What is Dasam Duaar ?

Let's bring together the various tuks on Dasam Dwar (Tenth Door) and then decide on it. Stupidjassi is doing a good thing in bringing this very important matter up again.

Here's one tuk:-

ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥
गुरदुआरै लाइ भावनी इकना दसवा दुआरु दिखाइआ ॥
Gurḏu*ārai lā*ė bẖāvnī iknā ḏasvā ḏu*ār ḏikẖā*i*ā.
Through the Gurdwara, the Guru's Gate, some are blessed with loving faith, and the Tenth Door is revealed to them.
Guru Amar Das - view Shabad/Paurhi/Salok

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Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

ਸਿਵ ਕੀ ਪੁਰੀ ਬਸੈ ਬੁਧਿ ਸਾਰੁ ॥
सिव की पुरी बसै बुधि सारु ॥
Siv kī purī basai buḏẖ sār.
In the City of God, sublime understanding prevails.
ਤਹ ਤੁਮ੍ਹ੍ਹ ਮਿਲਿ ਕੈ ਕਰਹੁ ਬਿਚਾਰੁ ॥
तह तुम्ह मिलि कै करहु बिचारु ॥
Ŧah ṯumĥ mil kai karahu bicẖār.
There, you shall meet with the Lord, and reflect on Him.
ਈਤ ਊਤ ਕੀ ਸੋਝੀ ਪਰੈ ॥
ईत ऊत की सोझी परै ॥
Īṯ ūṯ kī sojẖī parai.
Thus, you shall understand this world and the next.
ਕਉਨੁ ਕਰਮ ਮੇਰਾ ਕਰਿ ਕਰਿ ਮਰੈ ॥੧॥
कउनु करम मेरा करि करि मरै ॥१॥
Ka­un karam mėrā kar kar marai. ||1||
What is the use of claiming that you own everything, if you only die in the end? ||1||
ਨਿਜ ਪਦ ਊਪਰਿ ਲਾਗੋ ਧਿਆਨੁ ॥
निज पद ऊपरि लागो धिआनु ॥
Nij paḏ ūpar lāgo ḏẖi­ān.
I focus my meditation on my inner self, deep within.
ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥
राजा राम नामु मोरा ब्रहम गिआनु ॥१॥ रहाउ ॥
Rājā rām nām morā barahm gi­ān. ||1|| rahā­o.
The Name of the Sovereign Lord is my spiritual wisdom. ||1||Pause||
ਮੂਲ ਦੁਆਰੈ ਬੰਧਿਆ ਬੰਧੁ ॥
मूल दुआरै बंधिआ बंधु ॥
Mūl ḏu­ārai banḏẖi­ā banḏẖ.
In the first chakra, the root chakra, I have grasped the reins and tied them.
ਰਵਿ ਊਪਰਿ ਗਹਿ ਰਾਖਿਆ ਚੰਦੁ ॥
रवि ऊपरि गहि राखिआ चंदु ॥
Rav ūpar geh rākẖi­ā cẖanḏ.
I have firmly placed the moon above the sun.
ਪਛਮ ਦੁਆਰੈ ਸੂਰਜੁ ਤਪੈ ॥
पछम दुआरै सूरजु तपै ॥
Pacẖẖam ḏu­ārai sūraj ṯapai.
The sun blazes forth at the western gate.
ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥
मेर डंड सिर ऊपरि बसै ॥२॥
Mėr dand sir ūpar basai. ||2||
Through the central channel of the Shushmanaa, it rises up above my head. ||2||
ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥
पसचम दुआरे की सिल ओड़ ॥
Pascẖam ḏu­ārė kī sil oṛ.
There is a stone at that western gate,
ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥
तिह सिल ऊपरि खिड़की अउर ॥
Ŧih sil ūpar kẖiṛkī a­or.
and above that stone, is another window.
ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥
खिड़की ऊपरि दसवा दुआरु ॥
Kẖiṛkī ūpar ḏasvā ḏu­ār.
Above that window is the Tenth Gate.
ਕਹਿ ਕਬੀਰ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੩॥੨॥੧੦॥
कहि कबीर ता का अंतु न पारु ॥३॥२॥१०॥
Kahi Kabīr ṯā kā anṯ na pār. ||3||2||10||
Says Kabeer, it has no end or limitation. ||3||2||10||

__________________
Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥
रवि ससि लउके इहु तनु किंगुरी वाजै सबदु निरारी ॥७॥
Rav sas la­ukė ih ṯan kingurī vājai sabaḏ nirārī. ||7||
The right and left nostrils, the sun and the moon channels, are the strings of the body-harp; they vibrate the wondrous melody of the Shabad. ||7||
(page 907)

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Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

ਬੇਦ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਆਨੰਤਾ ਗੀਤ ਕਬਿਤ ਨ ਗਾਵਉਗੋ ॥
बेद पुरान सासत्र आनंता गीत कबित न गावउगो ॥
Bėḏ purān sāsṯar ānanṯā gīṯ kabiṯ na gāv­ogo.
There are countless Vedas, Puraanas and Shaastras; I do not sing their songs and hymns.

ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
अखंड मंडल निरंकार महि अनहद बेनु बजावउगो ॥१॥
Akẖand mandal nirankār meh anhaḏ bėn bajāv­ogo. ||1||
In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1||

ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥
बैरागी रामहि गावउगो ॥
Bairāgī rāmeh gāv­ogo.
Becoming detached, I sing the Lord's Praises.

ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥
सबदि अतीत अनाहदि राता आकुल कै घरि जाउगो ॥१॥ रहाउ ॥
Sabaḏ aṯīṯ anāhaḏ rāṯā ākul kai gẖar jā­ugo. ||1|| rahā­o.
Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause||

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥
इड़ा पिंगुला अउरु सुखमना पउनै बंधि रहाउगो ॥
Iṛā pingulā a­or sukẖmanā pa­unai banḏẖ rahā­ugo.
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥
चंदु सूरजु दुइ सम करि राखउ ब्रहम जोति मिलि जाउगो ॥२॥
Cẖanḏ sūraj ḏu­ė sam kar rākẖa­o barahm joṯ mil jā­ugo. ||2||
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||

__________________
Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

Click here > http://www.gurbani.org/articles/webart125.htm - 51.7kb

__________________
Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

Ahh! ....i Totally Agree

ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥
कुंडलनी सुरझी सतसंगति परमानंद गुरू मुखि मचा ॥
Kundlanī surjẖī saṯsangaṯ parmānanḏ gurū mukẖ macẖā.
The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss.
Page 1402, Line 10

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Overflowing with priceless jewels and rubies, the storehouse is inexhaustible and immeasurable.

TRIKUTI

When the knot of the three qualities of Maya is untied, then the Tenth
Gate opens up, and the mind is intoxicated, O brother (sggs 1123).
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Trikuti (Tri+Kuti) is a Sanskrit word, which literally means "the confluence of the three". But the question one may ask is: the confluence of what three? The focus of this Gurbani Reflection is to ascertain through the Gurbani as to what these three are referred to here by Bhagat Kabeer Sahib Jee.

• bwr bwr hir ky gun gwvau ] gur gim Bydu su hir kw pwvau ]1]rhwau]Awidq krY Bgiq AwrMB ] kwieAw mMdr mnsw QMB ] Aihinis AKMf surhI jwie ] qau Anhd byxu shj mih bwie ]1] somvwir sis AMimRqu JrY ] cwKq byig sgl ibKu hrY ] bwxI roikAw rhY duAwir ] qau mnu mqvwro pIvnhwru ]2]mMglvwry ly mwhIiq ] pMc cor kI jwxY rIiq ] Gr CofyN bwhir ijin jwie ] nwqru Krw irsY hY rwie ]3]buDvwir buiD krY pRgwsu ] ihrdY kml mih hir kw bwsu ] gur imil doaU eyk sm DrY ] aurD pMk lY sUDw krY ]4]ibRhspiq ibiKAw dyie bhwie ] qIin dyv eyk sMig lwie ] qIin ndI qh iqRkutI mwih ] Aihinis ksml Dovih nwih ]5]suik®qu shwrY su ieh bRiq cVY ] Anidnu Awip Awp isau lVY ] surKI pWcau rwKY sbY ] qau dUjI idRsit n pYsY kbY ]6]Qwvr iQru kir rwKY soie ] joiq dIvtI Gt mih joie ] bwhir BIqir BieAw pRgwsu ] qb hUAw sgl krm kw nwsu ]7]jb lgu Gt mih dUjI Awn ]qau lau mhil n lwBY jwn ]rmq rwm isau lwgo rMgu ]kih kbIr qb inrml AMg ]8]1]: Baar baar hari ke gun gaavau...: Sing the Glorious Praises of the Lord again and again. Meeting with the Guru, you will come to know the mystery of the Lord. ||1||Pause|| Sunday, begin the devotional worship of the Lord, and restrain the desires within the temple of the body. When your attention is focused day and night upon that imperishable place, then the celestial flutes play the unstruck melody in tranquil peace and poise. ||1|| Monday, the Amrit trickles down from the moon. Tasting it, all poisons (impurities) are removed in an instant. Restrained by Gurbani, the mind remains indoors; drinking in this Amrit, it gets intoxicated. ||2|| Tuesday, understand reality; you must know the way the five thieves (faults of the false ego-sense or Haume: lust, anger, greed, attachment and self-conceit) work. Those who leave their own home (inner home) to go out wandering will feel the terrible wrath of the Lord, their King. ||3|| Wednesday, one should enlighten his understanding. So the Lord may come to dwell in the lotus of the heart. Meeting the Guru, one comes to look alike upon pleasure and pain, and the inverted lotus (of his heart) is turned upright. ||4|| Thursday, wash off your corruption. Forsake the trinity (or three modes of Maya), and attach yourself to One God.(Those who give up the Praises of the Lord and continue living in Mayaic consciousness) they remain (submerged) at the confluence of the three rivers (of Maya's three-qualities); they sin day and night; (since the remain devoid of God's Praises) and they do not wash them ||5|| Friday, keep up and complete your fast of practising endurance; day and night, you must combat against your ownself (i.e., false self). If you restrain your five senses, then you will not cast your glance on another. ||6|| Saturday, keep the candle of God's Light steady within your heart; you will be enlightened, inwardly and outwardly. All your Kaarmic actions will be erased. ||7|| Know that as long as you place your hopes in others, you will not find the Lord's Presence. When you embrace love for the Omnipresent Lord, says Kabeer, then, you will become pure in the Heart ||8||1|| (sggs 344).

There is a wide variety of interpretations of "Trikuti" that can be found in the various Gurmukhi Teekaas or English translations of Sri Guru Granth Sahib (SGGS) available in the market. This confusion may be the upshot of the fact that Baabaa Nanak and Kabeer Sahib, for example, have repeatedly used many purely mystical or esoteric terms and expressions common to all Indian religions or traditions. However, Baabaa Nanak's or Kabeer Sahib's use of these mystical or esoteric terms (i.e. Taantric and Yogic terms) does not plausibly follow that they actually practiced themselves or conceivably suggested their practice to cohorts. This simply means they have used such technical esoteric terms only as figurative speech which were current and handy for use and were generally understood among advanced mystical orders of their time. In fact the Gurus and Bhagtas had many discussions during their time with Yogis, Saadhoos and ascetics of various mystical cults and denominations. Actually the Gurus and the Bhagatas had their own mystical message to convey to the humankind, which was original with them.
Having said that, some Gurmukhi Teekaa of the SGGS interprets as Kabeer Sahib suggesting here "Trikuti" to mean the confluence of the three main Naarhees (arteries) — Irhaa, Pinglaa and Sushumanaa that interconnect the Chakras or subtle energy centers of the human body. However, Kabeer Sahib would not be suggesting that because, as said before, he neither practiced Yoga himself nor suggested its practice to followers. Other Teeka of the SGGS interprets as Kabeer Sahib suggesting here the confluence of the three rivers — Gangaa, Jamunaa and Saraswati — that takes place in Trikuti. As we will see, this interpretation does not seem to be apt either. Some Teeka suggest both the confluence of the three main Naarhees and the three rivers!
Some English translations of the SGGS interpret as Kabeer Sahib suggesting here three rivers namely knowledge, right action and devotion in which we are to wash our sins or mistakes. This is not plausibly either, because they are incorrectly interpreting the word "Naahi" (nwih) to mean "to bathe or wash". In reality, the word "Naahi" means "no".

Then what does Kabeer Sahib really mean by "Trikuti"? Well, let's dig up help and guidance from the Gurbani itself. On page 1123 of the SGGS, in an another Shabad, Kabeer Sahib gives us the clue as to what this "Trikuti" really is. He says:

• rI klvwir gvwir mUF miq aulto pvnu iPrwvau ] mnu mqvwr myr sr BwTI AMimRq Dwr cuAwvau ]1] bolhu BeIAw rwm kI duhweI ] pIvhu sMq sdw miq durlB shjy ipAws buJweI ]1] rhwau ] BY ibic Bwau Bwie koaU bUJih hir rsu pwvY BweI ] jyqy Gt AMimRqu sB hI mih BwvY iqsih pIAweI ]2] ngrI eykY nau drvwjy Dwvqu brij rhweI ] iqRkutI CUtY dsvw dru KUl@Y qw mnu KIvw BweI ]3] ABY pd pUir qwp qh nwsy kih kbIr bIcwrI ] aubt clµqy iehu mdu pwieAw jYsy KoNd KumwrI ]4]3]: Ree kalavaar gavaar moodh mati oulato pavan firaavou. Manu matavaar mer sar bhaathee Amrit dhaar chuaavou. ||1|| Bolahu bhayeeaa raam kee duhaaee. Peevahu sa(n)t sadaa mati duralabh sahaje piaas bujhaaee ||1|| Rahaaou || Bhai bich bhaaou bhaai kooo boojhuhi har ras paavai bhaaee || Jete ghatt Amrit sabh hee mahi bhaavai tisahi peeaaee ||2|| Nagaree ekai naou daravaaje dhaavat baraj rahaaee || Trikuti chute daswaa dar khule taa manu kheewaa bhaaee. Abhai pada poor taap tah naase kahi kabeer beechaaree || Oubat chala(n)te ihu mada paaiaa jaise kho(n)d khumaaree ||4||3||: You barbaric brute of primitive (foolish) intellect - reverse your breath (mind or consciousness) and turn it inward. Let your mind be intoxicated with the stream of Amrit (of the Lord's Name) which trickles down from the furnace of the Tenth Gate. ||1|| O brother, repeat again and again the Lord's Name. O Saints, drink in this wine (of the Amrit of the Lord's Name) forever so difficult to obtain and it will easily quenche your thirst (for Maya). ||1||Pause|| In the Fear (respect) of God, is the Love of God. Only those few who understand His Love obtain the sublime essence of the Lord, O brother. As many hearts as there are - in all of them, is His Amrit (of the Name); as He pleases, He causes them to drink it in. ||2|| There are nine gates (these are: two eyes, two ears, two nostrils, one mouth, one genital, and one ****) to the one city of the body; restrain your mind from escaping through them. When the knot of the three qualities of Maya is untied, then the Tenth Gate opens up, and the mind becomes intoxicated, O brother ||3|| When the mortal fully realizes the state of fearlessness, then his sufferings vanish; so says Kabeer after careful deliberation. Turning away from the world (i.e. Maya), I have obtained this wine, and I am intoxicated with it as if with the grape wine ||4||3|| (sggs 1123).

On the same page, in an another Shabad that comes before the foregoing Shabad, Kabeer Sahib lists these three qualities of Maya as (1) Saatava (Sat or Sato), (2) Raajas (Raj or Rajo), and (3) Taamas (Tam or Tamo). In English, these three modes can be called goodness, passion and ignorance, respectively. They are like intertwined strands of the winding cord or rope, a delusive force inherent in the creation. Through this sphere, all embodied beings are hold in bondage. The Gurbani time and again reveals to us that Maya's delusive force makes us (a) forget the Self ("Hari Visrai"), (b) it gives rise to emotional attachment ("Moh Upjai"), and (c) it creates duality ("Bhaau Doojaa") or the notion of "other" where there is none. In an another Shabad Kabeer Sahib says that everything will eventually get tired, fade away or vanish, but not this Maya.

• rj gux qm gux sq gux khIAY ieh qyrI sB mwieAw]cauQy pd kau jo nru cIn@Y iqn@ hI prm pdu pwieAw: Raj gun tam gun sat gun kaheeai ih teri sabh maya. Chauthe pad kau jo nar cheenai tin hee param pad paya: Raajas, Taamas, and Saatav modes are the creations of Your Maya. The man who realizes the Fourth State; he alone obtains the Supreme Status (sggs 1123).
• qRY gux mwieAw mohu pswrw sB vrqY AwkwrI]qurIAw guxu sqsMgiq pweIAY ndrI pwir auqwrI: Trai gun maya moh pasara sabh varte aakari...: The three qualitied mammon or Maya is pervading all the embodied beings. In the Sat Sangat, the company of the Truth, the state of Turiya (Supreme or Pure Awareness) is attained. The Merciful God carries us across (sggs 1260).
• eyh mwieAw ijqu hir ivsrY mohu aupjY Bwau dUjw lwieAw: Eh Maya jit Hari visrai moh upjai bhaau dooja laaiaa: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
• kih kbIr ijsu audru iqsu mwieAw: Kahi kabeer jis udar tis Maya: Says Kabeer, whoever has a belly to fill, is under the spell of Maya (sggs 1160).
• Qwky nYn sRvn suin Qwky QwkI suMdir kwieAw ]jrw hwk dI sB miq QwkI eyk n Qwkis mwieAw ]1]bwvry qY igAwn bIcwru n pwieAw ]ibrQw jnmu gvwieAw ]1] rhwau ]: Thaake nain sravan sun thaake thaakee su(n)dar kaaiaa...: My eyes are exhausted, and my ears are tired of hearing; my beautiful body is exhausted. Driven forward by old age, all my senses are exhausted; only my attachment to Maya is not exhausted. ||1|| O mad man, you have not obtained spiritual wisdom (Giaan) and quest for Self (Vichaar). You have wasted and lost this human life ||1||Pause|| (sggs 793).

Clearly, Kabeer Sahib stresses here the absolute necessity of transcending the realm of the three-modes of material nature (Traiguna Maya). He says that the Chautha Pada (the Fourth State, Turiya-Avasthaa or the state of Pure Awareness) is experienced only when the "Trikuti" of Saatav, Raajas and Taamas is transcended. In other words, he says when the knot of the three qualities of Maya is untied, then the Tenth Gate (Dasam Dawaar) opens up. In short, realization of God-Consciousness is the opening of the Tenth Gate by rising above the trinity of Saatav, Raajas and Taamas. Hence, according to Kabeer Sahib, "Trikuti" is the sphere of Maya wherein matter predominates over Spirit. In this sphere, the Kaarmic law of repeated suffering works in full swing. Therefore, he accentuates one must be go beyond Maya to realize one's True Nature as Pure Awareness. Going beyond Maya or the gross realm of material is synonymous with many other esoteric terms and expressions such as opening of Bajjar Kapaat, opening of third eye, Sunn, Sunn Anaraagee, Sunn-Samaadhi, Sunn Kalaa, Panch-Shabad Jhunakaar, Shabad-Surati, Surati-Dhun, Ajappaa-Jaap, Akul Niranjan Deethaa, Sachee Nagree, Begampuraa, Nijghar, Kundilini Surjhee, Siv Kee Puree, Sasi Ghari Soor, Siv Sakti, Anhat Naad, Anhat Dhuni, Anhataa Shabad, Anhat Baaje, Anhat Baanee, Anhat Beenaa, Anhad Benu, Anhat Run Jhun, Anhat Sunn, Ounman, Dhandhookaar Niraalam, Sat Saroop, Guptee Baanee, Bees Ikees, Sat Saru, Sahaj-Avasthaa, Gurmukh state, understanding of Irhaa-Pinglaa-Sushumanaa, and so on. The compelling force of the illusory and deceptive effects of the triple-qualitied Maya are subtle and enticing. Thus, the greatest challenge for the individual in his ultimate quest for liberation from bondage due to the powerful sway of Maya that easily deludes and distracts one's efforts. But Maya is not easily overcome especially for those who have not conquered the lure of their senses. To counter this attraction towards the mirage-like world caused by Maya, we are asked to strive to gain knowledge of the Supreme Being and one's own Aatmaan. This can be achieved by practicing sincere devotion or Bhagti (Naam-Simran etc.) that is capable of ripping apart the veil of Maya. Therefore, since nothing is permanent (joy and sorrow from the worldly gain and loss etc.) one has to develop one's spiritual nature (rising up to the Tenth Gate) and learn to engage in sincere Bhagti. Cultivating truthful living, mercy, compassion, selflessness, love, spiritual wisdom, contentment, self-control, seeing the same One God in all (friendliness towards all), humility, maintaining equanimity of the mind in all circumstances, wholeheartedly following the Gurmat, becoming the Gurmukh and developing Sahaj-Avastha (natural state of being) etc. These are the guidelines suggested that can help an individual overcome the effects of Maya. However, according to the Gurbani, this is a difficult path to tread — it's like chewing the steel ***** or walking on a double-edged sword! Accordingly, Kabeer Sahib says how the mind that has become like an elephant (with inflated ego) can pass through this narrow gate ("less than one-tenth of a mustard seed").

• khqu kbIr nvY Gr mUsy dsvYN qqu smweI: Kahat Kabeer navai ghar moose dasavai(n) tatu samaaee: Says Kabeer, the nine openings (these are: two eyes, two ears, two nostrils, one mouth, one genital, and one ****) of the body are being plundered; rise up to the Tenth Gate, and discover the true essence (sggs 339).
• nwnk mwieAw kw mwrxu hir nwmu hY gurmuiK pwieAw jwie: Nanak Maya kaa maaran har naam hai Gurmukh paaiaa jaai: O Nanak, the Lord's Name is the antidote to Maya; the Gurmukh obtain it (sggs 513).
• bjr kpwt jVy jiV jwxY gur sbdI Kolwiedw: bajar kapaat jarre jarr jaanai gur sabadee kholaaidaa: The hard and heavy doors of the Tenth Gate (the state of spiritual enlightenment or Self-realization) are closed and locked. Through the Divine Word, they are thrown open (sggs 1033).
• kbIr mukiq duAwrw sMkuVw rweI dsvY Bwie]mnu qau mYglu hoie