GUR SARNAII SAGAL NIDHAAN Page 1271 AG

GUR SARNAII SAGAL NIDHAAN Page 1271 AG

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गुर सरनाई सगल निधान// साची दरगाह पाईये मान //भरम भऊ दुख दर्द सब जाये // साधसंग सद हर गुण गाये//

मन मेरे गुरु पूरा सलाह //नाम निधान जपहु दिन राती मन चिंदे फल पाए// RAHAO //

सतगुर जेवड अवर न कोई // गुर पारब्रहम परमेसर सोई//जन्म मरन दुख ते राखे // माया बिख फिर बाहूड न चाखे//

गुर की महिमा कथन न जाये // गुर परमेसर साचे नाए// सच संजम करनी सभ साची// सो मन निर्मल जो गुर संग राची//

गुर पूरा पाईये वडभाग//काम क्रोध लोभ मन ते त्याग // कर किरपा गुर चरण निवास// नानक की प्रभ सच अरदास //

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NARRATIVE IS IN TWO PARTS.

FIRST PART IS RAHAO AND

THE SECOND PART FOR THE REST OF SHABAD

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Satsang PART 1  RAHAO KADI

गुर सरनाई सगल निधान// साची दरगाह पाईये मान //भरम भऊ दुख दर्द सब जाये // साधसंग सद हर गुण गाये//

A perfect master makes the seeker aware of treasure of nam (सगल निधान). The dichotomy is that while the treasure of Nam is within all of us, we are unaware of it by Divine design. Access to awareness of Nam is feasible by grace or रहमत or नदर or दया orमैहर of Guru. (Guru Amar Das Ji also says —नानक नाम निधान है गुरमुख पाया जाये page 590 AG)

By surrendering (सरनाई) means strict adherence to the teachings of living Guru about Nam—also called Shabad, Word, Kunn, Naad, Dhun, Music of spheres, transcendental sound and light are made aware to us by the Grace of the Guru.. (कुन कुरान में है लिखा अल्ला –हु-अकबर के लिए --- Tulsi sahib; “in the beginning was the Word”-----Bible or अंतर जोत निरंतर बानी सचे साहिब से लिव लाई –Guru Nanak sahib—page 634 AG)

What is hindering our realization of Nam, due to which we cannot become aware (पाईये मान) of our eternal abode (साची दरगाह)?   

These are भरम and भऊ. The doubt or delusion represents भरम or वहम or duality and multiplicity, that creates division of “One” into infinite entities. The divisionary and illusionary nature of mind creates sense of envy, superiority and inferiority, good and bad, beautiful and ugly that generates fear (भऊ) amongst each other which is causative factor दुख दर्द.

The Lord’s attributes defined by Guru Nanak Sahib in Mool –mantra of Jap Ji-- is “Nirbhao” and “Nirvair” because there is none else other than the One.  Until we realize that Oneness through submission and surrender to the Guru-who is “Word made flesh” we will remain in the perpetual commotion of दुख दर्द.

 Attuning to Nam in meditation (हर गुण गाये) is being in company of saints (साधसंग). Here singing or reciting is not to be confused with chanting with musical instruments. Meaning of साधसंग is to live meditative way of life advised by the Guru.

मन मेरे गुरु पूरा सलाह //नाम निधान जपहु दिन राती मन चिंदे फल पाए//

HUMAN mind is generally engaged in karm –kand, which includes Sato Rajo and Tamo Gun or ascetic way of life or pleasing the Lord through pilgrimages, charities, reading and reciting holy scriptures. These are all futile. These are ways of Manmukh. Says Kabir Sahib- रज गुण तम गुण सत गुण कहिये एह सब तेरी माया (page 1123), that “all the characteristics of Rajo/Tamo/Sato gunn are part of your veil of illusion”.  Fifth Guru mentions—तीन गुणा इक सकत उपाया, महा माया ता कि छाया (868) means “through the process of the three Attributes was created a power Mahamaya that has cast its shadow”.

 (ALSO See page 68 of AG— त्रह गुणा विच सहज न पाईये ---------निर्गुण नाम निधान है).

Mind is both an enemy and friend. If it is concentrating in the world or in outward/ downward direction, it becomes an enemy of the self for Divine realization. When mind is detached from the worldly desires, pulls the attention in inward and upward direction-- then it is the greatest friend for harmony with Lord.

 To rein wayward tendencies of mind Guru Sahib says-- abide by the advice of nam bhakti revealed by the Perfect Master (गुरु पूरा सलाह). Third Guru says (page 37 AG)—मन मेरे सतगुरु के भाने चल, निज घर वसो अमृत पीयो ता सुख लहो महल ---- oh my mind, remain in harmony with Guru’s Shabad/Divine to relish “nectar of eternity” for bliss of the Lord’s abode.   

Loving and intense meditation or perpetual remembrance will deactivate the cravings of mind for trinkets of this tinsel world and it will realize its glorious Self. Mind will get release form the cycle of birth and death; get awareness that it is the part of the Divine—to which it had forgotten (मन चिंदे फल पाए). Baba Ji often quotes – मन तू जोत सरूप है अपना मूल पछान// मन हर जी तेरे नाल है गुरमति रंग मान page441 AG—Oh mind you are integral part of the Divine Light—please realize that. Lord is within you—but that understanding can come only through the grace of the Guru.

(Note--मन चिंदे फल पाए may not be construed for any material or physical items or gains or fulfilment of targeted objective through nam bhakti, because that will again entrench or pull the human being into the cycle of come and go.)  

PART 2

Page 1271 सतगुर जेवड अवर न कोई // गुर पारब्रहम परमेसर सोई// ---

NOTE—  Sri Guru Granth Sahib’s  reference to  (Satguru) is for true Guru as living friend, teacher and mentor - guiding the disciple from the outer perishable world to the experience of Truth everlasting - is a central pillar of the Gurbani’s spiritual tradition. Guru Nanak Sahib says in Mool Mantra of Jap Ji—गुर प्रसाद जप—that Lord can be realized with the grace of Guru, through the meditation prescribed by Him. Then in Gurbani each Shabad starts with prayer of --“इको सतगुरु प्रसाद”—that the One can be realized by the Grace of the Satguru. Another invocation is of revering all Gurus of all times -- आद गुर नमः जुगाद गुरु नमः श्री गुरु देवो नमः सतगुर नमह—I bow in humility to the primal Guru; and Guru of all ages; to the Guru of my Guru; and my Satguru        

Limited in awareness by their physical and mental reality, human beings are yet blessed with unique capability of awakening the soul (surat) while in human form.

Infact all persons are spiritual beings having human experience. The mystical relationship with the Guru also starts at the human level, which is the beginning of a spiritual process towards recognition of the disciples’ true self. Love for the physical form of Satguru first transmutes to the Shabad form of Satguru through meditative awakening of the surat (consciousness) and then culminates into love for the Formless—immaculate Name that is the truest Guru to which Hazur has personally written as “May my love for the form culminate into the love for the formless”.

Guru Nanak Sahib concludes in Jap Ji“जिन्नी नाम धेहया गये मुश्क्त घाल //नानक ते मुख उजले किती छुटी नाल”// the interpretation of किती छुटी नाल could be understood as merging into the formless Reality.

MEANING

सतगुर जेवड अवर न कोई // गुर पारब्रहम परमेसर सोई//

None equals the glory of Satguru. There is no difference between the Lord and the Guru.

 Satguru (सतगुर) means the one who reveals the technique/method/secret (गुर) of accessing the truth (सत). The Guru removes the darkness of ignorance and illusion, and blesses the radiant light of the Reality—the Truth. बाझ गुरु है अंध गुबारा page116—Third Guru( without Guru there is pitched darkness and blindness).

Satguru reminds about the lost connectivity (meaning awareness) of the Lord with the disciple. (जन्म जन्म का टूटा घाडे page 191)— The entire santmat revolves around Satguru.मेरे सतगुरा मैं तुझ बिन अवर न कोई//हम मूरख मुगध सारणागति ,, कर किरपा मेले हर सोई// (None is comparable to exalted status of my Satguru—we are foolish and innocent and seek your sanctuary. Bless us for realization of the Lord.)

The real form of Satguru is Shabad, which cannot be seen or heard or inferred--- not because Shabad is limited, but because, we as human beings are limited. The instrumentation of mind cannot comprehend the greatness of Shabd Guru as the Lord.

Thus Shabad Guru or the Lord in His abundance grace, manifests in human form in the purity of flesh or “word made flesh” to communicate with sincere seekers to explain the method of getting aware of the Shabd resonating within all of us, which is the basis of this cosmic and para-cosmic  existence.

Gurbani elaborates-- Shabd is the real Guru and the Surat, the soul consciousness, is the real disciple. शब्द गुरु सुरत धुन चेला

Baba Jaimal Singh Ji writes to Hazur Maharaj Sawan Singh Ji in one of the letters in Parmarthi Pattr----सतगुरु शब्द स्वरुप है जा का आद न अंत// काया मे ही दर्श है निश्चे मानो संत // Baba Bulle Shah says of his Murshid-- Shah Inayaat Khan –मौला आदमी बन आया// The beginning on the spiritual path starts from the physical forms of the Master and the seeker.

The human body of the true Guru has limitations, like the physical bodies of seekers, because they are bound by their nature to change and cease to exist, whereas the Guru-Seeker (Surat) relation­ship is eternal, the soul being a part of the Lord. आतम में राम राम में आतम चीनस गुर बिचारा--  God abides in the soul, the soul in God.

There are three prominent types of guidance blessed by the Guru.

Ø The first at the physical level is that of transitory and constantly vanishing reality of this world of Maya. (कूड़ कूड़े निहों लगा विसरैया करतार// किस नाल कीजेय दोस्ती सब जग चलन हार//). Advice given is to shun attachment with this world of maya and follow a path “to know thyself”.   

Ø The second is of initiation (to the method) of Nam-meditation and stressing about  a life style that is conducive for the said meditation, living in His will with love, humility, gratitude, truth and patience. (सतगुर दाता हर नाम का प्रभ आप मिलावे सोई// (Only the satguru can bless with the technique of awareness of nam, though that may be resonating within the body.)  

Ø The third guidance-- is that the Surat, Guru and the Lord are in oneness—and that there is only One and One Lord sans any thought of ego or duality or Hoame. नानक हुक्मे जे भुजे ता होअमे कहे न कोई // except the Hukam –the rest is a fake existence. The three are profoundly interlinked.

There is no way to recognize a perfect Master, until He wishes to reveal Himself. He seeks his own sheep as a Shepard to which Jesus has called as the marked souls. Nevertheless some of external signs of “perfect living saints” are mentioned below--

He teaches how to access--

a.  The “Word” (Shabad or Nam) vibrating “within” the seeker;

b.  That Lord can be realized “within” the human body by focused meditation on the third eye;

c.  Preaches that ascetic practices’ (fasting, pilgrimages, living a life of seclusion, singing and recitations of holy scriptures)  rewards are limited, within the domain of cycle of come and go;

d.  Shows no miracles to pull the attention of the public;

e.  Makes no distinction on color, caste or religious grounds;

f.   Stresses on leading a balanced life of a householder with a lacto –vegetarian diet and living with honest means.

g.  To accept all events of life “happily” in the will of the Lord (Raza) -- with attitude of gratitude.

h.  A true Guru leads an honest life with his own personal earnings and does not create liability on others. He is a well- wisher of all. गुरु पीर सदाए मंगन जाये ,तो को मूल न लगिए  पाए // घाल खाए कुछ हथी दे नानक राह पह्चने से // page 1245

The intrinsic meaning of सतगुर जेवड अवर न कोई

According to Gurbani, Gyan Marg---the path of knowledge and wisdom, Dhayan Marg—the path of meditation, the path of performing good Karmas or deeds--- cannot capture the vastness of Lord’s excellence. Living Satguru is the only refuge of my life that saves my honor.     

--- ज्ञान ध्यान कुछ कर्म न जाना, सार न जाना तेरी// सब तों वडा सतगुरु, नानक जिन कल राखी मेरी//

That is why सतगुर जेवड अवर न कोई—none can equal power, grace and blessings of the Satguru. Hazrat Sultan Bahu says that Guru is my Mecca and the door of Divine grace. I bow in front of Him and I am daily getting the benefit of Haj. When I heard the inner sound of Kun/Shabad —as the Creator’s power—I accessed the door of Allah. My guru –Murshid-- is giver of life eternal and He is my place of worship.  Bahu’s Klaam is----

मुरशद मैनूं हज्ज मक्के दा,रहमत दा दरवाज़ा हू ।
करां तवाफ दुआले किबले,हज्ज होवे नित ताज़ा हू ।

कुन फयकून जदों दा सुण्या,डिट्ठा अल्ला दा दरवाज़ा हू ।
मुरशिद सदा हयाती वाला बाहू,ओहो खिज़र खुवाज़ा हू ।

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 The next subject of this verse on birth and death; also on Maya

 जन्म मरन दुख ते राखे // माया बिख फिर बाहूड न चाखे//

He (Satguru) takes me out from the misery of cycle of birth and death. The poisonous sting maya does not affect me.    

Satguru is the only anchor and hope of the seeker who can relieve a human being out of the cycle of 84 and the realm of mind and maya. The deemed objective of human life is to attain Mukti or Moksha or salvation from the cycle of birth and death. लाख चौरासी जून सबाई मानस को प्रभ दी वडआयी, इस पौड़ी से जो नर चूके सो आये दुःख पय्येदा-- page 750 // only human beings by Divine Design are entitled for Mukti.

According to Gurbani page 129 (Third Guru) देवी देवा मूल है माया// सिम्रित सास्त जिनी उपाया//काम क्रोध पसर्या संसारे// आये जाये दुःख पाव्न्या// “The source, the root, of the gods and goddesses is Maya (the yearning for pleasure and the fear of pain). This Maya gave birth to the Simritees and the Shaastras (meaning, the Simritees and Shaastras were composed for the sake of obtaining of pleasure and getting rid of sorrow). Sexual desire and anger are diffused throughout the universe, as a result of which people come and go in the cycle of reincarnation and suffer in pain.

This in broader sense implies that even gods-goddesses or devi--devta or astral and causal entities, which according to Vedic mythology are 33 crores (330 millions)—including rulers of this Mayavi creations, Brahma, Vishnu, Mahesh cannot attain Moksha or Mukti unless born as human beings. Maya apart from being active in physical (स्थूल) world extends in subtle form in Andi (सूक्ष्म) and Barhamandi (कारण) regions.

Maya cannot attain Mukti. Mukti or the escape from the birth and death is feasible only when soul devoid of all external coverings merges in the Lord itself, beyond the expanse of mind and Maya—also called region of Sach Khand or Haq (in Sufism). The gift of human life is indeed very precious opportunity to redeem the lost glory of the soul stuck in the conundrum of lower and angelic species by following the due process of Bhakti Marg outlined by a Satguru. भाई प्राप्त मनूख देह्रिय्या// गोबिंद मिल्न कि एह तेरी बरिया// page 12.

Let us first define human life and process of birth and death...

Human life is a continued flow of inhaled and exhaled breaths within a destined karmic span of time and space also called Prlbadh karma.  Inhaling is birth, while exhaling is death. When this process is permanently impaired or what is called death in the physical plane or the end of destined karmic span -- we generally incarnate in other species.  The same breathing process in an alternate body commences at other level of karmic settlement with a renewed (Prlbadh) karmic destiny drawn out of Sinchit Karmas (stored karmas) of previous lives.

Births and deaths appear and disappear in the conundrum of time and space – that is the Maya's dualistic principle. We arrive on this planet without our consent and quit without our consent. Zuq –a poet, has given a very apt expression – लाई हयात, आये, कज़ा ले चली, चले// न अपनी ख़ुशी आये न अपनी ख़ुशी चले (life brought us, death removed us. We came and went not because of our own freewill (pleasure).

The intervening period of our so called “life” is full of joys and sorrows, pain and pleasure, death and disease and so on, intertwined with relatives, friends and worldly possessions/ passions which are devoid of reality and also beyond our control. They tie us in bondage (false ego-sense, Hoame or the feeling that “I exist” in distinction to others, including the Lord). This ego-self is the reason of our being  getting  re-entrenched in this creation time and again in the form of various species—many times below the level of human consciousness or even above where we are in perpetual misery although we feel gratified due to illusive effect of mind and maya.

The fear of death or getting non-existence from this temporal existence becomes perennial pain and fear in us. Says Ghalib—कैद्ये हयात और बन्दे गम असल में दोनों एक हैं //मौत से पहले बन्दा गम से निज़ात पाए क्यों.---man is imprisoned in life of grief –while path of life is bonded with sorrow.

The above is the traditional understanding. But the saints say “oh man –please introspect who dies and who lives कौन मुआ रे कौन मुआ ॥ ब्रह्म गियानी मिली बीचारा एह ताऊ चलत भया   ॥ (SGGS 885). O, who has died, who has died (i.e., in reality, the soul does not die). Meeting the Brahm-Giaanee (Brahm-realized, Gurmukh—the one who is blessed by the Satguru), upon inquiry or Vichaar, you will know that this (death) is the nature of temporal life.

अगली कीच खबर न पाई // रोवनहार भी उठ सिधाई// भरम मोह के बांधे बंध// सुपन भया ब्ख्लाये अंध// No one knows what happens next (after death...)The one who is lamenting (upon death) will also arise and depart (from this world). Mortal beings are bound by the bonds of doubt and attachment. (It is like) the (mentally) blind man who babbles and grieves in vain in dream!

What determines the direction of new birth after the death? It is the attachment to this creation!! There is a long description of reincarnations that we are directed depending upon pull of our possessiveness, given by Bhagat Trilochan in Gurbani page 526  अंत काल जो लछमी सिमरे ऐसी चिंता में जो मरे// सर्प जोन में वल वल औतारै--------

अंत कल जो नारायण सिमरे ऐसी चिंता मह जो मरे// बिदत त्रिलोचन ते न्र मुक्त पीताम्बर वा के रिद्दे बसे/

The question is whether it is worth living a life of come and go or whether it is preferable to liberate ourselves from the chained existence controlled by maya. The way forward is “अंजन माह निरंजन रहीये जोग जुगत इव पाईये” (Yoga or Union ) is attained by remaining unblemished in the midst of the worldly filth (Maya). (sggs 730).

The world of Maya when taken as reality gives us a feeling of fear, anxiety, limited and mortal.  When mind quits its focus on Maya and attaches himself to immortality of the ultimate Reality, the effect of Maya is nullified. Illusion is set at rest and troubles us no more

Gurbani says --मुक्ता सेवे मुक्त होवे// होमे ममता शब्दे खोवे//Saints or masters who themselves have attained Moksha can bless human beings for going beyond the state of mind and Maya. Then again --केते बंधन जी के गुरमुख मोख दुआर// There are so many entanglements for the soul. Only by the grace of Satguru do we find the Gate of Liberation (sggs 62).

Considering the entire complexity of Karma, Maya, and desires etc. a true living Guru suggests ways and means of diminishing our ego-attachment with this world by experiencing profound attachment to the melody of the music of spheres. When attachment with superior-most Shabad or nectar of immortality is attained, mind is automatically detached from the pull of the world.

Then the creation is not desired, even if living on this material plane. Mind is rendered dormant so far the Maya is concerned.  (मन मूसा पिंगल भया पी पारा हरी नाम). The soul is pulled to its origin because the weight of mind and maya is absent—and soul is then fit to attain Mukti or liberation from the karmic cycle from all planes of existence.

Mukti in other words is annihilation of the self or Fnaa (फना) or अपनी हस्ती नू नेस्तोनाबूद कर देना. A seed exterminates its existence in the soil to grow as a plant, flower and fruit. Says Allama Iqbal—मिटा दे अपनी हस्ती को अगर कोई मर्तबा चाहीये, कि दाना ख़ाक में मिलकर गुले गुलज़ार होता है //

Liberation does not mean death. It simply means total liberation from Mayavi intellect, etc. and attaining life eternal. Hence, if liberation is to be achieved, it has to be realized while living in the body. It has no value after death; for what happens after death is immaterial. This state of Jeevanmukta — living dead or one who "died before he died" or “Die to Live” — indicates the total demise of the false ego. This is the state in which one is not affected by the objective conditions, good or bad. कबीर जिस मरने ते जग डरे मेरे मन आनंद //मरने ही ते पाईये पूर्ण परमानन्द. Page 1365. 'Kabir, death, of which the whole world is terrified, is pleasing unto me; as it is in death alone, that one is blessed with the Supreme Bliss.

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गुर की महिमा कथन न जाये // गुर परमेसर साचे नाए// सच संजम करनी सभ साची// सो मन निर्मल जो गुर संग राची// page 1271

The glory of the Guru cannot be told or captured in words or thoughts because He is the embodiment of the Supreme Being as He is One with Nam or one with virtues of eternal.

His life is guided by discipline of Nam and all His deeds are consistent with truth of Nam. The mind/person who is engrossed in such a guru becomes pure—free of vices of mind and maya.  

But what is the concept of Guru or Satguru? According to diversity of religious convictions—remembrance of past Saints, Gurus, Sufis, Darveshs, Pir, Mahatma or reciting their holy verses is deemed bhakti or worship. Sant mat does acknowledge this devotion of external dimension to holy saints of the past which has manifold benefits “of mind world” for living life on this planet –but falls short of attaining salvation or Mukti or relief from the circle of 84, which is saturated with illusive pain and pleasure. 

Gurbani’s indication is for “living” Sant Satguru—who is Shabad Swroopi ““word made flesh” – of current time and space, who engages disciples in Shabad meditation of inner dimension—seeking the Lord within the human body.  Occasionally reference is made to बानी गुरु गुरु है बानी विच बानी अमृत सारे page 982 – that God’s Nam or Dhun is the Guru and that can bless eternal life. Then the next line is गुर बानी कहे सेवक जाने माने परतख गुरु निसतारे – the advice of Gurbani is that the seeker must seek the living Guru that can be seen with physical eyes as the guide for eternal emanicipation. Gurbani is replete with reference of Gurmukh and Manmukh—the former is devoted to the living guru and the latter to the Guru of one’s own mind/belief or concepts/  

A living satguru places his astral (shabad) form in the disciple and remains—अंग संग in this life and beyond—till the final redemption of the soul with the Supreme Being.

But before an implicit meaning of Mahima mentioned in this Kadi is described--- a very memorable incident is worth narrating of Bade Maharaj Ji (Hazur Maharaj Sawan Singh Ji) which based upon the following Shabad —

पिंगल परबत पार परे खल चतर बकीता

अन्ध्ले त्रिभुवन सूझ्या गुर भेट पुनीता

महिमा साधु संत की सुन मेरे मीता

मैल खोई कोट अघ हरे निर्मल भये चीता –fifth guru page 809

“Gurbani says – that a crippled or disabled person can cross over the mountain; a foolish person (like a donkey) can convey the wisdom of four Vedas. A blind can experience three inner worlds and can be purified from vices by surrendering to the Satguru. This is the glory of Guru. All filth of millions of sins is washed away and one acquires immaculate consciousness”.    

A seeker humbly asked Hazur—how the above stated unique phenomenon can ever occur? Hazur replied “न तुसी पहाड़ नू देखो; न मूर्ख (खोते) नू देखो// न तुसी अन्ने नू देखो; न ही कर्मा दी मैल नू देखो; तुसी बस सतगुरु दी महिमा, रहमत ते वडयाई नू देखो//   

Guru’s greatness cannot be captured in thought and words for the simple reason that He is the Lord Himself that has descended to the level of human being for the sole purpose of redemption of marked souls through the medium of His power of Nam, Shabad, Word, Kun, Dhun, Anhad bani. गुरमुख नादम गुरमुख वेदम गुरमुख रिहा समाई// गुर ईसर गरु गोरख बरमा गुर पारबती माई// (page 2)Guru is the Nam, repository of wisdom of all Vedas  and pervasive everywhere. Guru is also working through Siva, Brahma and Parvathi and Lakshmi—implying that all entities irrespective of their hierarchy abide by the commandments of Guru.

सतगुर विच आप रखिओं क्र परगट आख सुनाया “God hath placed Himself within the guru, which He explicitly explained” (Page, 466).

गुर करता गुर करने जोग गुर परमेसर है भी होग// कह नानक गुर प्रभ एही जनाई// बिन गुर मुक्त न पाईये भाई   “Acknowledge the Transcendent God and the guru as one “. Lord has advised that none can redeem without the intervention of Guru. (Page, 864).

Jesus said –“I and father are one. He that has seen me has seen the Father; and how says you then, Show us the Father? Believe you not that I am in the Father, and the Father in me?”

God created “man in his own image” sent them to creation and he dons the human form to end the duality between the man and Him. लोहा पारस भेटइय कंचन होया आये—page 1245  

Supreme Being has determined this immutable path of His realization or Mukti, which is revealed thus in Gurbani---- बिन सतगुर कोई नाम न पावे प्रभ ऐसी बनत बनाई है—page 1046// There is no answer to the question as to why He enunciated this law of His Realization.

Gurbani says – जिन तिन भेजे तिने बुलाये सहज सेती घर आयो page 678 – the one who sent you has now called you through the living Satguru; return your home now in peace and equanimity.

Says Jesus-- I am the good shepherd. I know my sheep as the Father knows me. My sheep know me as I know the Father.

In Sufism –the concept of the Guru as Murshid is well narrated by Baba Bulle shah and Hazrat sultan Bahu.

फड़ मुर्शिद अब्द  खुदाई हो// विच मस्ती बे परवाही हो //

Says Hazrat Sultan Bahu—

मुर्शिद दा दीदार वे बाहू मेनू लाख करोड़ा ह्ज्जां हू//

The other distinct features of Guru’s ethos are---

1    --the reality is “revealed” to them by the Divine, while the Philosophers and scientists of “reason” rely upon logic of mind and science.

Kabir/ Guru Nanak Sahib and Prophet Muhammad (PBUH) state the following of such revelations about God.

Ø कह कबीर हम धुर के भेदी हुकम हजूरी लाये—कबीर 

Ø जैसे में आवे खसम की बानी तेस्ड़ा करूँ ज्ञान वे लालो—गुरु नानक 

Ø ला इलाही इल अल्लाह मुहम्मद रासुल्लाह—मुहम्मद साहिब//

(The philosophers and scientist are simply measuring the effect of illusive projections to some extent by instrumentation of higher mind.)

2    -- Oneness with Lord through Love (Ishq). They consider the path of love (Ishq)-or Bhakti Marg or Prem Marg evoked through meditation of Nam. Normally religious philosophies stress the path of shariyat  or karm kand , but these pursuits are limited to the fulfillment of physical and mental wellbeing rather than accomplishing spirituality. The essentiality of love is underscored because it is through the blessed love it is possible to live in Raza or Bhana—that is the condition precedent for Divine Realization.

Ø मेरा मन लोचे गुर दर्शन ताइयीं

Ø सतगुर तो सत भाव (प्रेम) है जो अस भेद बताये//धन्य शिश धन भाग जो ऐसी सुध आये //---कबीर साहिब

Ø Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind" , "Thou shalt love thy neighbour as thyself

Ø भक्ति इश्क प्रेम यह तीनो नाम भेद अहि रूप समान//बहती और भगवंत एक हैं प्रेम रूप तू सतगुर जान—सोअमी जी

Ø साहिब के दरबार में केवल भक्ति प्यार ---पलटू साहिब

Ø मिल मेरे प्रीतम जीयो मैं तुध बिन खड़ी निमानी ---गुरबानी  

Ø जिन प्रेम किया तिन ही प्रभ पाया—गुरु गोबिंद सिंह

Ø इश्क असंआ नाल एही कीते लोग मरेंदे ताने –बाबा बुल्ले शाह

Ø जिन्हां इश्क न ख्रीद्येअ बाहू ओह दोनों जहानी मारे हु ---बाहू

3    ---A perfect master cannot be found or accessed by the seeker.  It is the Guru who himself finds and initiates his marked souls as per destined Divine plan. When the chela is ready guru appears is the well-known saying.

Ø आपन लिये जे मिले ता विछड़ क्यों रोवन// साध संग पराप्ते नानक रंग मनन // --गुरबानी

Ø गुर ते महल प्राप्ते जे लिखया होवे मथ –गुरबानी

Ø “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him”.—Bible

Satguru himself leads a life of the truth, faith, trust, discipline, meditation, love, living in Raza-- that He preaches to aspirants. That is how the antics of mind can be reined and then it becomes a friend of the soul for upward journey to spiritual worlds.

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गुर पूरा पाईये वडभाग//काम क्रोध लोभ मन ते त्याग // कर किरपा गुर चरण निवास// नानक की प्रभ सच अरदास //

Guru Sahib is praying to the Lord with utmost humility—that bless the seeker with the grace of the True living guru so that he is fortunate enough to shed five perversions of mind by surrendering to the Shabad Guru.  भाग होया गुर संत मिलाया प्रभ अबनासी घर में पाया// once the Divine blesses the intermediation of a true living Satguru—effect of mind and maya is nullified and Shabd manifests. Our own efforts are limited—but his Grace is unlimited.

लेखा कीते न छूटे खिन खिन भूलन हार // बक्ष्ण हारे बक्श ले नानक पार उतार //   

To conclude—बाबा जग फाथा महा जाल//गुर परसादी उबरे साचा नाम स्माल // सतगुर है बोहिथा शब्द लंगह्व्न्हार//

Oh Man/my dear brother—you are stuck in a complex netted mesh of illusion and estrangements. You can get out of this miserable plight by the grace of a Guru who can bless you with the devotion of Nam; swim across this deceptive ocean of existence by sitting on the ship of Satguru that is propelled by the power of Shabad.