Churning The Gurbani

The Gurbani is the source of  Wisdom (Giaan, ਉਚੀ ਮਤ, ਸਮਝ… ) which we can apply to mend our conditioned minds (thinking-ਸੋਚ). Hence, it’s NOT meant to be ritualistic or robotic reading, memorizing, or listening as propagated by the Pujaaree system. Instead, it’s meant for the human mind (ਸੋਚ-thinking) to be thoroughly understood through the diligent Shabad-Vichaar and then applied to the daily life.

  • ਗੁਰਮਤਿ ਊਚੋ ਊਚੀ ਪਉੜੀ ਗਿਆਨਿ ਰਤਨਿ ਹਉਮੈ ਮਾਰੀ ਹੇ ॥੪॥: The Gurmat is the ladder to reach the highest of the high (Spiritual Knowledge, understanding…), and with the Jewel of Spiritual Knowledge, egotism is conquered. ||4|| (sggs 1050).

Now, what is churning of the Gurbani, and why do we need to churn it? Churning Gurbani is to Reflect on the Gur-Shabad (Shabad-Vichaar), understand it,  extract the Giaan (Wisdom) from it, and then live that Gur-Giaan in daily life. Consider the following verse of the Gurbani:

  • ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥:  First (comes) butter, and then the milk. (sggs 900).

First comes butter, and then the milk? It seems pretty paradoxical statement to our Mayaic or worldly intellect (ਆਕਾਰੀ ਦੁਨੀਆਂ)! Because, our Mayaic intellect is most familiar with the opposite: first milk, and then comes the butter after churning the milk.

However, first comes butter, and then comes the milk is the talk or Giaan of the Formless State (ਨਿਰਾਕਾਰੀ ਦੁਨੀਆਂ) — the Realm free of the Maya’s influence, in which the “rare” Men of Truth (Gurmukh, Daas, Jan, Bhagat…) abide. There is no contradiction in that state. Then, what is it that the Gurbani is trying to tell us here in this verse: “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: Prathme maakhanu pachhai doodhu“?

Since the Gurbani’s Divine (God, Truth, Sachkhand, Raam, Hari, Prabh, etc.) is within everybody, the Baanee” written in the SGGS came to minds of the Men of Truth (Gurmukh, Daas, Jan, Bhagat…) from within their core as mere butter (Unalloyed, free of Maya’s influence, free of Lassee or Chcaachh-whey, ਲੱਸੀ, ਛਾਛ…). That Universal Source is within all of us. All we need to do is Awakened it! 

  • ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਾਗੇ ਗਿਆਨ ਰੰਗਿ ॥: O Nanak! In the Company of the Guru, the love of divine Knowledge is Awakened. (sggs 380).
  • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥: Deep Within this body is the well overflowing with the Amrit; the Water-carrier (one engaged in Naam-Jap or understanding the Gur-Shabad) draws and drinks it through the Shabad (sggs 570).

However, in order to write it down (in Akhar-ਅੱਖਰ, letters), they had to use the gross finite or limited words of the human languages available to them.  Thus: “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥”.

  • ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥ ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥:  Through these fifty-two letters, the entire world and all things are described. (But) these letters will perish (ਨਾਸਵੰਤ); and That Unperishable (the One, Aatma…) is not in these letters (sggs 340).

Since all human languages are limited because all human languages are of the conscious-mind, the “Baanee” (or Bani-ਬਾਣੀ) stresses on Shabad-Vichaar to  understand its true meanings, followed by application of that true understanding to one’s daily life. 

  • ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥: The Baanee (of Truth, Wisdom, Virtues…) has come from within (ਅੰਦਰੋਂ); by applying (its Wisdom and Virtues to daily life), all anxiety is eradicated. (sggs 627).
  • ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥: Within the mind are gems, jewels and rubies (of Virtues, Good thoughts, discernment, Vichaar, Giaan…), if one listens to the Guru’s counsel (Upadesh), even once (sggs 2).
  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥: O Kabeer! Maya is “Dolaneee” (wavers, roams, wanders, or swings about – unstable, ਟਿਕਦੀ ਨਹੀ, ਡੋਲਦੀ ਰਹਿੰਦੀ ਹੈ…), and “Jhakolanhaaru” (oscillating, roaming, ਹਵਾ ਵਾਂਗ ਘੁਮ ਰਹੀ ਹੈ……) like the wind (the mind attached to Maya instead of his Mool is also like that). Sant (i.e., the Bhagat, Gurmukh, Daas, Jan, Gur, etc. who have transcended Maya) eat the Butter (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Spiritual Wisdom…), while the world drinks the whey — Lassee or Chcaachh: ਲੱਸੀ, ਛਾਛ (i.e., the world in love with Maya gathers mere Mayaic qualities or Bikaar, Mayaic or false knowledge…). ||18|| (sggs 1365).

The Gurbani asserts anything and everything that can be seen with our physical eyes is under the influence of Maya (i.e., limited, fleeting…), including all humans and their worldly languages (letters-ਅੱਖਰ). In other words, all forms appear in Maya-medium only.

  • ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥:  Wherever (I) look, there (I see) the rope of attachment to Maya. (sggs 551).

As all human languages are in the influence of Maya (i.e., limited…), the written form of the Gurbani that was given to us is in the form of the milk, that is, butter plus Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“). Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“) is none other than Maya. Thus, the written Gurbani (letters or Akhar-ਅੱਖਰ) can be heard with the external or physical ears; can be seen with our physical eyes; and can be spoken with our physical tongue.

However, we often read through the Gurbani, but our conditioned mind (Haumai, Mayaic mind…) does not let the Gurbani go through us! With that said, the true meanings or gist of the Gurbani cannot be understood with Budhi or intellect which has been tainted with duality or Maya.

  • ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Fools read in duality, (as a result, they) do not recognize their Mool (Joti…); (thus, they) waste their lives uselessly. (sggs 1133).
  • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).

Clearly, reading the Gurbani without Shabad-Vichaar is of no avail.

Hence, the need to churn the Gurbani to separate Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ”: Maya) from the Butter of the Gurmat (i.e., Divine Wisdom or Knowledge, Upadesh, Brahm-Giaan or Way of the Sri Guru Granth Sahib, SGGS).

  • ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥: Making the mountain (of Higher Consciousness, Shabad-Surti, ਉੱਚੀ ਸੁਰਤ…) churning stick; and making (the mind) the churning string, (he) churned the Shabad. (sggs 967).
  • ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥: Make body the churning jar (ਚਾਟੀ), and churn therein with the (stick – ਮਧਾਣੀ – of the) mind. In this (body-) jar, gather (the milk of) the Shabad. ||2|| (sggs 478).
  • ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥: By becoming the Gurmukh, (who) speaks and churns the Essence (Tatt Giaan-ਤੱਤ ਗਿਆਨ), and realizes the Unseen, the Infinite (Mool). When one enshrines the Shabad within, he eradicates (the spell of) the three qualities of Maya from his mind, and then his mind is rid of egotism (sggs 944).
  • ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥ ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥ O my Raam! (Remaining pure in the midst of impurity) in this way the cream is churned (Shabad-Vichaar). Through the Gurmat, hold your steadfast, and in this way, drink the Amrit (Giaan-Wisdom). ||1||Pause|| (sggs 332).

The Gurbani asserts that only those who become the Gurmukh fully transcend Mayaic intellect, and, thus, become qualified to eat the BUTTER (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Aatam-Giaan, Gurmat, Divine Knowledge, Spiritual Wisdom…), rest of us just drink the Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ”) or Maya: Karamkaand, Bhekh, cheating in the name of Gurbani or Dharma (ਠੱਗੀ) …!

  • ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਥਿ ਤਤੁ ਕਢੋਲੈ ॥: By becoming the Gurmukh, contemplate the Divine Naam (Giaan, Wisdom…) and obtain the quintessence (i.e., butter of the Giaan-Wisdom) by churning (the Gur-Shabad). (sggs 955).

Rest of us — those separated from the Truth, Mool (Source, Joti-Saroop) — just churn water of falsehood, Pakhand, Maya, Bikaar

  • ਭਰਮੇ ਭੂਲਾ ਸਾਕਤੁ ਫਿਰਤਾ ॥ ਨੀਰੁ ਬਿਰੋਲੈ ਖਪਿ ਖਪਿ ਮਰਤਾ ॥੧॥ ਰਹਾਉ ॥: A Saakat (one separated from his Mool) wanders astray in doubt. He churns water, and thus wastes his life away (death of his spiritual life). ||1||Pause|| (sggs 739).
  • ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥ ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥੧॥: (O hypocrite man!) in your heart there is deception, and yet in your mouth are words of wisdom. ||1|| (O deceptive man!) you are false — why are you churning water (of falsehood…). (sggs 656).

In other words, the mind clinging to Maya cannot Reflect on the Gurbani (Shabad-Vichaar). That is, if the Gurbani is Reflected upon with the Mayaic mind (ਮਾਇਆ ਦੀ ਭੁੱਖ), one cannot fully extract and eat the Butter (of the Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Aatam-Giaan, Divine Knowledge, Spiritual Wisdom, Gurmat…). Because, the Mayaic mind, separated from its Mool (Joti-Saroop) wavers like wind or “Pavan” (i.e., oscillates, roams, whirls, wanders hither and thither – unstable, restless, disturbed…)! Hence, the mind must end Maya’s slavery.

  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥: O Kabeer! Maya is “Dolaneee” (roams, wanders, or swings about – unstable, ਟਿਕਦੀ ਨਹੀ, ਡੋਲਦੀ ਰਹਿੰਦੀ ਹੈ…), (when the mind disconnects from this “Dolaneee” Maya and becomes established in his Mool within, then this) “Pavan” like mind becomes like ice (stable, cool or peaceful, Sahaj…). (In that state) whosoever churns (i.e. engages in Shabad-Vichaar) he eats (the Butter of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ…), others keep churning (nothing to show for!). (sggs 1365).

Thus, the Gur-Shabad urges us to churn the Gurbani to extract the Butter of the Aatm-Giaan (Divine Knowledge, Spiritual Wisdom…) from it. From a Spiritual standpoint, the process of churning is referred to constant Shabad-Vichaar (Reflections on the Gur-Shabad) By churning this churn of the Gur-Shabad (ਰਿੜਕ ਕੇ, ਨਿਤਾਰ ਕੇ, ਪੜਤਾਲ ਕੇ, ਖੋਜ ਕੇ, ਵਿਚਾਰ ਕੇ…), we can separate our Joti Saroop (Giaan, Virtues, Untainted Consciousness…) from the conditioned-self (body-consciousness, demerits, ignorance, Maya or Mayaic Budhi, ego-self, Haumai, etc.).

  • ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥ ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥ ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥: O Brother! Churn the churn of the Hari (Shabad-Vichaar…). Churn it steadily (i.e., in Sahaj Avasthaa – Natural State of Being, transcending Maya…), so that the Essence (ਤੱਤ – ਗਿਆਨ) may not be lost. ||1||Pause|| Make body the churning jar (ਚਾਟੀ), and churn therein with the (stick – ਮਧਾਣੀ – of the) mind. In this (body-) jar, gather (the milk of) the Shabad. ||2|| The churning of the Hari is to Reflect (Shabad-Vichaar) within the mind. (One who does this churning) by the Gur-Prasaadi (Grace of the Gur-Giaan, he), obtains the stream of Amrit (within). ||3|| (sggs 478).
  • ਬਾਵਨ ਅਖਰ ਸੋਧਿ ਕੈ ਹਰਿ ਚਰਨੀ ਚਿਤੁ ਲਾਇ ॥੧੭੩॥: Searching the fifty-two letters of the alphabet (i.e., investigating through the Spiritual Inquiry into what’s written), focus your consciousness on Hari (Mool). ||173|| (sggs 1373).
  • ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥: (But) these letters will perish (ਨਾਸਵੰਤ); and That Unperishable (the One, Aatma…) is not in these letters (sggs 340).

Having said all this, now consider the following verse of the Gurbani:

  • ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥: Gur Ke Charan Dhoi Dhoi Peevaa (sggs 239).

Since Baanee is the Guroo (“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ”), “Gur Ke Charan” is none other than the Giaan of the Gurbani (Divine Knowledge or Spiritual Wisdom of the Gurbani). “Dhoi Dhoi” literally means washing over and over again. Now, how can one go about washing the “Gur Ke Charan“, which is none other than the Giaan or Wisdom of the Gurbani? This is where the “churning” of the Gurbani comes in handy. Here we are urged to churn the Gurbani over and over again, UNTILL ALL THE TRACES OF MAYA ARE WASHED AWAY OR REMOVED FROM ITS GIAAN, leaving behind the Essence of the Divine Knowledge (ਤੱਤ ਗਿਆਨ)! Then, the Gurbani asks us to drink it in (“Peevaa“) – meaning, continually remember it and live it in daily life (ਸਮਝ ਕੇ ਮੰਨਣਾਂ ਤੇ ਲਗਾਤਾਰ ਉਸਤੇ ਚਲਣਾਂ).

This is like chewing the steel balls! Since it’s not easy, the majority of us instead get attracted to Karamkaand (useless rituals), Bhekh (robes), imitation of others, titles, Pujaaree-made nonsense who use the Gurbani as business (ਧੰਧਾ, “ਰੋਟੀਆ ਕਾਰਣਿ”), and so on. The Gurbani rejects all this Mayaic circus of our doubt-ridden mind. The Gurbani’s requirement includes giving up head (false ego-sense) or putting head on palm

In nutshell, the Gurbani urges us to churn the cream (Shabad), NOT water (mind’s Bikaar, Maya, ਮਨ ਦੀ ਮਾੜੀ ਮਤ…). Because there will be no gain in churning water!

  • ਐਸੋ ਅਚਰਜੁ ਦੇਖਿਓ ਕਬੀਰ ॥ ਦਧਿ ਕੈ ਭੋਲੈ ਬਿਰੋਲੈ ਨੀਰੁ ॥੧॥ ਰਹਾਉ ॥: O Kabeer! I have seen such a wonder, that, mistaking it for cream (Gurmat), mortal is churning water (mind’s Bikaar, Maya, ਮਨ ਦੀ ਮਾੜੀ ਮਤ …). ||1||Pause|| (sggs 326).
  • ਪੰਡਿਤ ਦਹੀ ਵਿਲੋਈਐ ਭਾਈ ਵਿਚਹੁ ਨਿਕਲੈ ਤਥੁ ॥ ਜਲੁ ਮਥੀਐ ਜਲੁ ਦੇਖੀਐ ਭਾਈ ਇਹੁ ਜਗੁ ਏਹਾ ਵਥੁ ॥ : O Pandit! By churning cream, butter is produced. O brother! By churning water, you will only see water; this world is like that (i.e., this Mayaic world churns water only).  (sggs 63).

Thus, according to the SGGS, the key is one must mend his/her own mind through the Giaan (Knowledge) of the SGGS — reform the mind, bring about positive change in thinking …

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥: “If (O man) you reform yourself, you will meet me, and meeting me, you will be at Peace. (sggs 1382).
  • ਮਾਰਗਿ ਮੋਤੀ ਬੀਥਰੇ ਅੰਧਾ ਨਿਕਸਿਓ ਆਇ ॥ ਜੋਤਿ ਬਿਨਾ ਜਗਦੀਸ ਕੀ ਜਗਤੁ ਉਲੰਘੇ ਜਾਇ ॥੧੧੪॥ : (O Kabeer!) Pearls (i.e., the Divine Wisdom, Virtues, Vichaar…) are scattered (on the way of life, however, the ignorant or mentally-) blind person comes out that way. Without the Divine Wisdom, the world (worldly people) just goes over or passes by (these Pearls). ||114|| (sggs 1370).

In other words, as asserted by the SGGS, (1) our Guru is Giaan (Wisdom), (2) and it’s our consciousness (Surat-ਸੁਰਤ) that needs to become a Sikh.

  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: The Shabad is (my) Guroo. Abidance (“ਸੁਰਤਿ ਧੁਨਿ” – focus, perseverance, etc, of my) Consciousness is the disciple (of This Guroo) (sggs 943).
  • ਕਹੁ ਕਬੀਰ ਮੈ ਸੋ ਗੁਰੁ ਪਾਇਆ ਜਾ ਕਾ ਨਾਉ ਬਿਬੇਕੋੁ ॥੪॥੫॥: Says Kabeer, I have found that Guru, whose Name is “Bibek(u)” (Wisdom, Discerning Intelligence…). ||4||5|| (sggs 793).
  • ਗੁਰੁ ਮੇਰਾ ਗਿਆਨੁ ਗੁਰੁ ਰਿਦੈ ਧਿਆਨੁ ॥: Guru is my Giaan (Knowledge or Wisdom…), the Guru is (ever) within my Heart; this is my meditation (Dhiaan, Reflection, contemplation …). (sggs 864).
  • ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਓਇ ਮਾਣਸ ਜੂਨਿ ਨ ਆਖੀਅਨਿ ਪਸੂ ਢੋਰ ਗਾਵਾਰ ॥: Those who do not serve the Satiguru (Knowledge of Truth) through Reflection on the Shabad (Shabad-Vichaar, Gur-Giaan or Wisdom, Upadesh…), do not call them human beings; they are (just like the) foolish dead animals.  (sggs 1418).

How can a person figure out if he or she has Realized the Gur- (Giaan, Wisdom, Knowledge…) of the Gurbani? Baabaa Kabeer reveals how:

  • ਕਬੀਰ ਗੁਰੁ ਲਾਗਾ ਤਬ ਜਾਨੀਐ ਮਿਟੈ ਮੋਹੁ ਤਨ ਤਾਪ ॥ ਹਰਖ ਸੋਗ ਦਾਝੈ ਨਹੀ ਤਬ ਹਰਿ ਆਪਹਿ ਆਪਿ ॥੧੮੯॥: O Kabir! (A person) is known to have been united with the Gur (-Giaan, or Wisdom…), if his worldly attachment and psychological or mental ailments are eradicated (i.e., all Bikaar…). He is not burned by pleasure and pain (i.e., dulaity or Maya) and sees only Hari everywhere (Mool, Jot, Universal Energy…). ||189|| (sggs 1374).

Filed Under: Gurbani, Maya, Illusion, Dream, Naam, Shabad, Hukam, Vichaar, Read, Listen
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15 Comments Leave a comment

  1. J

    Nice blog piece as always T Singh Ji ! :-)

  2. shammi wadhwa

    Dear All
    I request you all to write something on seva @ Guru Ghar
    What/How/Why/Which about SEVA
    the main purpose of doing SEVA

  3. karamjot singh

    Thankyou veerji. Blogs are helping to understand gurbani further….

  4. Prakash.s.bagga

    A Quote from Gurbanee as
    ਤ੍ਰਿਪਤਿ ਤਰੰਗ ਤਤੁ ਬੀਚਾਰੀ
    One gets satisfaction in all respects by contemplating ਤਰੰਗ ਤਤੁ( Param Element with Waves/Vibrations)
    pp 1331 SGGS ji.
    Prakash.s.Bagga

  5. Paran Kaur

    Thank you. I read your blog every chance I get because it brings so much peace into my life. I do have one question. Does the Gurbani mention how to deal with disabilities. I see so many children with autism and it is very disheartening. I know that there is a person inside them, how do we try to reach them. My faith is very strong but as a parent how does one continue to see a child suffer. Please refer me to any shabads or passages in the Gurbani that can help me deal with this issue.

    Thank you.

    • Please refer me to any shabads or passages in the Gurbani that can help me deal with this issue.

      Thank you sister Paran Kaur Ji for sharing this.
      Here are a few Shabad with their first line and the corresponding page number:
      • ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥ (sggs 955)
      • ਮੀਤੁ ਕਰੈ ਸੋਈ ਹਮ ਮਾਨਾ ॥ (sggs 187)
      • ਉਲਾਹਨੋ ਮੈ ਕਾਹੂ ਨ ਦੀਓ ॥ (sggs 978)
      • ਜੋ ਤੇਰੀ ਸਰਣਾਈ ਹਰਿ ਜੀਉ ਤਿਨ ਤੂ ਰਾਖਨ ਜੋਗੁ ॥ (sggs 1333)
      • ਮਿਹਰਵਾਨੁ ਸਾਹਿਬੁ ਮਿਹਰਵਾਨੁ ॥ (sggs 724)
      • ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇ ॥ (sggs 612)
      • ਜਾ ਕੈ ਸਿਮਰਣਿ ਸਭੁ ਕਛੁ ਪਾਈਐ ਬਿਰਥੀ ਘਾਲ ਨ ਜਾਈ ॥ (sggs 617)
      • ਪ੍ਰਭੁ ਮੇਰੋ ਇਤ ਉਤ ਸਦਾ ਸਹਾਈ ॥ (sggs 1213)
      • ਜਾ ਤੂ ਮੇਰੈ ਵਲਿ ਹੈ ਤਾ ਕਿਆ ਮੁਹਛੰਦਾ ॥ (sggs 1096)
      • ਜਿਸ ਦਾ ਸਾਹਿਬੁ ਡਾਢਾ ਹੋਇ ॥ (sggs 842)
      • ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਾਹੀ ਮੈ ਦੂਜਾ ਤੂੰ ਮੇਰੇ ਮਨ ਮਾਹੀ ॥ (sggs 378)
      • ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥ (sggs 206)
      • ਪਰਮੇਸਰਿ ਦਿਤਾ ਬੰਨਾ ॥ (627)
      You can find all of these in Amrit Kirtan Gutka as well.

      • S Kaur

        Beautiful post as always veerji, thankyou for your seva with this blog it always gives me renewed strength.

        Paran Kaur pehnji… In my few years of working with children I observed the children’s parents, teachers, families are unhappy because they are different and surrounding people feel uncomfortable by their children. The children are actually sometimes even more happy as they do not have care for social rules of how to act and behave. Parent’s get the chance to let go of social fears at an excelled rate if they accept their situation for child’s disability… what a blessing!

        Children suffer when others do not understand their needs (especially when they are non-verbal or have sensory dysfunction) which can lead to aggressive or harmful behaviors. To reach out to them we must be willing to let go of social fears and learn to communicate with the child in basic way they can understand. Play your role and leave what is not within your control to Guru.

        Know it as true; everyone IS Jyot. In the Maya projection some people have disabilities; their mind is lacking certain abilities which lead to difficulties in life e.g. unable to understand social cues, hard to learn new things or expressing them self inappropriately. Still, their Jyot IS the same as mine and yours, for we are all Alive in the exact same way. Only their mind (ability to interpret maya) is different… so we must teach them other ways to function safely in this world. Therapy/parenting should focus on giving the child new strategies to learn to communicate, identify and fulfill their needs. I used to feel disheartened at the start too, but as Veerji as described in pangti’s above, I realized I was taking on a burden that was not mine to carry. Our purpose is to guide the best we can, we cannot control their fate, they have their own life they have been born for.

        I learn a lot from these children as only when I saw the result of not having certain gifts of the mind, did i start to really appreciate how amazing and priceless the mind/body gift is, and how we really should be using these to serve the One that gave these to us in the first place.

        Parents have often commented I am a very confident young therapist and can understand children easily. Yet I know this is because I am not seeing what the world sees (mind – child). I see (Jyot – mind – child) which makes it less stressful for me to deal with… my success can only be attributed to Gurmat. Please focus on your journey to Mool realization no matter how hard the attachments may be. Also, take caution not to fall too deeply into any education that will not go with you at the time of Death.
        I hope this was of some help towards your journey

  6. Prakash.s.bagga

    Sorry,The word TARAN should be taken as TARANG.
    Prakash.s.Bagga

  7. Prakash.s.bagga

    Well I understand the meaning of •ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: as
    First there is “PARAM TATu” being refered as Makhanu and therearfter
    the Vibrations or Taran of this Param Tatu being refered as Milk(Dudhu)
    One is required to acquire “PARAM TATu” by connecting oneself thru Milk(Dudhu
    Which can be considered as Banee.
    Further I understand the “PARAM TATu” as the WORD GuROO and the MILK (BANEE)
    as GuR.
    So one can observe that Gurbanee is all about GuROO/GuR only.
    Prakash.S.Bagga

    • Thank you Vir Jio for sharing your Vichaar.
      The Gurbani clearly tells us that if we read (study, etc.) the Gurbani with the mind attached to duality or Maya, we will not understand it, because the Mystery of the Gur-Shabad can only be Realized through its Understanding:
      • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Parriai naahee bhedu bujhiai paavanaa (sggs 148).
      • ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥: Doojai bhaai parhai nahee boojhai. Tribidh maya karan loojhai (sggs 127).

  8. Balwant Singh Seera

    An excellent and remarkable explanation of linkage between butter and lassi in the light of Gurbani and gurmat.We infact fail very miserably, just even to identify maya and its influences on our lives.Guru Amardass ji has very kindly said ” eh maya jit har visrey, moh upjaey,bhaou duja layea”.Any worldly activity or relation which leads us to forget the Mool is maya, may it be my business, wife, children,karamkands,friends, status,wealth etc etc….

    Balwant Singh Seera

    • Any worldly activity or relation which leads us to forget the Mool is maya, may it be my business, wife, children,karamkands,friends, status,wealth etc etc….

      Very well said!
      Thank you Vir jio for sharing your Vichaar.

  9. Karamjeet Singh

    Vir Jio, I sincerely applaud your endless efforts to drive home the hidden message so eloquently.

    The verse “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ” did desreve an in-depth anlysis, which this piece has done full justice to.

    The supporting explanation of the verse “ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ” and then linking it to the churning process is so effectual.

    Vir Jio, your articles / blog pieces are becoming so rich (because of the vast Gurbani content they embrace) that I have to read them over and over (sort of ‘churn’ them ) to envisage the complete message. You are trully blessed. May Waheguru keep showering His blessings onto you so that you can continue to help us through the arduent ‘churning’ process.

    Sincere Deep Regards

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