ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥:
Gur giaan parchand balaaiaa agiaan anadheraa jaai ||2||:
The Gur has lit the Brilliant Light of Spiritual Wisdom, and the darkness
of ignorance has been dispelled ||2|| (sggs 29).

In an another part of this Gurbani Reflection ("Who Is The Satguru In Sikhi?"), two aspects of the Guru were reflected upon: (a) who the Satguru (True Guru) in Sikhi is, and (b) how one can connect to Him. In this Reflection, the meaning of the Guru or Satguru and his business will be reflected upon. As discussed in the the previous part of this Reflection, the Satguru is not a physical form; for he is the omnipresent Spirit, Light, Giaan (Self-knowledge), and so on. Just as the butter exists in the milk and fire exists in the wood, similarly Giaan is present in the Shabad, Naam or Anahad Naad. The Essence of this Shabad or Naam dwells deep Within the Home of our Inner Being, and it reflects only through our the Gurmukh Lifestyle or the Divine Life.

  • ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥: Sachu karanee Sabad hai saar: The practice of Truth is the essence of the Shabad (sggs 114).
  • ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥੪॥੩॥ : Mann tann antari hari hari mant. Nanak bhagtan kai ghar sadaa anand ||4||3||: The Mantra of God's Name is deep Within my mind and body. O Nanak, eternal Bliss fills the inner Home of the devotees ||4||3|| (sggs 802).
  • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥: Antari khooahataa amrit bhariaa... (sggs 571).

Because of ignorance of our True Being (Joti-Svaroopa, which is of the nature of Pure Consciousness), occultation has long taken place in religions. Consequently, the Gurudom — with the emphasis on lust, money, power and name — has become a very paying business of all gains and no loss. It does not mean the world is without genuine Gurmukh, who are not wrapped up in sex and money, but they are very "rare" and far in between.

Due to the lack of genuine Spiritual yearning, taking on an embodied (time-bound or Dehadhaaree) Guru for some has merely become an another mundane fashion! For example, some take on embodied Guru out of shear fanaticism, some because of worldly problems (financial, legal, health, etc.), while some just for the heck of it! Such people change their embodied Gurus for another like they change their clothes! These Guru hoppers can be likened to a thirsty person who keeps searching for wells indefinitely! Why? Because they don't know who the Satguru really is. It's like the deer unaware of the presence of musk within his own body, keeps searching for it outside in bushes!

In reality, we are never without a Satguru; for he is timelessly present in the "cave" of our Heart. As indicated in the Gurbani (Gurmat or God's Teaching), No one is empty of the Satguru.

  • ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥: Satgur pooraa merai naal: The Perfect Satguru is always with me (sggs 618).
  • ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥: Satigur te khaalee ko nahee merai prabhi meli milaaye (sggs 850).
  • ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਰੁ ਪਾਇਆ ਸਗਲੇ ਦੂਖ ਨਿਵਾਰੇ ॥: Antri Sabad raviaa Gur paaiaa sagale dookh nivaare (sggs 1249).
  • ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥: Ghar hee mahi amrit bharbhoor hai manmukhaa saad na paaiaa. Jiou kastooree mirg na janai bharamdaa bharm bhulaaiaa: As the body-house (the Soul, Heart, etc.) is brimful with the Amrit (Naam), still, because of the deluded mind, the self-willed Manmukh (perverse, one in material consciousness, etc.) does not recognize or experience it. (He is) like the deer, who does not recognize its own musk-scent (that is located within its own body); (but to find the musk-scent) it wanders around, deluded by doubt (sggs 644).
  • ਪੋਖਰਿ ਪੋਖਰਿ ਢੂਢਤੇ ਭਲੋ ਨ ਕਹਿਹੈ ਕੋਇ ॥੫੦॥: Pokhari pokhari dhoodhate bhalo n kahihai koi ||50||: (sggs 1367).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥: Gurmukh hovai su kaaiaa khojai hor sbh bharami bhulaaee: One who becomes Gurmukh (Spiritual Being...) searches within his body; all others just wander around in confusion (sggs 754).

Many bogus, embodied (ਦੇਹਧਾਰੀ) Gurus use this material mentality (Mayaic living in egoism) of the people for their exploitation; which results in a widespread religious corruption, cheating and swindling in the name of Spirituality, Satguru or God. As a result, the empires of Gurus are created, where their bodies and portraits are worshipped; cults and new religions with their own complex adherents and antagonists are invented; various gods and goddesses of lower and higher grades are created; fanatics with blind hatred towards other religious communities are created; worthless rituals, creeds and dogmas are created; false claims like "my religion, my holy book and my Prophet, alone is true" are made; and so on. The Gurbani calls such false embodied Gurus "thugs".

  • ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ... ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥: Gaj saadhe tai tai dhoteeaa tihare paain tag. Galee jinaa jap maaleeaa lote hath nibag. oi Hari ke sant n aakheeahi Baanaaras ke thug: They wear loin cloths, three and a half yards long, and triple-wound sacred threads. They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints — they are thugs of Benares (sggs 476).
  • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥: Giaan heenam agiaan poojaa. Andh vrtaavaa bhaaou doojaa: Bereft of Spiritual Wisdom, (people) worship ignorance. In the love of duality (in love of Maya, their) conduct or behavior (keeps them mentally blind or ignorant of their spiritual life). (sggs 1412).

The Word "Guru" Defined

The word "Guru" consists of two words namely "Gu" and "Ru". Here "Gu" stands for attributeless (Gunateet), and "Ru" signifies formless (Nirankaar or Rupavarjita). So, Parameshar, Sahib, Sajjan, etc., who is attributeless and formless, is the Satguru, within. The name Satguru consists of two words, Sat and Guru. The word Sat means that which holds True in past, present and future — which holds the knowledge of past, present and future. As the Truth is eternal, the Sat represents the eternal nature of the Guru; the one without beginning, middle, or end. It simply means that the Guru or the Satguru does not take birth; thereby, never dies.

  • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: Satgur meraa sadaa sadaa n aavai n jaai. Ohu abinaasee purakhu hai sabh mahi rahiaa samaai ||13||: My Satguru is Everlasting (Immortal, etc.); He neither comes nor goes (i.e., beyond birth and death). He Himself is the Imperishable Being (Eternal, Parmeshar, Parmaatam, Prabh, Mool, Jot, etc.) who, pervades among all ||13|| (sggs 759).
  • ਭੂਲੀ ਭੂਲੀ ਮੈ ਫਿਰੀ ਪਾਧਰੁ ਕਹੈ ਨ ਕੋਇ ॥ ਪੂਛਹੁ ਜਾਇ ਸਿਆਣਿਆ ਦੁਖੁ ਕਾਟੈ ਮੇਰਾ ਕੋਇ ॥ ਸਤਿਗੁਰੁ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਜਨੁ ਉਤ ਹੀ ਠਾਇ ॥: Bhoolee bhoolee mai phiree paadharu kahai n koi. Pooshahu jaai siaaniaa dukhu kaatai meraa koi. Satgur saachaa mani vasai saajan ut hee thaai: Confused and deluded (for a long time - ਬਹੁਤ ਚਿਰ ਤੋਂ ਖੁੰਝੀ ਹੋਈ), I wander around, but no one shows me the straight Way (right or clear Path - ਪੱਧਰਾ ਰਾਹ). (I keep wandering and) asking the wise people, if anyone can rid me of my suffering (confusion and delusion). When the Satgur (Sach Daa Giaan, Brahm-Giaan, Shabad-Giaan, etc.) abides within the mind, then God is (also) seen at the same place (that is, within - ਭਾਵ, ਪ੍ਰਭੂ ਭੀ ਓਸੇ ਥਾਂ ਹਿਰਦੇ ਵਿਚ ਹੀ ਮਿਲ ਪੈਂਦਾ ਹੈ) (sggs 1087).
  • ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਸਚੀ ਵਡਿਆਈ ॥: Nanak saahibu mani vasai sachee vadiaaee: O Nanak, the Ture Saahib dwells within the mind, and true is His Glory (sggs 420).
  • ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਸਿਆ ਮਨਿ ਸੋਈ ॥: Sachaa saahib mani vasai vasiaa mani soi: The True Sahib dwells within the mind; the mind that realizes this blends into Him (sggs 420).
  • ਹਉ ਢੂਢੇਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੇ ਨਾਲਿ ॥: Hau dhoodhedee sajjanaa sajjan maide naal: I search for my Sajjan outside, but He is right here Within me (sggs 1384).
  • ਗੁਰਸਿਖਾਂ ਅੰਦਰਿ ਸਤਿਗੁਰੂ ਵਰਤੈ ਜੋ ਸਿਖਾਂ ਨੋ ਲੋਚੈ ਸੋ ਗੁਰ ਖੁਸੀ ਆਵੈ ॥: Gursikhaa andar satiguroo vartai jo sikhaan no lochai so gur khusee aavai: Satiguroo pervades inside (in the Hearts of) His Gur-Sikhs; the Gur is pleased with those who long (ਚਾਹੈ, ਤਾਂਘ ਕਰੇ...) for His Sikhs. (sggs 317).
  • ਗੁਰਮੁਖਿ ਢੂੰਢਿ ਢੂਢੇਦਿਆ ਹਰਿ ਸਜਣੁ ਲਧਾ ਰਾਮ ਰਾਜੇ ॥: Gurmukhi dhoondh dhoondhediaa hari sajjanu ladhaa raam raaje: By becoming the Gurmukhi, searching (ਖੋਜ) and searching, God is found within. (sggs 449).

There is another interpretation for the word Guru. "Gu" signifies darkness and "Ru" denotes Knowledge or Light. Thus, the word Guru denotes that Divine Light or Divine Knowledge which removes the darkness of Spiritual ignorance, arising out of the body attachment or body-consciousness.

As discussed in detail in Part 1 of this Reflection, whenever there is a mention of Guru or Satguru in the Gurbani, it points only towards the non-dual Divine Principle (Shabad, Hukam, ਸਚ ਦਾ ਗਿਆਨ, etc.). Therefore, the Gurmat's Guru or Satguru or Divine Teacher is situated in the True Home within (Heart). Hence the Gurbani's Satguru neither takes birth nor dies; for he does not have material mother and father. As the Shabad is the Expression of the Satguru, hidden in the Shabad is the mystery and the Essence of this Illuminating Factor. Thus the Satguru, Raam, Gobind, Gopaal, Sahib, Sajjan, Sant, Saadh, Shabad, Naam, Bani, Hukam, Amrit (Immortality), Blissful Realm, Truth, Nij Ghar, and so on, are in essence one and the same.

  • ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥: Aadi ant ekai avataaraa. Soee Guroo samjhiou hamaaraa ||38||: From the very beginning to end, God is the only incarnation. It should be known to all that such God is our Guroo ||38|| (Guru Gobind Singh Jee, Chaupai, Dasam Granth 1466).
  • ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਆਪਿ ॥: Gur paarabraham paramesar aap: The Guru Himself is  the Transcendent Lord and  the Supreme Master (sggs 387).
  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Sabadu Guroo surti dhuni chelaa ||: The Shabad is (my) Guroo. (My) "ਸੁਰਤਿ ਧੁਨਿ" or focusing of Consciousness is the disciple (of This Guroo) (sggs 943).
  • ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satgur Shabad hai aape ||: God is the Satiguru as well as the Shabad (sggs 797).
  • ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥: Gur paramesar ek hai sabh mahi rahiaa samaai ||: The Guru and the Transcendent Lord are one and the same, pervading and permeating amongst all (sggs 53).

One may ask: "If I don't know God, and if I don't have any living or embodied Guru, then how am I to attain Self-knowledge (Aatam-Giaan) and remove my ignorance?"

God has given us the gift of the Divine Shabad (Naam-Giaan...). He is hidden in it just as the bird is hidden in the egg or the sweetness is hidden in the sugar. Since God's Transcendental as well as Immanence qualities are represented by the Shabad, it can be thought of as a subtle interpreter or bridge between the Supreme Essence and the Jeeva (individual being). In other words, the Divine Knowledge (Aatam-Giaan...) capable of roasting the seed of one's ignorance of his True Being is hidden right in the Shabad, just as the tree is hidden in the seed. One who searches in it with Pure Heart (the Gurmukh) finds It! But, unfortunately, very "rare" is the Gurmukh because the earnestness is very rare, the willingness is very rare, the faith is very rare, conviction is very rare, right living is very rare, and the clarity of vision is very rare. Therefore, as indicated in the Gurbani, very "rare" one understands (ਸੂਝ-ਬੂਝ) the Gue-Shabad (Gur-Giaan...). Consequently, majority of us feel satisfied with mere lip service or parrot-like and mechanical reading and listening of the Gurbani!

  • ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥: Bani birlaou beechaarasee je ko gurmukhi hoi: By becoming a Gurmukh, a rare one contemplates (ਵਿਚਾਰ, Refletion, spiritual Inquiry, etc.) the Bani (sggs 935).
  • ਗੁਰ ਕਾ ਸਬਦੁ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ॥: Gur kaa sabad ko virlaa boojhai: Those who understand the Gur-Shabad are very rare (sggs 120).
  • ਮਾਇਆਧਾਰੀ ਅਤਿ ਅੰਨਾ ਬੋਲਾ ॥ ਸਬਦੁ ਨ ਸੁਣਈ ਬਹੁ ਰੋਲ ਘਚੋਲਾ ॥: Maaiadhaaree ati annaa bolaa. Sabad n sunaee bahu rol ghacholaa: One who is attached to Maya is totally (spiritually) blind and deaf (to the Guru's Word). In such condition, he is unable to listen (don't pay attention, ਧਿਆਨ ਨਾ ਦੇਂਣਾ, etc.) to the Shabad; (but, in Mayaic consciousness) he makes a great (ਰੌਲਾ-ਗੌਲਾ) uproar and tumult (sggs 313).
In nutshell, the Satguru is none other than the Aatam-Giaan (Self-knowledge, Bibek-Budhi...). And that Giaan is boxed in the Shabad, just as the fragrance is boxed in the flower. Thus, the Essence of the Guru (or God) is hidden in the Shabad. The Shabad, or Pure Knowledge, has two aspects: Subtle (Inner or Transcendental) and gross (external or immanent). Thus, if someone longs to meet the Inner Guru ("ਅੰਤਰਿ ਗੁਰੁ"), He can be realized within by understanding the True Essence of the written form of the Shabad. If intuitively understood, the universal Divine Knowledge or Intuitive Wisdom contained in the Gurbani is sure to guide the devotee to upgrade his consciousness so that he may realize the Transcendental aspect of the Shabad located within, the Antarguru, bringing him liberation from the disease of ignorance and falsehood (Maya), and union of his Mool (Source, Origin...). Like the bumblebee who sucks honey from the flowers, we can also train our mind to drink the Wisdom from the Gur-Shabad. Then we can offer up our ignorance in the fire of this Wisdom (Aatam-Giaan)!
  • ਅੰਤਰਿ ਦੇਉ ਨ ਜਾਨੈ ਅੰਧੁ ॥: Aantari deou na jaanai andhu: The Divine Lord is within, but the (spiritually) blind one does not know this. (sggs 1160).
  • ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਰੁ ਪਾਇਆ ਸਗਲੇ ਦੂਖ ਨਿਵਾਰੇ ॥: Antri Sabad raviaa Gur paaiaa sagale dookh nivaare: The Shabad has permeated my inner Being, and I have found the Guru; all my sorrows are dispelled (sggs 1249).
  • ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥: Antari Guru Aaraadhanaa Jihavaa Japi Gur Naaou. (sggs 517).
  • ਆਪਨ ਆਪੁ ਆਪ ਮੋ ਦਰਸੈ ॥ ਅੰਤਰਿ ਗੁਰੂ ਆਤਮਾ ਪਰਸੈ ॥ ਇਕ ਛਾਡਿ ਕੈ ਅਨਤ ਨ ਧਾਵੈ ॥ ਤਬ ਹੀ ਪਰਮ ਤਤੁ ਕੋ ਪਾਵੈ ॥੧੭੮॥: Aapan Aapu Aap Mo Darsai. Antari Guroo Aatmaa Parsai. Ik Chhaadi Kai Anat Na Dhaavai. Tab Hee param Tatu Ko Paavai ||178||: When the self will be visualized and within oneself the soul-Guru will be touched and the mind will not go anywhere else, leaving the ONE, then only the Supreme Essence will be realized ||178|| (Dasam Granth, 1247).
  • ਯਹਿ ਬ੍ਰਹਮ ਆਹਿ ਆਤਮਾ ਰਾਮ ॥ ਜਿਹ ਅਮਿਤ ਤੇਜਿ ਅਬਿਗਤ ਅਕਾਮ ॥ Yahi Brahm Aahi Aatamaa Raam|| Jih Amit Teji Abigat Akaam ||: This Soul is itself Brahman; Who is of Everlasting Glory and is Unmanisfested and Desireless. (Dasam Granth, 354).
  • ਗਯਾਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸ਼ਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ ॥੧॥: Gayaan guru aatam updeshahu naam bibhoot lagaao ||1||: Consider the Guroo's Knowledge as His lessons (Instructions, etc.), and apply the Name of the Lord as ashes ||1|| (Guru Gobind Singh Jee, Dasam Granth 1344).
Guru's Business

The only reason the living entity is suffering is the ignorance of his True Nature, which is Joti-Svaroop. Thus, the Guru has only one business — to rescue Jeeva (individual beings) from this ignorance. His Shabad or Bani is the torch of Divine Knowledge, which, if applied truthfully, can relieve the living entity enveloped in the suffering resulting from ignorance of the Truth.

  • ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: Gur giaanu parchandu balaaiaa agiaanu anadheraa jaai ||2|| (sggs 29).
  • ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥: Giaan anjanu gur deeaa agiaan andher binaasu. Har kirapaa te sant bhetiaa Nanak mani paragaasu ||1|| (sggs 293).

In essence, to enable the seeker link with his Mool, the Guru's function is to Impart the Self-knowledge (Aatam-Giaan...). We have been provided with the Gurbani for Divine Knowledge (Aatam-Giaan). The practice of Shabad-Vichaar with conviction and earnestness can lead us onwards from animal nature to Divine Nature (Spiritual Realization). Just as a Doctor treats the illness to restore health in a patient, the Gurbani removes the ignorance, which is the cause of bondage by constantly guiding theseeker's Spiritual evolution.

  • ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਚਿਤੁ ਲਾਇਆ ॥: Poorai Satgur Sabad sunaaiaa. Trai gun mete chauthe chit laaiaa: The Perfect Satguru has revealed the Shabad; it eradicates the three qualitied Maya, and attunes the consciousness to the Fourth State, Chauthaa Pad (sggs 231).

Our Soul-consciousness is the Light of Knowledge (Joti-Svaroopa). As discussed in Part 1 of this Reflection, the Satguru, the Original Source of all Knowledge, is situated within, but we do not know about it. This is our ignorance. We are urged by the Gurbani to awaken this Divine Subject within; the Original Source of all Knowledge. That is Self-realization.

  • ਤਨੁ ਮਨੁ ਖੋਜੇ ਤਾ ਨਾਉ ਪਾਏ ॥: Tanu manu khoje taa naaou paae: Search your body and mind, and find the Name (sggs 110).
  • ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥: Raam Naamu aatam mahi sodhai (sggs 274).
  • ਵਡਭਾਗੀ ਘਰੁ ਖੋਜਿਆ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥: Vadabhaagee gharu khojiaa paaiaa naam nidhaan: Fortunate one, who searched his Heart (ਹਿਰਦਾ-ਘਰ), finds the treasure of the Naam (within the Heart). (sggs 757).
  • ਕਾਇਆ ਨਗਰੀ ਸਬਦੇ ਖੋਜੇ ਨਾਮੁ ਨਵੰ ਨਿਧਿ ਪਾਈ ॥੨੨॥: Kaaiaa nagaree sabade khoje naam navam nidhi paaee ||22||: One who searches the (subtle) body-village within through the Shabad, obtains the Treasures of the Naam (Giaan...). ||22|| (sggs 910).
  • ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍‍ਆਿ ॥ ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥: Jini aatam tatu n cheenhiaa. Sabh fokat dharma abeeniaa: Whoever does not Realize the Essence or Reality of the Soul (ਆਤਮਾ ਦੀ ਅਸਲੀਅਤ...), all his religious acts are of no value - worthless (sggs 1351).
  • ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥: Jinee aatam cheeniaa parmaatam soee: Those who understand their own Soul, are themselves Parmaatam (sgg 421).
  • ਨਾਨਕ ਚੀਨੈ ਆਪ ਕਉ ਸੋ ਅਪਰ ਅਪਾਰਾ ॥੮॥: Nanak cheenai aap kayu so apar apaaraa: O Nanak, one who knows his real Self (ਆਪਣੇ ਅਸਲੇ ਨੂੰ ਪਛਾਣ ਲੈਂਣਾਂ, ਆਪਾ ਪਛਾਣਨ ਦਾ ਆਤਮਕ ਦਰਜਾ, etc.), becomes Infinite and Incomparable (i.e., he becomes God-like) ||8|| (sggs 229).
  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥੧॥: Sabh kishu ghar mahi baahari naahee... (sggs 102).

How can one go about experiencing the Satguru within the Inner Home (Heart-ਹਿਰਦਾ-ਘਰ)? Briefly, the Gurbani's instructions are as follows. There is only One God; He is situated within all; dive deep within and find this All-pervading Principle through Shabad-Vichaar ; eradicate desires and fear; control (or conquering) of the wandering mind-elephant by holding it in focus and by becoming pointedly aware of thoughts, words and deeds; Truthful living; break bonds with Maya; placing reins in the mouth of this body-horse; meditate on the Naam (Gian); destro duality (Doojaa Bhaav); roast the seeds of ignorance of our True Identity in the Aatam-Giaan; surrender falsehood, egotism (haumai); cultivating Divine Attributes such as humility, dispassion (Bairaag), compassion, true contentment; keep the True Company (Sach) within, and Sangat of the Gurmukh without; abandon association of Manmukhs (material or ego-beings...); shun all worthless religious rituals because they only increase the fire of false ego (Haume); eradicate Bikaar (lust, anger, greed, attachment, pride, enviousness and stubborn mindedness); remove doubts; living in the "now", not in the past or the future; understand that this world of names and forms is illusion (Mithiya); pilgrimage or bathing at shrines is a waste of time; and so on.

Are we willing to do it? Very "rare" one does it; rest of us (over 99.9 percent) just talk! Because we are selfish. In selfishness one cannot be objective, honest, truthful, moral, and righteous; thereby, one cannot see things in their proper perspective.

  • ਙੰਙਾ ਙਿਆਨੁ ਨਹੀ ਮੁਖ ਬਾਤਉ ॥ ਅਨਿਕ ਜੁਗਤਿ ਸਾਸਤ੍ਰ ਕਰਿ ਭਾਤਉ ॥ ਙਆਨੀ ਸੋਇ ਜਾ ਕੈ ਦ੍ਰਿੜ ਸੋਊ ॥ ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ ॥: Nangaa giaan nahee mukh baatayu. Anik jugat sastar kari bhaatayu. Giaanee soyi jaakai drir soyoo. Kahat sunat kashoo yog na hoyoo: Nangaa: spiritual wisdom is not obtained by mere words of mouth. It is not obtained through the various debates of the Shaastras. They alone are Spiritually Wise, whose minds are firmly fixed (on the Mool within). By just hearing and telling stories, no one attains Yog (sggs 251).

If we follow the Way of the Truth as outlined in the Gurbani, there is no need of any embodied or living Guru (Dehadhaaree Guru). To the contrary, if we don't, then it does not matter how many Dehadhaaree Gurus one takes on; for it will not make diddly-squat difference! Because falsehood (egoism) and Truth or Naam (Giaan...) cannot coexist!

  • ਹਉਮੈ ਨਾਵੈ ਨਾਲਿ ਵਿਰੋਧੁ ਹੈ ਦੁਇ ਨ ਵਸਹਿ ਇਕ ਠਾਇ ॥: Houmai naavai naal virodh hai due na vasahi ik thaae: Ego is opposed to the Divine Name; the two cannot coexist (sggs 560).

Simply put, through meditation on the Gur-Shabad with Love, the Satguru stands awakened within. Which, in turn, unfolds the Transcendental form of the Name or Shabad to the seeker. To say it in our relative language, the Truthful living (Dharma) upgrades our nature from "animal-man" to human; in turn, the human unfolds to us the Satguru within and we become Spiritual Being, whereby the Satguru unfolds to us the Transcendental form of the Shabad or Naam and we link to our Mool (Source, Origin...).

  • ਬਾਬੀਹਾ ਤੂੰ ਸਹਜਿ ਬੋਲਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰੈ ਨਾਲਿ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥: Baabeehaa toon Sahaj bol sachai Sabad subhaai. Sabh kish terai naal hai satigur deeaa dikhaai: O rainbird (of the mind - O amorist or lover of the drop of rainwater of the Lord's Name thar bestows spiritual life - ਹੇ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੀ ਨਾਮ-ਬੂੰਦ ਦੇ ਰਸੀਏ!), by being established in Sahaj (Intuitive Poise, Natural state of Being - ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਕੇ), attune to the True Shabad, with love, engage in Naam-Simran. Everything (Bliss, etc., that emanates from the drop of the Lord's Name) is within you; (but only that person realizes it to whom) the Satguru has shown this (sggs 1420). (Note: a bird called Baabeehaa is said to be an amorist of the first drop of the rainwater, and cries out for it!).
  • ਗੁਰੁ ਸੇਵੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਜਿਸੁ ਲਾਵਹਿ ਸਹਜਿ ਧਿਆਨੋ ॥: Gur seveejai Amrit peejai jis laavahi sahaji dhiaano: (O Lord, only that person) Serves the Guru and drinks in the Amrit (Amrit of Your Naam) whom You causes to meditate intuitively (ਜਿਸ ਦੀ ਸੁਰਤਿ ਤੂੰ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕਾਂਦਾ ਹੈਂ - "ਸਹਜਿ ਧਿਆਨੋ") (sggs 777).

The Gurbani has thus provided us with all the true answers and guidance. What we need to do is give up our selfishness, sublimate our weaknesses, beautify our perversions, and straighten our crookedness (i.e., give up ways of Maya). Such Intuitive Understanding calls forth a diligent attempt, consistent self-effort (Shabad-Vichaar), and continuous mental alertness.

— T. Singh