The Artee Of The Creator Being Done Automatically

http://www.gursoch.com/gurmat-vichar/artee-creator-done-automatically/
I call the Gurbani a source of ultimate freedom, because it frees its true followers from man’s assumed rituals and rites. It attaches its followers to the Creator, who is all pervading and all present with infinite power to create and destroy the visible and invisible universes and beyond.  It verifies that the small deities and the hypocrites decorated with special garbs with false claims fall low to the high standard of those devotees, who become one with the Creator in His love by over coming lust, greed, anger, attachment and avarice. It defines the true devotees of the Creator; it defines who can guide a seeker toward Him freeing from all the bonds of religious bigotry. I wonder why some Sikhs become victims of treacherous religious rites and rituals. First Nanak talks in shabda on 13, SGGS about “ Artee/ the ritualistic worship”; he clearly states that the all-pervading Creator doesn’t need any ritualistic worship, because it is already going on twenty-four hours. Why then the so-called Artee with lamps is done in some of the Gurdwaras? Isn’t it a disobedient act performed by his followers?

Let us look at that shabda very closely:

ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥  

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥

ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

raag Dhanaasree mehlaa 1.

gagan mai thaal rav chand deepak banay taarikaa mandal janak motee.

Dhoop mal-aanlo pavan chavro karay sagal banraa-ay foolant jotee. ||1||

Raag Dhanasri, the bani of First Nanak.

In essence: In the cosmic sky-plate, the Sun and the Moon serve as two lamps; deem the orbs of the stars as pearls in it. Fragrant air (incensed by Sandal wood) is coming from the Mallya-Mountain, which serves as incense and air-fans, and all vegetation serves as flowers (for the Aartee/worship).

          The Guru states that Akalpurakh doesn’t need any formal Aartee, because His Aartee is being done automatically by His nature itself always; if the Guru’s Sikhs think to do “Aartee” for Akalpurakh, obviously they are not obeying their Guru. Obeying the Guru, they should only sing this shabda, nothing more should be done as in many Gurdwaras, a Hindu-type Aartee has crept in.

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥  ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥

ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥  ਰਹਾਉ ॥  

kaisee aartee ho-ay. bhav khandnaa tayree aartee.

anhataa sabad vaajant bhayree. ||1|| rahaa-o.

Oh Destroyer of wandering of the mortal! How wonderfully your worship is performed automatically! The unstruck sounds are the beating drums for your worship. Pause.

          Now the Guru expresses the formless Creator and His presence in His formed creation:

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋਹੀ ॥

ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥  

sahas tav nain nan nain heh tohi ka-o sahas moorat nanaa ayk tohee.

sahas pad bimal nan ayk pad ganDh bin sahas tav ganDh iv chalat mohee. ||2||

Thousands are your eyes, yet you have no eye; thousand are your forms, but you have not even one form. You have thousands feet, yet you have no foot. You have thousands noses, yet you have none. Your all such strange plays have fascinated me.

          Below the Guru explains how the Creation is alive because of His light in it and how He becomes manifest through the Guru’s guidance, but he stresses that His worship is going on continuously; therefore, there is no need of the ritualistic worship/Artee.

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥  ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥

ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥  ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥  

sabh meh jot jot hai so-ay. tis dai chaanan sabh meh chaanan ho-ay.

gur saakhee jot pargat ho-ay. jo tis bhaavai so aartee ho-ay. ||3||

The light in all is your light, because of its illumination, all the lives are illuminated; however, your light is revealed within through the Guru’s teachings. That worship, which pleases Akalpurakh, is going on.

          Below is given the ultimate desire of the seeker. The follower should seek the Creator in utter love and get into remembering Him with an urge to live in His memory.

ਹਰਿ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੋ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥

ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਇ ਵਾਸਾ ॥੪॥੩॥  

har charan kaval makrand lobhit mano andino mohi aahee pi-aasaa.

kirpaa jal deh naanak saaring ka-o ho-ay jaa tay tayrai naa-ay vaasaa. ||4||3||

My mind is fascinated by the essence of Hari’s lotus feet-flowers (His beautiful refuge). I long for that always. Oh Har! Bless Nanak, your cuckoo, with your water of mercy so that his mind resides (settles) in your name.

          Above jlu word is used for the Creator’s nectarous name that satiates the seeker; thus he or she goes beyond ritualistic behavior by falling in love with Him forever. This should be a prayer of every Sikh; however, it can happen only if one truly falls for Him in love. After that, the ritualistic Artee appears useless and out of context. A road to the ultimate freedom is opened; consequently, His essence is breathed in and it is realized fully without any fear that there is no place for any kind of rituals to please our Creator as per the Gurbani. We should not fall for unnecessary rituals anyway; instead try our best to live in His memory by praising Him and accepting His ordinance without any complain as stated in the stanza number 33, Japji, 7, SGGS. If a Master frees his slaves but the slaves keep behaving like slaves, it is not the fault of the Master.

Humbly

Gurdeep Singh
http://www.gursoch.com/gurmat-vichar/artee-creator-done-automatically/

Har's Mandir

http://www.gursoch.com/gurmat-vichar/hars-mandir/
In Punjab, India, there is a picture of Darbar Sahib on sale everywhere; on that picture there is a Gurbani-verse,

ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਜੀਉ ਸਾਜਿਆ ਰਖਿਆ ਹੁਕਮਿ ਸਵਾਰਿ॥

Har manḏar har jī▫o sāji▫ā rakẖi▫ā hukam savār.

but  it has nothing to do with the of picture of Darbar Sahib. Its usage is misleading, because it is not about Har Mandir Sahib, Amritsar, but about the human body in which Akalpurakh resides hidden. Indeed, where Akalpurakh’s praise is sung always His presence is perceived, but it doesn’t mean Akalpurakh is present only at that place. HE is present everywhere: at the places of His praise, in all the lives and all other places as the Guru says in Japji on 4, SGGS 

ਜੇਤਾ ਕੀਤਾ, ਤੇਤਾ ਨਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o. 

http://www.gursoch.com/gurmat-vichar/hars-mandir/

Darbar Sahib is indeed very dear to all the Guru’s followers, but to promote “Har Mandir Sahib” as Har’s house created by Him in Amritsar is misleading. Let us today look at the Guru’s that shabda through which he leads his follower to search Him within the body instead of anyone place; the shabda is on 1346, SGGS

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੩ ਬਿਭਾਸ

Parbẖāṯī mėhlā 3 bibẖās

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

ਗੁਰ ਪਰਸਾਦੀ ਵੇਖੁ ਤੂ ਹਰਿ ਮੰਦਰੁ ਤੇਰੈ ਨਾਲਿ ॥

ਹਰਿ ਮੰਦਰੁ ਸਬਦੇ ਖੋਜੀਐ ਹਰਿ ਨਾਮੋ ਲੇਹੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੧॥

Gur parsādī vekẖ ṯū har manḏar ṯerai nāl.

Har manḏar sabḏe kẖojī▫ai har nāmo leho samĥāl. ||1||  

In essence: Har’s abode is with you; see it through the Guru’s blessings. Har’s abode is searched by the Guru’s shabda. Keep holding to His name.

           The Guru advises the follower to find the presence of the Creator within. First thing is to get involved in His name praise through the Guru’s shabda. On 1418, SGGS, in a slok, the Guru expresses the same idea with special advice, please read it:

ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਸਾਜਿਆ ਹਰਿ ਵਸੈ ਜਿਸੁ ਨਾਲਿ ॥

ਗੁਰਮਤੀ ਹਰਿ ਪਾਇਆ ਮਾਇਆ ਮੋਹ ਪਰਜਾਲਿ ॥

ਹਰਿ ਮੰਦਰਿ ਵਸਤੁ ਅਨੇਕ ਹੈ ਨਵ ਨਿਧਿ ਨਾਮੁ ਸਮਾਲਿ ॥

ਧਨੁ ਭਗਵੰਤੀ ਨਾਨਕਾ ਜਿਨਾ ਗੁਰਮੁਖਿ ਲਧਾ ਹਰਿ ਭਾਲਿ ॥

ਵਡਭਾਗੀ ਗੜ ਮੰਦਰੁ ਖੋਜਿਆ ਹਰਿ ਹਿਰਦੈ ਪਾਇਆ ਨਾਲਿ ॥੪੮॥

Har manḏar har sāji▫ā har vasai jis nāl.

Gurmaṯī har pā▫i▫ā mā▫i▫ā moh parjāl. 

Har manḏar vasaṯ anek hai nav niḏẖ nām samāl.

Ḏẖan bẖagvanṯī nānkā jinā gurmukẖ laḏẖā har bẖāl.  

Vadbẖāgī gaṛ manḏar kẖoji▫ā har hirḏai pā▫i▫ā nāl. ||48||       

In essence: Har has created His abode (this body temple) and He lives in it Through the Guru’s guidance and by burning the love of Maya, Har is obtained. In this Har’s abode, there are many invaluable virtues; therefore, remember Har, the nine treasures. Oh Nanak! Those Guru’s followers, who have found Har’s through the Guru, are fortunate and blessed ones. With great luck, this body is searched and Har is found in the heart.

ਮਨ ਮੇਰੇ ਸਬਦਿ ਰਪੈ ਰੰਗੁ ਹੋਇ ॥

ਸਚੀ ਭਗਤਿ ਸਚਾ ਹਰਿ ਮੰਦਰੁ ਪ੍ਰਗਟੀ ਸਾਚੀ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Man mere sabaḏ rapai rang ho▫e.  

Sacẖī bẖagaṯ sacẖā har manḏar pargatī sācẖī so▫e. ||1|| rahā▫o.  

Oh my mind! One, who gets drenched in the Guru’s shabda, develops love for Har. Through Har’s true devotion, His true abode becomes manifest and then one gets true glory. Pause.
http://www.gursoch.com/gurmat-vichar/hars-mandir/

           Finding the Creator within is not very simple task; first one has to develop an urge to realize Him; then one needs to devote one’s full attention toward Him in love. What the Guru says must be believed. If under the outer influences, the mind doesn’t accept or believe that indeed His presence is within, one remains in doubt.  Now the Guru openly explains what is His temple and how He becomes manifest in it.

ਹਰਿ ਮੰਦਰੁ ਏਹੁ ਸਰੀਰੁ ਹੈ ਗਿਆਨਿ ਰਤਨਿ ਪਰਗਟੁ ਹੋਇ ॥

ਮਨਮੁਖ ਮੂਲੁ ਨ ਜਾਣਨੀ ਮਾਣਸਿ ਹਰਿ ਮੰਦਰੁ ਨ ਹੋਇ ॥੨॥

Har manḏar ehu sarīr hai gi▫ān raṯan pargat ho▫e.

Manmukẖ mūl na jāṇnī māṇas har manḏar na ho▫e. ||2||  

This body is a home of Har, but He becomes manifest through the precious divine knowledge (the Guru’s teachings). The mind-slaves do not know the source of the world, Har; therefore, they don’t think this body can be Har’s abode.

           Most of the people, who believe that they know everything, fail to realize the mystic experience of the Guru because of their self-conceit. First full faith in His presence within and very honest urge to envision Him must be developed. The Guru enlightens his followers by removing their duality, doubts, attachment, greed, lust, anger and conceit.

ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਜੀਉ ਸਾਜਿਆ ਰਖਿਆ ਹੁਕਮਿ ਸਵਾਰਿ ॥

ਧੁਰਿ ਲੇਖੁ ਲਿਖਿਆ ਸੁ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੩॥

Har manḏar har jī▫o sāji▫ā rakẖi▫ā hukam savār.  

Ḏẖur lekẖ likẖi▫ā so kamāvaṇā ko▫e na metaṇhār. ||3||  

Har has created this temple (body) and He has embellished it with His Ordinance. One lives as per one’s destiny and no one can erase it.

           It is not in our hands to realize Him as we want. Please look at the following verses of Japji in which the Guru explains how we are totally bound in the Creator’s order; the Guru’s advice helps to get rid of our false illusion of knowing everything and capability of doing everything:
http://www.gursoch.com/gurmat-vichar/hars-mandir/

Pauri/Stanza – 33

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥

ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥

Aakhan jor chupai nah jor.

Jor na mangan dayn na jor.

Neither we have power to speak, nor do we have power to be silent. We have no power to ask/beg or to give away (anything).

ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥

ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥

Jor na jeevan maran nah jor.

Jor na raaj maal man sor.

We have no power to live, or power to die. It is not in our power to obtain power to rule or to have wealth that creates commotion in the mind.

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥

Jor na surtee gi–aan veechaar.

Jor na jugtee chhutai sansaar.

We have no power to understand the divine knowledge, or to meditate. We have no power, which can liberate us from this world.

           Then who has all this power? The Guru answers it in the next verse:

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥

Jis hath jor kar vekẖai so▫e.

Naanak utam neech na ko–ay.  ||33||

Ekankaar, who has all this power, creates and watches His creation. Thus there is only one, who has this mighty power, and it is the Master of the universe, who after fashioning the creation exercises His power to watch it. Oh Nanak! There is no one high or low (in His consideration).

           It is we who have habit of seeing people as low or high. The Guru, while addressing Prabh’s mighty power and our being powerless, also hints at manmade races or castes and tells that for Prabh, there is no such thing like caste or race.
http://www.gursoch.com/gurmat-vichar/hars-mandir/

            Thus, the path is revealed through the Guru or a Peer. As one follows that path, the Creator’s ordinance is understood and it is realized that the most sublime act is to live in His love obeying His ordinance. Only those who reflect on the Guru’s teachings become successful in this regard.

ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਸੁਖੁ ਪਾਇਆ; ਸਚੈ ਨਾਇ ਪਿਆਰ ॥

ਹਰਿ ਮੰਦਰੁ ਸਬਦੇ ਸੋਹਣਾ; ਕੰਚਨੁ ਕੋਟੁ ਅਪਾਰ ॥੪॥

Sabaḏ cẖīnėh sukẖ pā▫i▫ā sacẖai nā▫e pi▫ār.

Har manḏar sabḏe sohṇā kancẖan kot apār. ||4||  

Those persons, who have developed love for Him, realize His name and obtain peace. Through the Guru’s shabda, the Infinite Har’s beautiful fortress of gold (virtues) is realized

ਹਰਿ ਮੰਦਰੁ ਏਹੁ ਜਗਤੁ ਹੈ; ਗੁਰ ਬਿਨੁ ਘੋਰੰਧਾਰ ॥

ਦੂਜਾ ਭਾਉ ਕਰਿ ਪੂਜਦੇ; ਮਨਮੁਖ ਅੰਧ ਗਵਾਰ ॥੫॥

Har manḏar ehu jagaṯ hai gur bin gẖoranḏẖār.  

Ḏūjā bẖā▫o kar pūjḏe manmukẖ anḏẖ gavār. ||5||  

The entire world is Har’s abode, but without the Guru, there is all darkness (it is not realized); the foolish and ignorant mind-slaves worship in other’s love.

           The duality and the worldly influences don’t let the mind convinced that the presence of the Creator is everywhere and in all; consequently, as guided by doubt and illusions, the mortal starts worshiping other entities ignoring the all powerful and all doer, Ekankaar. He starts building homes for the Creator believing that in them, He will reside leaving the entire world unattended.

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ; ਤਿਥੈ, ਦੇਹ ਜਾਤਿ ਨ ਜਾਇ ॥

ਸਾਚਿ ਰਤੇ ਸੇ ਉਬਰੇ; ਦੁਖੀਏ ਦੂਜੈ ਭਾਇ ॥੬॥

Jithai lekẖā mangī▫ai ṯithai ḏeh jāṯ na jā▫e.

Sācẖ raṯe se ubre ḏukẖī▫e ḏūjai bẖā▫e. ||6||    

Where the accounts are called in, the body and caste do not go, and there, those, who get drenched in Prabh’s love, become distinguished, but those, who are into other’s love, become miserable.

           The Guru advises that where the deeds are weighed, one’s body or caste doesn’t go; therefore, only those win, who get imbued with the Creator, and the others in dual love suffer.

ਹਰਿ ਮੰਦਰ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ; ਨਾ ਬੂਝਹਿ ਮੁਗਧ ਗਵਾਰ ॥

ਗੁਰ ਪਰਸਾਦੀ ਚੀਨ੍ਹ੍ਹਿਆ; ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰਿ ॥੭॥

Har manḏar mėh nām niḏẖān hai nā būjẖėh mugaḏẖ gavār.

Gur parsādī cẖīnĥi▫ā har rākẖi▫ā ur ḏẖār. ||7||    

The foolish ignorant mortals do not understand that Har’s name treasure is in the body, which is Har’s temple. Those ones, who through the Guru realize this, enshrine Har in their hearts.

           Duality doesn’t let the foolish mortal realize that Akalpurakh exists within the body; Akalpurakh’s name and love for it is already there, but he doesn’t know how to grow it within; nonetheless, if he follows the Guru, he can realize His presence within.

ਗੁਰ ਕੀ ਬਾਣੀ, ਗੁਰ ਤੇ ਜਾਤੀ; ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥

ਪਵਿਤੁ ਪਾਵਨ, ਸੇ ਜਨ ਨਿਰਮਲ; ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਇ ॥੮॥

Gur kī baṇī gur ṯe jāṯī jė sabaḏ raṯe rang lā▫e. 

Paviṯ pāvan se jan nirmal har kai nām samā▫e. ||8||   

The Guru’s bani is understood through the Guru if one gets drenched in his shabda. Those persons, who get absorbed in Har’s name, become pure and immaculate.

           When the follower makes the Guru’s teaching his guiding force, he falls in love with the Creator; only the Guru can make him realize that. Being in love with the Creator, the Guru’s follower gets absorbed in the Creator while alive. The worldly attractions cannot influence him negatively.

ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਕਾ ਹਾਟੁ ਹੈ; ਰਖਿਆ ਸਬਦਿ ਸਵਾਰਿ ॥

ਤਿਸੁ ਵਿਚਿ ਸਉਦਾ, ਏਕੁ ਨਾਮੁ; ਗੁਰਮੁਖਿ ਲੈਨਿ ਸਵਾਰਿ ॥੯॥

Har manḏar har kā hāt hai rakẖi▫ā sabaḏ savār.

Ŧis vicẖ sa▫uḏā ek nām gurmukẖ lain savār. ||9||    

The body temple is Har’s shop and the Guru’s shabda can decorate it; only Har’s name merchandise is in Har’s shop (the body); the Guru followers get it and become embellished.
http://www.gursoch.com/gurmat-vichar/hars-mandir/

           Obviously, the body is a shop in which the trade of praising His name should be done. It is this very shop that becomes important not any other special place. If it is not used for His praise, worthless is visiting religious places to search Him.

ਹਰਿ ਮੰਦਰ ਮਹਿ, ਮਨੁ ਲੋਹਟੁ ਹੈ; ਮੋਹਿਆ ਦੂਜੈ ਭਾਇ ॥

ਪਾਰਸਿ ਭੇਟਿਐ ਕੰਚਨੁ ਭਇਆ; ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥੧੦॥

Har manḏar mėh man lohat hai mohi▫ā ḏūjai bẖā▫e.

Pāras bẖeti▫ai kancẖan bẖa▫i▫ā kīmaṯ kahī na jā▫e. ||10||  

In this body, Har’s abode, the mind remains just like iron (not virtuous), because it is lured by other’s love. Those persons, who meet the Guru, the Paras (philosopher’s stone), become gold (virtuous), and their worth is beyond words. In the following, the Guru finally makes it clear that as the Creator is present all over, but He is very much present in the body as well:

ਹਰਿ ਮੰਦਰ ਮਹਿ ਹਰਿ ਵਸੈ; ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਇ ॥

ਨਾਨਕ, ਗੁਰਮੁਖਿ ਵਣਜੀਐ; ਸਚਾ ਸਉਦਾ ਹੋਇ ॥੧੧॥੧॥

Har manḏar mėh har vasai sarab niranṯar so▫e.

Nānak gurmukẖ vaṇjī▫ai sacẖā sa▫uḏā ho▫e. ||11||1||    

This body is Har’s temple, in which resides Har, who is permeating equally all the lives. Oh Nanak! If a person deals in Har’s name through the Guru, only then his trade becomes successful forever.

           Let us realize our Creator and feel His presence in all. Let us worship Him only. Let us make Him happy by acquiring virtues by abandoning our flaws. Let us praise Him heartily. The real trade is to become worthy of Him. The worldly trade is a part of His show; therefore, we should not allow this show to take us away from Him. There is not special place where He is present; obviously, we should not be bound by what other say but our Guru, who says our Creator is pervading everywhere and He is present in all equally.

Wishes

Humbly

G Singh
http://www.gursoch.com/gurmat-vichar/hars-mandir/

The knowledge Of Scriptures And A True Spiritual Progression.

http://www.gursoch.com/the-knowledge-of-scriptures-and-a-true-spiritual-progression/
In the following shabda Third Nanak makes it clear that it is not the reading or discussing of religious scriptures that helps the seeker to obtain spiritual progression but the grace of the Creator. The Guru advises his followers to reflect on the mind and its different situations it falls for by giving an example of a Pundit, who is totally engrossed in reading and talking about the scriptures. Why some people don’t care about what their religion says? Why they keep falling for vices and negativity? Why some people give no importance to Maya and get involved in the welfare of others?  Why some people indulge in gathering wealth and then leave it for others? What is the cause behind all these situations? As we study the shabda, we realize that the gift of our Creator’s grace decides our destiny. It is He, who has staged this show and involved behind it actively. Only reading and discussing about the scriptures bring no spiritual progression; instead such behavior fills one with conceit of being knowledgeable. The shabda is on 1261, SGGS: 

ਮਲਾਰ ਮਹਲਾ ੩ ਘਰੁ ੨

Malār mėhlā 3 gẖar 2

 Raag Malaar, the bani of Third Nanak, house second

 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

There is only one all Pervading Akalpurakh, who is known with the blessing of theSatiguru. 

                  First, the Guru asks the seeker to ponder over to analyze in what situation one’s mind is and why is it so? What is the basic cause that triggers its wrong falls?

ਇਹੁ ਮਨੁ ਗਿਰਹੀ ਕਿ ਇਹੁ ਮਨੁ ਉਦਾਸੀ ॥

ਕਿ ਇਹੁ ਮਨੁ ਅਵਰਨੁ ਸਦਾ ਅਵਿਨਾਸੀ ॥

Ih man girhī kė ih man uḏāsī.  

Kė ih man avran saḏā avināsī. 

In essence: Is this mind a householder, or is it detached? Is this mind above castes? Is it eternal?

 ਕਿ ਇਹੁ ਮਨੁ ਚੰਚਲੁ ਕਿ ਇਹੁ ਮਨੁ ਬੈਰਾਗੀ ॥

ਇਸੁ ਮਨ ਕਉ ਮਮਤਾ ਕਿਥਹੁ ਲਾਗੀ ॥੧॥

Kė ih man cẖancẖal kė ih man bairāgī.

 Is man ka▫o mamṯā kithhu lāgī. ||1|| 

Is this mind mercurial (ever for Maya) or is it detached?  How this mind has gripped with attachment?

 ਪੰਡਿਤ ਇਸੁ ਮਨ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥

ਅਵਰੁ ਕਿ ਬਹੁਤਾ ਪੜਹਿ ਉਠਾਵਹਿ ਭਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Pandiṯ is man kā karahu bīcẖār.

Avar kė bahuṯā paṛėh uṯẖāvėh bẖār. ||1|| rahā▫o.

   Oh Pundit? Reflect on this mind! Why do you read too much and through reading, you load your mind? Pause.

http://www.gursoch.com/the-knowledge-of-scriptures-and-a-true-spiritual-progression/

             The seeker is advised to ponder over behind the reason of the mind’s too much involvement in attachment of Maya; in the next verses, the Guru makes it clear that the reason behind all is the Creator’s ordinance.

 ਮਾਇਆ ਮਮਤਾ ਕਰਤੈ ਲਾਈ ॥

ਏਹੁ ਹੁਕਮੁ ਕਰਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥

Mā▫i▫ā mamṯā karṯai lā▫ī.  

Ėhu hukam kar sarisat upā▫ī.  

The Creator has attached the mind to Maya. By this Ordinance, He has fashioned the Creation.         

              Once, one realizes His ordinance, trusting His ordinance becomes one’s faith. Knowing about the scriptures doesn’t qualify a person to be successful in realizing the Creator. By becoming aware of this ordinance, the seeker is advised to seek the Creator’s blessings to get rid of the influences of the three qualities of Maya. Seeking the Creator’s refuge is abandoning one’s self-conceit and the worldly doubts and concerns.

 ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਹੁ ਭਾਈ ॥

ਸਦਾ ਰਹਹੁ ਹਰਿ ਕੀ ਸਰਣਾਈ ॥੨॥

Gur parsādī būjẖhu bẖā▫ī.  

Saḏā rahhu har kī sarṇā▫ī. ||2||

 Oh brother! Understand this fact through the Guru and always remain in the Har’srefuge. 

ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥

ਅਨਦਿਨੁ ਏਕੋ ਨਾਮੁ ਵਖਾਣੈ ॥

So pandiṯ jo ṯihāʼn guṇā kī pand uṯārai.  

An▫ḏin eko nām vakẖāṇai. 

Only that person is a pundit, who casts off the load of three qualities of Maya and utters His Naam only day and night. 

            After seeking His refuge, the devotee involves in His praise; he enshrines His memory in his heart and then walks into this world with totally different approach: 

ਸਤਿਗੁਰ ਕੀ ਓਹੁ ਦੀਖਿਆ ਲੇਇ ॥

ਸਤਿਗੁਰ ਆਗੈ ਸੀਸੁ ਧਰੇਇ ॥

Saṯgur kī oh ḏīkẖi▫ā le▫e.  

Saṯgur āgai sīs ḏẖare▫e.  

He takes the teaching of the Satiguru as a guiding force by surrendering to theSatiguru completely. 

                          Surrendering to the Satiguru means abandoning one’s own thoughts built on the worldly influences. As the seeker realizes the negativity showered by Maya, he becomes detached with the Guru’s teachings. Then, the Guru says, such a devotee is accepted as a devotee. If we advocate our own views though we talk about our Guru, we are not going anywhere spiritually. 

ਸਦਾ ਅਲਗੁ ਰਹੈ ਨਿਰਬਾਣੁ ॥

ਸੋ ਪੰਡਿਤੁ ਦਰਗਹ ਪਰਵਾਣੁ ॥੩॥

Saḏā alag rahai nirbāṇ.  

So pandiṯ ḏargėh parvāṇ. ||3|| 

He remains always aloof and detached. Such a Pundit is accepted in Prabh’s court. 

         Now after progressing spiritually, the devotee sees and feels the presence of the Creator in His creation; he doesn’t accept any one other but the Creator. It is a different approach than the worldly Maya that divides the world and destroys the virtues of honoring all the lives as His creation equally. If one rises to such high level spiritually, one really becomes a Pundit: 

ਸਭਨਾਂ ਮਹਿ ਏਕੋ ਏਕੁ ਵਖਾਣੈ ॥

ਜਾਂ ਏਕੋ ਵੇਖੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥

Sabẖnāʼn mėh eko ek vakẖāṇai.  

Jāʼn eko vekẖai ṯāʼn eko jāṇai. 

If he sees only Prabh in all, then he sees and recognizes Him only. 

               How such a spiritual progression is experienced? The Guru says that it is because of the grace of the Creator: 

ਜਾ ਕਉ ਬਖਸੇ ਮੇਲੇ ਸੋਇ ॥

ਐਥੈ ਓਥੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੪॥

Jā ka▫o bakẖse mele so▫e.  

Aithai othai saḏā sukẖ ho▫e. ||4|| 

Prabh unites with Him to that person, to whom He blesses with grace. Here and hereafter, he always gets peace and comforts.

  ਕਹਤ ਨਾਨਕੁ ਕਵਨ ਬਿਧਿ ਕਰੇ ਕਿਆ ਕੋਇ ॥

ਸੋਈ ਮੁਕਤਿ ਜਾ ਕਉ ਕਿਰਪਾ ਹੋਇ ॥

Kahaṯ Nānak kavan biḏẖ kare ki▫ā ko▫e.  

So▫ī mukaṯ jā ka▫o kirpā ho▫e. 

Nanak says: what one can do to get liberated? Only that person becomes liberated upon whom Prabh bestows His graces. 

           As one procures His grace, one eradicates one’s self-conceit; one abandons to claim to be knowledgeable and one stops commotion of one’s pride. 

ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸੋਇ ॥

ਸਾਸਤ੍ਰ ਬੇਦ ਕੀ ਫਿਰਿ ਕੂਕ ਨ ਹੋਇ ॥੫॥੧॥੧੦॥

An▫ḏin har guṇ gāvai so▫e.  

Sāsṯar beḏ kī fir kūk na ho▫e. ||5||1||10||

 He sings Har’s praises day and night and then the shouting about the shastras and the Vedas stops (then conceit of having extra knowledge ceases) 

                 The knowledge of scriptures and all claims bring nothing to a true seeker. That could be good for those people, who have become habitual of feeding their self-conceit of being knowledgeable. Bhagat Dhanna, who has the honor of having his bani in Sri Guru Granth Sahib was not a pundit, but he succeeded in realizing the Creator by following the Guru and getting rid of his self-conceit and other Maya influences. Unquestionable faith in the Guru and the Creator is mandatory in this regard.  Once we realize that, we can simply try to live as our Guru guides us by leaving the rest to the Creator, chances are there that our dream of realizing our Creator may materialize; otherwise, our talk about scriptures remains futile as long as we remain in the grip of our self-conceit and the Maya influences. 

Humbly 

G Singh
http://www.gursoch.com/the-knowledge-of-scriptures-and-a-true-spiritual-progression/

Experiencing The Creator Through The Guru Only

http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/
Sikhi settles well only with the Guru’s thought that binds and guides its course; any thought other than the Guru’s words has no meaning in the Sikhi. Any effect of science or modern culture used while understanding the Gurbani will literally become a misgiving. In the past, many people have tried to interpret the Gurbani by making the Vedas and other old scriptures a source of understanding it, but it is a big mistake. The Guru has experienced the ultimate reality, the Creator, and he has shared it with his followers. To fortify the reality of the experience, the Guru has added in Sri Guru Granth Sahib the bani of those devotees of Akalpurakh, who indeed had the same experience. As per their writings, none of them finds the old scriptures truly a right path to realize Him. Obviously the earlier interpretations like of Freedkoti Wala Teeka do not justify the authentic approach of the Guru. In the same way, any interpretation under the influence of modern culture is nothing but a fallacy. New meanings given to words like “Antkaal, Janam Maran, Garbh Joni” are absolutely incorrect and misleading, because their application doesn’t go right in all contexts discussed in the Gurbani. Just for an example, the new meaning-givers take “joni” as “ the different stages of the mind”, but when “Joni” is used for Akalpurakh, they take its meaning as “birth”; therefore, they cannot have both ways. The reason of what I have stated above is simple: The Guru’s path is personal experience and to go through such experience, only the Guru’s guidance is mandatory not the old scriptures or any effect of science or modern culture.
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/

First Nanak’s following Ashtpadee, on 1040 to 1041, Sri Guru Granth Sahib in Raag Soohi, stresses on following none but the Guru. Let us go through it leaving behind our load of academic achievements:

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਚੁ ਕਹਹੁ ਸਚੈ ਘਰਿ ਰਹਣਾ ॥

ਜੀਵਤ ਮਰਹੁ ਭਵਜਲੁ ਜਗੁ ਤਰਣਾ ॥

ਗੁਰੁ ਬੋਹਿਥੁ ਗੁਰੁ ਬੇੜੀ ਤੁਲਹਾ ਮਨ ਹਰਿ ਜਪਿ ਪਾਰਿ ਲੰਘਾਇਆ ॥੧॥

Maaroo mehlaa 1.

Sach kahhu sachai ghar rahnaa.

Jeevat marahu bhavjal jag tarnaa.

Gur bohith gur bayrhee tulhaa man har jap paar langhaa-i-aa. ||1||

In essence: Praise Akalpurakh if you want to be with Him; if you want to swim across the dreadful worldly ocean, live without self-conceit. The Guru is the Ship, boat and raft; it is the Guru, who ferries across the worldly ocean through remembering Akalpurakh ‘s name.

The guiding force that unites the mortal with the eternal Creator is the Guru; the Guru’s inspiration to indulge in His memory saves the seeker from drowning in the worldly Maya pursuits. One step towards the Maya-bound goals simply negates the all-good efforts to walk on the Guru’s path. Making a living honestly right in this world and living in His memory separate the Sikhi from all other faiths.

(ਹੇ ਭਾਈ!) ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰੋ, (ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਉਸ) ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਥਾਂ ਮਿਲੀ ਰਹੇਗੀ, ਜੀਵਨ-ਸਫ਼ਰ ਵਿਚ ਵਿਕਾਰਾਂ ਦੇ ਹੱਲੇ ਤੋਂ ਬਚੇ ਰਹੋਗੇ, ਤੇ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਜਾਵੋਗੇ। ਹੇ ਮਨ! (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਣ ਲਈ) ਗੁਰੂ ਜਹਾਜ਼ ਹੈ, ਗੁਰੂ ਬੇੜੀ ਹੈ, ਗੁਰੂ ਤੁਲਹਾ ਹੈ, (ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ) ਹਰਿ-ਨਾਮ ਜਪ, (ਜਿਸ ਜਿਸ ਨੇ ਜਪਿਆ ਹੈ ਗੁਰੂ ਨੇ ਉਸ ਨੂੰ) ਪਾਰ ਲੰਘਾ ਦਿੱਤਾ ਹੈ।੧।

ਹਉਮੈ ਮਮਤਾ ਲੋਭ ਬਿਨਾਸਨੁ ॥

ਨਉ ਦਰ ਮੁਕਤੇ ਦਸਵੈ ਆਸਨੁ ॥

ਊਪਰਿ ਪਰੈ ਪਰੈ ਅਪਰੰਪਰੁ ਜਿਨਿ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥੨॥

Ha-umai mamtaa lobh binaasan.

Na-o dar muktay dasvai aasan.

Oopar parai parai aprampar jin aapay aap upaa-i-aa. ||2||

Akalpurakh’s Naam eradicates one’s self-conceit, worldly love and greed; through His Naam, one rises above the influence of the negative attitude of one’s guiding forces (nine doors) within and becomes stilled in the tenth door. The infinite Creator, who has manifested Himself through His creation, becomes visible in that tenth gate.

As the seeker indulges in His name praise, his deep attachment to the worldly attractions, greed and self-conceit just go away Then as his mind settles in peace; it gets absorbed in His memory, where He is seen manifested.

ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹਉਮੈ ਮਮਤਾ ਤੇ ਲੋਭ ਦਾ ਨਾਸ ਕਰਨ ਵਾਲਾ ਹੈ, (ਨਾਮ ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਸਰੀਰ ਦੀਆਂ ਨੌ ਗੋਲਕਾਂ ਦੇ ਵਿਸ਼ਿਆਂ ਤੋਂ ਖ਼ਲਾਸੀ ਮਿਲੀ ਰਹਿੰਦੀ ਹੈ, ਸੁਰਤਿ ਦਸਵੇਂ ਦੁਆਰ ਵਿਚ ਟਿਕੀ ਰਹਿੰਦੀ ਹੈ (ਭਾਵ, ਦਸਵੇਂ ਦੁਆਰ ਦੀ ਰਾਹੀਂ ਪਰਮਾਤਮਾ ਨਾਲ ਸੰਬੰਧ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ)। ਜਿਸ ਪਰਮਾਤਮਾ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ (ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਰੂਪ ਵਿਚ) ਪਰਗਟ ਕੀਤਾ ਹੈ ਜੋ ਪਰੇ ਤੋਂ ਪਰੇ ਹੈ ਤੇ ਬੇਅੰਤ ਹੈ ਉਹ ਉਸ ਦਸਮ ਦੁਆਰ ਵਿਚ ਪ੍ਰਤੱਖ ਹੋ ਜਾਂਦਾ ਹੈ।੨।
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/

ਗੁਰਮਤਿ ਲੇਵਹੁ ਹਰਿ ਲਿਵ ਤਰੀਐ ॥ ਅਕਲੁ ਗਾਇ ਜਮ ਤੇ ਕਿਆ ਡਰੀਐ ॥ ਜਤ ਜਤ ਦੇਖਉ ਤਤ ਤਤ ਤੁਮ ਹੀ ਅਵਰੁ ਨ ਦੁਤੀਆ ਗਾਇਆ ॥੩॥

Gurmat layvhu har liv taree-ai.

Akal gaa-ay jam tay ki-aa daree-ai.

Jat jat daykh-a-u tat tat tum hee avar na dutee-aa gaa-i-aa. ||3||

Seek the Guru’s teachings to swim across the worldly ocean. Why one needs to be feared from death when one sings the praises of Prabh, the absolute one? Oh Prabh! Wherever I look, I see you. There is none other but you; I will sing your praises.

Praising Prabh makes the seeker fearless. In His memory, the seeker sees Him manifested everywhere. Singing His praises becomes one’s way of life.

(ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਮਤਿ ਗ੍ਰਹਿਣ ਕਰੋ (ਗੁਰੂ ਦੀ ਮਤਿ ਦੀ ਰਾਹੀਂ) ਪਰਮਾਤਮਾ ਵਿਚ ਸੁਰਤਿ ਜੋੜਿਆਂ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਜਾਈਦਾ ਹੈ। (ਇਕ-ਰਸ ਵਿਆਪਕ) ਅਖੰਡ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕੀਤਿਆਂ ਜਮ ਤੋਂ ਡਰਨ ਦੀ ਲੋੜ ਨਹੀਂ ਰਹਿ ਜਾਂਦੀ। (ਹੇ ਪ੍ਰਭੂ! ਇਹ ਤੇਰੇ ਸਿਮਰਨ ਦਾ ਹੀ ਸਦਕਾ ਹੈ ਕਿ) ਮੈਂ ਜਿਧਰ ਜਿਧਰ ਵੇਖਦਾ ਹਾਂ ਉਧਰ ਉਧਰ ਤੂੰ ਹੀ ਤੂੰ ਦਿੱਸਦਾ ਹੈਂ। ਮੈਨੂੰ ਤੇਰੇ ਵਰਗਾ ਕੋਈ ਹੋਰ ਨਹੀਂ ਦਿੱਸਦਾ, ਮੈਂ ਤੇਰੀ ਹੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹਾਂ।੩।

ਸਚੁ ਹਰਿ ਨਾਮੁ ਸਚੁ ਹੈ ਸਰਣਾ ॥

ਸਚੁ ਗੁਰ ਸਬਦੁ ਜਿਤੈ ਲਗਿ ਤਰਣਾ ॥

ਅਕਥੁ ਕਥੈ ਦੇਖੈ ਅਪਰੰਪਰੁ ਫੁਨਿ ਗਰਭਿ ਨ ਜੋਨੀ ਜਾਇਆ ॥੪॥

Sach har naam sach hai sarnaa.

Sach gur sabad jitai lag tarnaa.

Akath kathai daykhai aprampar fun garabh na jonee jaa-i-aa. ||4||

Har’s Naam is eternal and so is the refuge of His Naam; the Shabada of Guru is also forever; by attaching to it, one swims across the dreadful worldly ocean. One, who praises the infinite Creator, doesn’t enter into mother’s womb again.

By taking refuge of the eternal name of the Creator, one rises above the worldly Maya load and ferries across it intact. This way, no more womb-birth remains to experience.

ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਹੈ, ਉਸ ਦਾ ਆਸਰਾ-ਪਰਨਾ ਭੀ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਹੈ। ਗੁਰੂ ਦਾ ਸ਼ਬਦ (ਭੀ) ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ (ਵਸੀਲਾ ਹੈ), ਸ਼ਬਦ ਵਿਚ ਜੁੜ ਕੇ ਹੀ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘੀਦਾ ਹੈ। ਪਰਮਾਤਮਾ ਦਾ ਸਰੂਪ ਬਿਆਨ ਤੋਂ ਪਰੇ ਹੈ, ਜੋ ਮਨੁੱਖ ਉਸ ਪਰੇ ਤੋਂ ਪਰੇ ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹੈ ਉਹ ਉਸ ਦਾ ਦਰਸ਼ਨ ਕਰ ਲੈਂਦਾ ਹੈ, ਉਹ ਮਨੁੱਖ ਫਿਰ ਗਰਭ-ਜੋਨਿ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ।੪।

ਸਚ ਬਿਨੁ ਸਤੁ ਸੰਤੋਖੁ ਨ ਪਾਵੈ ॥

ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਆਵੈ ਜਾਵੈ ॥

ਮੂਲ ਮੰਤ੍ਰੁ ਹਰਿ ਨਾਮੁ ਰਸਾਇਣੁ ਕਹੁ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ॥੫॥

Sach bin sat santokh na paavai.

Bin gur mukat na aavai jaavai.

Mool mantar har naam rasaa-in kaho naanak pooraa paa-i-aa. ||5||

Without Akalpurakh, no one obtains purity and contentment; without the Guru, one doesn’t get liberation; therefore, one comes and goes. Oh Nanak! Har’s Naam is the Mool mantra and source of all essences. By meditating on Har’s Naam, He, the perfect one, is obtained.

Without realizing Akalpurakh, one never gets satiated with anything; to get connected to Akalpurakh, one needs the Guru’s guidance, because one’s own efforts may get tainted with the outer influences. Through the Guru, remembering His name becomes medicine-mantra.

ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ (ਕੋਈ ਮਨੁੱਖ ਦੂਜਿਆਂ ਦੀ) ਸੇਵਾ ਤੇ ਸੰਤੋਖ (ਦਾ ਆਤਮਕ ਗੁਣ) ਪ੍ਰਾਪਤ ਨਹੀਂ ਕਰ ਸਕਦਾ। ਗੁਰੂ ਦੀ ਸਰਨ ਤੋਂ ਬਿਨਾ ਵਿਕਾਰਾਂ ਤੋਂ ਖ਼ਲਾਸੀ ਨਹੀਂ ਮਿਲਦੀ, ਮਨੁੱਖ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪਿਆ ਰਹਿੰਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਹਰੀ ਦਾ ਨਾਮ ਸਿਮਰ ਜੋ ਸਭ ਮੰਤ੍ਰਾਂ ਦਾ ਮੂਲ ਹੈ ਤੇ ਜੋ ਸਭ ਰਸਾਂ ਦਾ ਸੋਮਾ ਹੈ। (ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਨਾਮ ਸਿਮਰਦਾ ਹੈ) ਉਸ ਨੂੰ ਪੂਰਨ ਪ੍ਰਭੂ ਮਿਲ ਪੈਂਦਾ ਹੈ।੫।
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/

ਸਚ ਬਿਨੁ ਭਵਜਲੁ ਜਾਇ ਨ ਤਰਿਆ ॥

ਏਹੁ ਸਮੁੰਦੁ ਅਥਾਹੁ ਮਹਾ ਬਿਖੁ ਭਰਿਆ ॥

ਰਹੈ ਅਤੀਤੁ ਗੁਰਮਤਿ ਲੇ ਊਪਰਿ ਹਰਿ ਨਿਰਭਉ ਕੈ ਘਰਿ ਪਾਇਆ ॥੬॥

Sach bin bhavjal jaa-ay na tari-aa.

Ayhu samund athaahu mahaa bikh bhari-aa.

Rahai ateet gurmat lay oopar har nirbha-o kai ghar paa-i-aa. ||6||

This worldly dreadful ocean is filled with the Maya-poison, and without Har’s Naam, it cannot be swum across. One, who remains above this Maya poison through the Guru’s shabda, finds Har, the fearless, within.

Without falling in love with the Creator, it is difficult to negate the forceful negativity of the Maya; nonetheless, in His love, one remains detached to all kinds of Maya attractions and eventually becomes one with Him.

ਇਹ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਬਹੁਤ ਹੀ ਡੂੰਘਾ ਹੈ ਤੇ (ਵਿਕਾਰਾਂ ਦੇ) ਜ਼ਹਿਰ ਨਾਲ ਭਰਿਆ ਹੋਇਆ ਹੈ। ਸਦਾ-ਥਿਰ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਇਸ ਵਿਚੋਂ ਪਾਰ ਨਹੀਂ ਲੰਘ ਸਕੀਦਾ। ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਮਤਿ ਲੈਂਦਾ ਹੈ ਉਹ ਵਿਕਾਰਾਂ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹੈ ਉਹ ਜ਼ਹਿਰ-ਭਰੇ ਸਮੁੰਦਰ ਤੋਂ ਉਤਾਂਹ ਉਤਾਂਹ ਰਹਿੰਦਾ ਹੈ, ਉਸ ਨੂੰ ਪਰਮਾਤਮਾ ਲੱਭ ਪੈਂਦਾ ਹੈ ਤੇ ਉਹ ਅਜੇਹੇ (ਆਤਮਕ) ਟਿਕਾਣੇ ਵਿਚ ਪਹੁੰਚ ਜਾਂਦਾ ਹੈ ਜਿਥੇ ਉਹ ਵਿਕਾਰਾਂ ਦੇ ਡਰ-ਸਹਿਮ ਤੋਂ ਪਰੇ ਹੋ ਜਾਂਦਾ ਹੈ।੬।

ਝੂਠੀ ਜਗ ਹਿਤ ਕੀ ਚਤੁਰਾਈ ॥

ਬਿਲਮ ਨ ਲਾਗੈ ਆਵੈ ਜਾਈ ॥

ਨਾਮੁ ਵਿਸਾਰਿ ਚਲਹਿ ਅਭਿਮਾਨੀ ਉਪਜੈ ਬਿਨਸਿ ਖਪਾਇਆ ॥੭॥

Jhoothee jag hit kee chaturaa-ee.

Bilam na laagai aavai jaa-ee.

Naam visaar chaleh abhimaanee upjai binas khapaa-i-aa. ||7||

The worldly love and cleverness are false and short-lived and because of these, the mortals come and go. The self-conceited persons depart from here forgetting His Naam; they take birth and die. Thus they keep suffering.

The worldly cleverness and wisdom are not useful in realizing Akalpurakh. Indeed those ones are conceited ones, who depart from here forgetting Him.

ਜਗਤ ਦੇ (ਪਦਾਰਥਾਂ ਦੇ) ਮੋਹ ਦੀ ਸਿਆਣਪ ਵਿਅਰਥ ਹੀ ਜਾਂਦੀ ਹੈ ਕਿਉਂਕਿ (ਜਗਤ ਦੀ ਮਾਇਆ ਦਾ ਸਾਥ ਮੁੱਕਦਿਆਂ) ਰਤਾ ਚਿਰ ਨਹੀਂ ਲੱਗਦਾ ਤੇ ਮਨੁੱਖ ਇਸ ਮੋਹ ਦੇ ਕਾਰਨ ਜਨਮ ਮਰਨ ਵਿਚ ਪੈ ਜਾਂਦਾ ਹੈ। ਮਾਇਆ ਦਾ ਮਾਣ ਕਰਨ ਵਾਲੇ ਬੰਦੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਭੁਲਾ ਕੇ (ਇਥੋਂ ਖ਼ਾਲੀ ਹੱਥ) ਤੁਰ ਪੈਂਦੇ ਹਨ। (ਜੋ ਭੀ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਵਿਸਾਰਦਾ ਹੈ ਉਹ) ਜੰਮਦਾ ਹੈ ਮਰਦਾ ਹੈ ਜੰਮਦਾ ਹੈ ਮਰਦਾ ਹੈ ਤੇ ਖ਼ੁਆਰ ਹੁੰਦਾ ਹੈ।੭।

ਉਪਜਹਿ ਬਿਨਸਹਿ ਬੰਧਨ ਬੰਧੇ ॥

ਹਉਮੈ ਮਾਇਆ ਕੇ ਗਲਿ ਫੰਧੇ ॥

ਜਿਸੁ ਰਾਮ ਨਾਮੁ ਨਾਹੀ ਮਤਿ ਗੁਰਮਤਿ ਸੋ ਜਮ ਪੁਰਿ ਬੰਧਿ ਚਲਾਇਆ ॥੮॥

Upjahi binsahi bandhan bandhay.

Ha-umai maa-i-aa kay gal fandhay.

Jis raam naam naahee mat gurmat so jam pur bandh chalaa-i-aa. ||8||

People come and go because of the worldly bonds; they have chained in self-conceit and Maya. The death drags (scares) that person, who doesn’t obtain Akalpurakh’s Naam through the Guru.

One’s self-conceit and attachment of Maya becomes bonds, which trigger birth and death; obviously those who do not get attached to His name face the death in fear.

ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਦੇ ਗਲ ਵਿਚ ਹਉਮੈ ਤੇ ਮਾਇਆ ਦੇ ਮੋਹ ਦੇ ਫਾਹੇ ਪਏ ਰਹਿੰਦੇ ਹਨ, ਉਹ ਇਹਨਾਂ ਬੰਧਨਾਂ ਵਿਚ ਬੱਝੇ ਹੋਏ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪਏ ਰਹਿੰਦੇ ਹਨ। ਜਿਸ ਮਨੁੱਖ ਨੂੰ ਸਤਿਗੁਰੂ ਦੀ ਮਤਿ ਦੀ ਰਾਹੀਂ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਪ੍ਰਾਪਤ ਨਹੀਂ ਹੋਇਆ, ਉਸ ਮੋਹ ਦੇ ਬੰਧਨਾਂ ਵਿਚ ਬੱਝ ਕੇ ਜਮ ਦੇ ਸ਼ਹਿਰ ਵਿਚ ਧੱਕਿਆ ਜਾਂਦਾ ਹੈ।੮।

ਗੁਰ ਬਿਨੁ ਮੋਖ ਮੁਕਤਿ ਕਿਉ ਪਾਈਐ ॥

ਬਿਨੁ ਗੁਰ ਰਾਮ ਨਾਮੁ ਕਿਉ ਧਿਆਈਐ ॥

ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਭਵ ਦੁਤਰੁ ਮੁਕਤਿ ਭਏ ਸੁਖੁ ਪਾਇਆ ॥੯॥

Gur bin mokh mukat ki-o paa-ee-ai.

Bin gur raam naam ki-o Dhi-aa-ee-ai.

Gurmat layho tarahu bhav dutar mukat bha-ay sukh paa-i-aa. ||9||

Without the Guru, the bonds of Maya are not shattered; thus liberation doesn’t occur. Without the Guru, Akalpurakh’s Naam is not contemplated. Therefore, take the Guru’s guidance and swim across the dreadful worldly ocean and get liberation and peace.

The Guru is very important to get rid of the negative influences of Maya and without the Guru, one doesn’t learn how to get involved in His name; therefore, taking the Guru’s refuge is mandatory.

ਗੁਰੂ ਦੀ ਸਰਨ ਤੋਂ ਬਿਨਾ (ਹਉਮੈ ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ) ਖ਼ਲਾਸੀ ਕਿਸੇ ਭੀ ਹਾਲਤ ਵਿਚ ਨਹੀਂ ਮਿਲ ਸਕਦੀ, ਕਿਉਂਕਿ ਗੁਰੂ ਦੀ ਸਰਨ ਆਉਣ ਤੋਂ ਬਿਨਾ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ। (ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਮਤਿ ਤੇ ਤੁਰ ਕੇ (ਨਾਮ ਸਿਮਰੋ, ਇਸ ਤਰ੍ਹਾਂ) ਉਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਵਿਚੋਂ ਪਾਰ ਲੰਘ ਜਾਵੋਗੇ ਜਿਸ ਵਿਚੋਂ ਪਾਰ ਲੰਘਣਾ ਬਹੁਤ ਹੀ ਔਖਾ ਹੈ। ਜੇਹੜੇ ਬੰਦੇ (ਨਾਮ ਸਿਮਰ ਕੇ) ਵਿਕਾਰਾਂ ਵਿਚੋਂ ਬੱਚ ਨਿਕਲੇ ਉਹਨਾਂ ਨੂੰ ਆਤਮਕ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੋ ਗਿਆ।੯।
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/

ਗੁਰਮਤਿ ਕ੍ਰਿਸਨਿ ਗੋਵਰਧਨ ਧਾਰੇ ॥

ਗੁਰਮਤਿ ਸਾਇਰਿ ਪਾਹਣ ਤਾਰੇ ॥

ਗੁਰਮਤਿ ਲੇਹੁ ਪਰਮ ਪਦੁ ਪਾਈਐ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥੧੦॥

Gurmat krisan govardhan Dhaaray.

Gurmat saa-ir paahan taaray.

Gurmat layho param pad paa-ee-ai naanak gur bharam chukaa-i-aa. ||10||

Through the Guru’s guidance, Krishna lifted Goverdhan Mountain; through the Guru’s guidance, Ram Chander made the stones float; therefore, follow the Guru’s guidance and obtain the supreme status. Oh Nanak! The Guru dispels doubt

The Guru is not verifying any story but simply saying that it is the Guru, who helped people like Krishan and Ram Chander in the past; therefore, taking the Guru’s refuge helps the seeker to get rid of his duality and doubt. Thus the Creator empowers His devotees.

ਗੁਰੂ ਦੀ ਮਤਿ ਤੇ ਤੁਰ ਕੇ ਨਾਮ ਸਿਮਰਿਆਂ ਬੜੀ ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ ਹਾਸਲ ਹੋ ਜਾਂਦੀ ਹੈ (ਬੜਾ ਆਤਮਕ ਬਲ ਪ੍ਰਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ) ਇਸੇ ਗੁਰਮਤਿ ਦੀ ਬਰਕਤਿ ਨਾਲ ਕ੍ਰਿਸ਼ਨ (ਜੀ) ਨੇ ਗੋਵਰਧਨ ਪਹਾੜ ਨੂੰ (ਉਂਗਲਾਂ ਤੇ) ਚੁੱਕ ਲਿਆ ਸੀ ਤੇ (ਸ੍ਰੀ ਰਾਮ ਚੰਦ੍ਰ ਜੀ ਨੇ) ਪੱਥਰ ਸਮੁੰਦਰ ਉੱਤੇ ਤਾਰ ਦਿੱਤੇ ਸਨ। ਹੇ ਨਾਨਕ! (ਜੋ ਭੀ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਆਇਆ) ਗੁਰੂ ਨੇ ਉਸ ਦੀ ਭਟਕਣਾ ਮੁਕਾ ਦਿੱਤੀ।੧੦।

ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਸਚੁ ਤਾਰੀ ॥

ਆਤਮ ਚੀਨਹੁ ਰਿਦੈ ਮੁਰਾਰੀ ॥

ਜਮ ਕੇ ਫਾਹੇ ਕਾਟਹਿ ਹਰਿ ਜਪਿ ਅਕੁਲ ਨਿਰੰਜਨੁ ਪਾਇਆ ॥੧੧॥

Gurmat layho tarahu sach taaree.

Aatam cheenahu ridai muraaree.

Jam kay faahay kaateh har jap akul niranjan paa-i-aa. ||11||

Take the Guru’s guidance and swim across the worldly ocean with His Naam; contemplate Akalpurakh heartily. Through uttering the name of the absolute and immaculate one, the bonds of death are shattered and He is obtained.

Again it is advised to follow the Guru’s advice in utter sincerity through which one should contemplate the Creator within. The fear of death is eradicated by remembering the immaculate Creator.

(ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਮਤਿ ਗ੍ਰਹਿਣ ਕਰੋ ਤੇ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰੋ, ਇਸ ਤਰ੍ਹਾਂ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਣ ਲਈ ਤਾਰੀ ਤਰੋ। ਆਪਣੇ ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਗਹੁ ਨਾਲ ਵੇਖੋ ਤੇ ਪਰਮਾਤਮਾ ਨੂੰ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਵਸਾਓ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪ ਕੇ ਜਪ ਦੇ ਦੇਸ ਲੈ ਜਾਣ ਵਾਲੇ ਬੰਧਨ ਕੱਟੇ ਜਾਂਦੇ ਹਨ। ਜੇਹੜਾ ਭੀ ਮਨੁੱਖ ਨਾਮ ਜਪਦਾ ਹੈ ਉਸ ਨੂੰ ਉਹ ਪਰਮਾਤਮਾ ਮਿਲ ਪੈਂਦਾ ਹੈ ਜਿਸ ਦੀ ਕੋਈ ਖ਼ਾਸ ਕੁਲ ਨਹੀਂ ਹੈ ਤੇ ਜੋ ਮਾਇਆ ਦੇ ਪ੍ਰਭਾਵ ਤੋਂ ਉਤਾਂਹ ਹੈ।੧੧।

ਗੁਰਮਤਿ ਪੰਚ ਸਖੇ ਗੁਰ ਭਾਈ ॥

ਗੁਰਮਤਿ ਅਗਨਿ ਨਿਵਾਰਿ ਸਮਾਈ ॥

ਮਨਿ ਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਜਗਜੀਵਨ ਰਿਦ ਅੰਤਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧੨॥

Gurmat panch sakhay gur bhaa-ee.

Gurmat agan nivaar samaa-ee.

Man mukh naam japahu jagjeevan rid antar alakh lakhaa-i-aa. ||12||

Through the Guru’s teachings, truth, contentment, passion, righteousness and tolerance become one’s friends; through the Guru’s guidance, one’s fire within is put out and one’s mind is attached to His Naam. Utter the name of Life-Giver, who reveals Himself within.

As one follows the Guru sincerely, one overcomes the five negative passions and gets rid of one’s all negative desires. This way, one realizes Him within.

ਗੁਰੂ ਦੀ ਮਤਿ ਤੇ ਤੁਰਿਆਂ ਸਤ ਸੰਤੋਖ ਆਦਿਕ ਪੰਜੇ ਮਨੁੱਖ ਦੇ ਆਤਮਕ ਸਾਥੀ ਬਣ ਜਾਂਦੇ ਹਨ ਗੁਰ-ਭਾਈ ਬਣ ਜਾਂਦੇ ਹਨ। ਗੁਰੂ ਦੀ ਮਤਿ ਤ੍ਰਿਸ਼ਨਾ ਦੀ ਅੱਗ ਨੂੰ ਦੂਰ ਕਰ ਕੇ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਵਿਚ ਜੋੜ ਦੇਂਦੀ ਹੈ। (ਹੇ ਭਾਈ!) ਜਗਤ ਦੇ ਜੀਵਨ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਆਪਣੇ ਮਨ ਵਿਚ ਆਪਣੇ ਮੂੰਹ ਨਾਲ ਜਪਦੇ ਰਹੋ। (ਜੇਹੜਾ ਮਨੁੱਖ ਜਪਦਾ ਹੈ ਉਹ) ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਅਦ੍ਰਿਸ਼ਟ ਪ੍ਰਭੂ ਦਾ ਦਰਸ਼ਨ ਕਰ ਲੈਂਦਾ ਹੈ।੧੨।

ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਬਦਿ ਪਤੀਜੈ ॥

ਉਸਤਤਿ ਨਿੰਦਾ ਕਿਸ ਕੀ ਕੀਜੈ ॥

ਚੀਨਹੁ ਆਪੁ ਜਪਹੁ ਜਗਦੀਸਰੁ ਹਰਿ ਜਗੰਨਾਥੁ ਮਨਿ ਭਾਇਆ ॥੧੩॥

Gurmukh boojhai sabad pateejai.

Ustat nindaa kis kee keejai.

Cheenahu aap japahu jagdeesar har jagannaath man bhaa-i-aa. ||13||

Through the Guru, one knows Har and gets satiated with Guru’s shabda; such a person neither praises any one, nor slanders anyone. Analyze your “inner- self” and utter the name of the world’s Master. One, who does so, starts loving the Master of the universe (truly).

As the Guru’s guidance becomes a force to direct one’s life, one rises above slandering or spoon-feeding of others. One realizes one’s inner-self and falls for the world Master.

ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ (ਇਹ ਜੀਵਨ-ਜੁਗਤਿ) ਸਮਝ ਲੈਂਦਾ ਹੈ ਉਹ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਜੁੜ ਕੇ ਆਤਮਕ ਸ਼ਾਂਤੀ ਹਾਸਲ ਕਰ ਲੈਂਦਾ ਹੈ। ਇਹ ਫਿਰ ਨਾਹ ਕਿਸੇ ਦੀ ਖ਼ੁਸ਼ਾਮਦ ਕਰਦਾ ਹੈ ਨਾਹ ਕਿਸੇ ਦੀ ਨਿੰਦਿਆ ਕਰਦਾ ਹੈ। (ਹੇ ਭਾਈ!) ਆਪਣੇ ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਪੜਤਾਲਦੇ ਰਹੋ, ਤੇ ਜਗਤ ਦੇ ਮਾਲਕ (ਦਾ ਨਾਮ) ਜਪਦੇ ਰਹੋ। (ਜੇਹੜਾ ਮਨੁੱਖ ਨਾਮ ਜਪਦਾ ਹੈ ਉਸ ਨੂੰ ਜਗਤ ਦਾ ਨਾਥ ਹਰੀ ਆਪਣੇ ਮਨ ਵਿਚ ਪਿਆਰਾ ਲੱਗਣ ਲੱਗ ਪੈਂਦਾ ਹੈ।੧੩।

ਜੋ ਬ੍ਰਹਮੰਡਿ ਖੰਡਿ ਸੋ ਜਾਣਹੁ ॥

ਗੁਰਮੁਖਿ ਬੂਝਹੁ ਸਬਦਿ ਪਛਾਣਹੁ ॥

ਘਟਿ ਘਟਿ ਭੋਗੇ ਭੋਗਣਹਾਰਾ ਰਹੈ ਅਤੀਤੁ ਸਬਾਇਆ ॥੧੪॥

Jo barahmand khand so jaanhu.

Gurmukh boojhhu sabad pachhaanhu.

Ghat ghat bhogay bhoganhaaraa rahai ateet sabaa-i-aa. ||14||

You should believe that Akalpurakh, who pervades in the world, also lives within you. Through the Guru’s shabda, realize Akalpurakh and understand this fact that He enjoys by being present in all though He remains detached.

It is the Guru that makes the follower realizes the presence of the Creator within and all over. Thus it is realized that He is in all, but still He remains detached to all and everything.

ਜੇਹੜਾ ਪਰਮਾਤਮਾ ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਵਿਚ ਵੱਸਦਾ ਹੈ ਉਸ ਨੂੰ ਆਪਣੇ ਸਰੀਰ ਵਿਚ ਵੱਸਦਾ ਪਛਾਣੋ। ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਇਹ ਭੇਤ ਸਮਝੋ, ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਜੁੜ ਕੇ ਇਸ ਅਸਲੀਅਤ ਨੂੰ ਪਛਾਣੋ। ਦੁਨੀਆ ਦੇ ਸਾਰੇ ਪਦਾਰਥਾਂ ਨੂੰ ਮਾਣ ਸਕਣ ਵਾਲਾ ਪਰਮਾਤਮਾ ਹਰੇਕ ਸਰੀਰ ਵਿਚ ਵਿਆਪਕ ਹੋ ਕੇ ਸਾਰੇ ਭੋਗ ਭੋਗ ਰਿਹਾ ਹੈ, ਫਿਰ ਭੀ ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹੈ।੧੪।
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/

ਗੁਰਮਤਿ ਬੋਲਹੁ ਹਰਿ ਜਸੁ ਸੂਚਾ ॥

ਗੁਰਮਤਿ ਆਖੀ ਦੇਖਹੁ ਊਚਾ ॥

ਸ੍ਰਵਣੀ ਨਾਮੁ ਸੁਣੈ ਹਰਿ ਬਾਣੀ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਰੰਗਾਇਆ ॥੧੫॥੩॥੨੦॥

Gurmat bolhu har jas soochaa.

Gurmat aakhee daykhhu oochaa.

Sarvanee naam sunai har banee naanak har rang rangaa-i-aa. ||15||3||20||

Through the Guru’s guidance, praise Har. His praise makes the mind pure. Through the Guru’s guidance, envision Har, who is lofty, with your eyes (in person). Oh Nanak! A person, who hears His Naam and praises Him, gets drenched in His love.

As the follower praises Har, he eradicates his all impurity. Being in His love, he listens to His name-praise and sees Him all around and within.

(ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਮਤਿ ਦੀ ਰਾਹੀਂ ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰੋ ਜੋ ਜੀਵਨ ਨੂੰ ਪਵਿੱਤ੍ਰ ਬਣਾ ਦੇਂਦੀ ਹੈ। ਗੁਰੂ ਦੀ ਸਿੱਖਿਆ ਤੇ ਤੁਰ ਕੇ ਉਸ ਸਭ ਤੋਂ ਉੱਚੇ ਪਰਮਾਤਮਾ ਨੂੰ ਆਪਣੀਆਂ ਅੱਖਾਂ ਨਾਲ (ਅੰਦਰ ਬਾਹਰ ਹਰ ਥਾਂ) ਵੇਖੋ। ਹੇ ਨਾਨਕ! ਜੇਹੜਾ ਮਨੁੱਖ ਆਪਣੇ ਕੰਨਾਂ ਨਾਲ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸੁਣਦਾ ਹੈ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਸੁਣਦਾ ਹੈ ਉਹ ਪਰਮਾਤਮਾ ਦੇ ਪ੍ਰੇਮ-ਰੰਗ ਵਿਚ ਰੰਗਿਆ ਜਾਂਦਾ ਹੈ।੧੫।੩।੨੦।

As we see in the entire Ashtpadee, First Nanak asks his followers to do what the Guru says. Without the Guru, even rightful praise of the Creator cannot be done. The followers are advised to become pure from negative passions to become one with Him through the Guru’s guidance.  Referring to the well-known personalities like Krishan and Ram Chander in Indian culture, he stresses how important the Guru was for them. He further says that one must eradicate one’s deep attachment, greed and self-conceit by remaining in Akalpurakh’s love and memory. The Guru has handed over a lamp in the hands of the seeker, but it is up to the seeker to get frustrated through other people’s stories, or to get guided by the Guru’s lamp. When the rain pours, one needs to come out of the closed doors to feel it.

Note: The interpretation in Punjabi is by Dr. Sahib Singh.

Regards

G Singh
http://www.gursoch.com/experiencing-the-creator-through-the-guru-only/