BE A LAMP UNTO YOU

If a person lives a life of ignorance, selfishness, corruption, evil-passions — lust, anger, greed, attachment, self-conceit, enviousness, stubborn mindedness etc. — it does not mean that he is unaware of as to what is right (Sat) and wrong (Asat). In spite of the fact that the mortal knows this, but he still commits misdeeds, and lives a life of untruthfulness and unrighteousness (Adharma). He thinks himself to be too clever who can circumvent the Divine Law (Hukam). Here in the Gurbani, this condition of the humans is compared with someone, who, in spite of having a lamp (of knowledge, devotion etc.) in his hand, still falls into the well (of negativity and defilement). This is no cleverness or wisdom; for it is of no good. The Gurbani declares, "False are the clever tricks of the evil mind". Yet most of us are not willing to admit to having any "deficiency" or defilement. Accordingly, Baabaa Freed reminds mortals, "if you are so clever, then you should not do evil." To put it otherwise, here the Gurbani is challenging us to become lamp unto ourselves, and not to fall in the dark pit of falsehood or broken consciousness: defilement, negativity, foolishness, selfishness, material cleverness or trickery, ignorance or Maya.

• ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ ॥੨੧੬॥: Kabeer manu jaanai sabh baat jaanat hee aougan karai. Kaahe kee kusalaat haath deep kooye parai ||216||: Kabeer, the mortal knows everything (i.e., difference between right and wrong), and knowing all, he still makes mistakes (ਮੰਦੇ ਕੰਮ...). What good is a lamp in one's hand, if, in spite of having a lamp in the hand, he falls into the well? ||216|| (sggs 1376).
• ਨਿਰਹਾਰ ਵਰਤੀ ਆਪਰਸਾ ॥ ਇਕਿ ਲੂਕਿ ਨ ਦੇਵਹਿ ਦਰਸਾ ॥ ਇਕਿ ਮਨ ਹੀ ਗਿਆਤਾ ॥੬॥ ਘਾਟਿ ਨ ਕਿਨ ਹੀ ਕਹਾਇਆ ॥ ਸਭ ਕਹਤੇ ਹੈ ਪਾਇਆ ॥ ਜਿਸੁ ਮੇਲੇ ਸੋ ਭਗਤਾ ॥੭॥ ਸਗਲ ਉਕਤਿ ਉਪਾਵਾ ॥ ਤਿਆਗੀ ਸਰਨਿ ਪਾਵਾ ॥ ਨਾਨਕੁ ਗੁਰ ਚਰਣਿ ਪਰਾਤਾ ॥੮॥੨॥੨੭॥: Niraahaar vartee aaparsaa. Iki looki na devahi drsaa. Iki mann giaataa. ||6|| Ghaat na kinhee kahaaiaa ...: (Many) go without food, (many) never touch others (ਤਾ ਕਿ ਕਿਸੇ ਦੀ ਭਿੱਟ ਨਾਹ ਲੱਗ ਜਾਏ), (many) hermits never show themselves (lives secluded in caves, etc.), (some) are wise in their own minds. ||6|| Of these, no one admits to any deficiency (being less than anybody else - ਕਿਸੇ ਹੋਰ ਨਾਲੋਂ ਘੱਟ ਨਹੀਂ ਕਹਾਂਦੇ); all say that they have found the Lord. But he alone is a devotee, whom the Lord has united with Himself. Abandoning all devices and contrivances, I have sought His Sanctuary. Nanak has fallen at the Feet of the Guru ||6|| (sggs 71).
• ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥...: Freeda je tu akal lateef hai kaale likh na lekh. Aapanrhe gireevaan mahi sir neevaa kar dekh ||6||: Fareed, if you are so clever, (of keen understanding -ਬਰੀਕ ਅਕਲ ਵਾਲਾ, ਸਮਝਦਾਰ - etc.) then you should not do evil (e.g., ਹੋਰ ਬੰਦਿਆਂ ਦੇ ਮੰਦੇ ਕਰਮਾਂ ਦੀ ਪਛਚੋਲ ਕਰਨਾ, look for faoults in others, etc.). (instead) examine your own self. ||6|| (sggs 1378).
• ਪੜੀਐ ਗੁਣੀਐ ਕਿਆ ਕਥੀਐ ਜਾ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥: Parreeai guneeai kiaa katheeai jaa mundahu ghuthaa jaai: What is the point of reading, studying and debating, if one loses his roots? (sggs 68).
• ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥: Sahas siaanapaa lakh hohi ta ik na chalai naal: Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end (sggs 1).
• ਝੂਠੀ ਦੁਰਮਤਿ ਕੀ ਚਤੁਰਾਈ ॥: Jhoothee duramat kee chaturaaee: False are the clever tricks of the evil mind (sggs 1345).

This Sansaar (the place of repeated suffering) is likened to a deep, dark pit or well (of Maya) in the Gurbani. Now the question is: Mortals "knowing all", why do they fall in it? The reason is that we let our uncontrolled minds swayed away by the lure of the defiled senses. Thus, we allow our preoccupations with the worldly objects to supersede our Spiritual interest. As a result, we "renounce Truth and embrace falsehood". In other words, we mortals are lost due to our minds being in the control of "evil passions, evil intent, and duality". Thus, our cleverness and "knowing all" is useless, just the same as the sandalwood paste to a donkey — if you anoint or bathe a donkey with the sandalwood paste, he will immediately roll over in the dirt; for he is in love with the mud. We may attend a "Satsang" or spiritual activity here and there, but as soon as we leave that place, we are immediately back to square one; for we mortals are in love with the falsehood. Our condition can also be compared with a donkey loaded with gold, sandalwood, or scriptures — whether it is a load of gold, sandalwood, scriptures or dirt, to a donkey it is all the same. Here is the Gurbani's diagnosis:

• ਰਤਨੁ ਤਿਆਗਿ ਕਉਡੀ ਸੰਗਿ ਰਚੈ ॥ ਸਾਚੁ ਛੋਡਿ ਝੂਠ ਸੰਗਿ ਮਚੈ ॥ ਜੋ ਛਡਨਾ ਸੁ ਅਸਥਿਰੁ ਕਰਿ ਮਾਨੈ ॥ ਜੋ ਹੋਵਨੁ ਸੋ ਦੂਰਿ ਪਰਾਨੈ ॥ ਛੋਡਿ ਜਾਇ ਤਿਸ ਕਾ ਸ੍ਰਮੁ ਕਰੈ ॥ ਸੰਗਿ ਸਹਾਈ ਤਿਸੁ ਪਰਹਰੈ ॥ ਚੰਦਨ ਲੇਪੁ ਉਤਾਰੈ ਧੋਇ ॥ ਗਰਧਬ ਪ੍ਰੀਤਿ ਭਸਮ ਸੰਗਿ ਹੋਇ ॥ ਅੰਧ ਕੂਪ ਮਹਿ ਪਤਿਤ ਬਿਕਰਾਲ ॥ ਨਾਨਕ ਕਾਢਿ ਲੇਹੁ ਪ੍ਰਭ ਦਇਆਲ ॥੪॥: Rattan tiaag koudee sang rachai ...: Forsaking the Jewel, mortals are engrossed with a shell. They renounce Truth and embrace falsehood. That which passes away (Maya's expanse), they believe to be permanent. That which is immanent (death), they believe to be far off. They struggle for what they must eventually leave. They turn away from the Lord, their Help and Support, who is always with them. Donkey washes off the sandalwood paste (by rolling in the ash, because), donkey loves the ash (calx...). Jeeva (individual beings) have fallen into the deep, dark pit (of Maya). Prays Nanak: O Merciful Lord, lift them up (from this well) and save them! ||4|| (sggs 267).
• ਨਾਨਕ ਤੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤ ॥: Nanak te nar asal khar ji bin gun garab karant: O Nanak, those people are really donkeys; they have no virtue, but still, they are very proud (sggs 1411).
• ਸੂਕਰ ਸੁਆਨ ਗਰਧਭ ਮੰਜਾਰਾ ॥: Sookar suaan garadhabh manjaaraa: The human is a pig, a dog, a donkey, a cat (sggs 832).
• ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥: Bed puraan parre kaa kiaa gun khar chandan jas bhaaraa: What is the use of reading the Vedas and the Puraanas? It is like loading a donkey with sandalwood (sggs 1102).
• ਖਾਤ ਪੀਤ ਅਨੇਕ ਬਿੰਜਨ ਜੈਸੇ ਭਾਰ ਬਾਹਕ ਖੋਤ ॥: Khaat peet anek binjan jaise bhaar baahak khot: One who eats and drinks countless delicacies is no more than a donkey, a beast of burden (sggs 1121).
• ਬੰਧਨ ਅੰਧ ਕੂਪ ਗ੍ਰਿਹ ਮੇਰਾ ॥: Bandhan andh koop grih meraa: Bound to household possession (this house is mine, this house is mine, etc.) is the dark pit (sggs 388).
• ਮਨ ਰੇ ਸੰਸਾਰੁ ਅੰਧ ਗਹੇਰਾ ॥: Man rae sansaar andhh gehaeraa: O mind, the world is a deep, dark pit (sggs 654).
• ਮਹਾ ਮੋਹ ਅੰਧ ਕੂਪ ਪਰਿਆ ॥: Mahaa moh andh koop pariaa: You have fallen into the deep, dark well of great attachment (sggs 805).
• ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: Mann vas dootaa durmati doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
• ਉਧਰੁ ਦੇਹ ਅੰਧ ਕੂਪ ਤੇ ਲਾਵਹੁ ਅਪੁਨੀ ਚਰਣੀ ॥੧॥ ਰਹਾਉ ॥ : Oudhhar deh andh koop te laavahu apunee charanee: Save me - lift my body up out of the deep, dark well of the world, and attach me to Your feet ||!||Rahaou|| (sggs 702).

The objective of the scriptures, and the Realized Persons is to impress upon mortals that they should not fritter away this very rare and precious opportunity of human birth to realize the goal of liberation from worldly bondage or repeated suffering. And that without proper understanding, it is the pursuit of sensory pleasures, which pulls him into the vortex of birth and death, because the mortal becomes blinded by worldly joys that are fleeting at best. He expends much energy and time to fulfill his mind's lust; instead if the same fervor is directed to the Spiritual quest he can enjoy eternal Bliss (Anand) by realizing his Spiritual Nature ("Joti-Svaroopa") within, here and now. According to the Gurbani, satiation of carnal desires (sense-gratification) is not the aim of human life. As the root of man's bondage is his seeking of sensory pleasures, we are advised to guard against sensory pulls of the world. The Gurbani tells us that the uncontrolled mind must not be allowed to sway by the corruption of the senses. Because, we human beings have a much higher and nobler goal to achieve while still living in this human body.

• ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥: Bhaee praapat maanukh dehureeaa. Gobind milan kee ih teree bareeaa. Avar kaaj terai kitai n kaam. Mil saadh sangat bhaj keval Naam ||1|| (sggs 12).
• ਤਿਆਗਹੁ ਮਨ ਕੇ ਸਗਲ ਕਾਮ ॥: Tiaagahu man kae sagal kaam: Abandon all the desires of your mind (sggs1182).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮਨ ਤੇ ਤਿਆਗਿ ॥: Kaam krodhh lobh man thae thiaag: Drive out lust, anger and greed (i.e. all evil passions) from your mind (sggs 1271).
• ਗੁਰਮੁਖਿ ਆਪਣਾ ਮਨੁ ਮਾਰਿਆ ਸਬਦਿ ਕਸਵਟੀ ਲਾਇ ॥ ਮਨ ਹੀ ਨਾਲਿ ਝਗੜਾ ਮਨ ਹੀ ਨਾਲਿ ਸਥ ਮਨ ਹੀ ਮੰਝਿ ਸਮਾਇ ॥: Guramukh aapanaa manu maariaa sabad kasavatee laai. Mann hee naal jhagarraa mann hee naal sath mann hee manjh samaai: Applying the Touchstone of the Shabad, by becoming the Gurmukh, the Gurmukh conqueres his mind (prevents it from falling in love with Maya, etc.). He fights with his mind (its evil inclinations: ਬਿਕਾਰ-ਬਿਰਤੀ), he settles with his mind (make his mind understand), and he becomes immersed (in the auspicious nature of: ਸੁਭ-ਬਿਰਤੀ) his mind (sggs 87).
• ਛੋਡਿ ਸਗਲ ਸਿਆਣਪਾ ਮਿਲਿ ਸਾਧ ਤਿਆਗਿ ਗੁਮਾਨੁ ॥: Shod sagal siaanapaa mil saadh tiaag gumaan: Abandon all your clever tricks; meet with the Holy (Saadh-Sangat), and renounce your false pride (sggs 1006).
  

The Gurbani is neither mystic nor dogmatic. It does not want us to waste our precious and rare life in formalities or unmeaning rituals. As it's cognizant of the importance of the human birth, so its views about life are based on a sound common sense. For it has descended from the state of the Infinite Wisdom. Accordingly, the Gurbani is meant to be applied to our daily lives, so that we can share the Peace and Joy of of its writers. But, it seems as the common sense is not common anymore! For example, if we look into a basic question of as to why does the man suffer? We will understand from the Gurbani that the man's own mind is the seat of his troubles. He suffers because he cannot and does not control his mind. As a result, right thoughts, right speech, right actions, and right conduct are missing from his life. Therefore, we cannot blame God or any other outside agency for our sorrows. The Gurbani wants us to accept full responsibility for our actions. Therefore, the urgent task at hand is said to be to conquer one's own mind. Without conquering the mind, Self-knowledge (Aatam-Giaan) is not possible. Although this is like racing along the razor's edge for the majority of us, but what other option we have? Therefore, the Gurbani indicates we must become a lamp unto ourselves.

• ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥: Paaiaa ratan gharaahu deevaa baaliaa: I have found the Jewel within; the lamp within has been lit (sggsh 149).
• ਦੀਵਾ ਬਲੈ ਨ ਸੋਝੀ ਪਾਇ ॥: Deevaa balai na sojhee paai: If the lamp of Self-knowledge is not burning within, understanding is not obtained (sggs 364).
• ਸਤਿਗੁਰ ਸਬਦਿ ਉਜਾਰੋ ਦੀਪਾ ॥ ਬਿਨਸਿਓ ਅੰਧਕਾਰ ਤਿਹ ਮੰਦਰਿ ਰਤਨ ਕੋਠੜੀ ਖੁਲ੍ਹ੍ਹੀ ਅਨੂਪਾ ॥੧॥ ਰਹਾਉ ॥ ਬਿਸਮਨ ਬਿਸਮ ਭਏ ਜਉ ਪੇਖਿਓ ਕਹਨੁ ਨ ਜਾਇ ਵਡਿਆਈ ॥ ਮਗਨ ਭਏ ਊਹਾ ਸੰਗਿ ਮਾਤੇ ਓਤਿ ਪੋਤਿ ਲਪਟਾਈ ॥੧॥ ਆਲ ਜਾਲ ਨਹੀ ਕਛੂ ਜੰਜਾਰਾ ਅਹੰਬੁਧਿ ਨਹੀ ਭੋਰਾ ॥ ਊਚਨ ਊਚਾ ਬੀਚੁ ਨ ਖੀਚਾ ਹਉ ਤੇਰਾ ਤੂੰ ਮੋਰਾ ॥੨॥: Satigur Sabadi ujaaro deepaa ...: The Satguru's Shabad is like the light of the lamp (through which the Light of Giaan emanates - ਆਤਮਕ ਜੀਵਨ ਦਾ ਚਾਨਣ). (When the Giaan-Light from this Lamp of the satguru's Shabad enters in the body-temple) It dispels the darkness of ignorance from the body, and opens the beautiful chamber of Jewels (ਆਤਮਕ ਗੁਣ-ਰਤਨਾਂ ਦੀ). ||1||Pause|| (When the Giaan-Light of Spiritual Life -ਆਤਮਕ ਜੀਵਨ ਦਾ ਚਾਨਣ- enters, and one realizes Mool within, one becomes) wonderstruck with Darshan. He cannot describe glory and grandeur (of this State). He becomes intoxicated and enraptured with it (ਮਸਤ). He becomes wrapped in it (ਸੁਰਤ ਦਾ ਮੂਲ ਵਿਚ ਡੁੱਬ ਜਾਂਣਾ ), through and through (as threads wrapped in weft). ||1|| (In this Giaan-Light of the Satguru's Shabad) no worldly entanglements (Maya's entanglements: attachments of family life...) can trap him, and no trace of egotistical intellect remains. (Then in the body-temple, only) The Highest and the Greatest (Parameshar) is seen, and no curtain (that can) separate (one from Him) remains. (Then one says, O Lord!) "I am Yours, and You are mine" ||2|| (sggs 821).
• ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥: Suratee surat ralaaeeai et...: Focus your consciousness on the Lord. Make your body a raft, to cross over (dreadful world-ocen). Deep within is the fire (Divine Light); keep it in check. Thus, day and night, that lamp will burn unceasingly within you. ||1|| Float such a lamp upon the water; this lamp will bring total understanding. ||1||Pause|| (sggs 878).
• ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥: Mann jeetai jagg jeet: If you conquer the mind, you conquer the material world (sggs 6).
• ਮਨ ਚੂਰੇ ਖਟੁ ਦਰਸਨ ਜਾਣੁ ॥: Man choore khatu darasan jaanu: To conquer the mind (destroying it by cutting it into pieces or pulverizing it's evils) is the knowledge of the six Shaastras (sggs 352).

The Guru's Shabad is likened to a Lamp. If we allow it, the Light of this Shabad-Lamp can remove the darkness of our ignorance (the ignorance of our Essential Nature) from within. As indicated in the SGGS, this Shabad is located deep within our very Being. Of course, to cultivate Shabad-Surti (Pure Shabad-Consciousness) or to awaken it from its dormancy will require ਘਾਲਣਾਂ / ਕਮਾਈ (Uddam, practice, self-efforts, willingness and earnestness to live the Shabad, etc.). In other words, we can become a lamp unto ourselves, if we are willing to! Its all within. There no where to go!

• ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥: Su sabad nirantar nij ghar aashai tribhavan jot su sabad lahai: Incessantly, this Shabad is in its Nij Ghar (ਨਿਜ ਘਰਿ-in its Own Real Home...); (it is) through this Shabad (one) seeks (God's) Light that pervades the three worlds (sggs 945).
• ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਹਜੇ ਮਿਲੇ ਸਬਦਿ ਗੁਰੂ ਕੈ ਘਾਲ ॥੧॥: Nanak naam rate sehaje mile sabadi guroo kai ghaal ||1||: O Nanak, those who are imbued with the Naam (Giaan of the Gur-Shabad...) practice the Guroo's Shabad, Intuitively (ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕੇ ਰਹਿ ਕੇ) merge with the Lord ||1|| (sggs 1283).
• ਪਿਰੁ ਸਚਾ ਮਿਲੈ ਆਏ ਸਾਚੁ ਕਮਾਏ ਸਾਚਿ ਸਬਦਿ ਧਨ ਰਾਤੀ ॥: Pir sachaa milai aaye saach kamaye saach Sabad dhann raatee: The True Groom (God) comes and meets that bride (soul) who practices Truth and remains imbued with the True Shabad or Naam ||2|| (sggs 583).
• ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਦਾਰਥੁ ਪਾਵਹਿ ਛੂਟਹਿ ਸਬਦੁ ਕਮਾਈ ॥੪॥: Satgiuru sevi padaarath paavahi shootahi Sabadu Kammaaee ||4||: Serving the Satguru (those who live by the Giaan of the Gur-Shabad) obtain the Naam (or Giaan) Padaarath; (thus) practicing the Shabad, (they) get Liberated (from Maya...) ||4|| (sggs 597).
• ਗਤਿ ਅਵਿਗਤ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਬੂਝੈ ਸਬਦੁ ਕਮਾਈ ਹੇ ॥੧੩॥: Gati avigat kee saar n jaanai boojhai Sabad Kamaaee he ||13||: One does not know the quintessence or difference between higher or ascending spiritual state ("ਗਤਿ" = ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ, ਪ੍ਰਾਪਤੀ, ਮੋਖ, salvation, etc.) and descending spiritual state ("ਅਵਿਗਤ" = ਢਹਿੰਦੀ ਆਤਮਕ ਅਵਸਥਾ, ਅਪ੍ਰਾਪਤੀ, ਬੰਧ, bondage, etc.); this is understood only through the practice of the Shabad ||13|| (sggs 1025).
• ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੁ ਸਹਜ ਧੁਨਿ ਸਾਚੀ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੨॥: Anahad run jhunakaar sahaj dhuni saachee kaar kamaaee he ||12||: The unstruck celestial sound current resounds and vibrates, when one performs acts of true service ||12|| (sggs 1072).
• ਇਹੁ ਮਨੁ ਭੀਜੈ ਸਬਦਿ ਪਤੀਜੈ ॥ ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਟੇਕ ਟਿਕੀਜੈ ॥: Ihu manu bheejai Sabad pateejai. Bin naavai kiaa tek tikeejai ||: (Whose) mind is drenched with the Shabad, (attuned to the Shabad) he is satisfied (Joyous). Without the Naam (Giaan of the Gur-Shabad...), he does not seek any other sopport. (sggs 1031).
• ਜਿਉ ਮਾਤਾ ਬਾਲਿ ਲਪਟਾਵੈ ॥ ਤਿਉ ਗਿਆਨੀ ਨਾਮੁ ਕਮਾਵੈ ॥੩॥: Jiou maataa baali lapataavai. Tiou gianee Naam kamaavai ||3||: As mother is clung to her child, so does the Giaanee practice the Naam ||3|| (sggs 629).

— T. Singh
www.gurbani.org