The Gurbani’s Teaching is immensely profound yet simple. For instance, the Gurbani time and again reminds us to understand (ਸੂਝ-ਬੂਝ) couple of things through serious Shabad-Vichaar:
The one is our perceptible physical body, which is time-bound – it diminishes each moment, and ultimately ends. Thus, it proceeds from a particular point (e.g., birth) to a particular point (e.g., death). In between these two points, it goes through constant change: Childhood ———- adulthood ———- old age ———– death!
The Gurbani says everything we see in this world is subjected to the influence of Maya. Thus false or ephemeral, including our physical body. For all forms are a five-elemental play.
- ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥: Wherever (I) look, there (I see) the rope of attachment to Maya. (sggs 551).
- ਏਹੁ ਸਰੀਰੁ ਸਭ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥: Ehu sareeru sabh moolu hai Maya (sggs 1065).
- ਪੰਚ ਤਤ ਰਚਿ ਜੋਤਿ ਨਿਵਾਜਿਆ ॥: Panch tat rachi joti nivaajiaa (sggs 1337).
Also, the Gurbani reminds that anything that is under the influence of Maya is subjected to the “Jaraa Rog” (disease of old age – ਜਰਾ ਰੋਗ). That is, the body that is born, will perish, its just a matter of time!
- ਜੋਬਨ ਬੀਤਿ ਜਰਾ ਰੋਗਿ ਗ੍ਰਸਿਓ ਜਮਦੂਤਨ ਡੰਨੁ ਮਿਰਤੁ ਮਰਿਓ ਹੈ ॥: Joban beeti jaraa rogi grasio jamadootan dannu miratu mario hai (sggs 1388).
- ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥: Jo ouajio so binasi hai paro aaju kai kaali (sggs 1429).
When the perceptible (“ਦ੍ਰਿਸਟਿ”) has perished, it become imperceptible (“ਅਨਦ੍ਰਿਸਟਿ”).
- ਆਵਨੁ ਜਾਵਨੁ ਦ੍ਰਿਸਟਿ ਅਨਦ੍ਰਿਸਟਿ ॥: Aavanu jaavanu drisat andrisati (sggs 281).
The second is that, our Mool (Joti-Svaroopa, our True Nature, …), which was ever imperceptible, remains so (i.e., Unchanged, Undying, free of “Jaraa Rog“….).
However, our deluded mind (the illusioned, doubt-ridden, in love with Maya…) confounds his Mool with the gross and fleeting physical body-frame.
- ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥: Engrossed in doubt and egotism, (The mortal does) not know the Mool; he does not understand his ownself. ||1|| (sggs 1186).
This sense of separateness or individuality that arises on account of the veil of “I-ness” or “Haumai“, constitutes the whole problem.
This is the reason the Gurbani repeatedly urges us to Realize our Mool within, here and now – not at some other time or not after death. Without that, there is nothing.
- ਮੂਲਹੁ ਭੁਲਾ ਜਨਮੁ ਗਵਾਏ ॥੨॥: (One who) has forgotten (his) Mool (Source, Jot…), (he) wastes away his life. ||2|| (sggs 664).
The Gurbani gives us the necessary Giaan (Spiritual Wisdom…) to keep oneself truly Alive, Aware, or Awake! The Giaan of the Gurbani helps us eradicate doubts (Bharam) and Realize the Mool within – the real Friend. Thus, the Gurbani is the Giaan-Guroo!
We are given this Gurbani so that – by becoming its serious students ( Sikh – ਸਿਖਿਆਰਥੀ) – we can understand it and then unravel the mystery of life through the Bibek-Budhi (Aatam-Giaan, Spiritual Wisdom…) of the Gur-Shabad, not through the circus of our Mayaic mind (self-willed concepts, rituals, Karamkaand, Bhekh, etc., that have been repudiated in the Gurbani).
- ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: By becoming the Gurmukh, when one Realizes his Mool (Source, Origin…), then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945).
- ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥: Sikhi sikhiaa gur veechaari (sggs 465).
In nutshell, immensely profound yet simple, the Words of the Gurbani are capable of jolting us into our Joti-Svaroopa (Mool), or Awareness of our True Nature, here and now. The Words of the Gurbani cuts to the core without wasting effort on non-essentials.
- ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥: Dekho bhaaee … (sggs 331).
Thus, the Gurbani is not meant to be merely wrapped up in the designers wrapping and worship as an idol. However, by doing just that, the Pujaaree-group apparently has watered down the profound Teaching of the Gurbani for Golak (Maya), similar to watering down of the Teaching of the Vedas by their Pujaaree-group!