“u have not mentioned ‘daya or mehar without it u cannot achieve either soojh or boojh”

That’s not the Gurbani’s position.
According to the Gurbani, before u can realize Daya, there are two steps:
1. u need to become Jeevan Mukat, meaning complete eradication of false ego-sense (Haumai, Aapaa-Bhaav…).
2. Then one comes to perfect SooJh-Boojh (Understanding….).
3. #1 and #2 give rise true Daya
In short, u need to become the Gurmukh (Sat Santokhee…). Here is the Gurbani:
•ਜੀਵਤੁ ਮਰੈ ਤਾ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ਅੰਤਰਿ ਜਾਣੈ ਸਰਬ ਦਇਆ ॥ (sggs 940).
•ਜਿਤੁ ਕਾਰਜਿ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ॥੩॥ (sggs 351).
Thus, hoping to become Dayaaloo before becoming the Gurmukh seems to be an illusion. It’s like placing a cart before the horses!
Bhul Chuk Maaf.

reagrds
Das Gurpreet Singh

“Par je appan is Rehat de vich mann-marzi di MARYADA da jaag(khatta) rala laine haan tan eh rehat rupi doodh(milk) phat janda hai. Appa maryada de piche na lag ke Rehat nu sambhalan hai ji.”

Your words are so true! Thank you Veer Ji for your feedback. The Gurbani also reminds:
•ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥ ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ (sggs 332).
•ਦੂਧੁ ਕਰਮ ਫੁਨਿ ਸੁਰਤਿ ਸਮਾਇਣੁ ਹੋਇ ਨਿਰਾਸ ਜਮਾਵਹੁ ॥੧॥ (sggs 728).
•ਸੋ ਕਿਛੁ ਕਰਿ ਜਿਤੁ ਮੈਲੁ ਨ ਲਾਗੈ ॥ (sggs 199).
Otherwise, as you indicated, the Gurbani says, it will be like:
•ਬਿਨੁ ਬਾਸਨ ਖੀਰੁ ਬਿਲੋਵੈ ॥੨॥ (sggs 1194).
•ਪੋਖਰੁ ਨੀਰੁ ਵਿਰੋਲੀਐ ਮਾਖਨੁ ਨਹੀ ਰੀਸੈ ॥੭॥ (sggs 229).
Thank you again Veer Ji for your valuable Vichaar.

regards
Das Gurpreet Singh

“write on Hukum/Phana – the advantage of being in Hukum. Accepting Phana as it is & not requesting Parmeshar any modification to soften it.”

Please check this post: http://www.gurbani.org/gurblog/2011/10/07/hukam-and-dynamic-universe/

“Thus, to see the world as the Gurbani does is essentially to constantly live the Gurbani. That is, after having thoroughly Understood the true meanings of the Gurbani (ਗੁਰਬਾਣੀ ਦੇ ਅਸਲੀ ਅਰਥਾਂ ਦੀ ਸੂਝ-ਬੂਝ), then apply that Aatam-Giaan of the Gurbani to daily life (i.e., live it!) – unbroken (“ਸਾਸ ਸਾਸ ਸਾਸ”) remembrance of that Understanding (ਸੂਝ-ਬੂਝ…) of the Gurbani when transacting with the outside world of objects, sphere of emotions, and the realm of thoughts (ਫੁਰਨੇ, ਇੱਛਾਵਾਂ, desires…)… ”

“The Gurbani says that very “rare” one (i.e., one amongst millions-”ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ”) who assiduously tries to link with the Mool (ਮੂਲ-Source, Origin…) within.”

“It all depends whether one has the burning desire (ਸਚ ਬੁੱਝਣ ਦੀ ਭੁੱਖ…) to see the world as the Gurbani does!”

regards
Das Gurpreet Singh

And, according to the Gurbani, Naam is Giaan (Gurmat, Aatam-Giaan, Bibek Budhi…):
•ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: Gur Giaan padaarath naamu hai hari naamo dei drirhaai (sggs 759).

In nutshell, Keerati is the Vichaar of the “Tatu” (“ਤਤੁ ਬੀਚਾਰੇ”). The Giaan or Bibek-Budhi (Divine Knowledge, discerning Intellect…) of the Gurbani shows us how:
•ਪੁੰਨ ਦਾਨ ਪੂਜਾ ਪਰਮੇਸੁਰ ਹਰਿ ਕੀਰਤਿ ਤਤੁ ਬੀਚਾਰੇ ॥: Punn daan poojaa parmesur hari keerati tatu beechaare (sggs 718).
•ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਕੇਵਲ ਬਖ੍ਯ੍ਯਾਨੁ ॥: Andinu Keertanu keval bakhyaanu: (sggs 281).

In turn, Aatam-Giaan and the Divine Qualities (ਗੁਣ, Divine Virtues…) are indicated to be connected:
•ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥ ਗੁਣ ਮਹਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥: (931)