ਗੁਰ ਗਮ - GUR GAM

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॥:
Hamaaree piaaree amrit dhaaree guri nimakh na man
te taaree re ||1|| Rahaaou || Darasan parasan sarasan harasan rangi
rangee karataaree re ||1|| Khinu ram gur gam hari dam nah jam
hari kanthi Nanak ouri haaree re
||2||5||134|| (sggs 404).
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The SGGS (Sri Guru Granth Sahib) asserts that one meets the Satgur with the Divine Grace (Grace of the Divine Knowledge or Wisdom, Aatam-Giaan, Brahm-Giaan...). In other words, when one is ready (i.e., become the Gurmukh...), then the mortal automatically meets or links with the the Satgur within (Mool...), because the Gurbani says nobody is wihtout the Satgur: "ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ...".

  • ਜਉ ਕਿਰਪਾ ਗੋਬਿੰਦ ਭਈ ॥ ਸੁਖ ਸੰਪਤਿ ਹਰਿ ਨਾਮ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਮਿਲਈ  ॥੧॥ ਰਹਾਉ ॥: Jaou kirapaa gobind bhayee || Sukh sampati hari naam fal paaye satigur milayee ||1|| rahaaou ||: When Hari Kirpaa (Grace) manifest (within), (I) met the Satgur (Mool...); and (as a result of meeting the Satgur) I obtained the wealth of Sukha (spiritual bliss or Aatamic Anand) and Hari Name ||1||Pause|| (sggs 402).
  • ਪੂਰਾ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾਂ ਨਦਰਿ ਕਰੇਈ ॥: Pooraa satigur taa milai jaa nadari kreyee ||: One meets (Realizes) the Perfect Satiguru only when the Divine Grace is manifest within (sggs 424).
  • ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾਂ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਭਾਇ ॥: Nadari kare je aapanee taan satigur milai subhaai || (sggs 1284).
  • ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥: Satigur te khaalee ko nahee merai prabhi meli milaaye (sggs 850).

The flip side is that - as again asserted in the Gurbani (SGGS) - one cannot realize his Mool without the Grace of the Satigur (ਸਚ ਦਾ ਗਿਆਨ, Divine Wisdom...)!

  • ਸਤਗੁਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਨਾਲਿ ॥੪॥੧੭॥: Satguri meli milaaiaa Nanak so prabhu naal ||: O Nanak! Satigur has united me in Union with Prabhu (Mool...). (sggs 20).

Accordingly, the Guru (Aatam-Giaan, Divine Knowledge...), the abode of Divine Virtues, is given the pride of place in the Gurbani and other eastern spiritual traditions and is revered as Permasher. Because, as indicated in the Gurbani, Aatam-Giaan or Divine Knowledge contained in the Gurbani came directly from Permeshar.

  • ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥: Guru paramesaru eku hai sabh mahi rahiaa samaai ||: The Guru and Parmeshar 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", it means we all have the Guru within 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 Satgur 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 (our Mool).

  • ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥: Guru merai sangi sadaa hai naale ||: 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 doori: The Gur Sabhaa (ਸੰਗ , Association...) 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 (the Gurmukh). In other words, to rise to the Guru (Aatam-Giaan...) is tremendously stressed in the Gurbani. In this context, the Gurbani urges us becoming "Gur Gam" ("ਗੁਰ ਗਮ"). 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 to indicate the Lord, the Guru, or the Divine Knowledge (Aatam Giaan-Gurmat). 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.

Simply put, "Gur Gam" => entering of the Divine Wisdom in the intellect; walking on the Way of the Gurbani's Divine Wisdom; being established in the Divine Wisdom of the Gurbani; living daily life according to the Bibek Budhi of the Gurbani; allowing the Gur-Shabad to guide our life; 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 Gur-Shabad (Shabad-Giaan, Wisdom of the Gurbani, Brahm-giaan of the Gurbani...). 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. Any number of finite forms (one form alone or many forms combined) cannot be equal to the Infinite. So the Gurbani urges us to know that the Shabad 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॥: || Japu || Aadi sachu jugaadi sachu || Hai bhee sachu Nanak hosee bhee sachu ||1||: Understand (ਸਮਝੋ, Reflect...): ਆਦਿ-Aadi (Source, Bignning, Base, or ਮੁੰਢ of Maya, ਸ੍ਰਿਸਟੀ...) is Truth (Sach-ਸਚ), (and) ਆਦਿ-Aadi of time (ਜੁਗਾਦਿ = ਜੁਗ+ਆਦਿ; and ਜੁਗ= time, Kaal, ਕਾਲ ਸਮਾਂ...) is (also) the Truth. Sach (Truth, Sach-ਸਚ) is Now, (And) O Nanak, Sach will be (i.e., Sach-ਸਚ is the same in all Jugas, forever and ever - Sach never gets old...). ||1|| (sggs 1).
  • ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satgur Shabad hai aape ||: (The Supreme Lord-Jot, Himself) 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 ॥: 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).
  • ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥: Su Shabad nirantari nij ghar aashai, tribhavan joti su Shabad lahai ||: Incessantly, this Shabad is in its Nij Ghar (ਨਿਜ ਘਰਿ-in its Own Real Home...); (it is) through this Shabad (one) seeks (God's) Light that pervades the three worlds (sggs 945).

Third, "why do we need to become Gur Gam?", one may inquire. As indicated in the Gurbani, without the Divine Wisdom, no one finds the Way to his Mool (Source...). 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), doubts, ignorance, etc. 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 (Heart), He needs to be realized within, here and now - the state of intuitive Awareness (Gurmukh-hood).

  • ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਵੈ ॥੧॥: Binu satigur baat na paavai ||: Without the Satgur, 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 || Satigur pooraa je milai paaeeai ratanu beechaaru || Manu deejai gur aapane paaeeai sarab piaaruu || Mukati padaarathu paaeeai avagan metanahaaru ||1|| Bhaaee re gur binu giaanu na hoi || Pooshahu brahme naaradai Bed Biaasai koi ||1|| Rahaaou ||: (sggs 59).
  • ਬਿਨੁ ਗੁਰ ਪ੍ਰੀਤਿ  ਨ ਊਪਜੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥: Bin gur preet na oopajai houmai mail na jaai (sggs 60).
  • ਅੰਤਰਿ ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥: Antar Shabad nidhaan hai mil aap gavaayiyai ||7||: Within is the Treasure of the Shabad; (but) it is obtained by eradicating self-conceit (ਪਰੰਤੂ ਆਪਾ-ਭਾਵ ਤਿਆਗ ਕੇ ਮਿਲਦਾ ਹੈ) ||7|| (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 each verse of this Shabad of the Gurbani.

  • 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 guri nimakh na man te taaree re ||1|| Rahaaou || Darasan parasan sarasan harasan rangi rangee karataaree re ||1|| Khinu ram gur gam hari dam nah jam hari kanthi 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 guri 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 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).
  • ਅੰਮ੍ਰਿਤੁ ਮੀਠਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਅਨਦਿਨੁ ਭੋਗੇ ਹਉਮੈ ਮਾਰਿ ॥: Amritu meethaa sabadu veechaari || Anadinu bhoge houmai maari ||: 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: (O my mind!) Gur-Shabad is the Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਰਸ), drink it (sggs 891).
  • ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥: Gur kaa sabadu amrit hai jit peetai tikh jaai (sggs 35).
  • ਗੁਰਮੁਖਿ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਾਰੁ ॥: Gurmukh sabad amrit hai saar (sggs 932).
  • ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਲਧੀ ਭਾਲਿ ॥ : vaahu vaahu baanee sach hai guramukh ladhhee bhaal (sggs 514).
  • ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥: Vaahu vaahu baanee nirankaar hai tis jevad avar na koi (sggs 515).

ਦਰਸਨ ਪਰਸਨ ਸਰਸਨ ਹਰਸਨ ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ ॥੧॥: Darasan parasan sarasan harasan rangi 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. Parasan (ਪਰਸਨ) indicates touch or Shoh (ਛੋਹ). Sarasan (ਸਰਸਨ) indicates sweetness (spiritual sweetness), and Harasan (ਹਰਸਨ) indicates delight or Anand (Spiritual Bliss). Then the Gurbani 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 (ਸੂਝ-ਬੂਝ), then it touches our very Being (ਛੋਹ). Then we are spiritually Sweetened and Delighted (Anand-Bliss).

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 (Shabad-Vichaar) 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-Bliss) - 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).
  • ਸਭੇ ਥੋਕ ਪਰਾਪਤੇ ਜੇ ਆਵੈ ਇਕੁ ਹਥਿ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥: Sabhe thok paraapate je aavai ik hath || Janam padaarath safal hai je sachaa sabad kath: All things are received if the One is obtained (Realized). The precious gift of this human life becomes fruitful when one chants the True Shabad (Shabad-Vichaar). (sggs 44).
  • ਲਖ ਖੁਸੀਆ ਪਾਤਿਸਾਹੀਆ ਜੇ ਸਤਿਗੁਰੁ ਨਦਰਿ ਕਰੇਇ ॥: Lakh khuseeaa paatisaaheeaa je satiguru nadari karei (sggs 44).
  • ਸੁਖੁ ਪਾਇਆ ਸਤਿਗੁਰੂ ਮਨਾਇ ॥ ਸਭ ਫਲ ਪਾਏ ਗੁਰੂ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥: Sukhu paaiaa satiguroo manaai || Sabh fal paay guroo dhiaai ||1|| rahaaou ||: Pleasing the Satiguroo (by undertsanind and living the Divine Knowledge of the Truth-ਸਚ ਦਾ ਗਿਅਨ- (one) finds Sukha (Aatamic Anand or Spiritual Bliss). Meditating on the Guroo, (one) obtains all fruits and rewards. (sggs 1141).

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

In this last verse, the Guru Sahib tells us that chanting it (speaking the Truth, Giaan...) even for a moment ("ਖਿਨੁ ਰਮ"), one becomes "Gur Gam"; meditating or Reflecting on it each breath, one becomes free of the fear of death ("ਹਰਿ ਦਮ ਨਹ ਜਮ"). Says Nanak, keep this Lord's (Word, Shabad, 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 gaavaou || Gur Gami bhedu su Hari kaa paavaou ||1||Rahaaou||: Sing Hari's Glorious Praises again and again. Meeting with the Gur (Gur Gam), you will come to know the mystery of Hari. ||1||Pause|| (sggs 344).
  • ਗੁਪਤਾ ਹੀਰਾ ਪ੍ਰਗਟ ਭਇਓ ਜਬ ਗੁਰ ਗਮ ਦੀਆ ਦਿਖਾਈ ॥੨॥੧॥੩੧॥: Guptaa heeraa pragat bhaiaa jab gur gam deeaa dikhaaee (sggs 483).

Last but not least, the SGGS tells us to do Gur kee Kaar ("ਗੁਰ ਕੀ ਕਾਰ"). Gur kee Kaar is essentially to act in accordance with the Gurmat (Teaching of the Gur-Shabad, Shabad-Giaan, Aatam Giaan...), whereby we allow the Gur-Shabad to guide our life.

  • ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ਮਹਲੁ ਪਛਾਣੀਐ ॥: Gur kee kaar kamaai mahal pashaaneeai: By doing the Guru's Kaar (Will, Rajaa, Gurmat or His Teaching), one realizes (All-pervading God's) Presence within (sggs 420).
  • 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 ...: Do the deed (work, action, Kaar...), which the Guru tells you to do. (What is that Kaar? That Kaar is) Understand the Shabad (ਸਬਦ ਪਛਾਣ ਕੇ, ਸਬਦ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਕੇ...), come to the Home of Sahaj (the inner Natural State of Being, Mool, ਗਿਆਨ ਅਵਸਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ ਦੇ ਘਰ ਵਿਚ ਟਿਕ ਜਾਣਾਂ...). Through the True Name (ਸਚ ਦਾ ਗਿਆਨ...), obtain Greatness (ਮਾਨ, ਸੋਭਾ, eminence...). ||2|| (sggs 832).
  • ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥: Mati vichi 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 Gur-Teaching, even once (sggs 2).

Here in the foregoing verses, the Gurbani 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 (meditation on the Lord's Name-Giaan...). 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.

  • ਕਿਸੁ ਸੇਵੀ ਤੈ ਕਿਸੁ ਸਾਲਾਹੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸਾਲਾਹੀ ॥: Kisu sevee tai kisu saalaahee || Satiguru sevee Shabadi saalaahee ||:  Whom should I serve, and whom should I praise? I serve the Satguru by praising the Shabad (sggs 1048).
  • ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥: Naamu hamaarai Gur kee sev (sggs 1145).
  • ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥: Baahari 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 Gurmukh who experiences lasting Joy in the performance of Eternal Service to the Lord. He endows him with spiritual Knowledge (Aatamic-Giaan), imparts Virtues (ਗੁਣ) 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 Satgur, within ? 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 satigur paas || Othai sachu varatadaa koorriaaraa chit oudaasi || Oui valu shalu kair jhati kadhade firi jaai bahahi koorriaaraa paasi || Vichi sache koorru na gaddayee mani vekhahu ko nirajaasi || Koorriaar koorriaaree jaai rale sachiaar sikh baithe satigur paasi ||26|| Paurree: Those who have hard (dense, etc.) ਚਿਤ (consciouness, intelligence, soul, Heart, thought, etc.), do not sit near the Satgur (ਸਚ ਦਾ ਗਿਆਨ - do not get near the Divine Knowledge of the Truth...). Truth prevails there; the false ones do not attune their consciousness to it. By hook or by crook, they pass their time (when in the Satgur'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 (True) Sikhs go and sit by the side of the Satgur. ||26|| (sggs 314).

— T. Singh
www.gurbani.org