Stuck Half-Way

The the Sri Guru Granth Sahib (SGGS) boldly declares that mere talks or chatter about Brahm-Giaan (spiritual Wisdom); mere reading of the Gurbani (SGGS); or mere Pakhandbaajee (hypocrisy, rituals (Karamkaand), robes (Bhekh), religious paraphernalia etc. will not grant any Enlightenment or Spiritual-Realization (Gurmukh mindset).

  • 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).
  • ਅਗੋ ਦੇ ਸਤ ਭਾਉ ਨ ਦਿਚੈ ਪਿਛੋ ਦੇ ਆਖਿਆ ਕੰਮਿ ਨ ਆਵੈ ॥ ਅਧ ਵਿਚਿ ਫਿਰੈ ਮਨਮੁਖੁ ਵੇਚਾਰਾ ਗਲੀ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ॥ : At first, (the Manmukh) does not show respect to the (Guru’s) Wisdom or counsel; later, he offers excuses, but it is no use. The wretched Manmukh wanders around stuck half-way (in duality, doubt…); how can (he) obtain peace by mere words? (sggs 305).
  • ਕੇਤੇ ਗੁਰ ਚੇਲੇ ਫੁਨਿ ਹੂਆ ॥ ਕਾਚੇ ਗੁਰ ਤੇ ਮੁਕਤਿ ਨ ਹੂਆ ॥ : Many Gurus were born in this world from time to time, but no imperfect (false, phony etc.) Guru was able to liberate himself or his followers. (sggs 932).

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 (who made many students and disciples, stuck in Bikaar, doubt, etc) 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॥ : 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॥ : 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 ॥ ਬਿਕਲ ਮਾਇਆ ਸੰਗਿ ਧੰਧ ॥: This world is like a swamp of vices or Bikaar, the mortals blinded by the emotional attachment and pride remain caught up in it, and they remain bewildered by the love for Maya and worldly entanglements. (sggs 1306).

As Bhagat Kabeer Sahib says, 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 ॥ : Daddaa (a letter of the Gurmukhi alphabet): This worldly Deraa (ਸੰਸਾਰੀ ਡੇਰਾ) is not your (True Deraa); (therefore) know that Deraa (which is True-ਸਚਾ ਡੇਰਾ). (sggs 256).
  • ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥ ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ ਡਾਲਾ ਸਿਉ ਪੇਡਾ ਗਟਕਾਵਹਿ ॥੧॥ ਰਹਾਉ ॥ ਬਾਸਨ ਮਾਂਜਿ ਚਰਾਵਹਿ ਊਪਰਿ ਕਾਠੀ ਧੋਇ ਜਲਾਵਹਿ ॥ ਬਸੁਧਾ ਖੋਦਿ ਕਰਹਿ ਦੁਇ ਚੂਲ੍ਹ੍ਹੇ ਸਾਰੇ ਮਾਣਸ ਖਾਵਹਿ ॥੨॥ ਓਇ ਪਾਪੀ ਸਦਾ ਫਿਰਹਿ ਅਪਰਾਧੀ ਮੁਖਹੁ ਅਪਰਸ ਕਹਾਵਹਿ ॥ ਸਦਾ ਸਦਾ ਫਿਰਹਿ ਅਭਿਮਾਨੀ ਸਗਲ ਕੁਟੰਬ ਡੁਬਾਵਹਿ ॥੩॥ : (Freeloading/Pakhandi Sant/Sadh) they wear three and a half yard long loincloths, and triple-wound sacred threads. They wear rosaries around their necks, and glittering jugs in their hands. Just because of such religious paraphernalia they should not be called Sant of God — they are thugs of Baanaaras (i.e., religious conmen, cheats, robbers…). Fallen from human thinking, such pretentious so called Sant are not pleasing to me. Because, they rob their victims of not only their wealth, but also of their life which is like gulping down the entire tree instead of consuming just a branch. ||1||Pause|| They wash their pots and pans before putting them on the stove, and wash the wood before lighting it. (To show others how holy they are) they dig earth, and make two hearths – one for their use and he second for others to use. (But in their real life, they are so cruel) they rob their victims as if they devoured the whole person (i.e. exploit the gullible people and destroy their life). ||2|| Such sinners always keep roaming around (looking for more victims), but they call themselves “Aprass” (i.e. untouched by vices or any other person). They always live in arrogance and thus drown themselves (in vices) along with their family (i.e. those in their company also suffer for their deeds). ||3|| (sggs 476).
  • ਕਬੀਰ ਮਾਇ ਮੂੰਡਉ ਤਿਹ ਗੁਰੂ ਕੀ ਜਾ ਤੇ ਭਰਮੁ ਨ ਜਾਇ ॥ ਆਪ ਡੁਬੇ ਚਹੁ ਬੇਦ ਮਹਿ ਚੇਲੇ ਦੀਏ ਬਹਾਇ ॥੧੦੪॥ : O Kabeer! Shave (the head of) the mother of that Guru, following whom the mind’s doubt does not go away. Such phony gurus not have drowned only themselves in the rituals of four Vedas, they have even caused their followers to be swept away in the same – the fruitless rituals. ॥104॥ (sggs 1369).
  • ਕਬੀਰ ਜਉ ਤੁਹਿ ਸਾਧ ਪਿਰੰਮ ਕੀ ਪਾਕੇ ਸੇਤੀ ਖੇਲੁ ॥ ਕਾਚੀ ਸਰਸਉ ਪੇਲਿ ਕੈ ਨਾ ਖਲਿ ਭਈ ਨ ਤੇਲੁ ॥੨੪੦॥ : O Kabeer! If you have a craving to play the game of divine love, then play it by following the Perfect Guru’s teachings. (Because) neither oil nor mustard cake is obtained by pressing the raw mustard seeds in an oil mill – similarly nothing is gained by following the imperfect Guru. ॥240॥ (sggs 1377).
  • ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥ : (O mind!) Listen to the Upadesh (Message, Advice, Instructions) of the Complete or the Perfect Guru (i.e. and become complete within — perfection of Consciousness etc.). Then you will be able to see god or Rabb within everybody, everywhere. (sggs 205).
  • ਆਪੋ ਆਪੈ ਪੂਜਾ ਹੋਇ ॥ : Aapo aapai poojaa hoi (sggs 951).

But the question is: Why do people 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 true and false (ਚੰਗਾ ਮੰਦਾ)…

  • ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥ : (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 ॥ ਸਰਵਰੁ ਹੰਸਿ ਨ ਜਾਣਿਆ ਕਾਗ ਕੁਪੰਖੀ ਸੰਗਿ ॥ ਸਾਕਤ ਸਿਉ ਐਸੀ ਪ੍ਰੀਤਿ ਹੈ ਬੂਝਹੁ ਗਿਆਨੀ ਰੰਗਿ ॥ : The crow (Bikaaree or Mayaic mind…) rubs and washed itself in the pool of the saline land (pool of Bikaar: lust, anger, greed, attachment, pride etc.). (As a result) the mind and body remains polluted with demerits (Bikaar, delimited consciousness…), just as a crow’s beak always remains filled with filth. Associating with the crow-minded (i.e., Saakat: those separated from their Mool, Mayadhaaree, Manmukh …), the soul-swan (i.e. mind) did not respect the Pool of the Gur-Giaan or spiritual Wisdom). Such is the love with the Saakat. O Enlightened one! Understand (the true Way of life) through the Divine love. (sggs 1411).

The Gurbani tells us that the path to Realization of God within 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॥ : The path of life upon which we must walk is extremely difficult. It is sharper than the two-edged sword and very narrow. I have to walk over this dreadful path (of life). Therefore, O’ sheikh Farid, plan and get ready for that path early in life. ||4||1|| (sggs 794).
  • ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥ : To forsake pride, emotional attachment, and the sense of ‘mine and yours’ (ego-sense), is the path of the double-edged sword (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!

  • ਕਿਆ ਬਗੁ ਬਪੁੜਾ ਛਪੜੀ ਨਾਇ ॥ ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥ : What can the poor crane accomplish by bathing in a small pond? (It accomplishes nothing, instead it) sinks into the mire, and its filth is not washed away (i.e., who, instead of bathing in the Ocean of the Gurbani, visits all sorts of places of pilgrimage, end up accumulating more filth – Bikaar, etc.). ||1||Pause|| (sggs 685).
  • ਅਬੇ ਤਬੇ ਕੀ ਚਾਕਰੀ ਕਿਉ ਦਰਗਹ ਪਾਵੈ ॥ ਪਥਰ ਕੀ ਬੇੜੀ ਜੇ ਚੜੈ ਭਰ ਨਾਲਿ ਬੁਡਾਵੈ ॥੪॥ : (Excluding the Guru’s Wisdom), the presence of Universal Energy cannot be achieved by flattering others (i.e. by serving every ‘Dick and Tom’). It is such a foolish thing that if a person wants to cross the river in a stone boat, he will drown himself and his companions. (sggs 420).

Now, can we escape this deadly mire? According to the Gurbani yes, we can by becoming the Gurmukh (Enlightened); 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 (controls…) his mind, and thus the tiger (Kaal-Kalpanaa that devours his Spiritual Life within) also dies within. Who understands himself (i.e., Spiritual Life), unites with his Mool within 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 those who become the Gurmukh are saved (from this mud of Maya, Bikaar). Guru is the pool (of Naam, Spiritual Wisdom, Virtues…) and the True Wall (that protects from this mud). (sggs 1411).
  • ਪੰਕਜ ਮੋਹ ਨਿਘਰਤੁ ਹੈ ਪ੍ਰਾਨੀ ਗੁਰੁ ਨਿਘਰਤ ਕਾਢਿ ਕਢਾਵੈਗੋ ॥ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਸਰਨਿ ਜਨ ਆਏ ਗੁਰੁ ਹਾਥੀ ਦੇ ਨਿਕਲਾਵੈਗੋ ॥੪॥ : Mortal keeps sinking in the swamp (of worldly temptations and their corrupting influences) but the Guru pulls the person out and saves him from sinking in this swamp. But those who come crying for help to the Guru’s refuge, by extending his hand (i.e. by the support of his teachings) he pulls them out of this swamp. ॥4॥ (sggs 1311).
  • ਮੋਹ ਚੀਕੜਿ ਫਾਥੇ ਨਿਘਰਤ ਹਮ ਜਾਤੇ ਹਰਿ ਬਾਂਹ ਪ੍ਰਭੂ ਪਕਰਾਇ ਜੀਉ ॥ ਪ੍ਰਭਿ ਬਾਂਹ ਪਕਰਾਈ ਊਤਮ ਮਤਿ ਪਾਈ ਗੁਰ ਚਰਣੀ ਜਨੁ ਲਾਗਾ ॥ : O God, please help us because we are stuck in the swamp of attachment (of worldly temptations and their corrupting influences) and spiritually deteriorating fast. God helps them who sought the Guru’s Giaan-Wisdom and realize the sublime Wisdom. (sggs 446).

16 comments

  1. 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. 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.

  3. 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.

  4. 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.

  5. 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.

  6. 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.

  7. 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.

  8. 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.

  9. 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.

  10. 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.?

  11. 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).

  12. 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.

  13. 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.

  14. 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.

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