Stuck Half-Way

Consider the following verse of the Gurbani:

  • ਕਬੀਰ ਸਿਖ ਸਾਖਾ ਬਹੁਤੇ ਕੀਏ ਕੇਸੋ ਕੀਓ ਨ ਮੀਤੁ ॥ ਚਾਲੇ ਥੇ ਹਰਿ ਮਿਲਨ ਕਉ ਬੀਚੈ ਅਟਕਿਓ ਚੀਤੁ ॥੯੬॥: O Kabeer! (Those who) have made many students and disciples (ਚੇਲੇ-ਚਾਟੜੇ), but have not made the Mool (their) Friend; (although) they set out to meet Hari (Mool, within), but (their) consciousness failed (them) half-way. ||96|| (sggs 1369).

Stuck half-way in what? In other words, why does the consciousness fail them in the midst of their journey? Because, in the middle of their journey they got stuck in the mire of Maya – the mind’s hunger for Maya; attachment to worldly objects, worldly pleasures, worldly wealth, worldly honor (ਝੂਠੀ ਵਡਿਆਈ) and titles (Sant, Siri 108, etc.); burning desires (Trishanaa), doubts, Bikaar (lust, anger, greed, etc. – “ਸੈਸਾਰ ਗਾਰ ਬਿਕਾਰ ਸਾਗਰ”), and so on.

  • ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥ ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥: ||1||: That (world) pool, (in which people) have made their homes, there is the fire (of Maya in it, instead of) the water! In the mud of emotional attachment, (their) feet cannot move. As we see, (many Jeeva stuck in this mire of attachment) are drowning there. ||1|| (sggs 12).
  • ਅਟਕਿਓ ਸੁਤ ਬਨਿਤਾ ਸੰਗ ਮਾਇਆ ਦੇਵਨਹਾਰੁ ਦਾਤਾਰੁ ਬਿਸੇਰੋ ॥: Associating with Maya, (Jeeva) is stuck to their children and spouses (i.e., kith and kin); (as a result, Jeeva) has forgotten the Generous Giver (sggs 1302).
  • ਇਆ ਧਨ ਜੋਬਨ ਅਰੁ ਸੁਤ ਦਾਰਾ ਪੇਖਨ ਕਉ ਜੁ ਦਇਓ ॥ ਤਿਨ ਹੀ ਮਾਹਿ ਅਟਕਿ ਜੋ ਉਰਝੇ ਇੰਦ੍ਰੀ ਪ੍ਰੇਰਿ ਲਇਓ ॥੩॥: ||3||: This wealth, youth, children and spouse which (Parmeshar) has given to see (i.e, remaining detached, because) – this is all just a passing show. Stuck in these, (Jeeva) get entangled; (they) are carried away by senses. ||3|| (sggs 336).
  • ਭ੍ਰਮ ਕੀ ਕੂਈ ਤ੍ਰਿਸਨਾ ਰਸ ਪੰਕਜ ਅਤਿ ਤੀਖ੍ਯ੍ਯਣ ਮੋਹ ਕੀ ਫਾਸ ॥: Doubt is the well, thirst for (Mayaic) pleasure is the mud (in that well), and severe is the noose of the emotional attachment (sggs 204).
  • ਪੰਕਜ ਮੋਹ ਸਰਿ ਹਾਂ ॥: In the pool (of the world) is the mud of attachment (sggs 409).
  • ਸੈਸਾਰ ਗਾਰ ਬਿਕਾਰ ਸਾਗਰ ਪਤਿਤ ਮੋਹ ਮਾਨ ਅੰਧ ॥: Saisaar gaar bikaar saagar… (sggs 1306).

As Bhagat Kabeer Sahib indicates, many get used to having many students and disciples (ਚੇਲੇ-ਚਾਟੜੇ) serving them and worshipping them in their elaborate Dere (ਡੇਰੇ), etc., and thus forget the target of their human life in the process (which is “ਹਰਿ ਮਿਲਨ”: Mool-realization).

  • ਡਡਾ ਡੇਰਾ ਇਹੁ ਨਹੀ ਜਹ ਡੇਰਾ ਤਹ ਜਾਨੁ ॥: Dadaa deraa ihu nahee jah deraa tah jaan: Daddaa (a letter of the Gurmukhi alphabet): This worldly Deraa is not (the True Deraa-ਇਹ ਸੰਸਾਰੀ ਡੇਰਾ ਸਚਾ ਡੇਰਾ ਨਹੀ); (therefore) know that Deraa which is (True-ਸਚਾ ਡੇਰਾ). (sggs 256).
  • ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Galee jinnaah japamaaleeaa lote hathi nibag. Oi har ke sant n aakhahi baanaarasi ke thag (sggs 476).
  • ਆਪੋ ਆਪੈ ਪੂਜਾ ਹੋਇ ॥: Aapo aapai poojaa hoi (sggs 951).

But the question is: Why do we get stuck in this mud of Maya in the first place? It is because – as the Gurbani tells us – we don’t recognize the difference between good and evil (ਚੰਗਾ ਮੰਦਾ)…

  • ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥: ||2||: (O mind! You) do not know the difference between good and evil; (as a result you) again and again sink into the mud (of Maya, Bikaar…). ||2|| (sggs 598).
  • ਕਲਰ ਕੇਰੀ ਛਪੜੀ ਕਊਆ ਮਲਿ ਮਲਿ ਨਾਇ ॥ ਮਨੁ ਤਨੁ ਮੈਲਾ ਅਵਗੁਣੀ ਚਿੰਜੁ ਭਰੀ ਗੰਧੀ ਆਇ ॥: Kallar keree chhapparree… (sggs 1411).

The Gurbani tells us that the path to Mool-Realization is very arduous – like racing along the razor’s edge (“ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ”).

  • ਫਰੀਦਾ ਗਲੀਏ ਚਿਕੜੁ ਦੂਰਿ ਘਰੁ ਨਾਲਿ ਪਿਆਰੇ ਨੇਹੁ ॥ ਚਲਾ ਤ ਭਿਜੈ ਕੰਬਲੀ ਰਹਾਂ ਤ ਤੁਟੈ ਨੇਹੁ ॥੨੪॥:  O Fareed! The Path is muddy (with Maya, Bikaar…), and the House of my Beloved (Mool), whom I love, is far away (i.e., arduous, difficult…). If I go out, my blanket (i.e., Budh, intellect…) will get drenched (with rain and mud: Maya, Bikaar…), but if I do not go, then my heart will be broken ||24||. (sggs 1379).
  • ਵਾਟ ਹਮਾਰੀ ਖਰੀ ਉਡੀਣੀ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਬਹੁਤੁ ਪਿਈਣੀ ॥ ਉਸੁ ਊਪਰਿ ਹੈ ਮਾਰਗੁ ਮੇਰਾ ॥ ਸੇਖ ਫਰੀਦਾ ਪੰਥੁ ਸਮ੍ਹ੍ਹਾਰਿ ਸਵੇਰਾ ॥੪॥੧॥: Vaat hamaaree kharee udeenee. Khanniahu tikhee bahut pieenee … (sggs 794).
  • ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥: Maan moh mer ter bibarajit ehu maaragu khande dhaar (sggs 534).

The Gurbani reminds us that we cannot remove the mud (of Maya, Bikaar, etc.) by simply sinking more and more into it! In other words, the Gurbani reminds us that sinking more and more in the mire of Maya is not the remedy!

  • ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥: Keecharri doobai mailu n jaai ||1||Pause|| (sggs 685).

Now, can we escape this deadly mire? According to the Gurbani yes, we can by becoming the Gurmukh (who understands-remembers-and-lives the Wisdom of the Gurbani…); NOT following those who themselves are stuck in this mud…

  • ਬਾਘੁ ਮਰੈ ਮਨੁ ਮਾਰੀਐ ਜਿਸੁ ਸਤਿਗੁਰ ਦੀਖਿਆ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਹਰਿ ਮਿਲੈ ਬਹੁੜਿ ਨ ਮਰਣਾ ਹੋਇ ॥ ਕੀਚੜਿ ਹਾਥੁ ਨ ਬੂਡਈ ਏਕਾ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਗੁਰੁ ਸਰਵਰੁ ਸਚੀ ਪਾਲਿ ॥੮॥: Whosoever is blessed with the Satgur’s “Deekhiaa” (Teaching of the Gur-Shabad), he slays his mind (controls, mends, transforms…) and slays the tiger (Kaal-Kalpanaa-imaginations, etc., that devours his Aatmik Jeevan or Spiritual Life within). Who understands himself (Aatamic Jeevan-Spiritual Life), unites with his Mool and then dies not again. The One (Parmeshar) sees (him) with Grace, (accordingly, his) hand does not get muddy (with Maya, Bikaar…). O Nanak! The Gurmukhs are saved (from this mud). Guru is the pool (of Naam, Aatam-Giaan…), and the Guru is the True Wall (that protects from this mud). (sggs 1411).
  • ਪੰਕਜ ਮੋਹ ਨਿਘਰਤੁ ਹੈ ਪ੍ਰਾਨੀ ਗੁਰੁ ਨਿਘਰਤ ਕਾਢਿ ਕਢਾਵੈਗੋ ॥: Pankaj moh nigharatu hai praanee Guru nigharat kaadhi kadhaavaigo (sggs 1311).
  • ਮੋਹ ਚੀਕੜਿ ਫਾਥੇ ਨਿਘਰਤ ਹਮ ਜਾਤੇ ਹਰਿ ਬਾਂਹ ਪ੍ਰਭੂ ਪਕਰਾਇ ਜੀਉ ॥: Moh cheekarri phaathe nigharat ham jaate Hari prabhoo pakaraai jeeou (sggs 446).
Share This Post:
Facebook Twitter Google+ Email
Filed Under: Bikaars, demerits, Passions, 5, Gurbani, Maya, Illusion, Dream
Tagged With: , ,

16 Comments On This Post

  1. Prakash S Bagga

    One should learn from Gurbaanee that GuROO and its TEACHING(GuRU) as NAAMu are ONE and SAME.Thus there is no scope for making CHELE – CHATRE in Sikhism.
    One can look at a Quote from Gurbaanee as
    “Satiguru Sikh ko NAAM DHANu Deh”
    Every Sikh receives NAAM DHANu from Satiguru and a Sikh conveys the message of this NAAMu only to others as true Updes of Satiguru.

    • there is no scope for making CHELE – CHATRE in Sikhism.

      Thank you Bhai Sahib Jio!

    • Harvinder Singh

      1. Guroo with dulaunkarr is pronounced as GURU.
      2. GurU with just aunkarr is pronounced as GUR
      3. Gur with no aunkarr is also pronounced as GUR

      All above 3 have same meaning, that is,,,,,,GURU.

      No. 2 has Aunkarr ’cause it is masculine and singular and is used as a NOUN.
      No. 3 does not have aunkarr means it is used as a reference in the shabad.

      And PLEASE…………..Watch all 10 parts of the Gurbani vyakaran and not just one by Bhai Amrit Pal singh ji AND various videos by Prof Maninder Pal singh ji on You Tube.

  2. Prakash S Bagga

    Sir,There is need to give realisation to every one how to listen and understand GuROO directly oneself.Still there is lot to be done in this direction. These are my personal views.

  3. Trilochan Singh Duggal

    Attachment with own family is natural, but dutiful. The latter is often misunderstood in its application. In order to understand mysteries of life, one needs to have wisdom and that wisdom is hidden in the Shabad-Guru. It requires studying the Shabad-Guru, understanding and its implementation. Along with one’s efforts, Guru’s BLESSING is essential, if accepted then purpose becomes accomplished. We must strive on to achieve living salvation, that is the ultimate goal in life.

    • Thank you Bhai Sahib Jio for sharing the Shabad-Vichaar.

      …requires studying the Shabad-Guru, understanding and its implementation.

      We can’t agree more with you.
      • ਗਿਆਨ ਅੰਜਨੁ ਗੁਰ ਸਬਦਿ ਪਛਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥: Giaan anjanu gur sabadi pachhaaniaa (sggs 221).

      We must strive on to achieve living salvation, that is the ultimate goal in life.

      Again, we can’t agree more with you.
      • ਜੀਵਤ ਪਾਵਹੁ ਮੋਖ ਦੁਆਰ ॥: Jeevat paavahu mokh duaar (sggs 343).
      • ਨਾਨਕ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ਐਸਾ ਜੋਗੁ ਕਮਾਈਐ ॥: Nanak jeevatiaa mari raheeai aisaa jogu kamaaeeai (sggs 730).

  4. Prakash s Bagga

    Veer Tirlochan Singh ji,
    I find that in Gurbaanee it is always SABADu.GuROO rather as Sabad Guru.I think there should be some difference in the reference meanings of the words SABADu and SABAD. Can this difference be known from the grammar of the words.?

  5. Trilochan Singh Duggal

    Bhai Sahib,
    It is nice to know, you have very inquisitive mind to understand Gurbani. Often Panjabi words written in English may differ in spelling writing. But shabad-Guru or Gur-shabad refers to Gurbani text, and these words when appear in sentence formations then they carry different meaning to that sentence according to grammatical usage. It is important to read the full sentence and understand the meaning with reference to grammar. I am not clear which two words you are referring to and where do they appear in the Gurbani-Text.

  6. Trilochan Singh Duggal

    Bhai Sahib jio,
    It is nice to know, you have very inquisitive mind to understand Gurbani. Often Panjabi words written in English may differ in spelling writing. But shabad-Guru or Gur-shabad refers to Gurbani text, and these words when appear in sentence formations then they carry different meaning to that sentence according to grammatical usage. It is important to read the full sentence and understand the meaning with reference to grammar. I am not clear which two words you are referring to and where do they appear in the Gurbani-Text.

  7. Prakash s Bagga

    Veer Tirlochan Singh ji,
    Thanks for your nice response.But it is surprisng that we do not write Gurbaanee in English but we write Gurbaanee words in ROMAN SCRIPT with letters from English. While writing in ROMAN SCRIPT cant we give indication of proper matras of u and U as given in ORIGINAL words in Gurmukhi script.Since this aspect of matras is not being maintained so there is difference in understanding the true message of Gurbaanee as written in ROMAN SCRIPT.
    You can see and verify yourself that in ROMAN SCRIPT there are only two words as Guru and Gur whereas in Gurmukhi we have three as Guroo/Guru and Gur. I hope you can appreciate this point of view.

    • Thanks Bhai Sahib Jio.
      If I may put my two cents in, a few forms of this term (that you mentioned in your previous reply – “SABADu and SABAD”) are seen in the SGGS. For example: ਸਬਦੁ (Sabadu), ਸਬਦਿ (Sabadi), ਸਬਦੈ (Sabadai), ਸਬਦੀ (Sabadee), ਸਬਦੋ (Sabado), ਸਬਦ (sabad)…

      In addition to the grammar, it’s important to see the context in which any word is used in a given verse.

      In fact, we have linked two youtube videos about the Gurbani Grammar in the footer of this site (“External Sources”). If you know more such online resources, please let us know so we can add those to this list too.

  8. Prakash s Bagga

    Sir,It should be appreciated that the reference meanings as per context are different for different form of words.e.g
    In SABADu GuROO and as SABAD TARANG …are reference meanings for the words SABADu and SABAD same?This understandind is going to make a lot of difference in true meanings.
    One can observe that SABADu GuROO is always written as SABAD GURU.

  9. Prakash s Bagga

    Whereas in SGGS ji with GuROO it is always SABADu not SABAD.

    • Thank you Bhai Sahib Jio.
      Check the two youtube videos about the Gurbani Grammar (Gurbani Viyakaran) in the footer of this blog (see “External Sources”). You will enjoy them.

  10. Prakash s Bagga

    Sir ,I have listened these with great attention .A very surprising fact is that no Scholar or Preacher is coming forward for the clarification of the words with matra of Dulakad (two lines) under the last letter of any word.I even tried to contact thru e mail but still no response..
    I wish some scholar or Preacher should come forward for a positive sharing of grammar of these words.

  11. Trilochan Singh Duggal

    Whether English language or English letters as in Roman writing, but it was not my intentional explanation for Shabad Guru. Sometimes the deep meaning of similar words with ‘Matras’ appear so apparent, but as the mind develops further and further the true meaning opens up and eventually one becomes totally immersed in HIS command. Reading and understanding is essential and grammar helps to achieve satisfaction. Please refer to Gurbani grammar by Professor Sahib Singh ji- karak roop and Bhai Kahan Singh ji-page 419. No one is perfect until salvation stage is accomplished, let us keep striving.

Comments on this post are closed.