My Guru & I

If you walked into this Gurdwara and instead of the Guru Granth Sahib being there, say it was Guru Nanak, or Guru Amar Das or Gur Tegh Bahadur, sitting there – how would you act? How would you carry yourself when walking in? Would your mind-set be any different? Would your muthha tek take on a different meaning? Would you be more attentive and alert during the divan? Would you be more eager to listen to his words and try harder to understand him?

Guru Ram Das says:
Baani Guru Guru Hai Baani Vich Baani Amrit Saarey
Bani is the Guru and Guru is the Bani. And it’s within this Bani, that Amrit is found.

Thus, the Shabad (”The Word”) is, was and always will be the Guru. History tells us that even during Guru Arjan’s time, the Granth (then referred to as the Pothi Sahib because it was yet to be completed and anointed Guru), was the center of the congregation, the center of the Darbar, even in the presence of Guru Arjan himself.

The saakhis tell us that Guru Arjan had so much reverence for the Pothi Sahib that he kept it on an pedestal elevated even from himself, and joined the Sikhs in paying obeisance to it. This tells me that it is not the person, the attire or the physical attributes that make the Guru; instead, it is the Shabad. But we call the ten physical forms (from Nanak to Gobind Singh) Guru because they were the living manifestation of that Shabad.

They lived the Shabad. We sing it, they lived it.

Guru Nanak was so immersed in the Shabad that the two became one.

He says in Raag Ramkalee:
Shabad Guru Bhavsaagar Tariye Ith Uth Eko Jaanai
Shabad is the Guru that will ferry you across the terrifying world-ocean.

So, if this is the case, how can the Guru Granth Sahib we bow before, be any different than Guru Angad or Guru Amar Das sitting before us?

We refer to the Guru Granth Sahib as the living Guru. But is it really living to me?

Some say we have it harder, because we don’t have a physical Guru simply telling us what to do, particularly since, in Sikhi, we don’t believe in “holy” persons being the official “interpreters” of scripture. Thus, it falls upon us to make the effort to listen to, read, and apply the lessons to our lives.

People often asked, “What does the Guru Granth Sahib say about this or that?” About life after death, about good and evil, about socio-political issues, such as abortion, divorce, climate change, etc., and the children are often disappointed when I can’t point them to a direct quote – a simple “Thou shalt …” – to answer their question.

To some, this is frustrating; but I find it … beautiful!

The Guru refrains from giving commandments or a list of do’s and don’ts. Instead, He has compiled 1430 pages of divine poetry that provides a structure for our life and a personal map to guide us through our daily choices and challenges. Instead of quick and fast answers , the Guru has trusted and empowered his Sikhs, to reflect, discuss and interpret the Word [within basic parameters] and form our own opinions and make ethical decisions accordingly … for anything and everything.

So, is the Guru living?

I can go through life and treat the Guru Granth as a mere idol and bow before it out of empty ritualism, or I can take the time to reflect on Gurbani – to think, reason, understand and genuinely act on the Guru’s teachings … and that is when the Guru comes alive.

As a Sikh, do I need the Guru in my life? This is where Gurbani is as very clear…black and white:
Anand Anand Sabh Ko Kahai Anand Guru Tay Jania
Bliss! bliss! Everyone talks of bliss! Bliss is but known only through the Guru.

Then he goes on to say:
Jai Ko Gur Tay Vaymukh Hovai Bin Satgur Mukhat Na Paavai
One who turns away from the Guru and becomes “baymukh” – without the True Guru – shall not find liberation.

The role of the Guru is to enlighten and bring us to a heightened sense of awareness, to establish that connection with the Divine. The forces of kaam, krodh, lobh, moh and ahankaar – lust, anger, greed, attachment and pride – are so strong that it is only through the Guru that we can overcome them.


Throughout this festive year, there have been many celebrations, kirtan darbars, nagar kirtans, conferences and seminars and symposia, discussions and debates on all aspects of the Guru Granth to mark this special milestone – but I truly hope that we, even if we are small and isolated communities, take this opportunity to develop and strengthen our personal relationship with the Guru. I believe this one-on-one conversation, this spiritual dialogue with the Guru, is essential in our self-discovery – which is fundamental to being a Sikh.

On this very early stage of my journey with the Guru, I have learned that all roads on this path lead to within. As the Guru says:
Mun Tu Joth Saroop Hai Apna Mool Paichan
O my mind, you are the embodiment of this Divine Light – recognize it, O, recognize your own origin … the true origin of thy self.

I have been the beneficiary of a lot of advice and guidance in my life, but one of the most meaningful things has been what a friend once said to me: “You know, many think the Guru Granth Sahib’s 1430 pages are about the Guru’s lives and teaching … but, in reality, it’s about you.” And I believe this. There is not a Shabad I come across where the Guru is not challenging me, where the Guru doesn’t push me to question myself.

I often stop in my tracks while reading Baani and ask: Is he referring to me? Am I one of those ego-filled beings that he is talking about, that is, obsessed with myself and my own thinking? Am I being humble in my actions, am I truly forgiving to those who have hurt me, do I speak lovingly to others? Am I really walking the walk … or am I just talking the talk?

This is my dialogue with the Guru, and with my Ardaas and his Grace, I continue to strive to improve myself every time I stand before him.

So I hope this year will not end as just a celebration of a historical event, but instead, be the motivation for a spiritual event – for personal change, within me, within each of us … that brings us closer to the Guru.

Hukam

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SALOK
THIRD MEHL
O man you have been tormented by a nightmare and you have passed your life in sleep.
You did not wake to hear the Word of the True Guru’s Shabad;
you have no inspiration within yourself.
That body burns which has no virtue and which does not serve the Guru.
I have seen that the world is burning in egotism and the love of duality.
O Nanak those who seek the Guru’s Sanctuary are saved;
within their minds they meditate on the True Word of the Shabad.
|| 1 ||
THIRD MEHL
Attuned to the Word of the Shabad the soul-bride is rid of egotism and she is glorified.
If she walks steadily in the way of His Will then she is adorned with decorations.
Her couch becomes beautiful and she constantly enjoys her Husband Lord;
she obtains the Lord as her Husband.
The Lord does not die and she never suffers pain;
she is a happy soul-bride forever.
O Nanak the Lord God unites her with Himself;
she enshrines love and affection for the Guru.
|| 2 ||
PAUREE
Those who conceal and deny their Guru are the most evil people.
O Dear Lord let me not even see them;
they are the worst sinners and murderers.
They wander from house to house with impure minds like wicked forsaken women.
But by great good fortune they may meet the Company of the Holy;
as Gurmukhs they are reformed.
O Lord please be kind and let me meet the True Guru;
I am a sacrifice to the Guru.
|| 23 ||
(This HukamNama occurs on Ang: 651 of Sri Guru Granth Sahib Ji.)

vIrvwr, 1 BwdNo (sMmq 539 nwnkSwhI)

(AMg : 651)

Thursday, 1st Bhaadon (Samvat 539 Nanakshahi) (Anng: 651)

just one to remember :)

Guru Guru

guru guru krq mnu loro ]
gur gur karath man loro ||
Let your yearning mind call out, ""Guru, Guru"".
http://sikhitothemax.com/page.asp?ShabadID=4748

guru guru krq sdw suKu pwieAw ]
gur gur karath sadhaa sukh paaeiaa ||
Chanting Guru, Guru, I have found eternal peace.
http://sikhitothemax.com/page.asp?ShabadID=4874

guru guru krq sdw suKu pwieAw gur crxI icqu lweI hy ]2]
gur gur karath sadhaa sukh paaeiaa gur charanee chith laaee hae ||2||
Calling out, ""Guru, Guru"", I have found eternal peace; my consciousness is focused on the Guru's feet. ||2||
http://sikhitothemax.com/page.asp?ShabadID=3782

guru guru krq srix jy AwvY pRBu Awie imlY iKnu FIl n peIAw ]5]
gur gur karath saran jae aavai prabh aae milai khin dteel n peeaa ||5||
Uttering, ""Guru, Guru"", she seeks His Sanctuary; so God comes to meet her, without a moment's delay. ||5||
http://sikhitothemax.com/page.asp?ShabadID=3147

gurU gurU guru kir mn mor ]
guroo guroo gur kar man mor ||
Chant Guru, Guru, Guru, O my mind.
http://sikhitothemax.com/page.asp?ShabadID=3234

I am overflowing with sins...

hm Avguix Bry eyku guxu nwhI AMimRqu Cwif ibKY ibKu KweI ]

ham avagun bharae eaek gun naahee a(n)mrith shhaadd bikhai bikh khaaee ||

I am overflowing with sins and demerits; I have no merits or virtues at all. I abandoned the Ambrosial Nectar, and I drank poison instead.

This Shabad is by Bhatt Bal in Svaiyay Mehl 5 on anng 1406

http://www.sikhitothemax.com/page.asp?ShabadID=5451

Dasam Duar

According to Sikhism the Tenth Gate can only be opened by the Guru's
grace and is vital for Self-realization and enlightenment.

The energy channels of the Ida, Pingala and Shushmanaa:
These three dwell in one place.
This is the true place of confluence of the three sacred rivers:
This is where my mind takes its cleansing bath.
O Saints, the Immaculate Lord dwells there;
How rare are those who go to the Guru, and understand this.
The all-pervading immaculate Lord is there.
What is the insignia of the Divine Lord's dwelling?
The unstruck sound current of the Shabad vibrates there.
There is no moon or sun, no air or water there.
The Gurmukh becomes aware, and knows the Teachings.
Spiritual wisdom wells up, and evil-mindedness departs;
The nucleus of the mind sky is drenched with Ambrosial Nectar.
One who knows the secret of this device, meets the Supreme Divine
Guru.
The Tenth Gate is the home of the inaccessible, infinite Supreme
Lord.
Above the store is a niche, and within this niche is the commodity.

Raam Kalee, The Word of Baynee Jee, Adi Granth, p. 974.


Please read deailed explaintion about Dasam Duar in Bhai Sahib Randheer Singh's book "Anhad Shabad Dasam Duar"
Some Excerpts from this book:

There are two types of liberation. The first one liberates from rebirth cycle of transmigration and attained by envisioning The Effulgence of soul being. The second liberation is riddance of the invisible and causative bodies, on envisioning The Full Glory of The Supreme Soul.

Soul being is revealed when mind becomes motionless and breath is stopped, while Supreme Soul revelation is on the opening of the Dasam Duar.

To clarify further, it is brought out that Guru Nanak was not merely a son to Mehta Kalyan Das and an ordinary person. No common person becomes immortal whereas He is described thus in Revealed Gurbani:

The invisible and causative bodies are rid of on envisioning The Supreme Being when The Dasam Duar is opened. The strong Door opens with the key of Gur Shabad, 'Waheguru', Naam. Naam is available with Satguru, Guru Nanak, The Manifested Form of The Supreme Being.

You are The Satguru for all The Four Ages, Yourself as 'Parmesar', The Supreme Being. [1406]

The above quote clearly emphasizes that Guru Nanak is Satguru for all times to come from the very beginning and He is The Manifested Spirit of The Supreme Being, playing the role of Satguru at all different worlds. It is a serious lapse to think of The Supreme Redeemer, Satguru Nanak Dev Ji, as limited to a small Nation of Sikhs instead of belonging to the entire mankind now and forever!

Coming back to Naam Key, bestowed by Satguru, Guru Nanak Dev Ji. Even though He is not in our midst as a body, He enshrined His Spirit in Gurbani of Sri Guru Granth Sahib before leaving. Now His Spirit in the Presence of , through the medium of Five Beloved Ones, bestows Gur-Shabad, Naam, on the spiritual seekers. This process shall continue forever blessing all the deserving persons of this world.

In confirmation of the truth that before coming to this world, Satguru Nanak Dev Ji was engaged in the work of redeeming persons on other worlds, we have the witness of the son of Pir Gulam Dastgir. He was taken by Guru Nanak Dev Ji for a visit to countless Galaxies and underworlds. Our scientists have still to discover a planet that is inhabited by human population.

This leads us to conclude that all persons desirous of their redemption should present themselves before The Five Beloved Ones in thePresence of Sri Guru Granth Sahib, to get bestowed with Gur- Shabad, Naam. Thereafter, ceaseless devotion to the practice of Naam is efficacious in the opening of Dasam Duar.