Bhagat Baba Farid Ji, in one of his saloks, presents a very deep reality of human life:
ਫਰੀਦਾ ਮੈ ਜਾਨਿਆ ਦੁਖੁ ਮੁਝ ਕੂ ਦੁਖੁ ਸਬਾਇਐ ਜਗਿ ॥
ਊਚੇ ਚੜਿ ਕੈ ਦੇਖਿਆ ਤਾਂ ਘਰਿ ਘਰਿ ਏਹਾ ਅਗਿ ॥81॥
Reading this salok naturally brings calm to the mind. Baba Farid Ji says that he first thought sorrow belonged only to him, but when he rose higher and looked around, he saw that every house in the world is burning in the same fire of dukh. This salok makes it clear that dukh is not a personal problem but a universal reality. No one in this world is completely free from sorrow.
However, if this salok is understood on its own, it may lead to hopelessness. To remove this misunderstanding and to give hope to Gursikhs, Sri Guru Arjan Dev Ji Maharaj blesses us with the next salok:
ਮਹਲਾ 5 ॥ ਫਰੀਦਾ ਭੂਮਿ ਰੰਗਾਵਲੀ ਮੰਝਿ ਵਿਸੂਲਾ ਬਾਗ ॥
ਜੋ ਜਨ ਪੀਰਿ ਨਿਵਾਜਿਆ ਤਿੰਨ੍ਹਾ ਅੰਚ ਨ ਲਾਗ ॥82॥
Guru Sahib accepts that this world is colourful, yet within it exists a poisonous garden, the source of sorrow. But Guru Sahib adds a crucial point. Those whom the Pir Satguru blesses are not touched by this poisonous fire. In other words, even while living in a world full of dukh, one who truly meets the Satguru is protected from its harmful effects.
Guru Sahib further clarifies this truth in another salok:
ਮਹਲਾ 5 ॥ ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥
ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨਿ ਜਿੰਨ੍ਹਾਂ ਪਿਆਰੇ ਨੇਹ ॥83॥
Those who receive the Pir Satguru live a pleasant life, and even their physical existence becomes beautiful. But Guru Sahib also reminds us that such a state is attained only by a few, those who have deep love for Pyara Waheguru.
From these three saloks together, a balanced Gurmat understanding emerges. Yes, we live in a world where sukh and dukh exist, and dukh is widespread. But dukh does not have the final authority. With the support of the Satguru, its impact can be overcome.
Do gurmukhs completely escape dukh?
An important question arises here. Do those who attain true prem pyaar with Guru Sahib completely avoid dukh, or do they simply accept everything as bhana and remain unaffected even when suffering comes due to past karams, such as illness or loss of loved ones?
The answer depends on avastha.
A gurmukh of high avastha remains stable in both dukh and sukh. Such a bhagat lives the state described in Gurbani:
ਸੋਈ ਭਗਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮਤੁ ਕਰਿ ਜਾਣੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਹਰਿ ਰਾਤਾ ॥
For them, dukh and sukh appear equal because their consciousness is fully immersed in Naam.
On the other hand, a gursikh who has not yet reached the avastha of gyaan, but who has full faith in Guru Sahib, uses Naam as a support to remove dukh. There is nothing wrong with this. Gurbani itself supports this approach again and again:
ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਦੁਖੁ ਜਾਇ ॥
ਨਾਨਕ ਬੋਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥4॥
ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਵਿਤੁ ਹੈ ਨਾਮੁ ਜਪਤ ਦੁਖੁ ਜਾਇ ॥
Naam is clearly described as dukhbhanjan, the remover of sorrow. Chanting Naam brings anand and reduces suffering.
Is it right to ask Waheguru to remove dukh?
There is nothing wrong in asking Waheguru for the removal of dukh or for the fulfillment of Gurmat-related wishes. What is not allowed in Gurmat is leaving the door of Guru Sahib and going elsewhere for relief. If we do not turn to Mata-Pita Waheguru Ji in times of pain, then who else should we turn to?
Waheguru Naam is the true refuge.
Why do gyani gurmukhs not do ardaas for worldly dukh?
Gyani gurmukhs do not appear to do ardaas for worldly dukh because inwardly, they do not feel it. Outwardly, they may seem to be suffering, but within, there is no pain. Bhai Mati Daas Ji did not experience dukh when he was cut in half. Bhai Dyala Ji remained still when he was boiled alive. Bhai Sati Daas Ji sat in samadhi while being burned. Their consciousness was far beyond bodily suffering.
Why do ordinary gurmukhs do ardaas?
Ordinary gurmukhs do ardaas because they feel dukh. Gurbani itself gives the hukam:
ਜਾ ਦੁਖੁ ਲਾਗੈ ਤਾ ਤੁਝੈ ਸਮਾਲੀ ॥1॥ ਰਹਾਉ ॥
When dukh arises, they remember Waheguru and chant Naam. Until one reaches the avastha of gyani gurmukhs, this is the correct Gurmat path.
Gyani gurmukhs are always absorbed in Naam, so worldly dukh does not affect them. Ordinary gurmukhs chant Naam when dukh comes, and in this way, dukh itself becomes daaroo, medicine for spiritual growth.
Conclusion
Dukh exists in the world and cannot be fully avoided at the worldly level. But its power over the mind and soul can be overcome. With the support of Pir Satguru and the practice of Naam, dukh either gets eliminated or transformed into a means of spiritual progress. Guru Sahib apna sahaara bakshan, and in that support, even the fire of dukh loses its strength.