ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਸਾਚਿ ਸਮਾਵਹੁ ॥੨੭॥ (sggs 933).

Let's try digesting the above verse before proceeding further with this Gurbani Reflection. Throughout his life, this author heard preaching, claims or statements to the contrary. That is, if the Guru ate this, then what's wrong me eating it; if the Guru drank this, then what's wrong me drinking it; if the Guru did this or that, then what's wrong me doing the same. Here the Gur-Shabad is indicating the opposite to be true — follow and do the Guru's Words (Gurmat, Teaching, etc.); don't chase after the Guru's actions.

  • ਗੁਰ ਕਾ ਕਹਿਆ ਅੰਕਿ ਸਮਾਵੈ ॥ ਨਿਰਮਲ ਸੂਚੇ ਸਾਚੋ ਭਾਵੈ ॥ ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਨਹੀ ਤੋਟ ॥ ਲਾਲ ਪਦਾਰਥ ਸਾਚੁ ਅਖੋਟ ॥ ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਸਾਚਿ ਸਮਾਵਹੁ ॥੨੭॥: Gur kaa kahiaa ank samaavahu ...: One who takes the Words of the Guru into his very fiber (applies the Wisdom, Virtues to his daily life), is immaculate and holy, and is pleasing to the Truth. In the ocean of the Guru, there is no shortage of pearls. The treasure of jewels (Of Wisdom and Virtues) is truly inexhaustible. Do those deeds which the Guru has ordained (apply Wisdom and Virtues to daily life). Why are you chasing after the Guru's actions? Says Nanak, through the Guru's Teachings (Wisdom, Virtues), merge in the Truth ||27|| (sggs 933).
  • 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).
  • ਗੁਰਮਤਿ ਮਾਨਿਆ ਕਰਣੀ ਸਾਰੁ ॥ ਗੁਰਮਤਿ ਮਾਨਿਆ ਮੋਖ ਦੁਆਰੁ ॥  ਨਾਨਕ ਗੁਰਮਤਿ ਮਾਨਿਆ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥੮॥੧॥੩॥ : Gurmati maaniaa karanee saaru...: Following (obeying, living...) the Gurmat (Aatam Giaan, Guru's Teaching...), one's conduct (ਆਚਰਨ, practice...) becomes excellent. Following the Gurmat, one finds the Door of salvation (ਮੁਕਤੀ ਦਾ ਰਸਤਾ, Liberation from Maya...). O Nanak! Following the Gurmat (one) becomes the base of (his) family (i.e., he reforms, mend, or improve his family - ਪਰਿਵਾਰ ਦਾ ਸੁਧਾਰ ਕਰਦਾ). ||8||1||3|| (sggs 832).

Our thick, raw or unripe Haume (false ego-sense) may not find itself to be in accord with what's being stated in the forgoing Shabads of the Gurbani (Sri Guru Granth Sahib, SGGS), but that does not change the Truth revealed to us in the Gur-Shabad. The Guru's job is to remove our false ego-sense; not to inflate it or create anew one.

  • ਭਰਮੇ ਭਾਹਿ ਨ ਵਿਝਵੈ ਜੇ ਭਵੈ ਦਿਸੰਤਰ ਦੇਸੁ ॥ ਅੰਤਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵੇਸੁ ॥ ਹੋਰੁ ਕਿਤੈ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਤਿਗੁਰ ਕੇ ਉਪਦੇਸ ॥1॥ ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਮਨਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥1॥ ਰਹਾਉ ॥: Bharame bhaahi na vijhavai je bhavai disantar des..: (Without letting the Words of the Guru abide within the mind) The fire of doubt is not extinguished, even by wandering through foreign lands and countries. (This way) the inner filth cannot be removed. (If inner filth is not removed), one's life and one's religious garbs are cursed. There is no other way to perform devotion, except through the Teachings of the True Guru. ||1|| O mind, become Gurmukh, and extinguish the fire within (of desires). Let the Words of the Guru abide within your mind; let egotism and desires die ||1||Pause|| (sggs 22).

So the Gur-Shabad simply states here that it's not the Guru's actions but the Guru's Words (Upadesa, Teaching, Speech or Gurmat etc.) something to be lived. Accordingly, the SGGS also indicates that the true Sikhs are those who have understood to live Sikhi by learning it through the Gur-Vichaar (contemplating or reflecting on the Guru's Teaching or Words): ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ — Sikhee (or Sikhi) sikhiaa gur veechaar (sggs 465).

  • ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥: Mati vich 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 Guru's Teachings, even once (sggs 2).
  • ਭਾਈ ਰੇ ਗੁਰਮਤਿ ਸਾਚਿ ਰਹਾਉ ॥: Bhaaee re guramat saach rahaaou: O brother, follow the Shabad's teachings and dwell in Truth (sggs 30).
  • ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥: Ihu manu dehee sodhi toon gur sabadi veechaari. Nanak isu dehee vichi naami nidhaani hai paaeeai gur kai heti apaari ||8||10||32||: Search this mind and body, by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad...). O Nanak! Within this body is the Treasure of the Naam; it is attained through the unbounded love for the Gur (Gur-Giaan...) ||8||10||32|| (sggs 427).

Why do we think the Gur-Shabad is saying what it's saying here — don't chase after the Guru's actions, instead, chase after His Teachings and act accordingly? Actions (Karanee) are external, but the Word (Gur-Shabad) emanates from the inner depth.

  • ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥: ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ (sggs 627).

However, the mind of the majority of (the 99.9 percent category) of us lack the subtlety needed to grasp or understand the Guru's Words or His actions. The instinctive mind plays tricks on us. And it has many ways to do so.

The true Guru or the Mahatmaan (not the bogus ones, swindlers etc.) is the one who has transcended all desires by realizing the True Self within ("Joti-Svaroopa" or Pure Consciousness). He still eats and sleep, but for a true Guru or the Mahatmaan, this cannot be called a desire. He does so only to maintain His body. He has no material desires other than selflessly helping rest of us grow spiritually. Hence, during His stay on this earth, whatever He does is for the Divine Cause only, not to gratify His personal senses or desires.

In the same way He will perform certain actions to teach, guide or advice the rest of us. Similarly, He will speak the language of the land in which He is born and brought up. Likewise He may consume a particular food or drink depending on the culture in which He was raised. Also, He may act in certain ways.

But, actions or Words of the true Mahatmaan are enlightened. For He is established in the Supreme Knowledge (Brahm Giaan). Many times, Mahaatamaans perform actions according to the circumstances and situations prevailing at a particular time, and the devotion and the spiritual level of devotees they are trying to help grow spiritually.

  • ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਕਹਿਆ ॥: Gur poorai sach kahiaa: The Perfect Guru has spoken the Truth (sggs 621).
  • ਗੁਰ ਕੇ ਬਚਨ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੇ ਮੇਰੇ ਠਾਕੁਰ ਬਹੁਤੁ ਪਿਆਰੇ ॥: Gur ke bachan sati sati kar maane mere thaakur bahut piaare: Those who accept the Guru'sWord as totally True, are very dear to my Lord (sggs 982).
  • ਗੁਰ ਬਚਨੀ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥: Gur bachanee manu seetal hoi: Through the Guru's Word, the mind becomes calm (sggs1262).

For example Baabaa Nanak traveled all the way to Mecca. If we recall, there He performed extraordinary actions (Kautak) — for example, Mecca rotated as His feet were moved away from the Mecca when he politely requested angry Mullahs to move his feet where there is no God. He did not make Mecca to rotate to impress upon devotees there, but to teach, advice or guide them so that they could grow spiritually. It was an act of total selflessness.

Now imagine if some of us say, "well, if Baabaa Nanak went to Mecca and did this Kautak, then we should also go there and do the same."Guess what will be the result of such undertaking. We will be thrown behind the bars by the royal guards there! Consider this recent example — in India, the act of a chief of a Deraa became an instrument in creating so much unnecessary tension, disharmony, ill-feelings and violence when reportedly one day he decided to, externally or physically, imitate and pose like Guru Gobind Singh Jee (Rees: ਰੀਸ)! The Gurbani says that the best way to become like the Guru is to become like His Bani or Word: "ਗੁਰਬਾਣੀ ਬਣੀਐ".

  • ਖਸਮੈ ਕਰੇ ਬਰਾਬਰੀ ਫਿਰਿ ਗੈਰਤਿ ਅੰਦਰਿ ਪਾਇ ॥: Khasmai kare braabaree phir gairat andar paayi: If one claims to be equal to his Master, he earns his Master’s displeasure (sggs 474).
  • ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ  ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥ ਸਤਿਗੁਰ ਕੀ ਰੀਸੈ ਹੋਰਿ ਕਚੁ ਪਿਚੁ ਬੋਲਦੇ ਸੇ ਕੂੜਿਆਰ ਕੂੜੇ ਝੜਿ ਪੜੀਐ ॥  ਓਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਹੈ ਬਿਖੁ ਮਾਇਆ ਨੋ ਝਖਿ ਮਰਦੇ ਕੜੀਐ ॥੯॥: Satgur kee bani sati saroop hai gurbani baneeai. Satgur kee reesai hor kach pich bolde se koorhiaar koorhe jharhi parheeai...: The Word of the Satguru's Bani is the embodiment of Truth (Sata Saroop: the embodiment of truth); become like the Gurbani — through the Gurbani, become Sata Saroop. Jealously emulating the Satguru, some others may speak nonsense, but the false are destroyed by their falsehood. Deep within them is one thing, and in their mouths is another; they suck in the poison of Maya, and then they painfully waste away (sggs 304).

However, we can use the teaching, advice or guidance offered by the actions of the Guru. For example, consider this message imparted by that Kautak at Mecca — the same One God equally pervades everywhere in all directions. In other words, God is not present only in certain direction or at certain place. But He infinitely pervades equally in the entire creation as omnipresence, omnipotence and omniscience Power and extols His unequalled greatness. It's the blind- mind that limits the Presence of God to certain time, certain place, certain direction etc.

Baabaa Nanak performed many similar selfless Kautaks throughout His life. Mahaatamaans do so to help us learn and grow spiritually. Mahaatamaans are beyond effects of the three qualities and aspects of Maya. Their actions are selfless, coupled with love and compassion for suffering humanity. As such, they only want to help embodied beings to grow spiritually. That's their job. By doing this job, as the Gurbani says, sometime the Master-God can kill a being and then revive. Can we do that?

  • ਸਤਿਗੁਰੁ ਮੇਰਾ ਬੇਮੁਹਤਾਜੁ ॥ ਸਤਿਗੁਰ ਮੇਰੇ ਸਚਾ ਸਾਜੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਭਸ ਕਾ ਦਾਤਾ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥੧॥ ਗੁਰ ਜੈਸਾ ਨਾਹੀ ਕੋ ਦੇਵ ॥ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ਸੁ ਲਾਗਾ ਸੇਵ ॥੧॥ ਰਹਾਉ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਰਬ ਪ੍ਰਤਿਪਾਲੈ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਮਾਰਿ ਜੀਵਾਲੈ ॥ ਸਤਿਗੁਰ ਮੇਰੇ ਕੀ ਵਡਿਆਈ ॥ ਪ੍ਰਗਟੁ ਭਈ ਹੈ ਸਭਨੀ ਥਾਈ ॥੨॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਤਾਣੁ ਨਿਤਾਣੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਘਰਿ ਦੀਬਾਣੁ ॥ ਸਤਿਗੁਰ ਕੈ ਹਉ ਸਦ ਬਲਿ ਜਾਇਆ ॥ ਪ੍ਰਗਟੁ ਮਾਰਗੁ ਜਿਨਿ ਕਰਿ ਦਿਖਲਾਇਆ ॥੩॥ ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਤਿਸੁ ਭਉ ਨ ਬਿਆਪੈ ॥ ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਤਿਸੁ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥ ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥: Satgur meraa bemuhataaj ...: My Satguru is totally independent (He has no personal demands). My Satguru is adorned with this Truth (that He always is Bemuhataaj). My Satguru is the Giver of all. My Satguru and the the Primal Creator Lord are one and the same ||1|| There is no Deva equal to the Guru. Whoever has good destiny (awakened) on his forehead, applies himself to His Sevaa - (by surrendering to the Guru) ||1||Pause|| My Satguru is the Sustainer and Cherisher of all. (Whosoever surrenders to Him) My Satguru kills (that person's Mayaic consciousness) and revives (i.e, gives that person spiritusl life or Aatamic Jeevan). The glorious greatness of my Satguru has become manifest verywhere ||2|| (when one surrenders to Him) My Satguru becomes the power of the powerless. My Satguru resides withing his inner home (or heart). I am forever a sacrifice to the Satguru who has shown me the path (spiritusl life or Aatamic Jeevan) ||3|| One who serves the Guru (i.e., one who surrenders to Him) is not afflicted with fear, and he does not suffer. Says Nanak: I have studied the Simritees and the Vedas. There is no difference between Rabb and the Guru ||4||11||24|| (sggs 1142).

Since actions of the true Mahaatamaans are selfless (devoid of personal demands, agenda or desires), we can be inspired by the Teaching, advice or guidance they offer to us. They can help us transcend our own selfishness, wickedness and narrow-mindedness. But it's all up to us as to how we grasp them and understand them. For example, in the foregoing example of Baabaa Nanak at Mecca, just think about His selflessness. How difficult and dangerous the travel to Mecca from India would have been in those days! But against all odds he still went there. Not for His own selfish desires but to help others. Such selfless love and compassion can really inspire one if one is open and receptive to the real Message.

In other words, if we can grasp and understand the selflessness behind the Mahaatamaan's actions, we can learn to be loving and compassionate to other beings. After all Dharma is the off-spring of compassion — ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤ (sggs 3). Simply put: one cannot live a Dhaarmic life without selfless love and compassion.

In fact, the SGGS emphasizes not to become Karamkaandee. For its on account of the actions committed (Karma), we separate ourselves or drift further apart from Truth!

  • ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥: Kirat karam ke veeshurre kar kirapaa melahu raam. Chaar kunt dah dis bhrame thaki aaye prabh kee saam: (O Lord) On account of the actions committed (Karma), we are separated from You. Please show Your Mercy, and unite us with Yourself, Lord. Having grown weary of wandering in the four quarters (and) ten directions (i.e., all sides/everywhere on earth: ਚੁਫੇਰੇ ਹਰ ਪਾਸੇ), we have come to Your Sanctuary, Lord (sggs 133).

As far as Words of the Mahaatmaan go, they are never empty and external. They are Eternal or Immortal — true in the past, true now, and will be true in the future. These Words emanate from the depths of their personal experience of the Truth (also called God, True Self, Pure Awareness etc.), beyond the surface level. So SGGS urges us — by becoming properly receptive to them — to take these Words into our very fiber: "Do those deeds which the Guru has ordained. Why are you chasing after the Guru's actions?"

  • ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ॥: Santan kee sun saachee saakhee. So bolahi jo pekhahi aakhee: Listen to this Truth about Saints. They speak only of what they see with their own eyes (i.e., personal experience of the Truth) (sggs 894).
  • ਤਿਸ ਨੋ ਸਦਾ ਦਇਆਲੁ ਜਿਨਿ ਗੁਰ ਤੇ ਮਤਿ ਲਈ ॥: Tis no sadaa daiaal jin gur te mati layee: O Lord, You are forever Merciful to those who are receptive to the Guru's Teachings (sggs 961).

To take refuge in the Guru/God or to surrender to the Guru/God simply means to take His Words into our very fiber. When we so take refuge in Him, His power and Grace begins to flow into us, and our Haume or false ego-sense begins to thin out. In other words, compliance to the Guru's Words or doing "those deeds which the Guru has ordained" destroy one's false ego-sense.

  • ਗਗਾ ਗੁਰ ਕੇ ਬਚਨ ਪਛਾਨਾ ॥ ਦੂਜੀ ਬਾਤ ਨ ਧਰਈ ਕਾਨਾ ॥: Gagaa gur ke bachan pashaanaa. Doojee baat na dharee kaanaa: GAGGA (a letter of the Gurmukhi alphabet): One who understands the Guru's Word, does not listen to anything else (sggs 340).
  • ਗੁਰ ਬਚਨੀ ਜਿਨਾ ਜਪਿਆ ਮੇਰਾ ਹਰਿ ਹਰਿ ਤਿਨ ਕੇ ਹਉਮੈ ਰੋਗ ਗਏ ॥: Gur bachanee jinaa japiaa meraa har har tin ke houmai rog gaye: Those who meditate on my Lord' Name through the Guru's Word, are rid of the disease of ego (sggs 735).
  • ਸਤਿਗੁਰ ਬਚਨ ਸੁਖਾਨੇ ਹੀਅਰੈ ਹਰਿ ਧਾਰੀ ਹਰਿ ਪ੍ਰਭ ਕ੍ਰਿਪਫਾ ॥: Satgur bachan sukhaanae heearai har dhaaree har prabh kirapafaa: The Word of the Satguru has become pleasing to my heart. God has showered me with His Grace (sggs 1336).
  • ਗੁਰ ਕਾ ਬਚਨੁ ਸਦਾ ਅਬਿਨਾਸੀ ॥: Gur kaa bachan sadaa abinaasee : The Guru's Word is eternal (sggs177).
  • ਸੁਨਿ ਉਪਦੇਸੁ ਹਿਰਦੈ ਬਸਾਵਹੁ ॥: Sun oupades hiradai basaavahu: Listen to the Teachings, and thrn enshrine them in your heart (sggs 293).
  • ਗੁਰ ਕਾ ਬਚਨੁ ਬਸੈ ਜੀਅ ਨਾਲੇ ॥: Gur kaa bachan basai jeea naale: The Guru's Word abides with my soul (sggs 679).
  • ਗੁਰ ਉਪਦੇਸੁ ਮਨੈ ਮਹਿ ਲੇਹੁ ॥: Gur oupades manai mahi lehu: Keep the Guru's Teachings in your mind (sggs 178).
  • ਗੁਰਿ ਸਚੁ ਕਹਿਆ ਅੰਮ੍ਰਿਤੁ ਲਹਿਆ ਮਨਿ ਤਨਿ ਸਾਚੁ ਸੁਖਾਇਆ ॥: Gur sach kahiaa amrit lahiaa mani tani saach sukhaaiaa: Through the Guru's Words of Truth, Amrit (of Naam) is obtained, and the mind and body find joy in the True Lord (sggs 930).
  • ਅੰਮ੍ਰਿਤ ਬਚਨ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਜੋ ਬੋਲੈ ਸੋ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵੈ ॥: Amrit bachan satgur kee bani jo bolai so mukh amrit paavai: The Words of the Satguru's Teachings are Amrit; which trickles into the mouth of the one who follow them (sggs 494).

Thus, in short, the Guru's Words are like the road map with instructions to realize the real purpose of this human birth — Self Realization (Aatam Bodh, Aatam Giaan, Brahm-Giaan, Param Anand, Param Purakhataa, Jeevanmukti, Gurmukhtaa, Jeevan Pada, Poorantaa or Perfection, Divine Life etc.). Accordingly, the SGGS repeatedly emphasizes to die in the Gur-Shabad — to live or to become one with the Word.

  • ਜੀਵਨ ਮੁਕਤਿ ਗੁਰ ਸਬਦੁ ਕਮਾਏ ॥: Jeevan mukati gur sabadu kamaaye: One who lives the Gur-Shabad (Word) becomes Jivanmukta - liberated while yet alive (sggs 1058).
  • ਸਬਦਿ ਮਰੈ ਤਿਸੁ ਸਦਾ ਅਨੰਦ ॥: Sabadi marai tisu sadaa anand (sggs 364).

— T. Singh