THE GURU: "ਗੁਰ ਕੀ ਮੂਰਤਿquot; - GUR-MOORATIਗੁਰ 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).
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).
- 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).
- ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਮੇਟੈ ਕੋਇ ॥: Gur kaa sabadu n metai koi: No one can undo the Gur-Shabad (sggs 864).
- 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).
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).
- 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).
- 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).
- 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).
- ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥: Bhekh dikhaai jagat ko logan ko basi keen (Dasam Granth 140).
- 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).
- 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 (sggs 894).
- 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).
- 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