Become the Gurbani

A Sikh’s Spiritual Journey is towards the Gurbani (Sri Guru Granth Sahib, SGGS), and ultimately BECOMING the Gurbani — getting the Shabad-Guru’s Blessing in terms of Understanding (Samajh-ਸਮਝ, ਸੂਝ), Internalization or Realization (Boojh-ਬੂਝ) of the spiritual Message of the Shabad, Enlightenment!

Therefore, the Spiritual Message of the SGGS to all Sikhs (seekers or learners) is to BECOME THE GURBANI (‘ਗੁਰਬਾਣੀ ਬਣੀਐ‘).

  • ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥: The Satgur’s Bani (the God-Connecting Shabad-Guru) is the embodiment of the Creator; (therefore) BECOME THE GURBANI (to Realize the Creator). (sggs 304).
  • ਗੁਰ ਅੰਮ੍ਰਿਤ ਭਿੰਨੀ ਦੇਹੁਰੀ ਅੰਮ੍ਰਿਤੁ ਬੁਰਕੇ ਰਾਮ ਰਾਜੇ ॥ ਜਿਨਾ ਗੁਰਬਾਣੀ ਮਨਿ ਭਾਈਆ ਅੰਮ੍ਰਿਤਿ ਛਕਿ ਛਕੇ ॥: A Guru oriented person (ਗੁਰੂ ਵਾਲਾ) is drenched with Amrit (i.e. Naam, Wisdom, Virtues – he has Internalized the Message of the Shabad), which he imparts to others. Those human beings who find the Gurbani agreeable to their mind (i.e. Who have BECOME THE GURBANI and live accordingly), their minds continually drink this Amrit –  they continually live daily life by Naam, Wisdom, Virtues. (sggs 449).
  • ਹਰਿ ਪ੍ਰੇਮ ਬਾਣੀ ਮਨੁ ਮਾਰਿਆ ਅਣੀਆਲੇ ਅਣੀਆ ਰਾਮ ਰਾਜੇ ॥ : Gurbani (Giaan-Wisdom), which creates Love fort God, has pierced my mind like a pointed arrow. (sggs 449).

In a nutshell, to BECOME the Burbani is the spiritual State of BECOMING One with the Shabad, NaamHukam, Godly Virtues, Spiritual Giaan-Wisdom etc. — spiritual Enlightenment or Realization WITHIN. Hence, Blessed are those who Internalize (live, practice – ਅਮਲ) the Message of the Gurbani (Pothi or Pothee – SGGS).

  • ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ ਸਾਧਸੰਗਿ ਗਾਵਹਿ ਗੁਣ ਗੋਬਿੰਦ ਪੂਰਨ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥ ਸਾਧਿਕ ਸਿਧ ਸਗਲ ਮੁਨਿ ਲੋਚਹਿ ਬਿਰਲੇ ਲਾਗੈ ਧਿਆਨੁ ॥ ਜਿਸਹਿ ਕ੍ਰਿਪਾਲੁ ਹੋਇ ਮੇਰਾ ਸੁਆਮੀ ਪੂਰਨ ਤਾ ਕੋ ਕਾਮੁ ॥੧॥ ਜਾ ਕੈ ਰਿਦੈ ਵਸੈ ਭੈ ਭੰਜਨੁ ਤਿਸੁ ਜਾਨੈ ਸਗਲ ਜਹਾਨੁ ॥: Gurbani (Pothi – SGGS) is the PLACE / POINT of the Realization of the Creator. Relating to Internalizing (‘Gaavahi the Message within the Gurbani (‘SaadhSang’ – ‘Pothi’) results in complete Realization of the Creator (‘Pooran Brahm Giaan by becoming the Divine Virtues (‘Gun Gobind). All on the Journey of Spirituality seek Realization of the Creator WITHIN, blessed are those who Internalize (practice – ਅਮਲ) the Message within the Gurbani (Pothi). Blessed are those who fulfil their desire (longing) to Realize the Creator WITHIN through the Message of the Gurbani (POTHI). Nanak, may my Creator bless me to not disregard the Message of the Gurbani (Pothi) even for the smallest measure of time. (sggs 1226).

Hence the Gurbani is the SOLE indicator of the Original Intent of the Guru Sahibs and Bhagats. Since the Guru’s Original Intent is within the Gurbani, the Gurbani must be used to explain the Gurbani. Otherwise we will NOT have the coherent explanation or interpretation. In short, the Gurbani (SGGS) defines itself.

  • ਗੁਰ ਕੀ ਬਾਣੀ ਗੁਰ ਤੇ ਜਾਤੀ ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥ ਪਵਿਤੁ ਪਾਵਨ ਸੇ ਜਨ ਨਿਰਮਲ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਇ ॥੮॥: The Gurbani is understood from the Gurbani itself by those who with love remain imbued with the Gur-Shabad (Vichaar, Upadesh, Naam, Giaan or Wisdom…). Such people are of clean conduct and pure consciousness for they live by Naam (Wisdom, Virtues, Hukam...). ||8|| (sggs 1346).
  • ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥: (Guru’s) Bani is the Guru (of Sikhs i.e. Shabad-Guru or Wisdom or Giaan-Guru) and the Guru is present (as Giaan or Wisdom) in the Bani. The Amrit (of the Guru’s Giaan or Wisdom…) is contained in the whole of Bani. (sggs 982).

In other words, the status of the ‘Gurbani’ is attained only by that Bani which was recorded by the Guru Sahibs during their lifetime in the Pothi SahibSri Guru Granth Sahib (SGGS).

  • ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥: One Bani alone is authentic Guru; (so just consider or) reflect on One Shabad. (sggs 646).
  • ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥: (Baabaa Nanak says) This Bani (pronounced ‘Baabee’) has come from WITHIN ME (i.e. from the deepest recessions of Consciousness) through my Spiritual Discovery (ਰੂਹਾਨੀ ਸਫਰ, ਆਤਮਕ ਪੈਂਢਾ). I Am giving you the same Bani word for word (ਹੂਬ ਹੂੰ, ਇਨ ਬਿਨ). (sggs 722).
  • ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥੨॥੩॥੫॥ : Nanak speaks this Bani of the Creator (which is Creator pertaining/ relating/ connecting/ Realizing), proclaims the Creator (ਸਚ ਦੀ ਬਾਣੀ ਹੈ ਤੇ ਸਚ ਦਾ ਹੀ ਐਲਾਨ ਹੈ) that during one’s lifetime (time between birth and death = ‘Belaa-ਬੇਲਾ’) one should bring about Realization of the Creator WITHIN (i.e. one should make his /her lifetime the Amrit ‘Belaa). (sggs 722).

In a nutshell, only the Bani recorded in the SGGS has the status of ‘Gurbani‘. Apart from the Bani recorded in the SGGS, every Bani of the world is ‘Kachee Bani-ਕਚੀ ਬਾਣੀ’. In this context, here is the Gurbani’s edict (ਫੈਸਲਾ).

  • ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚੀ ਆਖਿ ਵਖਾਣੀ ॥: That Bani which is devoid of Divine Wisdom (Satguru: True Wisdom-ਸੱਚਾ ਗਿਆਨ) is ‘Kachee‘ (half baked; filth; useless; lies). The ones who utter (‘Kachee Bani) are useless, the ones who hear such ‘Kachee Bani are useless; liars telling lies to others. (sggs 920).

The unique and new spiritual paradigms of Sikhi of Baabaa Nanak or Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) is relevant even more today.

The Gurmat talks about the ONE Creator. There is no ‘second‘ as per the Gurmat.

Hence Awakening from the consciousness of duality is at the root of the Message of the SGGS. The Gurmat thus unifies humanity — it embraces everyone’s differences. In short, it heals the world torn by strife and misery.

  • ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥: the Gurbani is the Enlightenment in my spiritual life or spiritual world. It comes to abide within the mind through my Acceptance and Internalization of it. ||1|| (sggs 67).

It teaches hard and honest work (‘Kirat Karo‘), sharing (‘Vand Chhako‘), taking Wisdom (‘Naam Japo‘) and applying that Wisdom or understanding (ਅਮਲ) to daily life (Gurmukh Lifestyle).

Thus the Wisdom of the SGGS teaches equality, love, tolerance, respect, universal brotherhood, justice for all, acceptance of all mankind without any preconditions or compulsions. It teaches breaking all forms of Jaat Paat (casteism, bigotry, class barriers), serving (Sevaa-ਸੇਵਾ) the fellow human beings, helping and supporting the poor and unfortunate. Also, it promotes environmentalism (creation, Kudrat: ‘ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ’), respect for women as equal to men, virtuous and truthful living, happiness and joy in life etc.

It rejects the self-serving Pujaaree system (paid clergy or priest-hood), rituals (Karamkaand), dogmas, middlemen, external pilgrimage (Teerath Yatra), external ablutions or ritual bathing, religious paraphernalia etc.

That being said, the Unique spirituality of Baabaa Nank or Gurmat Wisdom of the SGGS is meant to be understood and applied to one’s daily life. Then and only then it will be possible to BECOME the Gurbani and see the world through the eyes of the Gurbani.

  • ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥: Do the deed ordained by the Gur (Naam Simran: remembering and living by the Gur-Giaan or Wisdom). (sggs 933).
  • ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥: Make your deeds the earth (i.e. perform Virtuous deeds), and let the Shabad (i.e. Gur-Giaan-Wisdom) be the seed (sown in the earth of Virtuous deeds); irrigate (i.e. practice) it continually with the water of ‘Sach‘ (i.e. let your deeds flourish in the Glory of the Creator). Become such a farmer and anchor your Spirituality in ‘Eemaan‘ (faith, belief, truth etc.). Only then you will realize the FOLLY of claims of ‘Heaven’ and ‘Hell’. (sggs 24).
  • ਭਾਈ ਰੇ ਗੁਰਮਤਿ ਸਾਚਿ ਰਹਾਉ ॥: O Brother! Abide in Truth through the Gurmat. (sggs 30).
  • ਫਰੀਦਾ ਅਮਲ ਜਿ ਕੀਤੇ ਦੁਨੀ ਵਿਚਿ ਦਰਗਹ ਆਏ ਕੰਮਿ ॥੧੦੦॥: O Fareed! Only those ‘Amal‘ (implementation of Wisdom, Virtues, Truth etc.) done in the world is of any use in ‘Dargah’ (creation, Kudrat etc.). ||100|| (sggs 1383).
  • ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥: When one’s ‘Karanee’ (doing, performance, practice…) is right (according to the Gur-Giaan or Wisdom, then this would indicate) there is perfect understanding (ਸੂਝ-ਬੂਝ, ਅਕਲ). Without ‘Karanee’, (Understanding) remains deficient. ||3|| (sggs 25).(sggs 25).

Just as in the outer darkness of night, man cannot see the way; similarly in the INNER darkness created by lust, anger, greed, attachment and pride etc. man cannot see the Way of Truth.

We are reminded by the Gurbani that those EYES are different that can see in the darkness of Bikaar (i.e. lust, anger, greed etc.)!

  • ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥ ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥: With my eyes, I have seen (the world: Maya), (but still) my (thirst of Maya or to see the world) is great, this thirst is not quenched (ਇਹ ਪਿਆਸ ਬੁੱਝਦੀ ਨਹੀਂ). O Nanak! Those eyes are different, which behold my Beloved (Universal Energy…). ||1|| (sggs 577 and 1100).
  • ਇਹੁ ਜਗੁ ਅੰਧਾ ਸਭੁ ਅੰਧੁ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਮਗੁ ਨ ਪਾਏ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਅਖੀ ਵੇਖੈ ਘਰੈ ਅੰਦਰਿ ਸਚੁ ਪਾਏ ॥੪॥੧੦॥: This world is (mentally) blinded in the attachment of Maya, and thus act blindly. One cannot find the (right) Way of life without taking refuge in the Gur-Giaan or Wisdom. O Nanak! If he realizes the Satguru (True Wisdom-ਸੱਚਾ ਗਿਆਨ), he sees with his eyes (of the Gurbani or Gur-Wisdom), then he finds the Truth within. ||4||10|| (sggs 603).

Thus, succinctly, to see the world as the Gurbani does or to BECOME the Gurbani is essentially to understand and then constantly live by the Gurbani’s Wisdom or Giaan (ਗਿਆਨ) when transacting with the outside world of objects, sphere of emotions, and the realm of thoughts.

  • ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥: With (all) breaths (i.e, ਲਗਾਤਾਰ-continually…), take care of the Naam through the Gurmat (i.e., unceasingly maintain the Divine Knowledge – ਆਤਮ ਗਿਆਨ – through the Gurbani’s Instruction). (sggs 980).
  • ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥: Through the Gurmat, hold your mind steadfast, and in this way, drink the Amrit (Giaan-Wisdom). ||1||Pause|| (sggs 332).
  • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਡੋਰੀ ਪ੍ਰਭਿ ਪਕੜੀ ਜਿਨ ਖਿੰਚੈ ਤਿਨ ਜਾਈਐ ॥: Gurmukhi Giaanu Doree Prabhi Pakrhee jin Khinchai tin jaaeeai (sggs 935).
  • ਨਾਮਿ ਰਤੇ ਸਚੁ ਕਰਣੀ ਸਾਰੁ ॥ ਨਾਮਿ ਰਤੇ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰੁ ॥: Naami ratae sachu karanee saaru. Naami ratae gun giaan beechaaru (sggs 941).

When the Budhi has Understood through the Bibek (Wisdom, reasoning, intelligence, discrimination…) of the Gurbani, it becomes the Inner Eyes. Simply put: it is constantly seeing through the eyes of the Gurmat Wisdom – seeing through the eyes of the Shabad-Vichaar.

To the contrary, external eyes – because of ‘Sootak‘ (conditioning, Mayaic or material contamination…) – can only see Maya!

  • ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥: See without eyes (i.e. if we look at the world by removing lust from the eyes etc.), hear without ears (i.e. if we keep the ears from the habit of hearing slander etc.); walk without feet (i.e. if we keep our feet from running in the wrong direction etc.), work without hands (i.e. if we use our hands without doing harm to others etc.); speak without the tongue (i.e. if we remove the habit of slandering others from the tongue etc.); this is how one dies alive. O Nanak! When one understands/recognizes Hukam (System-Rule-Law of Nature), then one realizes Truth (‘Khasam‘-Master etc.). (sggs 139).
  • ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ, ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ, ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ॥ ਭੈ ਕੇ ਚਰਣ, ਕਰ ਭਾਵ ਕੇ, ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ, ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ॥ ੨॥: (The ‘Khasam‘) is seen in (Kudrat or nature), heard within and known (from numerous things in Kudrat), but cannot be experienced or realized (WHY?). It is because (the ‘Khasam‘) has no feet, no hands and no eyes (then) how can it reach and embrace (the Formless Principle within)? If (Jeev or beings) make (their) feet (walking in) the fear (i.e. ‘Pure Fear-ਨਿਰਮਲੁ ਭਉ’ of the ‘Khasam‘ or Hukam: System-Rule-Law of Nature), make the hands of love and make (remembrance of ‘Khasam‘ or Truth) the eyes, then Nanak says, O wise (beings)! In this way one is reconciled with ‘Kant’ (Khasam -Truth). (sggs 139).
  • ਗੁਰ ਸਬਦੀ ਦਰੁ ਜੋਈਐ ਮੁਕਤੇ ਭੰਡਾਰਾ ॥: If we engage in the Gur-Shabad and search for the divine door (Naam: Wisdom, Virtues, Truth…), liberation is obtained. (sggs 1009).
  • ਬਿਨੁ ਸਬਦੈ ਸੁਣੀਐ ਨ ਦੇਖੀਐ ਜਗੁ ਬੋਲਾ ਅੰਨ੍ਹ੍ਹਾ ਭਰਮਾਇ ॥: Without the Shabad, the world does not hear (Naam: Wisdom, Virtues, Truth…), and does not see (or realize Mool); mentally deaf and blind, it wanders around. (sggs 429).

By giving up the negative impact of the false ego-sense, mind stops wandering outside. Instead, it looks WITHIN and recognizes its Jot Saroop. When appreciation for Hukam (System-Rule-Law of Nature) is realized, one obeys it instinctively (Sahaj, naturally, spontaneously, wisely etc.).

In short, the real Saroop of the Gurbani cannot be seen with the physical eyes. Also, It cannot be seen by ritual reading, ritual hearing, ritual chanting of the Gurbani, ritual bowing in front of the SGGS, ritual praying (Ardaas) etc.

  • ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ : (One is) NOT liberated by merely seeing (the Satigur), unless the Shabad is Reflected upon. (sggs 594).
  • ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥: (The Manmukh is haunted by Maya’s, but this state) is not visible to him with these eyes (until) he reflects on the Gur-Shabad. (sggs 1279).

The eyes of Shbad Vichaar or the Gurbani are needed to see.

The Eyes of the Gurbani => the Inner Eyes, Bibek Budhi of the Gurbani, eyes of Shabad-Surati, eyes of the Naam, eyes of Shabad-Vichaar, eyes of the Gur-Giaan, eyes of the Aatam-Giaan, spiritual eyes of Wisdom, eyes of the Gurmat Wisdom of the SGGS etc.

A person having such Vision is called the Gurmukh (Enlightened person) in the Gurbani.

  • ਜਿਨਿ ਕਰਿ ਉਪਦੇਸੁ ਗਿਆਨ ਅੰਜਨੁ ਦੀਆ ਇਨ੍ਹ੍ਹੀ ਨੇਤ੍ਰੀ ਜਗਤੁ ਨਿਹਾਲਿਆ ॥: He taught me and given me the healing eyedrops of spiritual Wisdom so that with my spiritual eyes, I visualize the world (sggs 470).
  • ਗੁਰਮੁਖਿ ਹੋਵੈ ਤ ਆਖੀ ਸੂਝੈ ॥: One who becomes the Gurmukh, sees everything with the eyes (of the Guru, Gurbani, Gurmat…). (sggs 1045).

We are reminede by the Gurbani that such Gurmukh Lifestyle is not easy at all. It’s like chewing steel balls with teeth of wax, or walking on a double-edged sword. BUT IT’S WORTH IT!

  • ਮੈਣ ਕੇ ਦੰਤ ਕਿਉ ਖਾਈਐ ਸਾਰੁ ॥: How does one undertake Genuine spirituality without Enlightenment? (Idiomatically / Metaphorically speaking: its akin to chewing iron with teeth of wax!). (sggs 943).
  • ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥: To forsake pride, emotional attachment, and the sense of ‘mine and yours’ (ego-sense), is the path of the double-edged sword (sggs 534).

Since the path of Pakhand and imitation (i.e. ਦੇਖਾ ਦੇਖੀ’, ਦਿਖਾਵਾ) is more attractive, the Gurbani says very ‘rare’ person – one amongst millions-‘ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ’) – assiduously tries to tread this spiritual Journey and see the world through the eyes of the Gurmat.

  • ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥੨॥੧॥: O ‘Jan‘ Nanak! This is such a difficult game; only a rare Gurmukh understands it! ||2||1|| (sggs 219).

Even if the Way of the Gurmat or the Gurmukh is difficult, however if we are willing to abandon Pakhand or worldly ways then the Gurbani assures us that anybody can become one of those ‘rare‘ ones. Hence, it all depends whether one has the burning desire (ਸਚ ਬੁੱਝਣ ਦੀ ਭੁੱਖ…) to see the world as the Gurbani does!

  • ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥: The way to successful spirituality is to be detached from the world WHILE LIVING IN IT; just like the detachment of the Lotus from the stagnant water and the swan from the river water. O Nanak! The Journey of spirituality (i.e. to go across Bhav Saagar) is thus transversed in detachment by keeping the Message of the Shabad within our Consciousness in order to Realize / live the Virtues of God. (sggs 938).
  • ਸਬਦਿ ਗੁਰੂ ਭਵਸਾਗਰੁ ਤਰੀਐ ਇਤ ਉਤ ਏਕੋ ਜਾਣੈ ॥: The Message within the Shabad brings about the attainment of the spiritual Goal of Realization (‘BhavSaagar Treeai-ਭਵਸਾਗਰੁ ਤਰੀਐ’) of the one Omnipresent Creator. (sggs 944).

Clearly, first, Gurbani is for personal improvement. Second, it is for the benefit of the entire humanity.

However, unfortunately, it is being sold and used by the self-serving Pujaaree-Vaad as a commercial product (business, ਧੰਦਾ) to promote everything that has been rejected by the Gurbani!

Isn’t it a real insult and betrayal of the Guru/Gurbani/Gurmat to promote that which has been negated by them?

  • ਮੈ ਸਤਿਗੁਰ ਸੇਤੀ ਪਿਰਹੜੀ ਕਿਉ ਗੁਰ ਬਿਨੁ ਜੀਵਾ ਮਾਉ ॥ ਮੈ ਗੁਰਬਾਣੀ ਆਧਾਰੁ ਹੈ ਗੁਰਬਾਣੀ ਲਾਗਿ ਰਹਾਉ ॥੮॥: I have deep love for the ‘Satigur‘ (True Wisdom-ਸੱਚਾ ਗਿਆਨ), O my mother how can I live without Gur (Giaan-Wisdom). The Gurbani (i.e. the Gurbani’s Wisdom) is my life-support. I can live only by joining in the Gurbani (i.e. to live with the Gur-Wisdom as a life-support is to live in Association with the One Rabb, Hukam, god, Universal Energy…). ||8|| (sggs 759).

In a nutshell, the process of BECMING is that the Direction of our thoughts (‘Mann-ਮਨ’), the Direction of our speech (‘Bachan-ਬਚਨ’), and the Directions of our actions (‘Karam-ਕਰਮ’) coming from the Messages of the Shabad:

  • ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥ ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥ : (O Lord!) as long as ‘I’ was (Haumai: false ego-sense), YOU were not (Realized – Enlightenment); but now that I have Realized You Within, now ‘I’ am NOT (no more false ego-sense). Now (O Lord!) You and I have BECOME ONE; this Realization of You Within has satiated my mind. (sggs 339).
  • ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥ : (With the Internalization / Enlightenment of the Shabad) I have now reached the highest spiritual State (ultimate goal of spiritual Journey) where I have Realized God. Kabeer, I and my Raam have BECOME ONE; no one can tell the difference between us. ॥6॥3॥ (sggs 969).

5 comments

  1. teri ki ho gaya saari pind gaya se meno ki lakh lakho (reading say: Freedaa amal ji keete dunee vichi dargah aaye kammi karanee baajhahu ghate ghati
    Guri kahiaa saa kaar kamaa Guri kahiaa saa kaar kamaavahuAmalu kari dharatee beeju sabado kari sach kee aab nit dehi paaneeBhaaee re gurmati saach rahaaou…achaar ihee biouhaaraa aagiaa maani bhagti hoi tumhaaree

  2. Thank you Bhai T Singh ji,
    Please also write on Hukum/Phana – the advantage of being in Hukum. Accepting Phana as it is & not requesting Parmeshar any modification to soften it.
    Kind Regards Nirmal Singh

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