru Milk(Dudhu
    Which can be considered as Banee.
    Further I understand the “PARAM TATu” as the WORD GuROO and the MILK (BANEE)
    as GuR.
    So one can observe that Gurbanee is all about GuROO/GuR only.
    Prakash.S.Bagga

    • Thank you Vir Jio for sharing your Vichaar.
      The Gurbani clearly tells us that if we read (study, etc.) the Gurbani with the mind attached to duality or Maya, we will not understand it, because the Mystery of the Gur-Shabad can only be Realized through its Understanding:
      • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Parriai naahee bhedu bujhiai paavanaa (sggs 148).
      • ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥: Doojai bhaai parhai nahee boojhai. Tribidh maya karan loojhai (sggs 127).

  4. Prakash.s.bagga

    Sorry,The word TARAN should be taken as TARANG.
    Prakash.s.Bagga

  5. Paran Kaur

    Thank you. I read your blog every chance I get because it brings so much peace into my life. I do have one question. Does the Gurbani mention how to deal with disabilities. I see so many children with autism and it is very disheartening. I know that there is a person inside them, how do we try to reach them. My faith is very strong but as a parent how does one continue to see a child suffer. Please refer me to any shabads or passages in the Gurbani that can help me deal with this issue.

    Thank you.

    • Please refer me to any shabads or passages in the Gurbani that can help me deal with this issue.

      Thank you sister Paran Kaur Ji for sharing this.
      Here are a few Shabad with their first line and the corresponding page number:
      • ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥ (sggs 955)
      • ਮੀਤੁ ਕਰੈ ਸੋਈ ਹਮ ਮਾਨਾ ॥ (sggs 187)
      • ਉਲਾਹਨੋ ਮੈ ਕਾਹੂ ਨ ਦੀਓ ॥ (sggs 978)
      • ਜੋ ਤੇਰੀ ਸਰਣਾਈ ਹਰਿ ਜੀਉ ਤਿਨ ਤੂ ਰਾਖਨ ਜੋਗੁ ॥ (sggs 1333)
      • ਮਿਹਰਵਾਨੁ ਸਾਹਿਬੁ ਮਿਹਰਵਾਨੁ ॥ (sggs 724)
      • ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇ ॥ (sggs 612)
      • ਜਾ ਕੈ ਸਿਮਰਣਿ ਸਭੁ ਕਛੁ ਪਾਈਐ ਬਿਰਥੀ ਘਾਲ ਨ ਜਾਈ ॥ (sggs 617)
      • ਪ੍ਰਭੁ ਮੇਰੋ ਇਤ ਉਤ ਸਦਾ ਸਹਾਈ ॥ (sggs 1213)
      • ਜਾ ਤੂ ਮੇਰੈ ਵਲਿ ਹੈ ਤਾ ਕਿਆ ਮੁਹਛੰਦਾ ॥ (sggs 1096)
      • ਜਿਸ ਦਾ ਸਾਹਿਬੁ ਡਾਢਾ ਹੋਇ ॥ (sggs 842)
      • ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਾਹੀ ਮੈ ਦੂਜਾ ਤੂੰ ਮੇਰੇ ਮਨ ਮਾਹੀ ॥ (sggs 378)
      • ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥ (sggs 206)
      • ਪਰਮੇਸਰਿ ਦਿਤਾ ਬੰਨਾ ॥ (627)
      You can find all of these in Amrit Kirtan Gutka as well.

  6. Prakash.s.bagga

    A Quote from Gurbanee as
    ਤ੍ਰਿਪਤਿ ਤਰੰਗ ਤਤੁ ਬੀਚਾਰੀ
    One gets satisfaction in all respects by contemplating ਤਰੰਗ ਤਤੁ( Param Element with Waves/Vibrations)
    pp 1331 SGGS ji.
    Prakash.s.Bagga

  7. karamjot singh

    Thankyou veerji. Blogs are helping to understand gurbani further….

  8. shammi wadhwa

    Dear All
    I request you all to write something on seva @ Guru Ghar
    What/How/Why/Which about SEVA
    the main purpose of doing SEVA

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