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Gurmukh, The Ideal:
Siddh Gosht, Part VII
The Talking Stick Colloquium # 83






Any exposition of gurbani is never complete because words are inherently limiting and the subject matter is transcendent.

Akath Katha is how gurbani refers to its subject-matter - the Story of the Indescribable.

Lao-tse, the Chinese sage, also reminds us of the limits of imagination, thought and speech: “If it can be imagined, it is not; if it can be said, it is not Tao.”

Yet, paradoxically, we never cease trying to speak the unspeakable, to grasp the unknown.

Perhaps that is the human condition.

In the previous discussion on gurmukh, (stanzas 26-41 of the Siddh Gosht), we reviewed the usage of the term and agreed that while it had been used variously in gurbani - to point to the primordial Guru (God), to nad (shabad), or to a process (of being
Guru-centered or Guru-facing - the Siddh Gosht usage was more in line with that of an exemplar.

A gurmukh, much like the terms sachiyara, panch or brahmgyani, refers to the gurmat ideal of a Sikh. A Sikh is expected to traverse the journey from being a manmukh (self-centered) to a gurmukh (Guru-centered).

What is the journey like?


Guru Nanak starts this description in Siddh Gosht with the manmukh as a starting point. The opening line of stanza 26 describes a manmukh as one who has forgotten (manmukh bhulai). The self-centered or self-willed are disoriented because they have forgotten their authentic or real nature - their center. As a result, they live their lives as psychological prisoners of time (jam ki kaan), laden with doubt and the regret of missed opportunities.

The key here is that a manmukh is a prisoner of haumai although haumai itself results from the process of creation ('haumai kar kar jant upaiyah' - GGS:466). Creation itself gives us the psychological illusion of haumai. It has also been referred to as a virus-like infection (dhirag rog) that makes a manmukh delirious.

A manmukh gets caught up in the transitory nature of fleeting time (maya).

Sounds familiar? For all intents and purposes, manmukh is the starting point for all of us.

A Gurmukh life has been captured in subsequent stanzas - all the way to stanza 41 and beyond - with digressions. It would be impossible here to go line-by-line. Instead, let’s pick out some highlights of such a life.

In essence, gurmukhs have awakened to their real selves and freed themselves from the oppression of Time and its by-product, haumai. ('gurmukh jag raheh chuki abhimani ram' - GGS:1111)

A gurmukh life could be best described as one that is free of dogma ('mannai mugg na chalai panth'), beyond materialistic bias and liberated from narcissistic self-obsession (haumai).

The consequences of such a gurmukh life are far-reaching: by aligning with hukam (the evolutionary creative principle) a gurmukh lives not for individual purpose - biological, economic or political - but for a metaphysical principle. Purity of motive and integrity of action drive such a life. A gurmukh advances not personal attainment but collective emergence.

The quantum leap in consciousness (from manmukh to gurmukh) is not for the individual but depends on the individual to make a collective difference. The gurmukh has figured out that we are not singular but plural, that haumai, or me, does not really exist - it is created as part of an extensive network that extends backwards and forwards in time: parents, education and the environment interact with us to create this sense of self. Haumai is a meme.


The presentation of a spiritual ideal or the “religious man” as the philosopher Mircea Eliade puts it in his classic study, The Sacred and The Profane, is not confined to the Sikh tradition.

In the Hindu context for instance, Ram Chander, the son of Dashrath is celebrated as the ideal person - son, brother, husband
(even though some of us with feminist leanings might take issue with this) and king-prophet.

Similarly, in the Western tradition, epic figures - warriors, saints, gods - dot the collective imagination. These are heroes to mankind and there is a unifying theme that connects them, namely the quest for transcendence.

Is a gurmukh akin to such a heroic figure?

Why do most of us sleepwalk through life, without feeling the pull and allure of a gurmukh life?


June 12, 2012

Conversation about this article

1: Baldev Singh (United Kingdom), June 12, 2012, 1:00 PM.

A gurmukh doesn't need to be akin to a heroic figure! We are to practice selflessness and learn to control the five 'forces' - lust, anger, greed, attachment and ego - which enslave us ... and by enslaving them, thereby elevate ourselves.

2: Sangat Singh (Kuala Lumpur, Malaysia), June 12, 2012, 5:58 PM.

How do you define a gurmukh? Are there any self study courses leading one to qualify as one? Guru Granth Sahib has all the answers. "aapan lee-aa jay milai taa sabh ko bhagath ho-ay/ karma uppar nibrhai jay loch-ai sab ko-ay" [GGS:156.19] - "If people could obtain the wealth of naam by their own efforts, then everyone would be a gurmukh." Destiny unfolds, based on one's actions. There are broadly two categories: The householder and those who renounce the world. In final analysis the crux is that religion usually becomes a means to fulfilling their worldly desires - a beautiful or handsome, yet docile spouse, a child who eventually has a good job. Then you need a house, a car, a hefty bank balance to pay for the petrol, and other worldly gains written or unwritten. Above all a sheen of appearing as a gurmukh. For them religion has no other meaning. The second category who fail in the above criteria: give up worldy desires and discard comforts and the security of a householder, that they didn't anyhow have in the first place. The easiest path was to become a baba and enjoy the best of both worlds. What did Guru Nanak preach? A domestic way of life, or the path of renunciation? That is the crux of Siddh Gosht. Or, if you prefer just one line to provide an answer: "hassandi-aa(n) khelandi-aa(n) painandi-aa(n) khaavandi-aa(n) vichay hovai mukt" [GGS:522.10] - "While laughing, playing, adorning and eating, therein liberation is to be found." You choose.

3: R. Singh (Canada), June 12, 2012, 7:55 PM.

The 'allure' of Gurmukh life has been overshadowed by imposed codes and holier than thou attitudes of those who are supposed to profess them. The very people who were to be leading examples of what true inner light is, are too busy imposing and looking down their noses, and promoting bizzarre new 'teachings' contrary to gurmatt. The image of the gurmukh has been tarnished.

4: Prakash Singh Bagga (Indore, MP, India), June 13, 2012, 3:53 AM.

Gurmukh and manmukh are both well defined in gurbani. Gurmukh: "so jo ram naam wakhaaney aap tarey kul taarey." Manmukh: "so shabad naa pachaaney ..." There i enough in gurbani to tell you all you need to know. Because there are no equivalents to these terms elsewhere, playing with other terms and interpretations will prove merely distracting but not very useful.

5: Manjeet Singh  (Kuala Lumpur, Malaysia), June 13, 2012, 8:05 AM.

The word 'gurmukh' is found at many places in the Guru Granth. Depending on the context, 'gurmukh' would mean 1) Guru oriented. 2) An accomplished, enlightened Sikh. 3) Continuously keeping to the Guru's teachings. A practical example would be in Baavan Akhri.[250-262]. The slok 'gurdev maata ..." appears at the beginning of Bavan Akhri. Then, Guru Arjan goes into the various alphabets and their vowel sounds, attaching to each an instruction about God. As Bavan Akhri concludes, we come across the same slok with which it begins. At the end we come across the instruction: 'eh slok aad ant parhnaa ...', i.e., this slok is to be read at the beginning and at the conclusion of Bavan Akhri. Bavan Akhri is an acrostic of the 52 Gurmukhi letters and vowel sounds. It is as if one is going to school to learn the basics of the alphabet. The teacher is, of course, the Guru. And all those Sikhs who are reading and absorbing Bavan Akhri are 'gurmukhs', i.e., keeping their 'mukh' [their concentration, attention] towards the Guru [His teachings, wisdom, bani]. Repeating the slok would indicate that the student, the Sikh, even after he completes his formal education, needs to keep himself focused on the Guru's bani. Fittingly, the slok speaks of the majesty of the Guru. He is maata. He is pita and swami parmesvraa. The Guru is sakha, agyaan bhanjan and also the bandap sahodraa.

6: Ravinder Singh (Westerville, Ohio, U.S.A.), June 13, 2012, 9:50 AM.

How do you define a gurmukh, S. Sangat Singh asks. Well, Guru Nanak has given us that definition, has he not? Perhaps you meant how do we know a gurmukh. Can we tell a gurmukh when we see one? That is a little more complicated, I think. Gurbani explicitly mentions certain gurmukhs: Prahlad, Janak and Vashsisht of legend - a child, a king and a teacher - are described as gurmukhs. Yet, there are no external parameters or qualifications that can be used. So how does one tell?

7: Sangat Singh (Kuala Lumpur, Malaysia), June 13, 2012, 10:46 AM.

Ravinder Singh ji: the simplest test is that when you are in a gurmukh's company, the Waheguru Jaap starts unaided: "ha-o-reh na sakaa bin daykhay preetamaa mai neer vahay veh chala jee-o" [GGS:94.7] - "I cannot survive without seeing my Beloved, my eyes are welling up with tears." There were several occasions on which Guru Nanak elucidated his ideal of a Gurmukh, like Ram who built a bridge across the ocean and rid Lanka of its demon. "gurmukh baandhi-o sayt bidhaatai lankaa lootee dait santaapai" [GGS:942.12]

8: Mohan Singh (Toronto, Ontario, Canada), June 13, 2012, 11:46 AM.

Gurmukh, the enlightened or God-conscious person, is one who is able to renounce his ahambudh (egotism) and eliminates falsehood and lives within the framework of gurmat. The gurmukh lives in hukam.

9: Rose Khalsa (U.S.A.), June 13, 2012, 2:01 PM.

'Gurmukh' is very well defined in the Guru Granth Sahib. It is our interpretation that sometimes fails to fathom the intended meaning. As gurmukh, one should feel the qualities within oneself, as described by the Guru Granth Sahib, and apply them to our lives ... as well as share them with others.

10: Ravinder Singh (Westerille, Ohio, U.S.A.), June 14, 2012, 6:10 AM.

Some interesting points being raised that deserve our attention: a Gurmukh akin to a hero or epic figure/ Baldev Singh ji says no! Why not? Is there a self-study course for becoming a Gurmukh, asks Sangat Singh ji, and goes on to suggest that our own efforts are never adequate. Granted, but that does not absolve us from making the effort. Gurmukh/ Manmukh are already defined in gurbani (yes, indeed), so what are we quibbling about - that appears to be Parkash Singh ji's suggestion. Would like readers to chime in.

11: Sangat Singh (Kuala Lumpur, Malaysia), June 14, 2012, 7:15 AM.

Ravinder Singh ji, wonder why we didn't enlist Bhai Gurdas for an answer. He was the keeper of the 'key' to the Guru Granth and was bestowed with that honour. "... gursikhaa lahdaa bhaal kai" [GGS:73.18] - "The True Guru has shown my my Husband Lord; He has placed His Hand upon my forehead, I have established the school of Divine Ethics, I sought out the Guru's Sikhs, and brought them into it."

12: Ravinder Singh (Westerville, Ohio, U.S.A.), June 15, 2012, 8:11 AM.

Sangat Singh ji: my job as a convener is to provoke a discussion and then facilitate the discussion - participants (like yourself) should indeed highlight different facets of the discussion. In this case, your insight is welcome. We will all learn from it. I am by no stretch an authority or arbiter. But I will reveal a bias: in understanding gurbani, I am always more interested in how its music and poetry sings to me, today. In this discussion, I am interested in understanding what a gurmukh would like in contemporary times - what would such an individual be doing in an age of intense technology and a widespread scientific temper that is skeptical of things religious? How would such an individual be reacting to the many people-based grassroots movements across the world? Issues like gay rights, child and elderly abuse (yesterday was elderly abuse awareness day)? Like our beloved Baba, I too am interested in finding gurmukhs today. This is NOT to suggest that there are no gurmukhs around. But I want to learn from them.

13: Sangat Singh (Kuala Lumpur, Malaysia), June 15, 2012, 3:12 PM.

"hain virlay naahee ghannay fail fakarh sansaar" [GGS:1411.9] - 'The true devotees are few and far between. Everything else in this world is just a pompous show.' When a student is ready, a teacher appears. You do meet gurmukhs to help you walk this path. Bhai Vir Singh ji's "Rana Surat Singh" deals with this search. So do two other books of his: "Gurmukh Sikhya" and "Gurmukh Jiwan". Another one is "Parsangliaa(n)". His letters to near and dear ones are also now available in audio on the net to help in this search. All we need is the first step and the ever merciful Guru meets us: "patit paavan har birdh sadaa-ay ik til nahee bhannai ghaaalay" [GGS:784.13]

14: Prakash Singh Bagga (Indore, MP, India), June 16, 2012, 1:33 AM.

I think at present there is only one Gurmukh before us and that is The Guru Granth Sahib. We should all learn from this gurmukh to follow the methodology of becoming a gurmukh.

15: Tejpreet Kaur Shergill (Penang, Malaysia), June 16, 2012, 6:12 AM.

Good lord! It has indeed become an intellectual exercise and a competition for the best answer! In my humble point of view, when your path crosses with a conscious being of light, a 'Gurmukh', if you like, the elation and bliss you feel in this presence is nirvana - sheer euphoria that is beyond description. It's a soulful experience, akin to when death stares you in the face and it's time to be reunited with the pure consciousness. I believe that's what they mean, 'to die before death'. However, that is solely with His grace. S. Sangat Singh ji's replies were apt and came from the ultimate source. So really, there was nothing to challenge. Much ado about nothing, yet again.

16: Kulwant Singh (U.S.A.), June 16, 2012, 10:16 AM.

It's hard to tell who is really a gurmukh. How does one look into another person's soul to know for sure? I think the best answer is, "I don't know".

17: Yuktanand Singh (U.S.A.), June 16, 2012, 5:09 PM.

The difficulty here is that, entrenched in the domain of our own mind, we interpret gurmat in the light of our own knowledge instead of grasping the Guru's insight. Gurmat is difficult to discuss. But we can sing it. Singing takes us to another level and another dimension. Suppose we tried to discuss the 'shape' of sweetness. We will be missing a few dimensions. Gurbani prefers to sing it rather than discuss it. Meditation, yoga exercises, etc. can only prepare us for it. They contain their own rewards. But proper grasp of the path resides in the baby steps that we must take, everyday, with each breath.

18: Yuktanand Singh (U.S.A.), June 16, 2012, 5:11 PM.

Guru Nanak has set the standards very high for us: 'ji-n maanas te dev-tay keeiay' [GGS:462.19] indicating that if we are on the correct path, then we must be transformed day by day, and rise above ordinary human experience. Stagnation is not acceptable here. Definitions will vary and we resonate with a definition that is most suitable today, which in most cases is our own. This is okay. If the shoe fits ... as long as it makes us walk further than where we are today, were yesterday, last week, or last month.

19: Yuktanand Singh (U.S.A.), June 16, 2012, 5:12 PM.

Regardless of how much failure we see, a 'gurmukh' is not just a state of mind or an imaginary ideal. Sikhi consists of living Sikhs. We need to grasp this at an emotional level. Did we ever yearn for, and pray to meet such people? Limiting our search for gurmukh to Guru Granth Sahib indicates the misfortune of worshiping gurbani without the necessary faith in what it asks us to do.

20: Yuktanand Singh (U.S.A.), June 16, 2012, 5:15 PM.

"sat-sangat satgur chatt-saal hai" [GGS:1316.7] meaning: sat-sangat is the Guru's school where we learn the spiritual virtue. Have we learned it? We go to a congregation but we do not know how to be in sat-sangat and how to seek spiritual company of gursikhs. Some will bow at the feet of anyone wearing white, telling the future, performing miracles, or just giving clever lectures, while some feel that their wise uncle or someone charitable is gurmukh enough. Gurbani, on the other hand, equates a gurmukh with God and Guru.

21: Yuktanand Singh (U.S.A.), June 16, 2012, 5:16 PM.

Bhai Gurdas says that Guru Nanak was the first gurmukh of this age: "gurmukh kal vich pargat ho-aa" [V1.27.8]. We regard social reform, valor, compassion, love, etc., the ordinary human virtues as qualities of a gurmukh, attempting to define the unfamiliar with the familiar. As a result, we water-down the teaching to our own level. Virtues are essential but without inner transformation, they are ineffectual. For example, racism and abuse of the elderly and women are still rampant even in the civilized world. All these virtues are natural to a gurmukh, but they do not define him or her.

22: Yuktanand Singh (U.S.A.), June 16, 2012, 5:18 PM.

The role of gurbani is to transform us, to teach us something we cannot see and cannot know. Bhai Gurdas and Bhai Vir Singh would be the most appropriate additional references for this purpose. We need to learn how to connect all the dots (the human virtues) without losing sight of an unseen goal. We all say that love is God. But a gurmukh lives it and exudes it, without having the need to say much. Meeting a gurmukh induces in our heart a sense and a feel of the path. Then we can walk on it instead of just marveling its praises in gurbani. Otherwise we are stuck in the human experience. When we recite and sing gurbani with a desire for genuine saadh sangat, gurbani can get us unstuck. We need to learn how to implement this tool.

23: Prakash Singh Bagga (Indore, MP, India), June 16, 2012, 11:48 PM.

One always considers the meaning of the word 'sat sangat' as a congregation of persons. Did Guru Nanak also do so? I think He experienced gurbani and delivered the message of satnaam to those in search of Truth.

24: Yuktanand Singh (U.S.A.), June 17, 2012, 9:34 AM.

Prakash Singh ji, my long explanations are aimed at the non-Sikh seekers. Sikhs have known all this all along. This can bore and even confuse the Sikh readers. Sangat means congregation. Sat (truth) sangat is a congregation with the aim of seeking truth - or two or more persons meeting only for the sake of truth. All other meetings can be laced with haumai. Sikhs have gurbani. Gurbani is free of haumai. Thus, only gurbani, pure simran, or exposition of gurmat and the saakhis, is considered as sat sangat among the Sikhs.

25: Yuktanand Singh (U.S.A.), June 17, 2012, 9:38 AM.

Those who come to the gurdwara to pray for favors, to fulfill some promise they made, to relax and to have 'peace, to meet others, to watch, to sing as professional singers, to listen to kirtan or some lecture, or to eat langar, are spectators. They are not sat sangat. But they do reap some benefit, simply from proximity to those who are in sat sangat. If such gurmukhs are present in the sangat, their sangat gradually brings others into sat sangat also. This is a great role of sat sangat!

26: Yuktanand Singh (U.S.A.), June 17, 2012, 9:43 AM.

As we know, a student of yoga as well as the master, both are called yogi. A beginner as well a perfect Sikh, both are called Sikh. Someone who has grasped the secret of being a gurmukh and is on this path is also called a gurmukh. Two or more such gurmukhs joined together are uplifted in the company of gurbani. Guru Sahib says: 'gurmukh sau kar dosti satgur sau laa-i chitt' [GGS:1421], meaning: keep friendship with a gurmukh and your heart attached with the Guru.

27: Kulwant Singh (U.S.A.), June 17, 2012, 11:36 AM.

Truth seekers are not limited to Sikhs. Baba Farid and Kabir have their banis compiled in the Guru Granth Sahib. I guess that makes them gurmukhs. Maybe it is necessary to widen one's horizon. In his search for the sadh sangat, Guru Nanak sought out discourse with people of many faiths.

28: Prakash Singh Bagga (Indore, MP, India), June 17, 2012, 3:11 PM.

A collection of persons is sat sangat only in the presence of the Guru. In the absence of the Guru, can any congregation be referred to as sat sangat?

29: Prakash Singh Bagga (Indore, MP, India), June 17, 2012, 3:21 PM.

In gurbani, the reference to any one being considered a gurmukh or manmukh is not limited to Sikhs only. These terms apply to the entire humanity.

30: Yuktanand Singh (U.S.A.), June 17, 2012, 8:08 PM.

I would agree that truth-seekers, sat sangat, and gurmukhs are not limited to the Sikhs only. Wherever pure naam is, sat sangat is there. But, is sat sangat possible without the Guru being present? No. Is the Guru limited to Guru Granth Sahib only? The answer would be again, no. We remember "gur gur ai-ko ves anek" and thus, the Guru is always the same, and Guru is not limited to Guru Granth Sahib only. The Guru is also inside us. Anyone who has found the true Guru elsewhere is welcome to have sat sangat there. But that would not be Sikhi. Here we are discussing a Sikh's path, not the path of a wanderer.

31: Yuktanand Singh (U.S.A.), June 17, 2012, 8:10 PM.

We welcome and enjoy diversity. Writings of bhagats from various religions are in Guru Granth Sahib. I would not see the bhagats as different from a gurmukh either, except that when trying to understand the gurmukh, we need to appreciate that the path of a gurmukh is special and distinct. We must not ignore that Guru Nanak had to coin a new term: gurmukh. How does a gurmukh differ from a bhagat (or a Siddh)? We could say that if a bhagat is a patriot, a gurmukh is a soldier; if bhagat is a state, gurmukh is an activity; if a bhagat is a lover, a gurmukh is dead and there is no lover left except the Guru. A gurmukh keeps the flame of Sikhi alive for everyone else. In the Siddh Gosht we see that everyone cannot be a gurmukh.

32: Yuktanand Singh (U.S.A.), June 17, 2012, 8:11 PM.

I would like to take a break but this much is certain: We cannot chew iron with teeth of wax. Similarly we cannot understand gurmat with reasoning. Only rare individuals understand the ways of the gurmukh and even fewer individuals can live like a gurmukh. When we feel that we understand it, we are wrong because understanding comes only from being on the path and we will always be ignorant because there is no limit to this knowledge. When we feel that we are on the path, we are not, because the path of a gurmukh is free of any sense of me or mine, or that I am the doer. Such is the strange way of a gurmukh!

33: Yuktanand Singh (U.S.A.), June 17, 2012, 8:12 PM.

What is a gurmukh to us then? ... we may ask. How does all this influence us mortals? Just one or two (or five) gurmukhs are enough to keep the flame of gursikhi alive. This way, eventually the entire world is emancipated in the light of shabad. With the correct mindset (proper mindset is my main passion here) the devout Sikhs enjoy the benefits through gurbani, wherever they are, in their own home. The method to cultivate such a mindset is that we, the shallow-minded sinners, seek the dust from the feet of such Sikhs: "gursikh-aan kee har dhoorr deh ham paapee bhee gath paah-e" [GGS:1424.8].

34: Yuktanand Singh (U.S.A.), June 17, 2012, 8:16 PM.

Finally, we must not compare a gurmukh to some good teacher, a reformer, a perfect spouse, mother or father, someone charitable or someone engaged in service of humanity, etc. Similarly, even though while studying the Siddh Gosht, we dwell on the life-breath of the soul, it does not mean we stop eating or exercising either. There is no need to give up our daily enterprise or to ignore our family and friends. We must continue to serve the best we can, developing all the other virtues we can manage to develop. The God we seek is in the world also, not just inside us.

35: Prakash Singh Bagga (Indore, MP, India), June 18, 2012, 1:27 AM.

Sikhi is clearly defined as "sikhi sikhya gur vichaari" in Asa di Vaar.

36: Aryeh Leib (Israel), June 18, 2012, 4:24 AM.

If I correctly understand Yuktanand ji's (typically) lucid comments, then the main thing is my personal engagement on the levels of thought, speech, and action. That not only is the concept of gurmukh as applicable today as it was when the Ten Gurus walked the earth, but it also represents a goal toward which I am obligated to strive, to the best of my abilities. This requires that I do whatever it takes to be "tuned in" at all times; working to overcome the mindless chatter that passes for "thought". Gurbani tells me that my efforts alone are insufficient to succeed, while, at the same time, they constitute an absolutely necessary part of the process. The process becomes supercharged through what Yuktanand ji has elsewhere called, "spiritual cloning"; meeting an actual gurmukh and becoming like him or her. This meeting is accomplished by Guru's nadar - if I will be found worthy. But regardless of the outcome, the truth is that there exists no endeavor more worthy of pursuit than this. This is my understanding of what "being on the path" is all about. My thanks to Yuktanand ji for once again giving me something to put in my "pocket" and attempt to implement in my daily life. There is no higher seva that one can do for another.

37: Mohan Singh (Toronto, Ontario, Canada), June 18, 2012, 9:39 AM.

There are over 1500 hymns that speak about gurmukh in the Guru Granth, and they are the subject of respectful sunniye, manniye and mann rakhie bhav. According to gurbani a gurmukh is a divine person, spiritually positioned, balanced in nature, who lives by gurmat. The gurmukh is linked to his mool within (source, origin) and ever remains so; he is content in all situations; he is the follower of Truth; his mind is linked to his inner soul; his wisdom, intellect, etc., are detached whilst in the midst of maya; he follows spiritual wisdom; he is liberated and enlightened; he is a brahm gyani, even though he may deal with countless manmukhs. He is a self-realized person, completely free of false ego.

38: Prakash Singh Bagga (Indore, MP, India), June 18, 2012, 1:37 PM.

There may be many Sikhs, but gursikhs are few ... and gurmukhs are the rarest.

39: Yuktanand Singh (U.S.A.), June 18, 2012, 1:40 PM.

Aryeh Leib ji, thank you for grasping it, particularly for grasping and remembering the items discussed during earlier talks. I do not know what else to say except that a gurmukh can be found anywhere, and could be bearing a different label!

40: Mike S (Singapore), July 11, 2013, 10:25 AM.

Gurmukh is one who surrenders his mind, body and spirit to the Guru. Very few such individuals ...

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Siddh Gosht, Part VII
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