The SGGS (Sri Guru Granth Sahib) asserts that one meets the Satguru with the Grace of God. In other words, when one is ready, God's Grace dawns on Him and "then the mortal automatically meets the Satguru".

• ਜਉ ਕਿਰਪਾ ਗੋਬਿੰਦ ਭਈ ॥ ਸੁਖ ਸੰਪਤਿ ਹਰਿ ਨਾਮ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਮਿਲਈ  ॥੧॥ ਰਹਾਉ ॥: Jaou kirapaa gobind bhayee || Sukh sampat har naam fal paaye satgur milayee ||1|| rahaaou ||: When God of the Universe became merciful, I met the Satguru; and (as a result of meeting the Satguru) I obtained the wealth of Sukha (spiritual bliss or Aatamic Anand) and God's Name ||1||Pause|| (sggs 402).
• ਪੂਰਾ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾਂ ਨਦਰਿ ਕਰੇਈ ॥: Pooraa satgur taa milai jaa nadar kreyee ||: One meets (Realization) the Perfect True Guru only when the Divine Grace is manifest within (sggs 424).
• ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾਂ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਭਾਇ ॥: Nadar kare je aapanee taan satgur milai subhaai ||: When God casts His Glance of Grace, then the mortal automatically meets the Satguru (sggs 1284).

The flip side is that - as again asserted in the Gurbani (SGGS) - one cannot meet or realize God without the Grace of the Satguru! In other words, God leads us to the Satguru, and the Satguru leads us to the Lord!

• ਸਤਗੁਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਨਾਲਿ ॥੪॥੧੭॥: Satgur mel milaaiaa Nanak so prabh naal ||: The True Guru has united me in Union, O Nanak, with that God (sggs 20).

Accordingly, the Guru, the abode of virtues, is given the pride of place in the Gurbani and other eastern spiritual traditions and is revered as God Himself. Thus, in nutshell, the Gurbani's edict is that the Divine Grace ("Gur-Prasaad", "Nadar", or "Kirpaa") is essential in spiritual Realization.

• 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).

If the Guru / God "are one and the same, pervading and permeating amongst all", which means we all have the Guru at this very moment, whether we know it or not. In other words, the Guru is within, not the physical presence. Those who know or have realized the Satguru within are very "fortunate - ਵਡਭਾਗੀ" ones. Those of us who don't know (or have not realized) yet, have our work cut out for us. The Gurbani reminds us not to forget that we are never alone on this journey - Guru / God is always with us. We need to allow Him to take our hands.

• ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥: Gur merai sang sadaa hai naale ||: My Guru is always with me, near at hand (sggs 394).
• ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥: Gur sabhaa ev na paaeeai naa nerrai naa door ||: The Guru's ਸਭਾ (ਸੰਗ, Association, Society, etc.) is not obtained like this (physical proximity), by (physically) trying to be near or far away (sggs 84).

In short, its of paramount importance to become Guruward. In other words, to rise to the Guru is tremendously stressed in the Gurbani. In this context, the Gurbani urges us becoming "Gur Gam" - gur gm. How to become "Gur Gam" is also shown in the Gurbani.

First, what is "Gur Gam"? "Gur" and "Gam", both are Sanskrit terms. The term "Gur" is used for both God and the Guru in the Gurbani. The term "Gam" is not easy to translate in English. Its closest English meaning could be summarized as follows: to go, to depart, to cohabit, to mount, to ascend; reach or approach (ਪਹੁੰਚ), arrival, access, admittance, acquaintance, range, expanse, and so on.

Second, who is the Guru in Sikhi? Without knowing who the Guru is, how can one become "Gur Gam"? Without knowing who the Guru is, one may become Bharam Gam (Bharam = doubt), but not "Gur Gam"! This topic has been covered in other articles. Briefly, our Guru in Sikhi is the Shabad. Shabad was Baabaa Nanak's Guru, and so the Shabad is our Guru too. Physical bodies are temporary, thereby they come and go. But not the Shabad. For the physical form howsoever unique it may be is finite and changeful, while the Shabad is Eternal, Infinite, Immortal, Unchanging, and so on. Any number of finite forms (one form alone or many forms combined) cannot be equal to the Infinite. So Guru Gobind Singh Ji urged us to know that the Shabad-Guru is our Guru. Therefore, it is highly stressed in the Gurbani to be attuned to the Shabad, to be in harmony with the Shabad, and to feel the Shabad's vibration - Shabad Bhagti or Gur Bhagti .

• ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥: || jap || aad sach jugaad sach || Hai bhee sach Nanak hosee bhee sach ||1||: Meditate on: (Who was) True In The Primal Beginning. (Who is) True Throughout The Ages. (Who is) True Here And Now. (And) O Nanak, (who will be) Forever And Ever True. ||1|| (sggs 1).
• ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satgur Shabad hai aape ||: God is the Satguru as well as the Shabad (sggs 797).

During "Sidh Gosti" (also spelt Sidh Gost etc.), Sidhas posed many questions to Baabaa Nanak. Three of those questions were as follows: "Who is your Guru? How do you become a disciple? Where does the Shabad reside?" Baabaa Nanak's answers were as follows (ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਸਿਧ ਗੋਸਟਿ ):

• ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Shabad Guru surti dhun chelaa ||: The Shabad is my Guru. By focusing consciousness on this Shabad, I become a disciple (sggs 943).
• ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥: Su Shabad nirantari nij ghar aashai, tribhavan joti su Shabad lahai ||: This Shabad permeates the nucleus of its own Real Home, deep within; the Light of this Shabad pervades the three worlds (sggs 945).

Third, "why do we need to become Gur Gam?", one may inquire. As indicated in the above verses, "Without the Satguru, no one has obtained God". Further, as repeatedly indicated in the Gurbani, without the Guru, there is no Aatam-Giaan (spiritual Knowledge) necessary to remove the filth of egotism (Haume). Thus, one's spiritual life without a Guru is like the life of a child without a mother. In nutshell, since the Guru "permeates the nucleus" of our very Being, He needs to be realized within, here and now - the state of intuitive Awareness.

• ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ  ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਵਿਚਿ ਆਪੁ ਰਖਿਓਨੁ ਕਰਿ ਪਰਗਟੁ ਆਖਿ ਸੁਣਾਇਆ ॥: Bin satgur kine na paayiyo bin satgur kine na paayio || Satgur vich aap rakhion kar Pargat aakh sunaayiyaa ||: Without the Satguru, no one has obtained God; without the Satguru, no one has obtained God. God has placed Himself within the Satguru; Awaken ("Pargat") Him through chanting and hearing His Name (sggs 466).
• ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਵੈ ॥੧॥: Bin satgur baat na paavai ||: Without the Satguru, no one finds the Way| (sggs 1353).
• ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜੇ ਮਿਲੈ ਪਾਈਐ ਰਤਨੁ ਬੀਚਾਰੁ ॥ ਮਨੁ ਦੀਜੈ ਗੁਰ ਆਪਣੇ ਪਾਈਐ  ਸਰਬ ਪਿਆਰੁ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਪਾਈਐ ਅਵਗਣ ਮੇਟਣਹਾਰੁ ॥੧॥ ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥  ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥: Sireeraag Mahalaa 1 || Satgur pooraa je milai paaeeai ratan beechaar || Manu deejai gur aapane paaeeai sarab piaar || Mukat padaarath paaeeai avagan metanahaar ||1|| Bhaaee re gur bin giaan na hoi || Pooshahu brahme naaradai Bed Biaasai koi ||1|| rahaaou ||: Sireeraag Mahalaa 1: Meeting the Perfect Satguru, the jewel of Vichaar if found (meditative reflection, etc.). Surrendering mind (false ego-sense or Haume) to the Guru, (one) finds Universal Love (i.e., God who loves the entitre universe). (with the Guru's Grace) Naam-Padaarath is obtained, (which) liberates (us) and erased (our) demerits. ||1|| O Brother, without the Guru, there is no spiritual wisdom. Go and ask Brahma, Naarad and Vyaas (the writer of the Vedas) ||1||Pause|| (sggs 59).
• ਬਿਨੁ ਗੁਰ ਪ੍ਰੀਤਿ  ਨ ਊਪਜੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥: Bin gur preet na oopajai houmai mail na jaai || Without the Guru, love does not well up, and the filth of egotism does not depart (sggs 60).
• ਅੰਤਰਿ  ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥: Antar Shabad nidhaan hai mil aap gavaayiyai || : Deep within is the treasure of the Shabad; it is obtained only by eradicating selfishness and conceit (i.e., all Bikaars) (sggs 228).

Fourth, "how can one become Gur Gam?", one may ask. The Gurbani in the following Shabad, for example, reveals to us how we all can become "Gur Gam". An attempt is made to very briefly reflect on its each verse.

• ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਮਾਰੀ ਪਿਆਰੀ ਅੰਮ੍ਰਿਤ ਧਾਰੀ ਗੁਰਿ ਨਿਮਖ ਨ ਮਨ ਤੇ  ਟਾਰੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਦਰਸਨ ਪਰਸਨ ਸਰਸਨ ਹਰਸਨ ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ ॥੧॥ ਖਿਨੁ ਰਮ ਗੁਰ ਗਮ  ਹਰਿ ਦਮ ਨਹ ਜਮ ਹਰਿ ਕੰਠਿ ਨਾਨਕ ਉਰਿ ਹਾਰੀ ਰੇ ॥੨॥੫॥੧੩੪॥: Aasaa mahalaa 5 || Hamaaree piaaree amrit dhaaree gur nimakh na man te taaree re ||1|| rahaaou || Darasan parasan sarasan harasan rang rangee karataaree re ||1|| Khin ram gur gam har dam nah jam har kanth Nanak ouri haaree re ||2||5||134|| (sggs 404).

ਹਮਾਰੀ ਪਿਆਰੀ ਅੰਮ੍ਰਿਤ ਧਾਰੀ ਗੁਰਿ ਨਿਮਖ ਨ ਮਨ ਤੇ  ਟਾਰੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥: Hamaaree piaaree amrit dhaaree gur nimakh na man te taaree re ||1|| rahaaou ||:

This Gur-Shabad reveals to us as to why the Shabad-Gurbani is given so much importance in the Sikhi. The fifth Guru Arjan Dev Jee says here that this Bani - pronounced Baanee - is very dear to me (ਹਮਾਰੀ ਪਿਆਰੀ). And that it is the stream of Amrit (Nectar, Immortality, etc.) - ਅੰਮ੍ਰਿਤ ਧਾਰੀ. He further states that (with the Guru's Grace) I have not let my mind forget it even for a moment - ਗੁਰਿ ਨਿਮਖ ਨ ਮਨ ਤੇ  ਟਾਰੀ ਰੇ.

The Shabad-Gurbani is so dear to the Gurus that it is called "ਅੰਮ੍ਰਿਤ ਧਾਰੀ " (the stream of Amrit, which bestows one spiritual life or Aatamic Jeevan). Which the Gurus never held back from the mind even for an instant. Now perhaps we can appreciate as to why we are urged to know it as our Guru.

• ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥: Amrit sabad amrit har baanee ||: The Shabad is Amrit; the Lord's Bani is Amrit (sggs 119).
• ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥: Gur kaa sabad amrit hai jit peetai tikh jaai || The Word of the Guru's Shabad is Amrit; drinking it in, thirst (of Maya) is quenched (sggs 35).
• ਅੰਮ੍ਰਿਤੁ ਮੀਠਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਅਨਦਿਨੁ ਭੋਗੇ ਹਉਮੈ ਮਾਰਿ ॥ : Amrit meethaa sabad veechaar || Anadin bhoge houmai maar ||: Reflective meditation upon the Shabad is Amrit. By subduing his ego, one enjoys it night and day (sggs 424).
• ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਉ ॥: Gur kaa sabad amrit ras peeou || Drink in the Amrit of the Guru's Shabad (sggs 891).
• ਗੁਰਮੁਖਿ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਾਰੁ ॥: Gurmukh sabad amrit hai saar ||: For those who have become the Gurmukh, the Shabad is the most excellent Amrit (sggs 932).
• ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥ : Vaahu vaahu baanee sach hai sach milaavaa hoi ||: Waaho! Waaho! is the True Word of His Bani, by which we meet our True Lord (sggs 514).
• ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਲਧੀ ਭਾਲਿ ॥ : vaahu vaahu baanee sach hai guramukh ladhhee bhaal ||: Waaho! Waaho! is the Bani of the True Word. Searching, those who have become Gurmukhs have found it (sggs 514).
• ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥: Vaahu vaahu baanee nirankaar hai tis jevad avar na koi: Waaho! Waaho! (wonderful) is the Baanee of the Formless Lord. There is no other as great as He is (sggs 515).

ਦਰਸਨ ਪਰਸਨ ਸਰਸਨ ਹਰਸਨ ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ ॥੧॥: Darasan parasan sarasan harasan rang rangee karataaree re ||1||:

In this verse, there are four fantastic Words - (ਦਰਸਨ), then Parasan (ਪਰਸਨ), then Sarasan (ਸਰਸਨ), and then Harasan (ਹਰਸਨ). Darasan (ਦਰਸਨ simply indicates an audience with or a Vision of the Divine or of the Holy. Parasan (ਪਰਸਨ) indicates touch or Shoh (ਛੋਹ). Sarasan (ਸਰਸਨ) indicates sweetness (spiritual sweetness), and Harasan (ਹਰਸਨ) indicates delight or Anand (spiritual bliss). Then the Guru Sahib says that it is imbued with the Creator's Love - ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ.

As we can see, first comes Darasan (ਦਰਸਨ), then Parasan (ਪਰਸਨ), then Sarasan (ਸਰਸਨ), and then Harasan (ਹਰਸਨ). It implies that first we need to see the Gurbani, then when we read it with proper understanding, then it touches our very Being (ਛੋਹ). Then we are spiritually Sweetened and Delighted (Anand).

Through the power and vibration of the Darasan (or Darshan), the Guru is able to communicate with us, leading to our spiritual Unfoldment. How effective the communication is, it depends on how inwardly we are connected, linked or hooked in Him. If we don't have open lines, then there will not be much of Darasan (ਦਰਸਨ), Parasan (ਪਰਸਨ), Sarasan (ਸਰਸਨ), and Harasan (ਹਰਸਨ). Once we take on the diligent study of the Gur-Shabad with deep Vichaar (reflection, contemplation, implementation, etc.), then one ought to experience the Darasan (ਦਰਸਨ), and Parasan (ਪਰਸਨ). Then we taste the spiritual sweetness, followed by the spiritual Delight (Anand) - Sarasan (ਸਰਸਨ), and Harasan (ਹਰਸਨ).

• ਸਦ ਖੁਸੀਆ ਸਦਾ ਰੰਗ ਮਾਣੇ ॥: Sad khuseeaa sadaa rang maane ||: (Upon spiritual Realization, one) ever enjoys eternal bliss (sggs 372).
• ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸਭੇ ਥੋਕ ਪਰਾਪਤੇ ਜੇ ਆਵੈ ਇਕੁ ਹਥਿ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥ ਗੁਰ ਤੇ ਮਹਲੁ ਪਰਾਪਤੇ ਜਿਸੁ ਲਿਖਿਆ ਹੋਵੈ ਮਥਿ ॥ ੧॥ ਮੇਰੇ ਮਨ ਏਕਸ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ ਏਕਸ ਬਿਨੁ ਸਭ ਧੰਧੁ ਹੈ ਸਭ ਮਿਥਿਆ ਮੋਹੁ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥  ਲਖ ਖੁਸੀਆ ਪਾਤਿਸਾਹੀਆ ਜੇ ਸਤਿਗੁਰੁ ਨਦਰਿ ਕਰੇਇ ॥ ਨਿਮਖ ਏਕ ਹਰਿ ਨਾਮੁ ਦੇਇ ਮੇਰਾ ਮਨੁ ਤਨੁ ਸੀਤਲੁ  ਹੋਇ ॥ ਜਿਸ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਿ ਸਤਿਗੁਰ ਚਰਨ ਗਹੇ ॥੨॥ ਸਫਲ ਮੂਰਤੁ ਸਫਲਾ ਘੜੀ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ॥ ਬਾਹ ਪਕੜਿ ਗੁਰਿ ਕਾਢਿਆ ਸੋਈ  ਉਤਰਿਆ ਪਾਰਿ ॥੩॥ ਥਾਨੁ ਸੁਹਾਵਾ ਪਵਿਤੁ ਹੈ ਜਿਥੈ ਸੰਤ ਸਭਾ ॥ ਢੋਈ ਤਿਸ ਹੀ ਨੋ ਮਿਲੈ ਜਿਨਿ ਪੂਰਾ ਗੁਰੂ ਲਭਾ ॥  ਨਾਨਕ ਬਧਾ ਘਰੁ ਤਹਾਂ ਜਿਥੈ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੪॥੬॥੭੬॥: Sireeraag Mahalaa 5 || Sabhe thok paraapate je aavai ik hath || Janam padaarath safal hai je sachaa sabad kath || Gur te mahal paraapate jis likhiaa hovai math ||1|| Mere man ekas siou chit laai || Ekas bin sabh dhand hai sabh mithiaa mohu maai ||1|| rahaaou || Lakh khuseeaa paatsaaheeaa je satgur nadar karai || Nimakh ek har naam dei meraa man tan seetal hoi || Jis kaou poorab likhiaa tin satgur charan gahe ||2|| Safal moorat safalaa gharree jit sache naal piaar || Dookh santaap na lagayee jis har kaa naam adhaar || Baah pakarr gur kaadhiaa soee outariaa paar ||3|| Thaan suhaavaa pavit hai jithai sant sabhaa || Dhoee tis hee no milai jin pooraa guroo labhaa || Nanak badhaa ghar tahaan jithai mirat na janam jaraa ||4||6||76||: Siree Raag, Mahalaa 5. All things are received if the One is obtained. The precious gift of this human life becomes fruitful when one chants the True Shabad. One who has such destiny written on his forehead enters the Mansion of the Lord's Presence, through the Guru. ||1|| O my mind, focus your consciousness on the One. Without the One, all entanglements are worthless; emotional attachment to Maya is totally false. ||1||Pause|| If the Satguru bestows His Glance of Grace (on me), (then its like) hundreds of thousands of princely joys are experienced. (Because when the Satguru) bestows the Name of the Lord, for even a moment, my mind and body become cooled and soothed. (But only) those who have pre-ordained destiny (based on their past Karma) hold tight to the Feet of the Satguru. ||2|| Fruitful is that moment, and fruitful is that time, when one is in love with the True Lord (His Naam). Suffering and sorrow do not touch those who have the Support of the Name of the Lord. Grasping him by the arm, the Guru lifts them up and out (of all Bikaars like lust, anger, etc.) and carries them across to the other side (of the dreaded ocean of the worldiness). ||3|| Embellished and immaculate is that place where Saints (Saadh-Sangat) gather together. He alone finds shelter (God experience within), who has found (realized within) the Satguru. Says Nanak, (that person) builds his (permanent) dwelling upon that site where there is no death, no birth, and no old age (i.e. where Aatamic-Jeevan or spiritual life never become weak). ||4||6||76|| (sggs 44).
• ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਨਿਰਵੈਰ ਪੁਰਖ ਸਤਿਗੁਰ ਪ੍ਰਭ ਦਾਤੇ ॥ ਹਮ ਅਪਰਾਧੀ ਤੁਮ੍ਹ੍ਹ ਬਖਸਾਤੇ ॥ ਜਿਸੁ ਪਾਪੀ ਕਉ ਮਿਲੈ ਨ ਢੋਈ ॥ ਸਰਣਿ ਆਵੈ ਤਾਂ ਨਿਰਮਲੁ ਹੋਈ ॥੧॥ ਸੁਖੁ ਪਾਇਆ ਸਤਿਗੁਰੂ ਮਨਾਇ ॥ ਸਭ ਫਲ ਪਾਏ ਗੁਰੂ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥ ਪਾਰਬ੍ਰਹਮ ਸਤਿਗੁਰ ਆਦੇਸੁ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਸਭੁ ਤੇਰਾ ਦੇਸੁ ॥ ਚੂਕਾ ਪੜਦਾ ਤਾਂ ਨਦਰੀ ਆਇਆ ॥ ਖਸਮੁ ਤੂਹੈ ਸਭਨਾ ਕੇ ਰਾਇਆ ॥੨॥ ਤਿਸੁ ਭਾਣਾ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥ ਤਿਸੁ ਭਾਣਾ ਤਾਂ ਥਲ ਸਿਰਿ ਸਰਿਆ ॥ ਤਿਸੁ ਭਾਣਾ ਤਾਂ ਸਭਿ ਫਲ ਪਾਏ ॥ ਚਿੰਤ ਗਈ ਲਗਿ ਸਤਿਗੁਰ ਪਾਏ ॥੩॥ ਹਰਾਮਖੋਰ ਨਿਰਗੁਣ ਕਉ ਤੂਠਾ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਵੂਠਾ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਭਏ ਦਇਆਲਾ ॥ ਨਾਨਕ ਦਾਸ ਦੇਖਿ ਭਏ ਨਿਹਾਲਾ ॥੪॥੧੦॥੨੩॥: Bhairaou Mahalaa 5 || Niravair purakh satgur prabh daate || Ham aparaadhee tum bakhasaate || Jis paapee ko milai na dhoee || Saran aavai taan niramal hoee ||1|| Sukh paaiaa satguroo manaai || Sabh fal paay guroo dhiaai ||1|| rahaaou || paarabrahm satgur aades || Man tan teraa sabh teraa des || Chookaa parradaa taan nadaree aaiaa || Khasam toohai sabhanaa ke raaiaa ||2|| Tis bhaanaa sooke kaasat hariaa || Tis bhaanaa taan thal sir sariaa || Tis bhaanaa taan sabh fal paay || Chint gayee lag satgur paay ||3|| Haraamkhor niragun kaou toothaa || Man tan seetal man amrit voothaa || Paarbrahm gur bhaye diaalaa || Nanak daas dekh bhaye nihaalaa ||4||10||23|| Bhairaou Mahlaa 5: The Satguru, the Primal Being, is free of revenge and hate; (O God) we are sinners; and You are Forgiver. That sinner, who finds no protection anywhere - if he comes seeking Your Sanctuary, then he becomes immaculate and pure. ||1|| Pleasing the Satguru, (one) finds Sukha (Aatamic Anand or spiritual bliss). Meditating on the Guru, (one) obtains all fruits and rewards. ||1||Pause|| I humbly bow to the Supreme Lord, the Satguru. My mind and body are Yours; all the world is Yours (i.e., You pervades everywhere). When the veil of illusion (of Maya) is removed (from within anyone), then (one) comes to see You. You are the Lord and King of all. ||2|| When it pleases Him, even dry wood becomes green. When it pleases Him, the desert becomes reservoir (of water). When it pleases Him, all fruits and rewards are obtained. Grasping hold of the Guru's feet, (one's) anxiety is dispelled. ||3|| (Even if one is) unworthy and ungrateful, (God) is merciful to him, and (because of His compassion, one's) mind and body becomes cooled and soothed; (for) the Amrit (Naam Water) rains down in (his) mind. Says Nanak, the Supreme Lord, the Guru, has become kind and compassionate; and (he) beholds the Lord, enraptured. ||4||10||23|| (sggs 1141).

ਖਿਨੁ ਰਮ ਗੁਰ ਗਮ  ਹਰਿ ਦਮ ਨਹ ਜਮ ਹਰਿ ਕੰਠਿ ਨਾਨਕ ਉਰਿ ਹਾਰੀ ਰੇ ॥੨॥੫॥੧੩੪॥: Khin ram gur gam har dam nah jam har kanth Nanak ouri haaree re ||2 ||5||134||:

In this last verse, the Guru Sahib tells us that chanting it even for a moment (ਖਿਨੁ ਰਮ), one becomes gur gm; meditating on it each breath, one becomes free of the fear of death - one becomes free of birth and death, or one is not trapped by the Messenger of Death (ਹਰਿ ਦਮ ਨਹ ਜਮ). Says Nanak, keep this Lord's (Word, Speech, Kathaa, etc.) in Kanth (voice, throat, ਰਸਨਾ or Rasanaa, etc.) as a garland placed around the neck.

• ਬਾਰ ਬਾਰ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵਉ ॥ ਗੁਰ  ਗਮਿ ਭੇਦੁ ਸੁ ਹਰਿ ਕਾ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥: Baar baar hari ke gun gaavau || Gur Gam bhed su Har kaa paavaou ||: Sing the Glorious Praises of the Lord again and again. Meeting with the Guru (Gur Gam), you will come to know the mystery of the Lord. ||1||Pause|| (sggs 344).
• ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰ ਸੁਖਮਨਾ ਤੀਨਿ ਬਸਹਿ ਇਕ ਠਾਈ ॥ ਬੇਣੀ ਸੰਗਮੁ ਤਹ ਪਿਰਾਗੁ ਮਨੁ ਮਜਨੁ ਕਰੇ ਤਿਥਾਈ ॥੧॥ ਸੰਤਹੁ ਤਹਾ ਨਿਰੰਜਨ ਰਾਮੁ ਹੈ ॥ ਗੁਰ ਗਮਿ ਚੀਨੈ ਬਿਰਲਾ ਕੋਇ ॥ ਤਹਾਂ ਨਿਰੰਜਨੁ ਰਮਈਆ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥: Irhaa Pingulaa aour sukhamanaa teeni basahi ik thaaee ||..: (Who has Realized the State of the Immaculate Lord, for him the energy channels of the) Irhaa, Pingalaa and Shushumanaa dwell in one place. (Also, for him) this is the true place of Tribeni (confluence of the three sacred rivers) and Priyag (an ancient Hindu place of pilgrimage) this is where his mind takse its cleansing bath. ||1|| O Saints, the Immaculate Lord dwells in the State (or awakens within the) rare one who goes to the Guru (Gur Gam) to Realize that State of the Immaculate Lord. ||1||Pause|| (sggs 974).

Last but not least, the SGGS tells us to do what pleases the Guru - Gur kee Kaar (ਗੁਰ ਕੀ ਕਾਰ). Gur kee Kaar is essentially to act or do good deeds in accordance with the Gurmat (Teaching of the Shabad-Guru, SGGS), whereby we allow the Guru to guide our Karma.

• ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ਮਹਲੁ ਪਛਾਣੀਐ ॥: Gur kee kaar kamaai mahal pashaaneeai: By doing the Guru's Kaar (work, service, Will, Rajaa, Gurmat or His Teaching), one realizes (All-pervading God's) Presence (sggs 420).
• ਗੁਰ ਕੀ ਕਾਰ ਕਰੇ ਧਨ ਬਾਲੜੀਏ ਹਰਿ ਵਰੁ ਦੇਇ ਮਿਲਾਏ ਰਾਮ ॥: Gur kee kaar kare dhan baalarreeeae har var dei milaaye raam ||: Do the Guru's Kaar, O innocent soul-bride, and he will lead you to meet your Husband Lord (sggs 770).
• ਸਰੀਰੁ ਜਲਉ ਗੁਣ ਬਾਹਰਾ ਜੋ ਗੁਰ ਕਾਰ ਨ ਕਮਾਇ ॥: Sareer jalaou gun baaharaa jo gur kaar n kamaai: That body devoid of virtues burns away that does not do the Guru's Kaar (sggs 651).
• ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਸਹਜ ਘਰਿ ਆਵਹੁ ॥ ਸਾਚੈ ਨਾਇ ਵਡਾਈ ਪਾਵਹੁ  ॥੨॥: Gur kahiaa saa kaar kamaavahu ...: So do that work, which the Guru tells you to do. Contemplating the Shabad, you will experience Sahaj Ghar (the inner Natural State of Being). Through the True Name, you will obtain glorious greatness. ||2|| (sggs 832).
• ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥: Mati vich ratan javaahar maanik je ik gur kee sikh sunee: Within the mind are gems, jewels and rubies (i.e., Divine virtues), if one listens to the Guru's Teachings, even once (sggs 2).
• ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਭਲੀ ਕਾਰ ॥: Jo tis bhaavai Nanakaa saaee bhalee kaar ||: Whatever is pleasing to His (God's) Will, O Nanak, is a good deed (sggs 1239).

Here in the foregoing verses, the Guru also tells us what Kaar is good. The Gurbani also urges us to serve the Guru. It also shows us how to serve Him. According to the Gurbani, the way to serve the Guru is through Naam-Simran (meditation on the Lord's Name). The Gurbani also time and again tells us that mere talk, reading or listening to the recitation of the Gurbani without understanding will not do the trick. Also, in this context, it repeatedly tells us that empty rituals, religious garbs, etc., will not do the trick either.

• ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥: Naam hamaarai Gur kee sev ||: God's Name (Naam Japnaa) for me is the Guru's Service (sggs 1145).
• ਕਿਸੁ ਸੇਵੀ ਤੈ ਕਿਸੁ ਸਾਲਾਹੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸਾਲਾਹੀ ॥: Kis sevee tai kis saalaahee || Satgur sevee Shabad saalaahee ||:  Whom should I serve, and whom should I praise? I serve the Satguru by praising the Shabad (sggs 1048).
• ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥: Baahar bhekh na kaahoo bheen ||: (God) is not impressed by outward display of religious robes (sggs 269).

As a carpenter makes objects out of rough-hewn wood, similarly, the Guru shapes his disciple - Sikh - into a sterling devotee who experiences lasting Joy in the performance of Eternal Service to the Lord. He endows him with spiritual Knowledge (Aatamic-Giaan), imparts virtues that are necessary for spiritual growth to rid the mind of its dross ("ਚਿਤ ਕਠੋਰ", false ego-sense, Haume, etc.), leads him to learn to identify with the intuitive nature of his own mind, and so on.

But the question is, why the majority of us (over 99.9 percent category) don't get to realize the Satguru ? To put it otherwise, why the majority of us don't become Gur Gam ? The Gurbani answers this qustion in the following Shabad.

• ਪਉੜੀ ॥ ਜਿਨ ਕੇ ਚਿਤ ਕਠੋਰ ਹਹਿ ਸੇ ਬਹਹਿ ਨ ਸਤਿਗੁਰ ਪਾਸਿ ॥ ਓਥੈ ਸਚੁ ਵਰਤਦਾ ਕੂੜਿਆਰਾ ਚਿਤ ਉਦਾਸਿ ॥ ਓਇ ਵਲੁ ਛਲੁ ਕਰਿ ਝਤਿ ਕਢਦੇ ਫਿਰਿ ਜਾਇ ਬਹਹਿ ਕੂੜਿਆਰਾ ਪਾਸਿ ॥ ਵਿਚਿ ਸਚੇ ਕੂੜੁ ਨ ਗਡਈ ਮਨਿ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥ ਕੂੜਿਆਰ ਕੂੜਿਆਰੀ ਜਾਇ ਰਲੇ ਸਚਿਆਰ ਸਿਖ ਬੈਠੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ ੨੬॥: Pourree || Jin ke chit kathor hahi se bahahi na satgur paas || Outhai sach varatad aa koorriaaraa chit oudaas || Oui val shal kar jhat kadhade fir jaai bahahi koorriaaraa paas || Vich sache koorr na gaddayee man vekhahu ko nirajaas || Koorriaar koorriaaree jaai rale sachiaar sikh baithe satgur paas ||26|| Paurree: Those who have hard (dense, etc.) ਚਿਤ (consciouness, intelligence, soul, heart, thought, etc.), do not sit near the Satguru. Truth prevails there; the false ones do not attune their consciousness to it. By hook or by crook, they pass their time (in the Satguru's Sangat), and then (from there) they go back to sit with the false ones again. Check it out and see in your mind - Falsehood does not mix with the Truth (in other words, falsehood cannot influence the heart of a True person). The false go and mingle with the false, while the truthful Sikhs go and sit by the side of the Satguru. ||26|| (sggs 314).

— T. Singh
www.gurbani.org

Updated on Thursday, March 12, 2009 7:47 PM (PST)

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