GURBANI IS MEANT TO BE APPLIED

O brother, follow the Gurmat (Teaching of the Shabad-Guru) and dwell in Truth. Practice only truth (Naam-Simran, etc.),
and remain merged in the Shabad ||1||Pause|| (sggs 30). By becoming the Gurmukh (spiritual being), practice the
Shabad (Divine Name, Truth, to live according to the Shabad, ਸ਼ਬਦ ਕਮਾਣਾ, etc.), and God will come to dwell within
the mind (to become stable in spiritual life, ਅੰਤਰ ਆਤਮੇ ਟਿਕ ਜਾਂਣਾਂ, etc.) (sggs 67).
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If a person is disease-stricken, his mere reading of the medicine's label without taking the medicine will not cure him. In order to be cured of the disease and related pain and suffering, one has to take the medicine and stop mere reading its label. Similarly, the Gurbani (Sri Guru Granth Sahib, SGGS) is only meant to be applied, otherwise it has no meaning. Mere reading of it or listening to its recitations will not cure us from our psychological illness.

More or less, we are all sick. Our disease is false ego (Haume). The instructions of the Gurbani is like a medicine. Until it is diligently applied to the mind, its mere reading will not have any effect on the healing process. One may be able to gain all sorts of knowledge by reading the scriptures, however, the knowledge without pure Bhagti or Shabad-Surti is empty as married life to an eunuch! One can appease his hunger only by taking food. If he does not make effort to take food, or if he just sits there on account of his fate, he is sure to die of starvation! Similarly, if we desire to rid of our chronic disease of false ego (Haume), we must apply the Divine Teaching of the Gurbani or Shabad-Giaan. Just as we can get rid of a disease with medicine under the instructions of a competent doctor, in the same way, with the stick of collyrium of Self-knowledge (Aatam-Giaan), the Gurbani helps us remove from our eyes the cataract of Maya (illusion, false ego, delusion, mental conditionings, ignorance, wrong identity, etc.). It is this medicine which cures all diseases of the Jeeva (individual being). Hence the Gurbani is the Perfect Doctor of the Soul; for it relieves the Jeeva from its conditionings so that it can Realize its Soul-Nature. However, it will not do the trick if we simply verbalize it. Only when one fully assimilates it will all be well with him! In reality, the Unconditioned Consciousness (Shabad, Naam, Self, Light, Knowledge, Satguru, etc.) is our True Nature; for it resides deep in the nucleus of our personality. However, in ignorance we have confounded the true Self with the apparatus of the body-mind-intellect, thereby we have forgotten the state of our True Being. By persistently applying the Touchstone of the Gurbani to our life the egoism is quieted, and we become aware of our Essential Nature, which is Eternal Blissful Existence. The body is the field (Khet) of actions, and through actions we attain experiences. The Gurbani tells us to perform certain actions and to refrain from others. It further tells us to perform actions without attachment. Thus, to live by the Gurbani requires disciplining every fiber of our nerve system. Application of the Touchstone of the Shabad-Giaan (Self-knowledge) to our daily activities supersedes all other philosophy, logic, advice, psychology and all speculations of the intellect. It keeps the awareness in the eternity of the "now". Applying the Gurbani means to live earnestly by its instructions. Thinking of One God alone, speaking of This alone, conversing of This alone with others, and serving This alone is the practice of the spiritually Wise who has applied the Gurbani to their day-to-day living. The intellect of such seeker is filled with Beauty and Bliss, his vision is right, and his mind is free of the passion for sensual enjoyment. He knows that the Truthful or Righteous living is greater than the Truth. Firmly established in the conviction that this world and its objects are illusion (transient) like the blueness of the sky, he is free of attraction and repulsion. The Men of Light tell us that the ornament of such an earnest devotee who lives by the Word is devotion, and the jewel of his devotion is consciousness of non-duality (absence of Doojaa Bhaav). He is full of spiritual Wisdom which is decorated with unshaken meditation on the Divine Name; the decoration of this meditation is his renunciation of sense gratification; and the pearl of this renunciation is pure and unfathomable Peace, which cuts asunder the roots of all sorrows and suffering. Such perfect and taintless being lives in the shoreless ocean of Bliss (Anand); for he is free of those practices that breed miseries, anxiety, anguish and self-limitations.

However, as the Gurbani points out to us, instead of applying the Intuitive Wisdom of the Gurbani to the apparatus of our body-mind-intellect, instead of applying the whip of the Divine Name to it, instead of applying the Divine Presence to it, instead of applying the dust of the true devotees to it (i.e., their Sangat or company), instead of applying the apprehension of God to it, instead of applying the Love of the real Self to it, instead applying the perfume of surrendering our false ego to the Self within, we adorn it with evil passions, religious paraphernalia, ritual marks, ornaments, scented oils, perfumes, ashes, rosaries, make-up, and so on.  Also, we adorn our inner subtle equipment with poisonous fume of discord, which leads us into a self-created state of fretfulness.

We have today more people who talk on the Gurbani than those who learn it; and more who read the Gurbani than those who understand its real meaning. But, very few are trying to live the Gurbani. Especially many among the so-called educated class who generally reason to themselves that the SGGS is the greatest Granth in the world explaining a wondrous spiritual philosophy to read, sing and appreciate rather than to live by it!

Consequently, what we are now witnessing is a miserable travesty of the Truth of the scriptures, obscured and distorted by self-seeking Bhais, Raagees, Kathaakaars, Giaanees, Paathees, Pujaarees, Parchaaraks, Sants, and the scheming intellects who have their own selfish purpose and plans to swindle the unsuspecting people. The cheap practices of ignoring the Truth now seems to be the accepted routine in temples and other houses-of-god. This is religious corruption which does not bless anyone except the temple institutions and their trustees. As far as the devotion (Bhagti) is concerned, such negative practices can only bring a destruction of the very ethical and moral integrity of the followers.

The Gurbani is a very simple and basic human document which outlines man's God-ward journey and his charter of duties. It takes into account the entire spectrum of human life. Therefore, its teachings have relevance to day-to-day life in the world. In essence, it asks us to perform Truthfully or Righteously, while constantly remaining in Divine Communion. This is Dharma.

Although we know deep inside that we must live by the Gurbani's instructions, but we are unable to live it in action. Why? Because, although we do go through the Gurbani (or any holy texts for that matter) again and again, but we never allow the Gurbani to go through us! In other words, any reading or listening of the scriptures without gaining Intuitive Understanding is totally unavailing. As a result, our minds are not at this moment tuned into the Gur-Shabad, and therefore not fully prepared or willing for cultivating Shabad-Surti (God Consciousness). Our daily life is full of its natural contentions and usual competitions. The result is that we end up living a wrong life in all our worldly contacts and experiences, undergoing tensions, strains, creating chaos within for ourselves, and confusion outside for others around us. The Gurbani questions us:

In the desire of acquiring scriptural knowledge, many scholars resort to endless study of scriptural texts, giving very little or no consideration to living by them. Caught in this race of acquiring mere book-knowledge they may even resort to a system, path or a sect of their own. This is nothing but a state of Spiritual stagnation which may be encountered in even evolved beings. With such book-knowledge one may impress upon simpletons, gain name and wealth, make followers, get appreciation from others, build a little empire, and so on, but he will not find himself or God. God cannot be realized through scholarship or speculations. As the light from even millions of burning lamps is of no avail to a blind person, so too, the repeated reading (Nitnems, Paaths, etc.) or study of numerous scriptures is of no use to a person who does not live by the character of the Divine Word. Self-realization comes with true actions, not with mere words. The Gurbani is a way of teaching and practice. Therefore, the Gurbani is only meant to be lived in actions. For example, if we want to know the sweetness of honey, we must taste it ourselves. Similarly, if we want to attain the Spiritual Wisdom (Aatam-Giaan), we must apply the Gurbani to our daily lives. Without it, we will remain nothing but learned "fools"! One may know all the right verses, quote them effectively, be brilliant in discourses and discussions, but so long he is not intensely mindful of its true teaching, and than live by it, obstacles to Self-knowledge are bound to be there. The Gurbani says: The feeling of "ups" and "downs" of our life merely shows that the Gurbani has not been taken to the heart and translated into actions. In order for us to link with the Divine Essence, the Gurbani thus emphasizes on Spiritual practice of Shabad-Kamaaee (diligent reading and listening of the Truth, Spiritual Inquiry, meditation, practice, etc.) which, in turn, gives rise to Shabad-Surti (God-consciousness). By repeatedly reflecting on the Gurbani the mind acquires the power to return to its Source, within. Merely identifying with a particular religion, path, system, caste or social class will not change us. Because most of us use the religion in the pretext of serving our bodies and minds only. Instead of acting on the teaching, we just play with it. Also, giving oneself a particular name will not bring about the inner change either. Further, learning mere words is not sufficient; for mere verbal knowledge is ineffective. Words are play of the mind and are meaningful only at the level of the mind. For example, if one is thirsty, he cannot drink the word "water", nor he can satisfy his thirst. It acquires meaning only with the actual drinking.  Similarly, the Timeless Reality is beyond words; its experience comes through living the Gur-Shabad in actions. Spiritual philosophy in action is religion. The only way to know if a person is really religious is to watch his actions; for the religions show their true face in action. Therefore, it is not what we say, but what we do that matters. The person who is truly religious manifests signs such as discriminating intellect (Viveka Budhi), non-attachment (Bairaag), love and compassion for all living beings (Daya), Self-knowledge (Aatam-Giaan), selfless service, meditation (Jap or Naam-Simran), righteous living, goodness, fearlessness, mental steadfastness, tranquility, magnanimity, true humility, contentment, sweet speech, unselfishness, relinquishment, pure vision, intuitively balanced consciousness, immutability, freedom from craving (Vaasnaas or latent tendencies) for sense gratification, and so on. These are the natural, non-intentional, and spontaneous qualities of a person who is established in truthfulness; for he is free of those practices that breed miseries, anxiety, anguish and self-limitations. The role of the Gurbani is to equip us so that we can dispel our false ego; for ignorance lasts as long as one is in the control of this obstinate error. However, we cannot act correctly without the proper understanding of the Gurbani (or any other scriptural text for that matter). Once it is properly understood and realized, the confirming action is up to us. Nobody can act for another, just as nobody can eat for another. The Gurbani shows us the goal. However,  the obstacles are discovered and overcome by us, the seekers, through earnestly living by its Teaching (Gurmat or Shabad-Giaan). If we do not apply the Gurbani rightly, it only means that we have not understood it rightly. The Gur-Shabad (Divine Word) never fails, but, in bondage, we fail the Gur-Shabad! The Gurbani's message is that there is no purpose in merely rolling the beads nor the tongue singing the praise of God without the sincere devotion. There is also no need for empty rituals or peculiar robes because God has nothing to do with them. Also, there is no need of shouting during worship or prayers as God is not deaf. Further, mere listening or memorizing of scriptures is not enough. To make real Spiritual Progress, we must struggle hard with our mind to apply every Word of it in our daily life. The Shabad, Naam or Hukam is the Truth, the foundation stone of the universe. The practice of truthfulness, therefore, is the prerequisite to other Spiritual Virtues. Mere reading or listening about the truthful living will not remove the contaminated ego; for the Truth is only meant to be applied. In other words, one can express Truth only by the denial of the false — in action.  The voice of the Divinity speaks as vibrations of Truth in our Soul. The scriptures therefore exhorts all of us to practice it. The instructions to find the Truth are given in the Gurbani. It is up to us to act and use the directions provided in such instructions. Because, nobody else can make the Self-realization to order or purpose. One must earn it himself. Man must find out himself through Shabad-Surti (God Consciousness) what he truly is and then remain in his real state of Being.

The only difference between a Gurmukh (Spiritual Being) and a Manmukh (material being in unenlightened existence) is that the Gurmukh practices Gur-Shabad, while the Manmukh practices worldliness. If an opportunity is given to both the Manmukh and the Gurmukh to choose between material gains and Spiritual Benefits, the general tendency of the Manmukh will be to favor the former. But the Spiritually inclined characters (Gurmukhs) will prefer the latter because their goal is to avoid worldly pleasures and serve God (the real Self) in some way or the other.

How can we become Gurmukh? As indicated in Gurbani, we can become Gurmukh by smoldering the Gur-Shabad into us, "here" and "now". Mere mechanical or dry reading of the scriptures shows nothing but ego's stubbornness. In all earnestness, once the Gurmat is applied to one's life, it will take him within, the Home of the his true Self. How a Gurmukh acts is summarized as follows:

Before applying the Gurbani, first we must learn the philosophy. In other words, one must know what he is trying to apply. Once we know the philosophy, then through practice we realize the goal. Otherwise, without knowing the philosophy we may not know what we are trying to apply, thus, creating more disturbance, frustration, conflict, and disconcerting feelings. True scriptures are the source of true philosophy. The reason all religions, paths or systems exist is the perverted ego. Its thinning is impossible so long as there are deep rooted Vaasnaas in our subconsciousness. By sincerely applying the Gur-Shabad to our daily life, we can make the mind concentrate and calm (purified). With the Shabad-Surti (Unconditioned Consciousness) comes the dispassion, the state where all diffused thoughts are absent. When the Shabad-Surti remains unshaken or unbroken, it becomes Sahaj-Avasthaa (natural state of Being).

Thus, the practice of the Gur-Shabad or living with the Truth is power in itself. By removing all predispositions, it makes the mind single-pointed where all mental activities cease to be. Ultimately, this focussed concentration leads to Shabad-Vichaar (Spiritual or Self-inquiry). How quickly one realizes the Sahaj or intuitive Peace depends on the intensity of the practice or self-effort.

Therefore, the Gurbani is not given to us for mere ritualistic and mechanical reading or singing, nor for parrot-like memorization or showoff ceremonies. It is given to us for a very specific reason, that is, to understand the proper Spiritual philosophy and then act upon it. If that does not happen, then the Gurbani declares that there is no difference between a human being engaged in reading or listening to Gurbani and a beast engaged in filling his belly. Once the Gurbani is properly understood, we then come to possess all the essentials of right lifestyle — right thought, right speech, right action, and so on — which makes the proper behavior. From that point on, one does not only know the Truth, but he also lives by It.

When a wooden log is on fire, it makes crackling noise and flames. But when the log is completely burnt, then no more noise is heard! Our deluded mind (false ego) is the log; attached to the worldliness it makes noise (restlessness) and the flames of desire and fear are seen. By applying the Gur-Shabad, when the burning is over, it becomes quite (Sahaj). Such Pure Mind (Pure Self, Pure Aatmaan, or Pure Budhi) is the voice of God. The more one advances towards the Shabad-Surti, the more he becomes detached from the worldliness.

— T. Singh
www.gurbani.org

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Updated on Friday, May 28, 2010 9:16 PM (PST)

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