Suffering or pain (Dukh) makes the mind strong. So, the Gurbani asks us not to be feared of it.

Accordingly, "ਦੁਖੁ ਦਾਰੂ" - "Suffering is the medicine" - is the edict of the Gurbani.

How can suffering ( Dukh or Dukha ) be the medicine (Daaroo)? Literally, Sukha is opposite of Dukha. We are further told by the Gurbani that: "Sukha is the disease"! How can Sukha (Sukh) be the disease—suffering? To a Mayaic intellect full of desires, fears, agitation, Bikaar, body-consciousness, and so on, such statements of the Gurbani may indeed sound pretty paradoxical. However, their mystic meaning, subtler in import and graver in suggestion, can be grasped if we try to think with a cool head (Sahaj).

• ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥: Dukhu daaroo Sukhu rogu bhaiaa jaa sukhu taami na hoee: Dukha is (or becomes) the medicine, and Sukha (becomes cause of) the disease (i.e., suffering); but if (the Real - spiritual or ਆਤਮਕ) Sukha (is experienced or Realized, within), then (no Dukha remains) (sggs 469).

As repeatedly mentioned in the Gurbani, man's psychological ego (Haumai) is his chronicle disease, the cause of all his Dukha, mental and physical. And if we can give it up, there will be no grief and suffering! What is this psychological ego? It is simply accepting the body-mind-intellect as the Immortal Mool (Source, Origin, Jot...). When one comes to fully understand that he is not this body-apparatus but the Eternal Mool, then he comes to abide in his True Nature (Jot Saroop).

• ਮਨ ਰੇ ਹਉਮੈ ਮੋਹੁ ਦੁਖੁ ਭਾਰੀ ॥: O mind, egoism and attachment are such heavy loads of Dukha (sggs 1260).
• ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ ॥: Ego is a massive disease in the world (sggs 1278).
• ਹਉਮੈ ਰੋਗੁ ਕਠਿਨ ਤਨਿ ਪੀਰਾ ॥: Ego inflicts ardous pain in the body (sggs 1172).

True Nature, Pure Consciousness (Joti-Svaroop), is untouched by Maya, duality, or the pair of opposites such as Dukha and Sukha, and so on. It is the pseudosoul connected to Maya or false ego that suffers the consequences of deluded mentality (Haumai) that we cultivate for ourselves. When sun rays get refracted at the prism, the colors are perceived. Similarly, when Pure Consciousness gets refracted at the prism of false ego-center, the duality or the sense of distinction and separation is perceived. Which, in turn, gives rise to a perceiver of objects, a feeler of emotions and a thinker of thoughts. In other words, when the Unconditioned Consciousness looks out upon Itself through the spectacles of Its own matter-envelopments (Maya), It identifies with the limited and becomes the Dukha-Sukha man.

• ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥: Ego is within all bodies; and through ego beings are born (sggs 560).
• ਹਉਮੈ ਰੋਗੁ ਮਾਨੁਖ ਕਉ ਦੀਨਾ ॥: Mankind is afflicted with the disease of egoism (sggs 1140).

Dukha and Sukha are of the deluded mind (psychological ego-center): nothing created by the Parmeshar is responsible for either. What gives one Sukha may give someone else Dukha. Also, what gives Sukha in one situation may give Dukha at another, depending upon the context in which one has it. Thus, by the working of the human mind, the same object appears as a source of Dukha or Sukha to different persons and in different contexts. Therefore, it can be said that Sukha and Dukha are the same feeling but the difference is in the point of view from which we look at it. The bottom line is: if one gets what he craves for (hunger for Maya), he feels Sukha. To the contrary, if he does not get what he craves for, he gets frustrated and feels Dukha. Thus, bewildered by wrong ideas, our mind with its false ego-center desires Mayaic gains and fears loss; experiencing Dukha and Sukha in the process.

• ਸਲੋਕ ਮਃ ੧ ॥ ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥ ਹਉ ਵਿਚਿ ਦਿਤਾ ਹਉ ਵਿਚਿ ਲਇਆ ॥ ਹਉ ਵਿਚਿ ਖਟਿਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ ਹਉ ਵਿਚਿ ਸਚਿਆਰੁ ਕੂੜਿਆਰੁ ॥ ਹਉ ਵਿਚਿ ਪਾਪ ਪੁੰਨ ਵੀਚਾਰੁ ॥ ਹਉ ਵਿਚਿ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੁ ॥ ਹਉ ਵਿਚਿ ਹਸੈ ਹਉ ਵਿਚਿ ਰੋਵੈ ॥ ਹਉ ਵਿਚਿ ਭਰੀਐ ਹਉ ਵਿਚਿ ਧੋਵੈ ॥ ਹਉ ਵਿਚਿ ਜਾਤੀ ਜਿਨਸੀ ਖੋਵੈ ॥ ਹਉ ਵਿਚਿ ਮੂਰਖੁ ਹਉ ਵਿਚਿ ਸਿਆਣਾ ॥ ਮੋਖ ਮੁਕਤਿ ਕੀ ਸਾਰ ਨ ਜਾਣਾ ॥ ਹਉ ਵਿਚਿ ਮਾਇਆ ਹਉ ਵਿਚਿ ਛਾਇਆ ॥ ਹਉਮੈ ਕਰਿ ਕਰਿ ਜੰਤ ਉਪਾਇਆ ॥ ਹਉਮੈ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥ ਨਾਨਕ ਹੁਕਮੀ ਲਿਖੀਐ ਲੇਖੁ ॥ ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥ .. (sggs 466).

If we look at ourselves in our moments of Sukha or Dukha, we will consistently observe that it is not the object in itself that is Sukha-giving or Dukha-giving, but the circumstance and condition of which it is a part. In other words, if the situation is acceptable, we feel pleased. To the contrary, if the situation is unacceptable, we suffer.

Now, first, let's try to understand why Sukha is said to be the source of disease (i.e., suffering, Dukha...). The Gurbani tells us that Sukha puts us to sleep (mayaic slumber) — it makes us forget our True Nature (Mool) as Unconditioned Consciousness. Worldly Sukha thus kills the Spirit per se, not to mention the body. As told in the Gurbani, we are nothing but "Joti Savroop", the Pure Mool (Source, Origin, Jot...), which is free from Dukha and Sukha. However, worldly Sukha deludes us away from this Truth, causing separation where there is none.

• ਦੂਖੁ ਤਦੇ ਜਦਿ ਵੀਸਰੈ ਸੁਖੁ ਪ੍ਰਭ ਚਿਤਿ ਆਏ ॥ ਸੰਤਨ ਕੈ ਆਨੰਦੁ ਏਹੁ ਨਿਤ ਹਰਿ ਗੁਣ ਗਾਏ ॥: Dukha comes, when one forgets Him. Sukha comes when one remembers Prabh (Mool). This is the way the Saints are in bliss — they continually sing the Glorious Praises of the Lord (sggs 813).
• ਪਰਮੇਸਰ ਤੇ ਭੁਲਿਆਂ ਵਿਆਪਨਿ ਸਭੇ ਰੋਗ ॥: Forgetting God, all sorts of illnesses are contracted (sggs 135).
• ਮੈ ਵੇਦਨ ਪ੍ਰੇਮੁ ਹਰਿ ਬਿਰਹੁ ਲਗਾਈ ਜੀਉ ॥: I am consumed with the pain of separation from God's Love (sggs 175).

While intoxicated with mundane Sukha, we care less about the Spiritual matters. For example, when inflicted with Dukha (a serious illness, economical or legal problems, etc.), we start showing up at religious places begging for relief. Once the problem goes away, our religious mood also disappears like horn of a donkey! Sukha, thus, creates separateness between man and his Real Source. Consequently, it paves the way to Dukha. In other words, in every Sukha there is Dukha disguised.

• ਤੁਧੁ ਦੁਖੁ ਸੁਖੁ ਨਾਲਿ ਉਪਾਇਆ ਲੇਖੁ ਕਰਤੈ ਲਿਖਿਆ ॥ : You created Dukha along with Sukha; O Creator, such is the writ You have written (sggs 787).
• ਨਾਨਕ ਬੋਲਣੁ ਝਖਣਾ ਦੁਖ ਛਡਿ ਮੰਗੀਅਹਿ ਸੁਖ ॥ ਸੁਖੁ ਦੁਖੁ ਦੁਇ ਦਰਿ ਕਪੜੇ ਪਹਿਰਹਿ ਜਾਇ ਮਨੁਖ ॥ ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥: O Nanak! It is waste of time (absurd, fruitless, ਸਿਰ ਖਪਾਈ...) to ask to be spared from pain (suffering, Dukh) by begging for happiness (joy, comfort, Sukh). Happiness and pain are the two garments people wear(i.e., pain and pleasures are to be experienced by everybody). Where you are bound to lose by speaking (i.e., as in Ardaas or prayer asking for happiness by abandoning suffering), there, you ought to remain silent. ||2|| (sggs 149).
• ਸੁਖ ਕਉ ਮਾਗੈ ਸਭੁ ਕੋ ਦੁਖੁ ਨ ਮਾਗੈ ਕੋਇ ॥ ਸੁਖੈ ਕਉ ਦੁਖੁ ਅਗਲਾ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥: Sukha kaou maangai sabh ko dukha n mangai koi. Sukhai kaou dukha agalaa manmukh boojh na hoi: Every one asks (begs, craves, wishes, etc.) for Sukha and none asks for Dukha. But in the wake of Sukh, there comes Dukha. The self-willed Manmukhs do not understand this (sggs 57).

The Gurbani roars that the world and its gross objects can only give us fleeting Sukha. Because, the Eternal Sukha flows from within. In other words, Realization of our Mool (Source, Origin, Jot...) is the true Happiness. In the absence of Mool-realization, it's all Dukha! Still, surprisingly, man's all efforts are aimed at securing nothing but material pleasures!

• ਮਿਠਾ ਕਰਿ ਕੈ ਕਉੜਾ ਖਾਇਆ ॥: Deeming it sweet, they eat the bitter (sggs 1243).
• ਮੁਖਿ ਬੇਰਾਵੈ ਅੰਤਿ ਠਗਾਵੈ ॥: In the beginning Maya seems to please, but in the end, she deceives (sggs 892).
• ਸਭੇ ਵਸਤੂ ਕਉੜੀਆ ਸਚੇ ਨਾਉ ਮਿਠਾ ॥: All material things are bitter; the True Name alone is sweet (sggs 321).
• ਮੀਠੇ ਕਉ ਕਉੜਾ ਕਹੈ ਕੜੂਏ ਕਉ ਮੀਠਾ ॥: Meethae kaou kaourhaa...(sggs 229).

Thus, as indicated in the Gurbani, all material Sukha end in Dukha. But due to perverted understanding, we are unable to grasp this Truth. Why does the Gurbani claims that experiences which are apparently pleasurable are ultimately states of Dukha? What we perceive as a state of Sukha is nothing more than a form of relief in comparison to painful experiences. Hence the pleasurable status is only relative. As we know it, everything around us keeps changing on a constant basis. Nothing ever stays permanent. Even our mind renews itself every instant. Accordingly, any happiness experienced from material objects is also changeable, hence impermanent. Everything being in the frame work of time-space has a beginning and an end, so does mundane Sukha. Accordingly, at the end of mundane Sukha there rises Dukha. Therefore, all sentient beings are said to be bound by these two.

• ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥ ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥: People beg for Sukh, but Dukha comes instead. I would rather not beg for that Sukha (sggs 330).
• ਦੁਖਿ ਸੁਖਿ ਏਹੁ ਜੀਉ ਬਧੁ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥: The beings are bound by Dukha and Sukha; they do their deeds in egotism. Without the Shabad, doubt is not dispelled, and egotism is not eliminated from within. ||6|| (sggs 67).

As made clear by the Gurbani, Dukha is the price of Sukha; for every Sukha ends in Dukha. It is our unending search for worldly pleasures (or mundane Sukha) which makes us suffer; bodily as well as mentally. All suffering is born of desires, and desires prompt us to perform volitional or selfish actions, resulting in rejection or acquisition (i.e., Dukha or Sukha).

• ਆਸਾ ਵਿਚਿ ਅਤਿ ਦੁਖੁ ਘਣਾ ਮਨਮੁਖਿ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰਮੁਖਿ ਭਏ ਨਿਰਾਸ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ॥: In desire, there is very great Dukha; the Manmukh (material being) focuses his consciousness on it. The Gurmukh (spiritual being), becomes desireless and attains Sukha (sggs 1249).
• ਨਾਨਕ ਦੁਨੀਆ ਚਾਰਿ ਦਿਹਾੜੇ ਸੁਖਿ ਕੀਤੈ ਦੁਖੁ ਹੋਈ ॥: O Nanak, the world lasts for only a few days; working for (Mayaic) Sukha, Dukha is produced (sggs 1286).

How can Dukha be the medicine? If Sukha puts us to deep sleep of illusion (Maya), Dukha awakens us! It makes us patient and humble and takes us closer to the Truth; the source of real Happiness or Bliss. It is the messenger to remember the Mool (Source, Origin, Jot...). It is our reformer and benefactor in disguise—the "Dandaa" (stick) of the Eternal Law, per se. To put it otherwise, every Dukha that enters our body and mind pulls us towards Bliss Absolute. For example, if we look at ourselves in our moments of Dukha, we will invariably find that we not only think of Parmeshar a lot during those moments, but also do so with more intensity and faith! Dukha thus revives the Divine Consciousness dormant in us. Hence the recognition that the state of our unenlightened existence is suffering acts as catalyst of the Spiritual quest. In short, Dukha pulls us towards the Truth, and thus the Divine Naam (Gurmat: Divine Knowledge, Aatam Giaan...) becomes medicine for all our ailments!

• ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਦਾਰੂ ਏਹੁ ਲਾਏਹੁ ॥: The Lord's Name is the Nectar (Amrit), take this healing medicine (sggs 554).
• ਦੁਖੁ ਤਦੇ ਜਾ ਵਿਸਰਿ ਜਾਵੈ ॥: Dukha happens when (one) forgets (his Mool) (sggs 98).
• ਨਾਮ ਵਿਸਾਰ ਸਹਹਿ ਜਮ ਦੂਖ ॥: Forgetting the Naam, one has to endure Dukha (sggs 226).

Therefore, Dukha is preferable if it is a step towards fulfilling the life's Higher Goal—Realization of the Mool within (Source, Origin, Jot...). In the process, Dukha may destroy the physical body but it certainly glorifies the Mool! Sincere devotees, accordingly, accept suffering as the Lord's blessing in disguise, for they reason that their suffering will increase their Devotion (Bhagti -Understanding of the Gurmat...) and bring them ultimate Spiritual Realization.

• ਦੁਖੁ ਦਾਰੂ ....: Dukha is the medicine ... (sggs 469).
• I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths (Bhaagvat, 1.8.25).
• I saw grief drinking a cup of sorrow and called out "it tastes sweet, does it not?" "You have caught me", grief answered, "and you have ruined my business, how can I sell sorrow when you know it's blessing?" (Rumi).
• Heartache can never find me without laughter—I call the pain the "cure". Nothing is more blessed than heartache, for its reward has no end (Rumi).
• The falls of our life provide us with the energy to propel ourselves to a higher level (Kabbalah, a mystical text of Judaism).

Why are sentient beings in a state of Sansaar (place of repeated suffering)? The Gurbani has diagnosed the actual disease of the conditioned beings, and found that our suffering is due to our attachment to material things. Under the control of ignorance or Mayaic efforts, we are tightly tied or bonded to the world of gross objects. This is our present state, the unenlightened existence, encased in the snare of false ego-sense (Haumai) and self-grasping, tossed around aimlessly by the waves of fluctuating painful experiences.

• ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥ ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਇ ॥ ਅਉਰੀ ਕਰਮ ਨ ਲੇਖੈ ਲਾਇ ॥: O Nanak, the whole world is suffering. He alone is victorious, who believes in the Naam. No other action is of any account (sggs 954).
• ਫਰੀਦਾ ਮੈ ਜਾਨਿਆ ਦੁਖੁ ਮੁਝ ਕੂ ਦੁਖੁ ਸਬਾਇਐ ਜਗਿ ॥ ਊਚੇ ਚੜਿ ਕੈ ਦੇਖਿਆ ਤਾਂ ਘਰਿ ਘਰਿ ਏਹਾ ਅਗਿ ॥: O Fareed! I thought I was the only one in ‘Dukh’; in fact the whole world is in ‘Dukh’ (suffering…)! When I looked around from a vantage point (i.e., rising above my own Dukh), I saw this fire (of Dukh) in every home (sggs 1382).

Once this truth that the "whole world is suffering" is understood, one will find the urge and energy to Awaken the Spiritual Center (Mool...) within to go beyond suffering. In other words, if we recognize and accept our present state as Dukha, unsatisfactoriness, unhappiness, painful experiences and frustration, only then we will wish to look into the causes and conditions that give rise to it.

For example, if a sick person wishes to get well, the first step is that he must recognize that he is ill, otherwise the urge to be cured will not arise. The reason the Gurbani laid so much emphasis on recognizing the state of suffering we are in, as well developing insight into the nature of it, is that there is a way out! This is very strongly demonstrated by the lives of many. For example, it is said that when Buddha caught sight of a sick person, an old person and a dead person, the impact of seeing this suffering led him to search for cure.

• ਇਹੁ ਜਗੁ ਜਰਤਾ ਦੇਖਿ ਕੈ ਭਇਓ ਕਬੀਰੁ ਉਦਾਸੁ ॥: Seeing the world burning, Kabeer has become neutral (sggs 1366).
• ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥: Kaljug rath agan kaa koorr aggi rathavaah ||1||: This age of Kali Yuga is the chariot of fire, and falsehood is the charioteer ||1|| (sggs 470).

If the dependence on conditions and situations is the cause of Dukha, then independence from them must be the cure. We are urged by the Gurbani to change Dukha into Sukha and fear into fearlessness. Those who remain patient, steadfast, and unshaken in Spirit throughout the periods of adversities and comforts are called the people of Truth. Both Dukha and Sukha are like waves on the surface of the ocean of the Mool (Source, Origin, Jot...). However, deep down this Ocean is calm—Blissful. In other words, both Dukha and Sukha are transient, our Mool is not. When we transfer our sense of identity to our Mool, we realize that all Dukha is unreal. Then we no longer imagine the state of pain and fear.

• ਦੁਖੰ ਭਯੰਤਿ ਸੁਖ੍ਹੰ ਭੈ ਭੀਤੰ ਤ ਨਿਰਭਯਹ ॥: Dukha is changed into Sukha and the fearful become fearless (1357).
• ਫਰੀਦਾ ਚਿੰਤ ਖਟੋਲਾ ਵਾਣੁ ਦੁਖੁ ਬਿਰਹਿ ਵਿਛਾਵਣ ਲੇਫੁ ॥ ਏਹੁ ਹਮਾਰਾ ਜੀਵਣਾ ਤੂ ਸਾਹਿਬ ਸਚੇ ਵੇਖੁ ॥: Fareed, anxiety is my bed, pain is my mattress, and Dukh of separation is my blanket and quilt. Behold, this is my life, O my True Lord  (sggs 1379).
• ਦੁਖਿ ਸੁਖਿ ਪਿਆਰੇ ਤੁਧੁ ਧਿਆਈ ॥: In Dukha and Sukha, I meditate on You, O my Beloved (sggs 99).

We think or search in order to escape from Dukha. But, in fact, our very deluded thinking or searching gives rise to it! The state of Sukha is outside of the realm of the false ego-sense (Haumai). Deluded mind (ignorance, false ego, duality, Maya, conditioning, and so on) is the cause of our suffering, and the concentrated or Maya-free mind is the liberation from it.

• ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥: O my mind, remain steady, and do not wander away. By searching around on the outside, you will only obtain more Dukha; the Amrit is found within the home of your Inner Being (sggs 598).

What is that medicine which will satisfy the ego-mind? The Gurbani says: "Through the mind itself, the mind is subdued" because "ego is a chronic disease, but it contains its own cure as well". How can such attitude be developed? "By seeing both the Dukha and Sukha as one and the same" and "making the mind die in the Divine Name"; says the Gurbani. In other words, Shabad-Surti or Naam-consciousness (Gurmat-Aatam Giaan...) is the only medicine for our suffering. Therefore, we must take it and be eternally in Sukha.

• ਸੁਖ ਦੁਖ ਸਮ ਕਰਿ ਜਾਣੀਅਹਿ ਸਬਦਿ ਭੇਦਿ ਸੁਖੁ ਹੋਇ ॥੫॥: Sukha dukha sam kar jaaneeahi Sabad bhed sukh hoi ||5||: Both Sukha and Dukha are to be known as one and the same; (real) Bliss is experienced when (the mind is) pierced through by the Shabad ||5|| (sggs 57).
• ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥: Ego is a chronic disease, but it contains its own cure as well (sggs 466).
• ਮਨੁ ਮਾਰੇ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥: When someone kills and subdues his own mind, his wandering nature is also subdued. Without such a death, how can one find Hari (Mool)? Only a few know the medicine to kill the mind. One whose mind dies in the Shabad, understands (sggs 159).
• ਹਰਿ ਜੀਉ ਮਨਿ ਵਸੈ ਸਭ ਦੂਖ ਵਿਸਾਰਣਹਾਰੁ ॥: With God dwelling in mind, all Dukha depart (sggs 423).

Haumai or egotism gradually runs away from the mind engaged in deep Shabad-Vichaar. Beyond Haumai there is no suffering; because the Spirit Soul is Transcendental to all Dukha. Suffering lasts as long we take ourselves of a limited form or relative consciousness. The moment one realizes his "Joti Savroop", duality disappears (Dukha and Sukha, and so on). In other words, the moment one transcends the erroneous idea of separateness from the Mool (Source, Origin, Jot...), he knows that the Mool is eternally free of any pairs of opposites. After the Mool is rediscovered, one sees everything existing in Pure Being; nothing besides Him.

• ਜਹ ਅਨੰਦੁ ਦੁਖੁ ਦੂਰਿ ਪਇਆਨਾ ॥ ਮਨੁ ਮਾਨਕੁ ਲਿਵ ਤਤੁ ਲੁਕਾਨਾ ॥: Dukha runs far away from that place where there is Bliss. The jewel of the mind is focused and attuned to the essence of reality (sggs 1349).
• ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਈਐ ॥: I am cured of the disease of egotism, and I have found Sukha; I have intuitively entered into the state of Sahaj Samaadhi (sggs 1179)
• ਗੁਰਬਾਣੀ ਸਦ ਮੀਠੀ ਲਾਗੀ ਪਾਪ ਵਿਕਾਰ ਗਵਾਇਆ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਭਉ ਭਾਗਾ ਸਹਜੇ ਸਹਜਿ ਮਿਲਾਇਆ ॥: With the ever sweet Gurbani, I have eradicated Paap, Bikaar from within. The disease of egotism is gone, fear has left, and I am absorbed in celestial peace (sggs 773).

The essence of a person fully attuned to the Divine Name (Gurmat-Aatam Giaan...) sees Dukha and Sukha both the same, and thus accepts the life in its totality as it comes (Hukam Mannanaa). He does not suffer because he is friendly with inevitables. He may be aware of Dukha, but he does not allow it to shatter him — he lets things take their course because he accepts suffering as "medicine". He takes Dukha as precious gift from the Lord for there are many secrets in it!

• ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥: So many endure Dukha, deprivation and constant abuse. Even these are Your Gifts, O Great Giver! (sggs 5).

Such acceptance of Dukha takes the earnest seeker into his Inner Being (Mool) than any material Sukha can. Suffering all sorts of unavoidable misfortunes—which are sure to happen in all circumstances—a Gurmukh remains undisturbed by worldly calamities and makes progress in Spiritual Realization, because that is the mission of human life.

• ਡਿਠਾ ਸਭੁ ਸੰਸਾਰੁ ਸੁਖੁ ਨ ਨਾਮ ਬਿਨੁ ॥: Dithaa sabhu sansaaru sukhu n naam binu. (sggs 322).
• ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥੧॥ ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥ ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥੨॥੧॥ : Sukha dukha dono sam kari jaanai aour maanu apamaanaa. Harakh sog te rahai ateetaa tini jagi tatu pashaanaa. Usatat nindaa do-oo tiaagai khojai padu nirabaanaa. Jan Nanak ihu khel kathan hai kinahoon gurmukhi jaanaa ||2||1||: One who knows that Sukha and Dukha are both the same, and honor and dishonor as well, who remains detached from joy and sorrow, realizes the true essence in the world ||1||. Renounce both praise and blame; seek instead the state of Nirvaanaa (Aatmic Avasthaa devoid of Vaasnaa). O servant Nanak, this is such a difficult game; only a rare Gurmukh understands it! ||2||1|| (sggs 219).
• ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਰੁ ਪਾਇਆ ਸਗਲੇ ਦੂਖ ਨਿਵਾਰੇ ॥: Antri Sabad raviaa Gur paaiaa sagale dookh nivaare: The Shabad has permeated my Inner Being, and I have found the Guru; all Dukha are dispelled (sggs 1249).

The Realization of the Mool is the fulfillment of the path of right thinking, right understanding, etc., acquired through the deep Shabad-Vichaar. Linking to our True Nature (Mool) within, thus, is the art of self-liberation through self-understanding.

• ਸਦਾ ਸੁਖੁ ਸਾਚੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥: Lasting Sukha is obtained by reflecting on the True Shabad (sggs 560).

— T. Singh
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