Last year, I visited Punjab, India; what I saw was mind boggling in context of a Sikh way of life. I am not against any faith but what is not acceptable to me is to claim to be Sikhs while also practicing stone idol honoring as a Sikh. Sikhi rejects worshiping of stones or men outright; there are numerous Gurbani verses that prohibit such practices while walking on the path of Sikhi. I went to attend Bhog –ceremony (completion of reading of Sri Guru Granth Sahib) and faced Ganesh idol welcoming me as I entered the house of a Sikh where bhog ceremony was held; besides, I have seen many shops of Sikh proprietors decorated with idols of Devtas. Is it to get customers? Contrary to that I visited shops run by Muslim proprietors and found no such idols or pictures in their shops, and surprisingly they were getting pretty good business. What went wrong? Many Sikhs may know already that Sikh missionary- efforts are almost dead and Guru-golak is under the control of those persons who don’t care about the Guru Message highly advocated by the Gurus by putting their lives on the line. Today in Punjab, the plight of Sikhi is pitiable; the Guru Golak of Gurdawaras existing throughout India needs to be given to those who are determined to pass on the Guru Message without bowing in to Maya avalanche or who act as volunteers to spread the ideology of the Guru. Doesn’t it appear sad that against what the Gurus stood is being practiced right in Gurduwara ? When did Tenth Nanak sacrifice an innocent goat to put blood on the weapons? It is old Hindu tradition but why it is happening in Hazoor Sahib Gurduwara? Anandpur Sahib, where Tenth Nanak spent about 39 years, is not deemed as important as Hazoor Sahib where he merely spent 4 years. Why it is propagated that if one doesn’t go to Hazoor Sahib once in life time, he or she will suffer; Gurmat rejects such claims. Such dogma is prevailed among Muslims and Hindus in context of their pilgrimage-places? Reason is very simple, we, Sikhs, have forgotten what our Gurus said through Gurbani and have started following the crowd. Hearsay has become more important to us than the evidence found in Gurbani. If I start giving examples of defiant behavior of some Sikhs toward the Guru teachings, this article will not be able to cover that all. Instead, I am going to elaborate a Guru Shabda that opens the eyes of the Guru followers in the context I just stated above. It is all about worshiping of the All Pervading One Almighty, and it also explains how worship should be performed. It is in Raag Gujri, on 499, SGGS.
ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥
Rāg gūjrī mėhlā 1 cẖa▫upḏe gẖar 1
Raag Gujri, Bani of First Nanak, Choupade, House 1
ਤੇਰਾ ਨਾਮੁ ਕਰੀ ਚਨਣਾਠੀਆ ਜੇ ਮਨੁ ਉਰਸਾ ਹੋਇ ॥
ਕਰਣੀ ਕੁੰਗੂ ਜੇ ਰਲੈ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਹੋਇ ॥੧॥
Ŧerā nām karī cẖanṇāṯẖī▫ā je man ursā ho▫e.
Karṇī kungū je ralai gẖat anṯar pūjā ho▫e. ||1||
In Essence: Oh Prabh! , if I could use your Name as sandal to impregnate my mind with your fragrance and If I could make my mind stone to rub it with your Name, and if my pure way of living could serve as saffron for worshiping, then your worship would start occurring within.
Please read carefully and try to find out what is needed for worshiping the Creator. Do we need flowers, Sandal or Saffron to please Him? The Guru is very clear on this; he says that what we need is Prabh’s Name (also you can take it as His memory). It is done by Keeping His memory in the heart, making the heart strong enough to negate Maya influences and bedecking it with virtues to get ready to worship the Creator. When the heart is impregnated with the fragrance of His Name, and it is filled with virtues through His Name, a virtuous way of life emerges; that is the very important factor to worship Him. With all that, a miracle occurs within, through His memory, an automatic worshiping starts occurring. We rarely focus on Him as our Guru says. What do we do? Placing materialistic things before Sri Guru Granth Sahib and bow even when our minds fly with our fantasies; then we read a list of demands to be fulfilled. We call it prayer. Our devotion dies at its birth. It is littered with desires, greed and conceit. The Guru teaches otherwise; in other words, he asks us to get changed by shedding off the crowd mentality. The Guru has taught us in very clear words that we really don’t need to accept the prevailed process of worshiping but to create within an automatic worshiping.
ਚਨਣਾਠੀਆ = {ਚੰਦਨ ਕਾਠ} ਚੰਦਨ ਦੀ ਲੱਕੜੀ। ਕਰੀ = ਮੈਂ ਕਰਾਂ। ਉਰਸਾ = ਸਿਲ, ਚੰਦਨ ਘਸਾਣ ਵਾਲਾ ਵੱਟਾ। ਕਰਣੀ = ਉੱਚਾ ਆਚਰਨ। ਕੁੰਗੂ = ਕੁੰਕੁਮ, ਕੇਸਰ। ਘਟ = ਹਿਰਦਾ।੧।
(ਹੇ ਪ੍ਰਭੂ!) ਜੇ ਮੈਂ ਤੇਰੇ ਨਾਮ (ਦੀ ਯਾਦ) ਨੂੰ ਚੰਨਣ ਦੀ ਲੱਕੜੀ ਬਣਾ ਲਵਾਂ, ਜੇ ਮੇਰਾ ਮਨ (ਉਸ ਚੰਦਨ ਦੀ ਲੱਕੜੀ ਨੂੰ ਘਸਾਣ ਵਾਸਤੇ) ਸਿਲ ਬਣ ਜਾਏ, ਜੇ ਮੇਰਾ ਉੱਚਾ ਆਚਰਨ (ਇਹਨਾਂ ਦੇ ਨਾਲ) ਕੇਸਰ (ਬਣ ਕੇ) ਰਲ ਜਾਏ, ਤਾਂ ਤੇਰੀ ਪੂਜਾ ਮੇਰੇ ਹਿਰਦੇ ਦੇ ਅੰਦਰ ਹੀ ਪਈ ਹੋਵੇਗੀ।੧।
ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥
Pūjā kīcẖai nām ḏẖi▫ā▫ī▫ai bin nāvai pūj na ho▫e. ||1|| rahā▫o.
In Essence: Perform worship by contemplating His Name because without His Name, worship cannot be done. (Pause)
Whatever the ways of worshiping prevail, they don’t come to the standard of worshiping if contemplation of His Name is lacked; contemplating Him requires the heart totally devoted to Him. And, the heart devoted to Him, seeks virtues that purify and enable it to perform real worship; however, contaminated mind regardless what it does, remains in question because of its impurity created by low morality and faulted ethics. Again, yes, worship Him but through focusing on His Name and cleaning the mind with the Name. If He is kept in the heart, nothing bad can be done because His memory in the heart stands like the iron fence against ill – intentions.
ਕੀਚੈ = ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪੂਜ = ਪੂਜਾ।੧।ਰਹਾਉ।
(ਹੇ ਭਾਈ!) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਇਹੀ ਪੂਜਾ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਹੋਰ ਕੋਈ ਪੂਜਾ (ਐਸੀ) ਨਹੀਂ (ਜੋ ਪਰਵਾਨ ਹੋ ਸਕੇ)।੧।ਰਹਾਉ।
ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨੁ ਧੋਵੈ ਕੋਇ ॥
ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਐ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥੨॥
Bāhar ḏev pakẖālī▫ah je man ḏẖovai ko▫e.
Jūṯẖ lahai jī▫o mājī▫ai mokẖ pa▫i▫āṇā ho▫e. ||2||
In Essence: Devta-idols are washed outside, but instead, if a person cleanses his/her heart, only then it is good; by cleaning the heart, the impurity of the heart is washed off; thus, the journey of life becomes free of filth of Maya.
Cleaning idols is very simple act; you can do it while planning to rob someone; it is a conditional act often done by our subconscious mind. Contrary to that, cleaning the mind by keeping Prabh in the heart is not that easy; it is not a conditional act either. It needs complete attention and strong efforts. The Guru says that this is what is necessary for worshiping Akalpurakh.
Here the Guru is pointing out the fall many people take as they practice superficial rituals for worshiping to make their lives graceful; in these verses, the Guru brings their lives enveloped in hypocrisy in question. The Guru says that it would have been wonderful for them if they cleaned their hearts by keeping Prabh’s memory in their hearts instead of sticking to the rituals (which literally do not help to become worthy of Him). Performing rituals is not a true worship (See the Rahao Verses) because without His Name, worship just cannot be done; it doesn’t do anything; he stresses that without keeping His Name in the heart, there will be no worship; it is His memory and love for Him that bring a beautiful change in the life. If self conceit, lust, anger, greed and attachment remain powerful to guide the life, what avail are religious deeds? He continues to express his idea of becoming virtuous by giving an example of the animals that eat modest food but in return give the milk that is very benefit for all. That is the virtuous way of life the Guru refers to in the first verses.
ਦੇਵ = ਦੇਵਤੇ, ਮੂਰਤੀਆਂ। ਪਖਾਲੀਅਹਿ = ਧੋਤੇ ਜਾਂਦੇ ਹਨ। ਜੂਠਿ = ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ। ਮਾਜੀਐ = ਮਾਂਜਿਆ ਜਾਂਦਾ ਹੈ, ਸਾਫ਼ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਮੋਖ = ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ, ਖੁਲ੍ਹਾ। ਪਇਆਣਾ = {प्रयाण} ਸਫ਼ਰ।੨।
ਜਿਵੇਂ ਬਾਹਰ ਦੇਵ-ਮੂਰਤੀਆਂ ਦੇ ਇਸ਼ਨਾਨ ਕਰਾਈਦੇ ਹਨ, ਤਿਵੇਂ ਜੇ ਕੋਈ ਮਨੁੱਖ ਆਪਣੇ ਮਨ ਨੂੰ (ਨਾਮ-ਸਿਮਰਨ ਨਾਲ) ਧੋਵੇ, ਤਾਂ ਉਸ ਦੇ ਮਨ ਦੀ ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਲਹਿ ਜਾਂਦੀ ਹੈ, ਉਸ ਦੀ ਜਿੰਦ ਸੁੱਧ-ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦੀ ਹੈ, ਉਸ ਦਾ ਜੀਵਨ-ਸਫ਼ਰ ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ ਹੋ ਜਾਂਦਾ ਹੈ।੨।
ਪਸੂ ਮਿਲਹਿ ਚੰਗਿਆਈਆ ਖੜੁ ਖਾਵਹਿ ਅੰਮ੍ਰਿਤੁ ਦੇਹਿ ॥
ਨਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਧ੍ਰਿਗੁ ਜੀਵਣ ਕਰਮ ਕਰੇਹਿ ॥੩॥
Pasū milėh cẖang▫ā▫ī▫ā kẖaṛ kẖāvėh amriṯ ḏėh.
Nām vihūṇe āḏmī ḏẖarig jīvaṇ karam karehi. ||3||
In Essence: The animals that give milk after eating mere grass are praised, but the lives of the human beings and what they do are accursed without His Name.
What the people do without His Name? They plan to gather wealth to satisfy their insatiable minds, to deceive others and to feed their own conceit. They perform prevailed religious worshiping to be accepted by the society they live in. They make hypocrisy their weapon to succeed in their lives. The Guru says that such persons’ lives and actions are accursed. The Guru is absolutely pointing out the truth. They do not have Prabh’s memory in their hearts and they run directionless like a mad animal. When His memory is in the heart, only He is worshiped; only virtuous deeds are done as He is felt very close. Those who forget Him, they feel Him far away; they think they can get away what they do at the command of their minds. The Guru says that He is not far away, therefore, never ever think that anything can be hidden from Him; actually we get what He provides to us, and if we think we obtain everything at our own, obviously, we are enjoying an illusion. We are always led by Him as per First Nanak (935, SGGS, Mehla 1).
ਖੜੁ = ਘਾਹ। ਅੰਮ੍ਰਿਤੁ = (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ। ਵਿਹੂਣੇ = ਸੱਖਣੇ। ਧ੍ਰਿਗੁ = ਫਿਟਕਾਰ-ਯੋਗ। ਕਰੇਹਿ = ਕਰਹਿ, ਕਰਦੇ ਹਨ।੩।
(ਇਸ ਧਰਤੀ ਉਤੇ ਮਨੁੱਖ, ਪਸ਼ੂ ਪੰਛੀ ਆਦਿਕ ਸਭ ਦਾ ਸਿਰਦਾਰ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ, ਪਰ) ਪਸ਼ੂਆਂ ਨੂੰ ਸ਼ਾਬਾਸ਼ੇ ਮਿਲਦੀਆਂ ਹਨ, ਉਹ ਘਾਹ ਖਾਂਦੇ ਹਨ ਤੇ (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ ਦੇਂਦੇ ਹਨ। ਨਾਮ ਤੋਂ ਸੱਖਣੇ ਮਨੁੱਖਾਂ ਦਾ ਜੀਵਨ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ ਕਿਉਂਕਿ ਉਹ (ਨਾਮ ਵਿਸਾਰ ਕੇ ਹੋਰ ਹੋਰ) ਕੰਮ ਹੀ ਕਰਦੇ ਹਨ।੩।
ਨੇੜਾ ਹੈ ਦੂਰਿ ਨ ਜਾਣਿਅਹੁ ਨਿਤ ਸਾਰੇ ਸੰਮ੍ਹ੍ਹਾਲੇ ॥
ਜੋ ਦੇਵੈ ਸੋ ਖਾਵਣਾ ਕਹੁ ਨਾਨਕ ਸਾਚਾ ਹੇ ॥੪॥੧॥
Neṛā hai ḏūr na jāṇi▫ahu niṯ sāre samĥāle.
Jo ḏevai so kẖāvṇā kaho Nānak sācẖā he. ||4||1||
In Essence: Nanak utter this: Akalpurakh is eternal who takes care of all of us, and He is not far away but very near; we all eat what He gives to us.
ਨੇੜਾ = ਨੇੜਤਾ, ਨੇੜੇ ਦੀ ਸਾਂਝ, ਡੂੰਘੀ ਸਾਂਝ। ਸਾਰੇ = ਸਾਰ ਲੈਂਦਾ ਹੈ। ਸੰਮ੍ਹ੍ਹਾਲੇ = ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਸਾਚਾ =
ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ। ਹੇ = ਹੈ।੪।
ਹੇ ਨਾਨਕ! (ਆਖ-ਹੇ ਭਾਈ!) ਸਾਡੀ ਤੇ ਪ੍ਰਭੂ ਦੀ ਬੜੀ ਨੇੜੇ ਦੀ ਸਾਂਝ ਹੈ (ਇਤਨੀ ਨੇੜੇ ਦੀ ਕਿ) ਜੋ ਕੁਝ ਉਹ ਸਾਨੂੰ ਦੇਂਦਾ ਹੈ ਉਹੀ ਅਸੀਂ ਖਾਂਦੇ ਹਾਂ (ਖਾ ਕੇ ਜੀਵਨ-ਨਿਰਬਾਹ ਕਰਦੇ ਹਾਂ), ਉਹ (ਦਾਤਾ) ਹੈ ਭੀ ਸਦਾ (ਸਾਡੇ ਸਿਰ ਉਤੇ) ਕਾਇਮ। ਉਸ ਨੂੰ ਆਪਣੇ ਤੋਂ ਦੂਰ ਨਾਹ ਸਮਝੋ, ਉਹ ਸਦਾ ਸਾਡੀ ਸਾਰ ਲੈਂਦਾ ਹੈ ਸੰਭਾਲ ਕਰਦਾ ਹੈ (ਮੂਰਤੀਆਂ ਦੀ ਪੂਜਾ ਕਰਨ ਦੇ ਥਾਂ ਉਸ ਹਾਜ਼ਰ-ਨਾਜ਼ਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਧਿਆਵੋ)।੪।੧।
Nobody gives us; nobody has that potent power but the Creator; when He is the benefactor and protector, why should we worship anyone other? When He is always close by us, why to perform hypocritical deeds? He is watching us and nothing is hidden from Him. The Guru suggests that what we eat is not given by anyone but Him and He is always close to us; therefore, we should worship Him. How we should worship Him, the Guru has made that also clear by giving example of real worshiping done by keeping His Name memory in the heart.
Why do we need a picture or an idol? Why we show weakness when we have taken refuge of Him who is the Creator and Protector of all? The Guru has explained us how close He is; there is no reason to wander around in search of Him on the places people built on hearsay stories. He is within us and to get blended with Him, our “within” needs to be cleaned through the love of His Name. When He is with us, we do not need anyone. He has created the Maya (15, SGGS, Mehla 1) but He has also shown us a way out of it through the Guru and His true devotees (17, SGGS, Mehla 1). It doesn’t matter what kind of drums are being beaten by others when we are blessed to understand what the Guru wants from us to become worthy to worship Him. If we follow the Guru, we respect the Guru truly, and we are on Guru’s boat. If we keep looking around in dilemma, the Guru’s boat will pass by. That is why the Guru says that there are some mind slaves who sink in Maya ocean while the boat of the Guru is close by (40, SGGS, Mehla 4). The Guru concludes that real worship or bowing is not in mere talking or performing rituals but keeping true faith in His Name; please read the following verses, they are 878, SGGS:
ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥
ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥
ਸਾਚੁ ਭੇਟ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥
ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥
Rāmkalī mėhlā 1.
Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.
Sācẖ bẖet baisaṇ ka▫o thā▫o. Saṯ sanṯokẖ hovai arḏās.
Ŧā suṇ saḏ bahāle pās. ||1||
Raag Ramkli, Bani of First Nanak.
In Essence: Oh Prabh! To put faith in your Name is bowing to you; to praise your true Name is the offering to you that brings your closeness. If serving others (humanity service) and contentment are begged from Prabh, He hears that prayer and blesses the mortal to be with Him.
ਤੁਧ ਨੋ = ਤੈਨੂੰ, ਤੇਰੇ ਅੱਗੇ। ਨਿਵਣੁ = ਸਿਰ ਨਿਵਾਣਾ। ਮੰਨਣੁ = ਪਤੀਜਣਾ, ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ। ਸਾਚੁ = ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਬੈਸਣ ਕਉ = ਬੈਠਣ ਲਈ। ਸਤੁ = ਦਾਨ, ਸੇਵਾ। ਸੁਣਿ = ਸੁਣ ਕੇ। ਸਦਿ = ਸੱਦ ਕੇ।੧।
(ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਨਾਮ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ ਤੇਰੇ ਅੱਗੇ ਸਿਰ ਨਿਵਾਣਾ ਹੈ, ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ (ਤੇਰੇ ਦਰ ਤੇ ਪਰਵਾਨ ਹੋਣੀ ਵਾਲੀ) ਭੇਟਾ ਹੈ (ਜਿਸ ਦੀ ਬਰਕਤਿ ਨਾਲ ਤੇਰੀ ਹਜ਼ੂਰੀ ਵਿਚ) ਬੈਠਣ ਲਈ ਥਾਂ ਮਿਲਦਾ ਹੈ। (ਹੇ ਭਾਈ!) ਜਦੋਂ ਮਨੁੱਖ ਸੰਤੋਖ ਧਾਰਦਾ ਹੈ, (ਦੂਜਿਆਂ ਦੀ) ਸੇਵਾ ਕਰਦਾ ਹੈ (ਤੇ ਇਸ ਜੀਵਨ-ਮਰਯਾਦਾ ਵਿਚ ਰਹਿ ਕੇ ਪ੍ਰਭੂ-ਦਰ ਤੇ) ਅਰਦਾਸ ਕਰਦਾ ਹੈ, ਤਦੋਂ (ਅਰਦਾਸ) ਸੁਣ ਕੇ (ਸਵਾਲੀ ਨੂੰ) ਸੱਦ ਕੇ ਪ੍ਰਭੂ ਆਪਣੇ ਕੋਲ ਬਿਠਾਂਦਾ ਹੈ।੧।
We, Sikhs, should not fear of others and never ever should give in to please others; we should keep full faith in the Guru and the Creator and should continue our lives guided by the Guru teachings; we should respect all people of different faiths but strictly our aim of life is to please the Guru by obeying Him instead of pleasing others. If others claim to find satisfaction in idols or in any other ways, we should wish them good luck but our liberation lies in worshiping of that Akalpurakh who has created all; nothing should come between Him and us.
My appeal to my Sikh brothers and sisters is that it is time to come home and remain with the Guru forever and never let anyone denture you away from the Guru and His gift of Prabh’s Name. The Guru saves us from falling if his teachings are enshrined in the heart, the Guru verifies it on 587 SGGS ( Mehla 4):
ਸੋ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੇਰੈ ਨਾਲਿ ਹੈ ਜਿਥੈ ਕਿਥੈ ਮੈਨੋ ਲਏ ਛਡਾਈ ॥
ਤਿਸੁ ਗੁਰ ਕਉ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਰਿ ਸੋਝੀ ਪਾਈ ॥
So saṯgur pi▫ārā merai nāl hai jithai kithai maino la▫e cẖẖadā▫ī.
Ŧis gur ka▫o sābās hai jin har sojẖī pā▫ī.
In Essence: That dear true Guru is with me who here and there saves me (from Maya influences and ill – intentions); I applaud that Guru who has given me understanding of Akalpurakh.
ਉਹ ਪਿਆਰਾ ਸਤਿਗੁਰੂ ਮੇਰੇ ਅੰਗ ਸੰਗ ਹੈ, ਸਭ ਥਾਈਂ ਮੈਨੂੰ (ਵਿਕਾਰਾਂ ਤੋਂ) ਛਡਾ ਲੈਂਦਾ ਹੈ; ਸ਼ਾਬਾਸ਼ੇ ਉਸ ਸਤਿਗੁਰੂ ਨੂੰ ਜਿਸ ਨੇ ਮੈਨੂੰ ਪਰਮਾਤਮਾ ਦੀ ਸੂਝ ਪਾਈ ਹੈ।
The Guru’s guidance bars us from falling for idols and other entities other than the Creator because our Guru wants to connect us to Akalpurakh to whom we belong; the Guru asks us to do the right worshiping and to get out of misguided paths; all the attractive but deceptive shops are not for us. Keeping the Guru’s advice in the mind and ignoring all the shows is real Sikhi. If we forget what the Guru says, and we try to blend in deluded crowd mentality ignorantly, we will keep falling further; we should realize that the Guru is no more with us; thus, we walk in the darkness of ignorance. We don’t deserve that. If we deem the Guru guidance as our guiding light, our Guru will definitely save us.
Always bear it in mind that we fall when we lose balance.
Interpretation is done by Dr. Sahib Singh Ji
Humbly,
G Singh
