THE GURU: "ਗੁਰ ਕੀ ਮੂਰਤਿquot; - GUR-MOORATI

ਗੁਰ ਕੀ ਮੂਰਤਿ ਮਨ ਮਹਿ ਧਿਆਨੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮੰਤ੍ਰੁ ਮਨੁ ਮਾਨ ॥ ਗੁਰ ਕੇ ਚਰਨ ਰਿਦੈ ਲੈ ਧਾਰਉ ॥:
Gur kee moorati man mahi dhiaanu. Gur kai Sabadi Mantru manu maan.
Gur ke charan ridai lai dhaaraou
(sggs 864).
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The previous parts of this series reflected on: (a) who the Guru's is in Sikhi; (b) meaning and business of the Guru; (c) linking with Him; (d) necessity of the Guru; (e) how to serve the Timeless Guru; and (f) true nature of the Guru's Lotus Feet ("Charan-Kamal"), etc.

In this part, this Gurbani Reflection will attempt to reflect upon "ਗੁਰ ਕੀ ਮੂਰਤਿ /ਸਤਿਗੁਰ ਮੂਰਤਿ " (Gur Kee Moorati ... ) — what is it, what's its true nature, how can it be enshrined in the mind, and how it can be meditated upon? Likewise the Guru-God's Charan-Kamal (Lotus Feet), taking the "Gur-Moorati" as a physiological portrait or an idle is nothing but ignorance of the Gurmat (Shabad-Giaan). The Gurbani's "Gur-Moorati" is not a physiological object. It is Spiritual, thus Subtle and Transcendental; therefore, realized only upon being thoroughly awakened to the Pure Consciousness within (i.e., by becoming the Gurmukh).

Unfortunately, under the spell of Maya (ignorance...), often this term "Gur-Moorati" is taken literally. The consequences of such faulty understanding are serious and far reaching. As a result, for example, many are turning toward "idle" and "personality" worshipping (But-Prastee and Aadam-Prastee). For example, the so called portraits of Gurus based on shear imagination of some artists are widely displayed in homes, Gurdawaaraa, and media ( Sikhism related Internet sites, news papers, books, magazines, etc.); and worshipped like idles. As a consequent, many so called Deh Dhaaree (time or death-bound) Gurus have come into being. Because of the misunderstanding of the gist of the Gurbani, many Sikhs are joining the camps of various sects run by these embodied or outer Gurus. As a result, idle-like adoration of Moorats (portraits or pictures) is on the rampant. The outcome of all this mental circus (false ego) is chaos, confusion, mental concoctions, spiritual hypocrisy (Pakhand), mendacity, corruption, cheating...

With the rise of false ego comes the mistake of identifying the Infinite Principle with the finite form of the body or matter. However, that's neither our real state nor the Guru. Since the Eternal Shabad, the Naam, our Mool has no gross "body" or "form", the Gurmat's Parmeshar (Guru, Satgur, etc.) is Formless, Bodiless, Timeless, Spaceless, Beginingless, Endless, Eternal, and All-pervading. On the contrary, the worship of portraits, pictures, objects or idols is the state of finitude or self-limitations resulting from spiritual ignorance (delusion, illusion, egoism, mistaken identity, Maya, etc.). The Gurmat, however, does not recommend such worship. Because there is a great drawback in it — it becomes the seeker's life long interest and he does not want to part with it, thus creating a solid block in his mind which is extremely difficult to break later. This block, in turn, becomes an obstacle to his own Spiritual Realization.

  • ਗੁਰੁ ਸਮਰਥੁ ਗੁਰੁ ਨਿਰੰਕਾਰੁ ਗੁਰੁ ਊਚਾ ਅਗਮ ਅਪਾਰੁ ॥: Gur samarath gur nirankaar gur oochaa agam apaar: The Guru is All-powerful, the Guru is Formless; the Guru is Lofty, Inaccessible and Infinite (sggs 52).
Now, if we ask ourselves: since the Mool, God or the satgur is Formless, than how can he have a physiological Moorat (picture or form) or physiological "Charan Kamal"? Since the Gurbani's GodSatgur is transcendental, so is His "Moorati" and "Charan Kamal". The Gurbani will prove to us that "Gur-Moorati" is not a physiological object or a portrait of any embodied being, instead, it is the constant remembrance of Divine Naam (Aatam Giaan of the Gurbani...) .
  • ਗੁਰਦੇਵ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗੁ ਜੁਗੁ ਗੁਰਦੇਵ ਮੰਤੁ ਹਰਿ ਜਪਿ ਉਧਰਾ ॥: Gurdev aadi jugaadi jugu jugu gurdev mantu Hari japi udharaa: The Divine Guru existed at the primal beginning, throughout the ages, in each and every age. The Divine Guru is the Mantra of God’s Name (Aatam Giaan...); Understanding it, one is saved (sggs 250).
In order to protect Spiritual seekers from empty rituals, belief, and ceremonies, Baabaa Nanak gave us the Gurbani, the God's Teaching, as the Divine Guide. Since It descended to mankind from the Original Source, it's Attall (changeless). We cannot create the Truth; because It was, It is, and It will be. Only the concepts and ideas are changeable, because they are mental achievements created in the framework of time-space. Since the Truth or Shabad is not a concept or an idea, It cannot be organized or cheated; because It is not a mental achievement. It is a Enlightened State we have to reach to receive It.
  • ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਮੇਟੈ ਕੋਇ ॥: Gur kaa sabadu n metai koi: No one can undo the Gur-Shabad (sggs 864).
Baabaa Nanak's Bani (pronounced Bani) formed the basis for the Banis of the rest of the Mahals, not the other way around. However, particularly the Bani of Baabaa Nanak as well as Kabeer Sahib is not so easy to understand in the beginning. Accordingly, the nine Mahals that followed Baabaa Nanak tried to explain the Truth condensed in his Bani to rest of us; some did it through their own Bani as well as through the Bani of many Realized Bhagats (the Gurmukh). Then the Tenth Mahal with the decree of Akaal Purakh put an end to the chain of human mastership; because by then he already had the complete SGGS containing the Perfect Divine Knowledge ("Pooran Brahm Giaan") for rest of us.
  • ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ ਸਾਧਸੰਗਿ ਗਾਵਹਿ ਗੁਣ ਗੋਬਿੰਦ ਪੂਰਨ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Pothee parmesar kaa thaanu. Saadhsangi gaavahi gun Gobind Pooran Braham Giaanu |11|Rahaaou||: The Holy Book (Aadi Granth, which contains the Divine Knowledge-Aatam,Giaan, Brahm-Giaan...) is the Abode of the Transcendent Lord. Sing His Glorious Praises with the Saadhsang (the mind that has been perfected, purified...), and be blessed with the perfect Brahm-Gaan ||1||Pause|| (sggs 1226).
  • ਜਾ ਕਾ ਕੀਆ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਅਮਰੁ ਨ ਮੇਟੈ ਕੋਇ ॥: Jaa kaa keeaa sabhu kishu hoi. Tis kaa amar n metai koi: Everything is done by Him. No one can erase His Eternal Decree (sggs 1152).

Here is what the Gur-Shabad of "Pooran Brahm Giaan" says about "Gur-Moorati". For example, on page 864 of SGGS, the Fifth Mahal says: "ਗੁਰ ਕੀ ਮੂਰਤਿ ਮਨ ਮਹਿ ਧਿਆਨੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮੰਤ੍ਰੁ ਮਨੁ ਮਾਨ ॥ ਗੁਰ ਕੇ ਚਰਨ ਰਿਦੈ ਲੈ ਧਾਰਉ ॥" (Gur kee moorati man mahi dhiaanu. Gur kai Sabadi Mantru manu maan. Gur ke charan ridai lai dhaaraou). If we can grasp the meaning of this verse, we can set ourselves free from religious con-artists and the spell of doubts, ignorance, rituals, and self-limitations. Let's try to understand it. "Gur kee" means of the Guru. The term "ਮੂਰਤਿ" (Moorati) (not ਮੂਰਤ- Moorat) means CharacteristicsVitues, or Qualities of the Guru; "Man Mahi Dhiaanu" means contemplate in the mind; "Gur Kai Sabadi Mantar" means take the one Word of the Guru (since the Shabad belongs to the Akaal Purakh, the Gur means "Akaal Purakh), the Mantra (i.e., the Shabad or Naam - Aatam Giaan...); "Manu Maan" means accept this in your mind. How wonderful! This verse simply says: The "Gur-Moorati" is nothing but the Characteristic, Virtues, or Quality of the Guru (Akaal Purakh), which is the one Word of the Shabad (Naam-Aatam Giaan...); let your mind accept it, and Reflect on it. Simply put: "Gur-Moorati" is none other than engaging the mind in unbroken remembrance of the Divine Name (Naam-Aatam Giaan...) through the Shabad-Vichaar . "Gur ke charan ridai lai dhaaraou" simply indicates that these are the Gur-Charan, enshrine them in your Heart. That's all.

This forgoing is the most widely quoted verse by those who have developed strong propensities for idle worshipping. Here the word "Gur Moorati" is very significant in this verse. Those who are systematically taking the Sikhi or Baabaa Nanak's Teaching into But-Prastee and Aadam-Prastee (idle worshipping-Brahmini Mati) make the following errors in the interpretation and understanding of this verse as well as other similar verses. First, either deliberately or under the spell of ignorance or both, they misinterpret the term "Moorati" as Moorat. As we know, the word Moorat simply means a picture or a portrait. However, when you put the Sihaaree ("i") at the end, it becomes Moorati (or Moorate), which means the characteristics or qualities (Gun-ਗੁਣ) of the Guru. What are the Gun of the Guru? That is Aatam Giaan, Brahm Giaan, etc., which are Transcendental and realized with the constant practice of the Shabad-Vichaar. Misinterpretation of this word is the cause of confusion, leading people back into the idle worshipping from which Baabaa Nanak freed them.

Second, merely being satisfied with the misinterpretation of the word "Moorati", many of us stop right there and ignore the rest of the verse. If we make the effort to read or understand the remaining part of this verse, then it becomes very clear that the "Gur-Moorati" is nothing but accepting and engaging the mind in unbroken contemplation of the Divine Naam(... Gur kai Shabade Mantar mannu maan). It is in this context the word "Moorati" (not Moorat) has repeatedly been used in throughout the Gurbani.The Gurbani cannot be more clear than this.

Now, can anybody draw a portrait of the Transcendental qualities of the Naam or Aatam-Giaan? Off course not! Perhaps we can now appreciate the Transcendental Nature of the "Gur-Moorati", and the same time realize the absurdity of the notion of taking the term "Moorati" equal to some portrait. Until the intuitive understanding dawns, the seekers of the Truth will be faced with such riddles ("Mundaavanee") posed by the Gurbani. However, as we will see a little later, the Gurbani assures us the solutions to such Spiritual riddles will surely come to those who diligently, correctly, and assiduously reflect on the Gur-Shabad (i.e., who have become the Gurmukh).

Now, in the forgoing verse, does the Fifth Mahal say either we keep his portrait or picture in mind, or we keep the portraits or pictures of other Mahals in mind and then worship them? No. He did not say that, nor the other nine Mahals. If Baabaa Nanak wanted us to worship his portraits (Mooratee Poojaa or idle worshipping), he would have specially made them for us and left them behind before shedding his material body. He neither left any, nor did he instruct us to worship any such portraits (Mooratee Poojaa). Why? Because, as the Gurbani repeatedly reminds us, that's not the Truth. The Truth is That in whom reside all beings and who resides in all beings, who is the giver of Grace to all, the Supreme Soul of the Universe, the Infinite Being — we are That ("Joti-Svaroopa"). And the process to retrace our steps back to That Source (Mool) is undivided Shabad-Vichaar, performed naturally (in Sahaj).

  • ਗੁਰ ਕੈ ਬਚਨਿ ਰਿਦੈ ਧਿਆਨੁ ਧਾਰੀ ॥ ਰਸਨਾ ਜਾਪੁ ਜਪਉ ਬਨਵਾਰੀ ॥੧॥ ਸਫਲ ਮੂਰਤਿ ਦਰਸਨ ਬਲਿਹਾਰੀ ॥ ਚਰਣ ਕਮਲ ਮਨ ਪ੍ਰਾਣ ਅਧਾਰੀ ॥੧॥ ਰਹਾਉ ॥: Gur kai bachni ridai dhiaan dhaaree. Rasanaa Jaap Japaou banvaaree. ||1|| Safal Moorati darsan balahaaree. Charan kamal mann praan adhaaree ||1||Rahaaou||: Within my Heart, I focus on the Gur-Bachan (Upadesh, Divine Teachings of the Gurbani...). With my tongue, I chant God's Name (i.e, my tongue speaks the Truth...). ||1|| The "Moorati" (of His Name) is fruitful and I am a sacrifice unto His Vision. His Lotus Feet (of Naam) are the Support of the mind and the very breath of life ||1||Pause|| (sggs 740).
We do not see the Reality because our mind is not ready for it. Why it's not ready? Because from early childhood we are taught to think that we are limited to our name and form. This is the mental groove that blocks us from seeing the simple Truth. The worldly titles such as Sant, Saadhoo or Giaanee do not mean anything so long one has not given up his mental grooves or self-limitations. In other words, without giving up the mistaken identification with the body-bound inclinations, one cannot realize that he is the Image of Timeless Being, the Pure Awareness ("Joti-Svaroopa").

Thus, it is the doubt-ridden mind (ਭਰਮ) that makes simple things complicated because it will read complex and far-fetched meanings in simple truth. It's the pastime of the deluded mind to turn the truth into question or doubt. The Truth is simply Being. However, the mind deluded with doubts wants complexity because it is not contented with simplicity. What is not difficult looks difficult to such person. The Gurbani repeatedly reminds us everything is within. But we find it difficult to look within because our false ego wants to wander about. This is why so many religions, paths and sects have come into existence with their own complex adherents and antagonists!

  • 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).
The Gurbani repeatedly makes it clear that the True Guru is Shabad-Roop, and the Essence of the  Shabad is bodiless, timeless, spaceless, beginingless, endless, eternal, and all-pervading. Therefore, as the Gurbani reveals to us, contemplation on the one Gur-Shabad (Naam- Aatam Giaan.. ) given to us by the Satgur is the real "Gur-Moorati", everything else is a material speculation or logic based on our mental circus (false ego or ignorance). In other words, with the continue practice of Shabad-Vichaar, their arises the Transcendental Vibratory Sound (Dhuni) within, and the contemplation on this Dhuni is the true "Gur Moorati".
  • ਧੁਨਿ ਮਹਿ ਧਿਆਨੁ ਧਿਆਨ ਮਹਿ ਜਾਨਿਆ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਨੀ ॥੩॥: Dhuni mahi dhiaanu dhiaan mahi jaaniaa Gurmukhi akath kahaanee: Meditation is in the Dhuni (of Naam, Shabad-Surti, Unstruck Transcendental Vibratory Sound-current, etc.), and His knowing (God-realization, etc.) is in such meditation. Become the Gurmukh, and speak the Unspoken Speech (i.e., the Lord's Unspoken Speech - ਅਕਥ ਕਹਾਨੀ - can be realized or be known only by becoming the Gurmukh)||3|| (sggs 879).
  • ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥: Hari aape Sabad Surti dhuni aape: The Lord Himself is the the Shabad, Awareness, and attunement (sggs 165).
  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Shabadu 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, Heart...); (it is) through this Shabad (one) seeks (God's) Light that pervades the three worlds (sggs 945).
In nutshell, To become merged into this "Moorati" of the Satgur is nothing but becoming immersed in the Naam-Consciousness, in Sahaj (Natural State of Being. The more we Reflect on the Gur-Shabad (Shabad-Vichaar), the more it will sink in the Heart; this is the Gurbani's Gur-Moorati or Gur-Charan.
  • ਸਤਿਗੁਰ ਮੂਰਤਿ ਕਉ ਬਲਿ ਜਾਉ ॥: Satgur moorati kaou bal jaaou: I am a sacrifice to the "Moorati" of the True Guru (sggs 1202).
  • ਪ੍ਰੀਤਮ ਸਾਚਾ ਨਾਮੁ ਧਿਆਇ ॥ ਦੂਖ ਦਰਦ ਬਿਨਸੈ ਭਵ ਸਾਗਰੁ ਗੁਰ ਕੀ ਮੂਰਤਿ ਰਿਦੈ ਬਸਾਇ ॥੧॥ ਰਹਾਉ ॥: Preetam saachaa naam dhiaai. Dookh dard binase bhavasaagar Gur kee Moorati ridai basaai ||1||Rahaaou||: Contemplate on the True Name of Beloved God. By enshrining the "Gur Moorati" within your Heart, pains and sorrows of the terrifying world-ocean (Maya) are dispelled ||1||Pause|| (sggs 1268).
  • ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥ ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥: (I) heed to the Gur-Shabad, within. (I) will never forsake the "Hari Naamu" (Giaan or Divine Wisdom, which I obtained from the Gur-Shabad). ||1||Pause|| (sggs 1154).
Everything we see has a veil of Maya on it. Similarly, the true meaning of the Gurbani is also veiled with Maya. This is due to our false ego and the hard shell (ambiguity) of the limited human language, which needs to be pierced through to get at the kernels of the underlying Truth in the Gurbani. If we don't use the God given faculty of discriminating intellect (Bibeka Budhi) to crack open the hard shell of language and its ambiguity, then we take the risk of committing the grievous mistake of taking the Gur-Moorati as some physiological portrait or object. The Gurbani roars:
  • ਸਾਹਿਬੁ ਮੇਰਾ ਸਦਾ ਹੈ ਦਿਸੈ ਸਬਦੁ ਕਮਾਇ ॥ ਓਹੁ ਅਉਹਾਣੀ ਕਦੇ ਨਾਹਿ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥: Sahib meraa sadaa hai disai Shabad kamaai. Oh aouhaanee kade naahi n aavai n jaai: My master is eternal. He is seen by practicing the Shabad. He never perishes, He does not come and go - He neither takes birth nor does he die (sggs 509).
The Pujaaree Group (some of the so called Sants, Baabaas, Raagees, Giaanees, Bhais, Kirtan Jathaas, Granthees, Paathees, Pundits, Mullaas, etc.) apparently has no interest in understanding the essence or gist of the Gurbani whatsoever. Their only interest seems to be keeping the generations brainwashed, tied to the knot of useless rituals and self-limitations. Why? Because this insures them return business! Seems like it's all about "Kanik Kaamini" — lust and greed of selfishness!
  • ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥: Bhekh dikhaai jagat ko logan ko basi keen (Dasam Granth 140).
The Gurbani tells us it would be a fetal error to identify oneself with something external. Those who worship the lifeless objects (pictures or Moorats, images, etc.) or the dead are ignorant, spiritually blind, doubt-ridden and confused. Therefore, Whatever they do in the name of religion or Spirituality is useless. In the process they not only confuse themselves, but, in their "lust and greed", they also confuse others.
  • ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ ਨਿਰਜੀਉ ਪੂਜਹਿ ਮੜਾ ਸਰੇਵਹਿ ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਵੈ ॥੩॥: Bharme bhoole agiaanee andhule bharmi bharmi phool toraavai. Nirjeeou poojahi marhaa sarevahi sabh birathee ghaal gavaava||3||: The ignorant and the blind wander deluded by doubt; deluded and confused, they pick flowers for offering. They worship lifeless objects and serve the tombs of the dead; all their efforts are useless ||3|| (sggs 1264).
False consciousness is the result of limited individuality grown out of the body-bound inclinations. The mind turned outward through the senses will not listen to the Self. As a result, we attempt to describe the Truth in terms of mind and matter. In this faulty attitude (false ego) of ours, we turn the fact into a question or an imagination. This is the error scriptures speak of. The purpose of all religions and paths is to help the man readjust this faulty attitude. The process is to engage the mind in Shabad-Vichaar!
  • ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥ ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥: Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One (who has the Divine Treasure of the Naam) sits in the cave of Sunn Samaadhi (the state of complete Stillness, spiritual Silenece; the state devoid of Mayaic thoughts or wanderings, etc.); there (in that Heart-Cave or Heart-Home) the unique, perfect God dwells . (The Heart in which this Divine Treasure is awakened) God holds conversations with (those) devotees (i.e., those devotees Realize God) (sggs 894).
The outgoing mind (false ego) is restless itself. To take the Truth for imagination and imagination for the Truth is the pastime (wandering) of such restless mind. Therefore, imagining of some sort of physiological "Gur-Moorati" or feet is the symptom of our mental delusion. All religions and scriptures are meant for the elimination of such ignorant, egoistic, Baaharmukhi or outward-bent mind. Consequently, the Gur-Shabad repeatedly asks us to engage the mind in the undivided Shabad-Vichaar, the real Gur-Moorati - "ਅਕਾਲ ਮੂਰਤਿ ਗੁਰਦੇਵਾ".
  • ਕਰਿ ਪੂਜਾ ਹੋਮਿ ਇਹੁ ਮਨੂਆ ਅਕਾਲ ਮੂਰਤਿ ਗੁਰਦੇਵਾ ॥੩॥: Kari poojaa homi ihu manooaa Akaal Moorti Gurdevaa ||3||: Worship Him, and dedicate this mind unto Him, the "Moorti" of the Timeless Divine Guru ||3|| (sggs 614).
  • ॥ 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).
The Satgur (Mool...) has posed His seekers many riddles ("Mundaavanee"). For example: Who is the True Guru? What is the Gur Moorati? What is the Charan Kamal? How to serve the True Guru? How to enshrine Gur Moorati or Charan Kamal in the mind? What is the mind? What is the true Dharma? What is the True Religion? How to find liberation from material bondage? What is ego and where does it come from and how to rid of it? What is the Shabad and Naam? Are we this physiological body or something else? What is the Spirit and matter? So on and so froth. The Gurbani reveals to us that only those who diligently reflect on the Gur-Shabad (Shabad-Vichaar) will find the solutions to these riddles. In this context, the Gurbani addresses all of us, the deluded beings, including those who call themselves saints as follows:
  • ਥਾਲੈ ਵਿਚਿ ਤੈ ਵਸਤੂ ਪਈਓ ਹਰਿ ਭੋਜਨੁ ਅੰਮ੍ਰਿਤੁ ਸਾਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥ ਇਹੁ ਭੋਜਨੁ ਅਲਭੁ ਹੈ ਸੰਤਹੁ ਲਭੈ ਗੁਰ ਵੀਚਾਰਿ ॥ ਏਹ ਮੁਦਾਵਣੀ ਕਿਉ ਵਿਚਹੁ ਕਢੀਐ ਸਦਾ ਰਖੀਐ ਉਰਿ ਧਾਰਿ ॥ ਏਹ ਮੁਦਾਵਣੀ ਸਤਿਗੁਰੂ ਪਾਈ ਗੁਰਸਿਖਾ ਲਧੀ ਭਾਲਿ ॥ ਨਾਨਕ ਜਿਸੁ ਬੁਝਾਏ ਸੁ ਬੁਝਸੀ ਹਰਿ ਪਾਇਆ ਗੁਰਮੁਖਿ ਘਾਲਿ ॥੧॥: Thaalai vichi tai vasatu paeeo Hari bhojanu amritu saaru... (sggs 645).

— T. Singh
www.gurbani.org