THE GURU:
WHO IS THE SATGURU IN SIKHI?

ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਗੁਰ ਗੋਪਾਲਾ ॥: Nanak jugi jugi Gur Gopaalaa:
O Nanak, throughout the ages, the Lord of the World is my Gur (sggs 943).
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥: Aadi anti ekai avataaraa||
Soiguroo samjhiyauh hamaaraa||385||: From the very beginning to end,
God is the only incarnation. It should be known to all that such God is our Guru ||385||
(Guru Gobind Singh Jee, Chaupai, Dasam Granth 1466).
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The Gurbani's (Sri Guru Granth Sahib, SGGS) edict is this: There is One God; He is Transcendent and is situated within; so go deep within and find Him in the nucleus of your True Being. In Gurmat (Divine Teaching of the Gurbani or Shabad-Giaan), thus, there is no recognition of worshipping material objects or beings. The only entity indicated in the Gurbani fit to be worshipped is the Divine Principle; which is timeless, formless and attributeless. Therefore, God, or Satguru must not be a physical form or an object . A physical form or an object depends upon external things, for it is unreal (Asat). Only that which exists on its own can only be called Real and True. By engaging in Shabad-Vichaar as expounded by the Gurbani, we will find that when one perishable object depends on the other perishable object(s) for its sustenance, then they cannot be the source of Immortality because they in themselves are unreal, impermanent, ephemeral or mortal. The only entity that is Real is the Timeless Truth, because It is Self-existence; One without beginning, middle or end. Accordingly, the Gurbani declares God and His Name (Aatam Giaan.. ) to be the only Real Thing; everything else is false, fleeting or relative. The Gurbani says:

But on the account of illusion, duality and absence of sincere Shabad-Vichaar, we take unreal worldly objects as Eternal Truth or the Source of Immortality. Such illusion, doubts, and delusion is not the fault of thr Gurbani or the Gurmukhs; because their only function is to point us toward the Truth. That's all. The fault lies with our corrupt senses and intellect. For example, spectacles and the sun cannot see for us! Can they? Similarly, if we want to realize Truth, it's our job to get to it by diligent practice — making ourselves ready, willing and available. The Gurbani teaches us that the fool takes the world and its bewitching objects to be real; whereas the Wise (Gurmukh or Giaanee) sees them as the manifestation of the false ego (Maya). Being Wise, as indicated in the Gurbani, the Gurmukh worships the Real Thing, the Formless Factor; which is beyond mind, time, space and causation! Whilst the Manmukh (one in ego consciousness) worships the material objects (i.e., Maya, accordingly he is called Mayadhaaree).

Accordingly, the Gurbani teaches us to worship the Divine Name only. Because, without this One Truth everything else is fleeting, Karamkaand, Maya, duality (Doojaa Bhaav), worldly entanglements, realm of relativity or mirage. Hence not worth pursuing.

This is the state of non-duality (Advait) expounded by the Gurbani. Non-duality is a state in which there is only One ("Ik Oankaar" or "Sabh Gobind Hai Sabh Gobind Hai"). There is no second. Although non-duality is the Truth, but the majority of us (over 99.9 percent) have not brought it into our lives (i.e., undivided experience). That is, owing to our illusion and ignorance, we do not constantly live it. It's limited to our words. It's fine to talk about non-duality, but we must be able to experience this Truth in any situation. Until that state is constantly experienced within, we need the help of undivided Shabad-Vichaar, seeking company of the Gurmukhs, staying with the Truth within, using discrimination (Bibek-Budhi of the Gurbani), living truthfully, and so on. Without sincere Bhagti), we cannot hope to eradicate imposter Haume (false ego-sense) and related doubts and faults (Maansik Rogs or mental sicknesses) that have made their dwelling within us.

Simply put, non-duality is the state in which one spontaneously sees everything as one's own self. This may lead one to the following question: then how does the mirage-like world of enchanting objects arise in us? The world-appearance is the product of our ego-mind (haumai). Our Mool within (Source, Origin, Joti...) is not only full of Brahm-Giaan, but also ever available to everybody, Eternally! This "One" is Complete, most intimate and always with us. Accordingly, It is this internal way of life based on non-duality that is emphasized by the Gurmat (Divine Teaching of theGurbani); where one's outer life is unimportant. To realize this Truth in the "Cave of the Heart" (Antarguru) is the end of all searching. When one is fully Awakened within to the Hukam within (complete Enlightenment, Pooran Giaan...).

Thus, the Sikhi is the Way of the Soul-Consciousness; not the way of the bodily-consciousness or the overextended mind. It is the game of the Shabad-Surti or Naam-Kamaaee (Soul-Consciousness). As such, it is to be played in the Sahaj Maarag — Inner Way of life, Inner Perfection or Natural State of one's Being: simple, spontaneous, intuitive, peaceful, pure, true, Knowledge (Giaan), Dheeraj, goodness, oneness, and so on. It is so because the Mool within (Source, Origin, Joti...) is Sahaj and Subtle. To realize this subtlest Factor, we must take means which are equally fine and subtle! As the Gurbani teaches us non-duality, the Gurmat's Satguru is "Eternal" ( ਨਾਸ-ਰਹਿਤ, ਜਾਗਦੀ ਜੋਤਿ), which never perishes, and nobody is withiout it. The Gurbani further declares that the Satguru cannot be an object or a scripture because the object and the paper the scripture is written on are perishable. The Gurbani says: The Third Mahal in a verse above indicates that the human body or anything made of paper cannot be the Eternal Factor, because they are temporary. The Fifth Mahal in a verse above declares that one cannot attain liberation by reading religious books. Guru Gobind Singh Jee in a verse above complements verses of the Third and the Fifth Mahal, respectively. In his verse, the Tenth Mahal expresses caution about all sorts of religious books or sects. Now, just imagine, how the same Masters can contradict themselves by asking rest of us to worship any religious scripts, objects, sect, or any embodied being!! As a matter of fact, the Masters do not contradict themselves. All contradictions appear in our own deluded mind (Haume, false ego-sense, Maya's hunger...).

Another interesting thing to note is that none of the ten Masters called themselves "Guroo", "Guru", "Satguru" or "Sant"! Even their Bani (pronounced as Banee) is identified by the word "Mahalaa", not by the word "Guru" or "Satguru". Similarly, the Bani of Bhagats (the Gurmukhs) incorporated in the SGGS does not contain the name of any embodied Guru either. In fact, Baabaa Nanak never had any embodied Guru! 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 ( rwmklI mhlw 1 isD gosit ):

Here Baabaa Nanak says his Guru is the Shabad that resides deep within the nucleus of one's Being (Antarguru). Now, what is this Shabad? It is the Transcendental Vibratory Energy. In its subtle form it is the Essence of Divinity, the Soul-Consciousness. And, in turn, Naam (Aatam Giaan... is the Essence of the Shabad. Therefore, in reality, the Divinity, Soul-Consciousness, Satguru, Shabad and Naam are essentially one and the same.

All this may lead to the rise of a question like this: "If I don't know God, and if I don't have any Guru in a physical form, then how am I to remove my doubts or confusion (Bharams, Dubidhaa etc.)? Although, the Knowledge about thr Lord (Brahm-Giaan) is available in the Gurbani, the Gurbani also strongly recommends seeking and keeping constant Association of the Sat (ਸਚ ਦਾ ਗਿਆਨ, etc.) within and Sangat of the Gurmukhs without.

However, the Gurbani has specified a strict criteria as to what a real Saadh-Sangat is (Satsangat kaisee jaaneeyai. Jithai eko naam vakhaaneeyai, sggs 71). But, the "Sang" or Association we generally keep is of the manmukhs (a road block to full Enlightenment - ਪੂਰਾ ਗਿਆਨ ਦਾ ਚਾਨਣ). Also, we expect others to change, but not ourselves! It is very rare one indeed who wants to walk on a "two-edged sword"!

Before the manifestation came into being, this Transcendental Shabad resided within the unmanifest Lord in the form of "Profound Trance". As the Gurbani affirms, the entire creation comes into being from the Shabad, remains sustained in the Shabad, and merges back into the Shabad. The relationship between the Shabad and creation is the same as between the ocean and waves, gold and ornaments, clay and pots, thread and beads, sun and rays, wood and fire, milk and butter. In essence, it can be thought of as a subtle interpreter or bridge between God and His creation.

God has given us the Gurbani as the touchstone to test what is real (Sat) and what is unreal (Asat), and what is Mayaic and what is Divine. Therefore, the Gurbani (SGGS) is the True Guide of the Sikhi. Accordingly, the SGGS is also lovingingly called Sri Guru Granth Sahib, "Pargat Guraan kee Deh", etc.

According to this Spiritual Guide (Shabad-Giaan of the SGGS), then, who is the Satguru in the Sikhi? As the names Satguru and God (or Parmeshar) are synonymous, whenever there is a mention of Guru or Satguru in the Shabad-Gurbani, it points towards the Inner Guru (Antarguru), who is the Inner Dweller as the Aatmaan in every one of us. Therefore, according to the Gurmat, the name Satguru is indicated to represent none other then the One Truth. He is the Guru of Gurus; He is the Tatt Vastoo (Essence), Niranjan (Pure), and All-pervading Light. He is beyond all religious rituals, meditation, self-mortification, and codes (Sanjam, etc.). Since the Shabad of the Gurbani is the letter-form (Akhar form) of the expression of the same Truth, it is also called the Shabad-Guru. The Shabad has no body! Through this Shabad-Guru one can catch the Mool (Source, Origin...).

In fact, in one of the Shabads in the SGGS, the Baanee is called "Nirankaar" (i.e., Formless Lord). But in order to see it as "Nirankaar", we need to see it with the eyes of the Shabad-Vichaar. We need to read it with perfect Understanding (ਸੂਝ-ਬੂਝ). Then it has to be continuously lived. Keeping it in designers Rumaalaas or golden Paalkees (Palanquins); carrying it in helicopters (show off); reading it ritualistically without understating it; and not continuously living it will not do the trick. For these are "Bipran Kee Reet".

Although Baabaa Nanak did not consider any embodied being, scripture or any idle as his Guru, still the word Guru or Satguru appears again and again in his Banee. Does it mean he is addressing himself as the Satguru in his Shabads? No. He is addressing Akaal Purakh (Timeless Being) as the Satguru, while repeatedly calling himself the "lowly", "ignorant", "fool", "servant", "slave", "blind", "virtueless", and so on. In fact, in the very first Shabad of the SGGS (Sri Raag), Baabaa Nanak reveals to us his Satguru, and then the Tenth Mahal puts the seal of finality on it. Whoever is their Satguru, He is obviously Sikhi's Satguru as well. And that Satguru is none other than the Formless, Transcendental Supreme Self; also known by many other names such as Abinaasee Purakh, Ajanmaa Purakh, Akaal Purakh, Parmeshar, Gobind, Gopal, Sahib, Pritam, Prabh, Har Har, Joti-Svaroopa, Waheguru, Thaakur, Raam Raaje, Jagdees, Naraayan, and so on.

The Tenth Master confirms the principle laid down by the First Mahal, and declared that the Satguru of all is none other than God. He further made it clear saying that: "I am the servant of Primal Being". Here he did not say that he is the servant of this embodied Guru or that embodied Guru; this scripture or that scripture. The reason he did not say so because he had already rejected all such external or mental notions. He further declared that: "Those who call me Permeshar, they all will go to hellish existence". It is said that similar warning was also issued by the the Ninth Mahal.

The word "Ajanmaa" appears in the Gurbani a couple of times. This word is very significant in that it sums up as to who the Satguru is and how one can connect with him. Ajanmaa means the one who is Eternal, or who does not take birth. In other words, the Satguru is none other than the Eternal Factor, the Inner-dweller (Self), who does not take birth. The Gurbani urges us to take on this "Purukh Ajanmaa" (Primal Being, who is beyond birth or incarnation, and death) as the Satguru.

Where can one find this Satguru? What is His whereabouts? He is located within our body. However, the man blinded by his body-identity (the veil of egoism) is involved in the externalities of material existence which inhibits his turning inward. So long he does not turn inward, till then there will be no liberation from doubts, delusion and consequent suffering. Even though the Pure Consciousness (Joti-Svaroop...) is ever present within all, it is beyond all senses, beyond all intellect, beyond all forms, beyond time, beyond causation and beyond space. The Gurbani says: Moreover, the Satguru of the Sikhi is also revealed in the very definition of the words Sikh and Khaalsaa. Literally, Sikh means the Spiritual Student, and Khaalsaa means one with Pure Heart. In the Light of the Gurbani, if we inquire deeper into these two words, we will find that the Satguru of a Sikh or a Khaalsaa is none other than the Timeless Being (Akaal Purakh). One does not become a Sikh or a Khaalsaa by just taking birth in a so called Sikh family. According to the Gurbani, these names represent the Self-realized state one has to reach. As defined by the Gurbani, a true Sikh or a Khaalsaa is he who is Self-realized; and thus has become One with the Divine Essence within (God, Satguru, etc.). Khaalas - or khalas - simply means pure. In this context, consider the following verses: As we can see, it's very easy for someone to call himself a Sikh or a Khaalsaa (also pronounced Khalsa), but very difficult To Be one! As proclaimed in the Gurbani, the true ones are very few and far in between! Why? Because the majority of us (over 99.9 percent category!) have our minds switched off from the Intuitive Understanding of the Gurbani — we understand only the surface import or literal instruction of the the Gurbani. As declared in the Gurbani, nobody can become a true Sikh or a true Khaalsaa without realizing the Self within. Because, to be a Sikh or a Khaalsaa is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion or any peculiar external appearance of a person; it is a question of becoming the Gurmukh! The Gur-Shabad cannot be more clear than this. The problem or confusion is created by our selfishness and our ignorance of the Gurbani. And in this ignorance and selfishness we never try to pause ("Rahau"), reflect or spend some time to understand the true meaning of the Gurbani. The result is in our front! The Gurbani thunders forth in the following declaration that if one tries to understand, realize and comprehend the meaning of the Shabad than he will know that without One True Being everything else is false. One may ask: "If I don't know God, and if I don't have any Guru in a physical form, then how am I to attain Self-knowledge and remove my ignorance?" The Divine Knowledge capable of roasting the seed of one's ignorance is contained in the Gurbani, just as the sweetness is hidden in the sugarcane. This is a precious Gift to all mankind from the Lord. Unfortunately, we in selfishness remember the "gift" only but not the "Giver"! One who truthfully searches in the Gurbani, finds the necessary Knowledge (Aatam Giaan, Bibek Budhi...) to understand the matter and the Spirit. But, as the Gurbani tells us very rare are those who really try to understand the Gurbani. Rest of us feel satisfied with mere lip service, unmeaning rituals, religious garbs, dry and mechanical reading and religious books and hearing Kirtan!

— T. Singh
www.gurbani.org

Updated on Friday, March 29, 2013 2:41 PM (PST)

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