Churning the Gurbani

The Sri Guru Granth Sahib (SGGS) is the source of  Wisdom (Giaan, ਉਚੀ ਮਤ, ਸਮਝ… ) which can be applied to mend a conditioned mind (thinking-ਸੋਚ).

Hence, the Gurbani (SGGS) 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 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).
  • ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ ਇਹੁ ਮਨੁ ਈਟੀ ਹਾਥਿ ਕਰਹੁ ਫੁਨਿ ਨੇਤ੍ਰਉ ਨੀਦ ਨ ਆਵੈ ॥ ਰਸਨਾ ਨਾਮੁ ਜਪਹੁ ਤਬ ਮਥੀਐ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹੁ ॥੨॥ : Realize the One Naam (Wisdom / Virtues). All other deeds (i.e. all rituals, which fail to bring Realization of the One Naam) are useless efforts. ||1||Pause|| Control your mind, like you control the churning spindle with rope and its wooden handles with both hands. As butter is obtain by churning yogurt, likewise internalize Naam ( live by Naam while doing daily chores), this way you would obtain the Amrit. ||2|| (sggs 728).

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 or Realize it — extract the Wisdom from it, and then live that Wisdom in daily life. In short, it’s BECOMING THE GURBANI. 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 mind! Because, our Mayaic mind 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 Maya’s influence, in which the ‘rare’ Men of Truth abide. There is no contradiction in that state.

Then, what is it that the Gurbani is trying to tell us here in the foregoing verse: ‘ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: Prathme maakhan(u) pachhai doodh(u)’?

Since the Gurbani’s Creator is Within everybody, the Baanee‘ (or Bani-ਬਾਣੀ) written in the SGGS came to minds of the Enlightened Men from within their core as mere butter (Unalloyed, free of Maya’s influence, free of Lassee or Chhaachh-whey, ਲੱਸੀ, ਛਾਛ). That Universal Source is within all of us, which is awaiting to be Awakened

  • 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).
  • ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਾਗੇ ਗਿਆਨ ਰੰਗਿ ॥ : O Nanak! In the Company of the Guru, the love of divine Knowledge is Awakened. (sggs 380).
  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥ : O Kabeer! Think of this Maya as a vessel for churning milk, take breath the churning-stick. (While living in the midst of Maya, who have learnt to churn this milk) those sants (i.e., the Bhagat, Daas, Gurmukh, Jan etc.) eat the Butter (of Wisdom…), while rest of the world drinks the whey (Lassee or Chcaachh: ਲੱਸੀ, ਛਾਛ — the world in love with Maya gathers mere Mayaic qualities, Bikaar or false knowledge…). ||18|| (sggs 1365).

However, in order to write it down (in Akhar-ਅੱਖਰ or alphabet), 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 Alphabets, the entire world and all things are described. (But) these Alphabets (Akhar) get exhausted (Khir Jaengey) in matters of the
    Eternal / Unperishable Creator; and that Eternal / Unperishable is not within these (Alphabets). (sggs 340).

Since all human languages are limited for they are of the conscious-mind. The ‘Baanee‘ (or Bani) stresses on Shabad-Vichaar to  understand its true meanings, followed by application of that true Understanding to one’s daily life. 

  • ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ : (Baabaa Nanak says) This Bani (pronounced ‘Baabee’) has come from WITHIN ME (i.e. from the deepest recessions of my Consciousness) through my Spiritual Discovery (ਰੂਹਾਨੀ ਸਫਰ, ਆਤਮਕ ਪੈਂਢਾ). I Am giving you the same Bani word for word (ਹੂਬ ਹੂੰ, ਇਨ ਬਿਨ). (sggs 722).
  • ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ : The Baanee has come to me from within (i.e. from the deepest recessions of Consciousness, same principle Baabaa Nanak promulgated his Baanee). That Baanee has eradicated all my anxiety (applying its Wisdom / Virtues to daily life). (sggs 627).
  • ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ : The Internalization of (this) one Priceless Message of my Guru (i.e. Shabad) makes my spirituality Shabad Based (i.e. Virtues-ਗੁਣ, Wisdom). (sggs 2).

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 (alphabets-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‘).

This Lassee (whey-ਲੱਸੀ or ‘Chhaachh-ਛਾਛ‘) is none other than Maya. Thus, the written Gurbani (alphabetss 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 that 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 that 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 Wisdom of the 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, (the Guru) 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 ॥ : The Essence (Message) of the spirituality of the Shabad is attaining Realization of Unfathomable Creator. Realization of the Shabad eliminates false ego sense and other pathways (i.e. duality, Maya etc.). (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 Realize the Gurmukh Stae of the MInd fully transcend Mayaic intellect and thus become qualified to eat the BUTTER of Wisdom, while rest of us just drink Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ”) or Maya — Karamkaand (formalities, rituals), Bhekh, cheating in the name of Gurbani or Dharma (ਠੱਗੀ) etc.!

  • 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 Creator, 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, Wisdom, Virtues…) wanders astray in doubt. He churns water (only), and on account of this useless effort, he continuously wastes away his life and thus continuous experiences 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 Wisdom, Gurmat…). Hence, the mind must end Maya’s slavery.

  • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥ : O Kabeer! Think of this Maya as a vessel for churning milk, the cool breath (of Naam in this vessel) is, as it were (churning stick. While living in the midst of Maya, who have learnt to churn this milk) they (i.e., the Bhagat, Daas, Gurmukh, Jan etc.) eat the Butter (of Wisdom…), while others just keep churning (No gain – nothing to show for). ||19|| (sggs 1365).

From a Spiritual standpoint, the process of churning is referred to constant Shabad-Vichaar. By churning this churn of the Gur-Shabad, we can separate our Jot Saroop 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).

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 Guru (‘ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ’), ‘Gur Ke Charan‘ is none other than the Giaan 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’s delusion ARE WASHED AWAY OR REMOVED FROM ITS GIAAN, leaving behind the Essence of the Divine Wisdom (Giaan-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, Pakhand, Bhed Chaal (sheep follow sheep) and so on. The Gurbani rejects all this Mayaic circus of our doubt-ridden mind. The Gurbani requires giving up head (false ego-sense) or putting head on palm

In a nutshell, the Gurbani urges us to churn the 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.

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥ : If you REFORM yourself then you will Realize Me (i.e. God), and when you Realize Me (i.e. God), you will rejoice in Spiritual Bliss. O Farid, (reforming yourself) if you become Mine then the entire world would become yours. ||95|| (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 conscience (Surat-ਸੁਰਤ) or the mind (Soch-ਸੋਚ) that needs to become a Sikh (ਸਿਖਿਆਰਥੀ or a learner) of the Giaan or Wisdom of the Shabad.

  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: The SHABAD is my GURU, and my consciousness (Surat) is the disciple (of this SHABAD GURU). (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 ॥ : The Guru (Shabad of the SGGS) is the source of my GiyanWisdom and the object of my mind’s focus. (sggs 864).
  • ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਓਇ ਮਾਣਸ ਜੂਨਿ ਨ ਆਖੀਅਨਿ ਪਸੂ ਢੋਰ ਗਾਵਾਰ ॥ ਓਨਾ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਹੈ ਹਰਿ ਸਉ ਪ੍ਰੀਤਿ ਨ ਪਿਆਰੁ ॥ : Those who have not Internalized the Message of the Guru‘s Shabad; do not call them human beings; they are as dead animals and stupid. They have neither spiritual GiaanWisdom of spiritual Life nor Contemplation (Giaan Dhiaan); they have no love and affection for the Creator Within. (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! One is known to have been Connected with the Guru’s Giaan-Wisdom, only when his (Mayaic) attachment and physical agony are eradicated. When no pleasure or sorrow tortures one’s mind, then that is a state of mind when God seems to be pervading everywhere. ||189|| (sggs 1374).


  1. 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

  2. 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. 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.

  4. 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.

  5. 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.

  6. 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).

  7. 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.

  8. 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. 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

  10. 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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