Mere Bowing is of no Avail

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There is two forms of bowing (submission) — (1) external bowing (physical…) and (2) internal bowing (mental…).

Some spend their entire life going from one religious place to another just to bow their heads and wishfully hope to earn divine grace that can fulfill their baser desires, liberate them from vices/Bikaar etc. Similarly, Sikhs can also be seen bowing their heads in front of the Sri Guru Granth Sahib (SGGS), in hope to remove transgressions and get mundane or trivial wants fulfilled etc.

First off, in Sikhi of Guru Nanak, bowing to the Guru is not to pray for some trivial desires. Also, the Gurmat teachings of the Gurbani included with the SGGS affirms that ritualistic seeing and bowing to the Guru do not give liberation either. To get rid of vices/Bikaar or bad thoughts (Soch), it is necessary to internalize the enlightening Message of the Guru Shabad and adopt/live it in daily life.

That said, the spirituality of the Gurmat (Wisdom of the Guru Shabad) is of the SELF, for the SELF, and by the SELF. Hence there is NO concept of transfer of blessings in the spirituality of the Gurbani in the SGGS. Hence the following practical Sidhaant of the Guru Shabad applies.

  • ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ : I would eat what I sow. (sggs 4).

In other words, if I want to liberate myself from vices/Bikaar or bad thinking, then I must work hard for it, just seeing SGGS or someone will not do the trick if my mind remains corrupted and stubbornly unchanged.

In this context, Guru Sahib in SGGS has presented a valuable Gurmat or Sikhi Sidhaant as follows:

  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ : The SHABAD is my GURU (i.e. the Source of my Enlightenment), and my conscience (Surat, mind) is the disciple (of this SHABAD GURU (i.e. I adherer to the Instructions contained within the Shabad). (sggs 943).
  • ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ : Sikhi is contemplation on Guru’s teaching (Instructions, Wisdom, Counsel, Guide, Upadesh, Giyan, Bibek) and acting on it. (sggs 465).

First off, why do we bow to the Sri Guru Granth Sahib?

The concept of God that comes closest to a universal ‘God’, or rather ‘Creator’ is the Guru Nanak’s monistic God.

Guru Nanak’s true and authentic Sikhi/Gurmat (Guru’s teaching) is devoid of symbolic ritualistic practices and irrational beliefs. During his spiritual journeys, Guru Nanak observed empty and imaginary rituals (Karamkaand), empty superstitions, meaningless religious practices, all forms of pretense (i.e. religious attire/garbs, paraphernalia – religious garbs/pretense (Bhekh-ਭੇਖ), symbols, ਬਾਣਾ, ਲਿਬਾਸ, ਦਿਖਾਵੇ etc) etc. He critiqued, debunked and rejected them all in no uncertain terms. Then Guru Nanak painted a new canvas and laid the foundation of Sikhi — a Unique, Revolutionary and New, fearless vision of truth and humanity. That said, in Sikhi or the Spirituality of the Guru Nanak, religious Bhekh-ਭੇਖ or Dikhaavaa-ਦਿਖਾਵੇ have no place. Today’s Sikhi is of BheKh-ਭੇਖ. But Gurbani does not accept Bhekh for it has nothing to do with the Universal Dharma of Divine Virtues. If anything, it breaks the oneness of the monotheistic Gods. False beliefs lead people astray by ingratiating them with the wrong attributes. Gurmat’s view on attributes forming identity:

  • ਕਰਮ ਧਰਮ ਪਾਖੰਡ ਜੋ ਦੀਸਹਿ ਤਿਨ ਜਮੁ ਜਾਗਾਤੀ ਲੂਟੈ ॥ ਨਿਰਬਾਣ ਕੀਰਤਨੁ ਗਾਵਹੁ ਕਰਤੇ ਕਾ ਨਿਮਖ ਸਿਮਰਤ ਜਿਤੁ ਛੂਟੈ ॥੧॥ ਸੰਤਹੁ ਸਾਗਰੁ ਪਾਰਿ ਉਤਰੀਐ ॥ ਜੇ ਕੋ ਬਚਨੁ ਕਮਾਵੈ ਸੰਤਨ ਕਾ ਸੋ ਗੁਰ ਪਰਸਾਦੀ ਤਰੀਐ ॥੧॥ ਰਹਾਉ ॥  ਕੋਟਿ ਤੀਰਥ ਮਜਨ ਇਸਨਾਨਾ ਇਸੁ ਕਲਿ ਮਹਿ ਮੈਲੁ ਭਰੀਜੈ ॥ ਸਾਧਸੰਗਿ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸੋ ਨਿਰਮਲੁ ਕਰਿ ਲੀਜੈ ॥੨॥ ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਏਕੁ ਅਖਰੁ ਜੋ ਗੁਰਮੁਖਿ ਜਾਪੈ ਤਿਸ ਕੀ ਨਿਰਮਲ ਸੋਈ ॥੩॥ : All these acts of (so called) Dharma (righteousness…) are ‘Pakhand‘ (charades, pretending, ਦਿਖਾਵਾ); all those who are seen doing this are plundered by Jum (i.e. vices/Bikaar). Becoming free of baser desires, imbibe the Divine Virtues in life; doing so even for an iota will ensure you are saved (from vices/Bikaar). ||1|| This is how the seekers of the truth traverse this cosmic ocean (of attractions and their corrupting influences). Whosoever adheres to their injunctions earns the Guru’s (the Divine Giyan-Wisdom of the SGGS) benevolence and is carried across. ||1|| Rahaou|| What can the countless pilgrimages, ritual bathings, and cleansings in ‘Kali’ (corrupt state of the mind) but only besmirch the the mortal with the filth of Inner Impurities (where such practices are ironically considered righteous). ||2|| Read all the Abrahamic and Sanatan texts you want but they do not know the path to true liberation. That one term that those who are in the state of Gurmukh (Enlightened/Guu-Shabad-Oriented) recite renders them spotlessly pure. ||3|| (sggs 747).

Divine attributes of all the Sikh Gurus, inherited from the Creator, reside within the Sri Guru Granth Sahib (SGGS) and for this reason make it a representation of the Creator on earth. The divine essence that animated all the Sikh Gurus is the same divine essence housed within the SGGS through the medium of the Shabad.

The Sikhs were not bowing to the Guru Granth on the grounds that it was some embodiment of the divine in the sense that venerating it would fulfill their prayers or secure their salvation through mere ritual.

In this sense the true Sikhs of Guru Nanak do not fruitlessly bowing to the Sri Guru Granth Sahib on the grounds that it was some embodiment of the Divine in the sense that venerating it would fulfill their prayers or secure their salvation through mere rituals. But they are bowing to their Guru – their spiritual Guide.

That being said, a truly Dharmic or religious person cannot help becoming awe-struck or wonder-struck at this Universal God or Creator of Guru Nanak and wonderful Creation.

  • ਬਿਸਮੁ ਭਏ ਬਿਸਮਾਦ ਦੇਖਿ ਕੁਦਰਤਿ ਤੇਰੀਆ ॥ : (O Creator) I am wonder-struck seeing the wonder (‘Bismaad‘) of Your Kudrat. (sggs 521).
  • ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥ : (O Creator), I Am in veneration of You existing within Your Creation (Kudrat). Your limits are beyond fathom. ||1||Pause|| (sggs 469).

As such, Words of the Shabad have a transformative power but only as long as they are explicitly adhered to. In this way the SGGS provides the means for furnishing an epigenetic environment that guides the usage of the genetic gifts humans have been primed with. Hence, the SGGS becomes worthy of reverence — it becomes the metaphysical essence of the Gurus themselves.

However, it is has been distorted, corrupted and hijacked by the greedy and self serving Pujaaree (clergy) — freeloading babas or sadhs (ਵੇਹਲੜ), ignorant Bhais / Ragis / Granthis / Pathis / Dhadis / Parcharaks, so called Jathedars etc schooled and trained in Taksali, Deraa, Sampardayi, Sanatanism, Nirmala or Benaras traditions who present Gurmat of Guru Nanak as an appendage of the more older Sanatan philosophy.

Therefore, to understand the Guru Nanak’s monistic/universal God, we will need to separate the true and authentic Sikhi/Gurmat of Guru Nanak from the hijacked Sikhi of the self-serving Pujaaree clique (clergy). Like all organized faith traditions, Sikhi of the year-a-living Pujaaree (clergy) has become conflated with UN-Gurmat ritualistic practices and irrational beliefs.

The real bowing

Hence, the real bowing is internal — acceptance/Internalization of the Enlightening Message contained in the Guru Shabad and living in harmony within Hukam as Sachiaaraa. That being said, external bowing (submission) without internally refusing to change will just be hypocritical or strategic to fool others.

  • ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਓਸ ਨੋ ਸੁਖੁ ਨ ਉਪਜੈ ਭਾਵੈ ਸਉ ਗੇੜਾ ਆਵਉ ਜਾਉ ॥ : One refusing to acknowledge Satgur (i.e. divine Wisdom-ਸੱਚਾ ਗਿਆਨ) does not adhere to the Message embedded in Shabad. Such person enjoys no peace in life irrespective of whether he/she comes a hundred times or more (to the place of Guru Shabad as opposed to accepting/internalizing the Message in It). (sggs 591).

Therefore, Gurmat holds, without Shabad-Vichaar, mere bowing (Mathaa Tekanaa) or seeing (Darshan) of the SGGS will not and cannot liberate anybody from Maya, false ego-sense (Haumai), worldly bondage, mind’s delusions, doubts, vices/Bikaar, and so on. This is the Gurbani’s edict.

  • ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ : Everybody in this world physically see the Satgur. But one can not be ‘Mukt‘ (liberated etc.) just by seeing the Satguru until and unless the Message within the Shabad is Reflected upon and lived ( i.e. nothing is will be accomplished). Filth of Haumai (false ego-sense) is not removed until love for the Naam (Giyan-Wisdom / Virtues /  Hukam) does not get affixed in the mind. (sggs 594).
  • ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ : The entire world goes about CHANTING God’s name, but none realized Him. (sggs 555).
  • ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥ : One who utters ‘Hari’ ‘Hari’, while constantly practicing deception, (his) Heart cannot become pure. (sggs 732).
  • ਤਨਿ ਚੰਦਨੁ ਮਸਤਕਿ ਪਾਤੀ ॥ ਰਿਦ ਅੰਤਰਿ ਕਰ ਤਲ ਕਾਤੀ ॥ : (O lewd man) you rub your body with sandalwood oil, and place basil leaves on your forehead. However, thou hold a knife in the hand of your heart (within you is cheat, deception…). (sggs 1351).

Gurbani captures Varied facets of the crooked human nature and the gross and subtle ways in which the right conduct can be transgressed.

  • ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥ ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥ ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥ ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥ ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥ : The Simmal tree is straight, very tall and thick. But the birds that come and sit on it with the hope of eating its fruits, depart disappointed. Because, its fruits are inedible and tasteless, its flowers are nauseating, and its leaves are useless. (Similarly without Virtues such as sweetness and humility, all the show of greatness is of no use) Nanak, the Virtues of sweetness and humility is the essence of all Virtues. Everyone bows (or bends down) for one’s own sake (own selfishness), not for the sake of others. (But notice that) when something is placed on the balancing scale and weighed, the lower end of scale is considered heavier than the higher one (through this example Guru Nanak implies that just like the heavy end of the scale is close to the ground, similarly a humble, grounded, and virtuous person is far superior/heavier than the arrogant and selfish person)! Such people (who double up on their humbleness for their own selfish needs) such sinners and wretched people are like hunters who lay on the ground for the sake of their selfish purpose (to stalk the deer and when the opportunity strikes, they take their death shot). But what can be achieved by merely bowing one’s head down if the heart remains polluted with selfishness, greed, deceit etc (i.e. nothing is achieved). ||1|| (sggs 470).

The foregoing Shabad draws our attention to the following poits:

  • This metaphor of Simmal tree (Simbal, Bombas hepta phylum) reflects human attributes whether negative or positive. For example, it signifies bloated egotism or haughtiness. It also signifies that one who doubles up on his/her humbleness
    for own selfish needs without sweetness and humility can become poisonous.
  • Pretending to be humble (submissive, pretentiously bowing – ਝੂਠੇ ਲਾਲਚ ਦੀ ਖਾਤਰ ਮੱਥੇ ਟੇਕਣੇ…) while there is the lack of true humility, truthfulness or Wisdom within brings in its wake all the negative and undesirable qualities.
  • In fact, those who display phony bowing are akin to a ‘Aparaadhe‘ (offender, defaulter, transgressor, guilty, culprit, wrong-doer etc.), like the hunter who bows double as much while stalking the deer.
  • Due to arrogance, haughtiness etc. mere seeing the SGGS or bowing to the SGGS there sets in delusion, deception, doubt, error, wandering, fallacy, illusion (ਭਰਮ ਜਾਲ), perplexity etc.
  • The quality of sweetness and humility is the bedrock on which all other good qualities rest.
  • Since the taller and straight trees are cut first, growing tall not only ensures it is the first tree to be cut for human needs but also it will be outnumbered by its more crooked counterparts which bear sweeter fruit and cut last by the carpenter.

That said, the SGGS affirms nothing can be achieved by merely seeing or bowing to the SGGS if the mind is devoid of the Shabad-Vichaar. In other words, the SGGS teaches us that merely being in the presence of the SGGS is NOT enough; or, nothing can be achieved by bowing the head if the mind remains bent on falsehood, vices/Bikaar, malice, crookedness, etc. Here is the Gurbani’s edict (ਫੈਸਲਾ):

  • ਬੁਤ ਪੂਜਿ ਪੂਜਿ ਹਿੰਦੂ ਮੂਏ ਤੁਰਕ ਮੂਏ ਸਿਰੁ ਨਾਈ ॥ ਓਇ ਲੇ ਜਾਰੇ ਓਇ ਲੇ ਗਾਡੇ ਤੇਰੀ ਗਤਿ ਦੁਹੂ ਨ ਪਾਈ ॥ ੧॥ ਮਨ ਰੇ ਸੰਸਾਰੁ ਅੰਧ ਗਹੇਰਾ ॥ ਚਹੁ ਦਿਸ ਪਸਰਿਓ ਹੈ ਜਮ ਜੇਵਰਾ ॥੧॥ ਰਹਾਉ ॥ : Hindus are getting Spiritually ruined by worshiping their idols all life and the Muslims by bowing their heads (during Namaaz) towards Mecca (believing that God exists only in Mecca). Hindus take and cremate the dead; the Muslims bury their dead; but both do not understand/realize YOUR true state (i.e. the creator is not realized if prayer is done as ritual). ||1|| O my mind, because of ignorance, this world is like a deep dark pit. And the noose of vices/Bikaar is spread everywhere (i.e. there are worldly temptations and their corrupting influences all round). ||1||Pause|| (sggs 654).
  • ਇਕਿ ਅਪਣੈ ਸੁਆਇ ਆਇ ਬਹਹਿ ਗੁਰ ਆਗੈ ਜਿਉ ਬਗੁਲ ਸਮਾਧਿ ਲਗਾਈਐ ॥ : Some come for their own self-interest, and sit before the Guru; they pretend to be in Samaadhi, like the crane! ||3|| (sggs 881).

Now, let’s ask the SGGS what the real ‘Bowing’ is! According to the Gurmat or Way of the SGGS, the true bowing is to accept/internalize the Guru’s Giyan-Wisdom.

  • ਸਿਦਕੁ ਕਰਿ ਸਿਜਦਾ ਮਨੁ ਕਰਿ ਮਖਸੂਦੁ ॥ :  Let faith (ਭਰੋਸਾ in the Guru’s Giyan-Wisdom…) be your bowing and let the conquest of the mind be the aim of your life. (sggs 84).

In a nutshell, according to the SGGS, the real ‘Bowing’ is to realize and imbibe the Divine Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam).

  • ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥ : To accept/live by Your Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam) is the true bowing or obeisance unto You. (sggs 878).

As such, the SGGS cautions its learners (i.e., Sikhs) that — without Shabad-Vichaar — mere seeing (Darshan-ਦਰਸਨ) or bowing to the SGGS will not do the trick. The Gurbani compares treading spiritual path (the Gurmukh mindset) to chewing iron with the teeth of wax!

  • ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥ ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥: I have seen God, the light of the world with my own eyes, still my intense desire to behold Him does not get quenched. Nanak, different are those eyes with which my beloved God is seen. ||1|| (sggs 577 and 1100).

The Gurbani teaches the eyes that can see or behold the ‘Nirankaar’ (Formless Principle) are different (ਹੋਰ ਕਿਸਮ ਦੀਆ) — the Inner Eyes = Eyes of the Gurbani, Bibek Budhi of the Gurbani, eyes of the Shabad-Surati, eyes of the Naam, eyes of the Gurmat, eyes of the Gur-Giyan (eyes of the Spiritual Wisdom Divine Knowledge of the Gurbani)…

Since the Gurbani is meant for the human mind (ਸੋਚ-thinking), it asks the mind be reformed (‘ਆਪੁ ਸਵਾਰਹਿ’) to recognize its True Nature (Mool, Jot Saroop…). Towards that end, we are given the spiritual Wisdom for mending the mind (thinking-ਸੋਚ), and thus changing our living style in the process. However, this will only happen if we thoroughly understand and internalize the Enlightening Message through churning the Gurbani and then apply it to our daily life. Hence, the SGGS counsels:

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥ : If you REFORM yourself then you will Realize Me (i.e. God), and when you Realize Me (i.e. God), you will rejoice in Spiritual Bliss. O Farid, (reforming yourself) if you become Mine then the entire world would become yours. ||95|| (sggs 1382).
  • ਗੁਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਨਿਵਿ ਨਿਵਿ ਲਾਗਾ ਪਾਇ ॥ : I praise the Guru bowing to his Feet again and again (i.e., Guru’s Feet = Guru’s Charan = Gur’s Giyan, or Wisdom).  (sggs 756).
  • ਹਿਰਦੈ ਚਰਣ ਸਬਦੁ ਸਤਿਗੁਰ ਕੋ ਨਾਨਕ ਬਾਂਧਿਓ ਪਾਲ ॥੨॥੭॥੩੮॥ : Satigur’s Shabad (Upadesh, Giyan-Wisdom…) is his ‘Charan’ (Satigur’s feet); keep (the Satguru’s Shabad) secured in the mind. ||2||7||38|| (sggs 680).

Therefore, to preach, promote, or believe that mere seeing or bowing will liberate one is a fallacy and fraud propagated by the self-serving Pujaaree clique. Ironically, this is what seems to be the emphasis in Gurdwaras for the path of Pakhand (pretense) is much easier to follow!

  • ਦੇਖਾ ਦੇਖੀ ਸਭ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ : Manmukhs (Unenlightened persons) do everything seeing other people do to make a show (Pakhand, ਦੇਖਾ ਦੇਖੀ, ਨਕਲ, ਦਿਖਾਵਾ…), but they themselves have no understanding of the true way of living. (sggs 28).

Gurmat can only be begotten through Shabad Vichaar, which is like chewing iron. Because, it is very difficult for a person attached to this glittering world to cross the ocean of Maya, thoughts (ਫੁਰਨੇ), doubts (ਭਰਮ), false ego-sense (Haumai), vices/Bikaar, poignant longing for the worldly objects, sense pleasures and material desires, etc.

However – instead of promoting Giyan-Wisdom of the Guru Shabad – the self-serving Sikh clergy clique (Pujaaree) promote religious robes (ਭੇਖ, ਬਾਣਾਂ), symbols, ponds, buildings, idol worship (ਬੁੱਤ ਪੂਜਾ, ਮੂਰਤੀ ਪੂਜਾ…), body-consciousness, Deraavaad, Santdoms, Saadhdoms, nonsense rituals, worship of embodied beings (ਦੇਹਧਾਰੀਆਂ ਦੀ ਪੂਜਾ), concocted stuff (i.e. books, stories, history…), Golak (money collection), and so on.

  • ਸਿਆਮਲੰ ਮਧੁਰ ਮਾਨੁਖ੍ਯ੍ਯੰ ਰਿਦਯੰ ਭੂਮਿ ਵੈਰਣਹ ॥ ਨਿਵੰਤਿ ਹੋਵੰਤਿ ਮਿਥਿਆ ਚੇਤਨੰ ਸੰਤ ਸ੍ਵਜਨਹ ॥੬੦॥ : A person (may look) beautiful and speak sweet words, (but if he) harbors vengeance (i.e., Bikaar)  in the farm of (his) heart; (then his) bowing is false. True Satsangee Jan (the Gurmukh, Daas, Bhagat…) remain conscious or cognizant (of this fault…). ||60||(sggs 1359).
  • ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥ : People think that Raam (Mool, Source…) is a toy or a play-thing ||1|| (sggs 1158)!

In a nutshell, despite the fact that the Giyan-Wisdom of the SGGS has debunked rituals (Karamkaand), the earn-a-living Pujaaree have turned the Gurbani into a Business (ਧੰਧਾ)! Therefore, we are urged by the SGGS to utilize our commonsense…

  • ਕੋਠਰੇ ਮਹਿ ਕੋਠਰੀ ਪਰਮ ਕੋਠੀ ਬੀਚਾਰਿ ॥ ਗੁਰਿ ਦੀਨੀ ਬਸਤੁ ਕਬੀਰ ਕਉ ਲੇਵਹੁ ਬਸਤੁ ਸਮ੍ਹ੍ਹਾਰਿ ॥੪॥ ਕਬੀਰਿ ਦੀਈ ਸੰਸਾਰ ਕਉ ਲੀਨੀ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ॥ : In the body-house is the chamber (of the mind); through Reflection (on the Shabad, or Naam), make this chamber (of the mind) becomes the best (intelligent, excellent, Original, or Jot Saroop…). The Guru (Bibek or Giyan-Guru) has blessed Kabeer with the commodity (of Giyan or Naam, instructing) “Take this commodity and guard it” (in the mind-chamber). ||4||  Kabeer has given (this Giyan or Naam) to the world, but (that mind) alone becomes Enlightenment which takes it. (sggs 970).

Furthermore, the SGGS also teaches us that those — whose minds are bent on ignorance or foolishness  — will not use their mind or commonsense:

  • ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ : Mortals whose minds are like dark well (i.e., extremely foolish) do not understand the purpose of life even when told. (sggs 1246).
  • ਕਬੀਰ ਗੁਰੁ ਲਾਗਾ ਤਬ ਜਾਨੀਐ ਮਿਟੈ ਮੋਹੁ ਤਨ ਤਾਪ ॥ ਹਰਖ ਸੋਗ ਦਾਝੈ ਨਹੀ ਤਬ ਹਰਿ ਆਪਹਿ ਆਪਿ ॥੧੮੯॥ : O Kabir! One is known to have been Connected with the Guru’s Giyan-Wisdom, only when his (Mayaic) attachment and physical agony are eradicated. When no pleasure or sorrow tortures one’s mind, then that is a state of mind when God seems to be pervading everywhere. ||189|| (sggs 1374).

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