Avatars of Vishnu and the Satguru

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramaa gur paarabathee maaee ||
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.
~Jap Ji Sahib, Shri Guru Granth Sahib p. 2

I know I said I won't post but I can't resist to answer respected Pk70 ji. But I promise not to engage in debate. So answer freely or attack as you wish as I will likely not respond either way. Don't be too dogmatic and narrow in interpreting Jap Ji Sahib to fit your world-view. Open your eyes to read also it's hidden esoteric meanings. Nirguna isn't in some kind of jealousy conflict with sarguna for Supremacy or sole worship. Nirguna cannot possibly be a "jealous" or "exclusive" god.

"One should not engage in theological disputes; there is room for many different viewpoints, and no single viewpoint is the final truth. One should reflect, instead, on the means to awaken devotion, and one should engage oneself in the practice of those means." ~Bhakti Sutras

In the world of human guru's and chelas from other traditions, I have learned one thing which is wise. Sometimes a guru will give conflicting advice. Not because the guru is conflicted, but because diffferent chelas are on different levels of spiritual development. Gurbani tells us the God is BOTH nirguna AND sarguna. This is actually an answer to a centuries long debate between Advaita and Dvaita schools, whether you are familiar with the philosophical history of these debates between sampradyas. Gurbani's answer... God is both impersonal AND personal. The Divine energy flows without form and within form and within all creation. Just as there are uncountable levels of life form, so there are millions of different levels of spirituality from lowest to highest until final merging. BHAKTI is fundamentally a love affair with the Sarguna which transcends both the object and the subject, purifies the ego defilements and ascends beyond the human nature into merging with the Nirguna, which is the hidden fullness of the Beloved One. Hence it is the easiest way for the soul to attain enlightenment, because it is open to the flow of energy through the transformative power of Divine Love.

ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥
niragun saragun aapae soee ||
The Lord Himself is Unmanifest and Unrelated; He is Manifest and Related as well.

ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥
thath pashhaanai so panddith hoee ||
Those who recognize this essential reality are the true Pandits, the spiritual scholars.
~Sri Guru Granth Sahib Ji p. 128

The fact is, Buddhism is the philosophy of pure Advaita, and they have doctrinally rejected ALL manner of sarguna as being the ultimate, called Shunyata, or emptiness. We can harness the shakti, the energy, the anehad Shabad which vibrates out of the Primal Nada, like the Buddhists do. But we can't have personal relationship with formless energy.

That is why formless Pure Unborn Shakti-Jyoti, union of energy and light is the ground of creative potential. But how can you worship the Nothingness? How can you fall in love with the impersonal Energy? It is true, the Nothingness moves in the empty spaces between thoughts, words and feelings and enlivens the life force of our very being. But even Buddhists have a Primal root Guru in Siddhartha Gautama the Buddha, as a face, as a spoken voice derived from the Purity of the energy, so that the energy itself can become manifest to the world.

Nirguna is the Supreme reality. But not even Guru Nanak Dev Ji can describe it. Gurbani says the nirguna became the Guru, became the Shabad-Jyot of the Guru's Word. This is taking form, contrary to your assertion that we are advised to contemplate only that which cannot be contemplated per Gurbani. The fact that nirguna has become manifest in the sansaar as light and sound, as Guru and Guru's bani, or even as Shiva, Vishnu, Brahma, Parvati and Lakshmi is telling you that God has become those things which people's minds can perceive, in order that they might contemplate Him to the best of their ability.

"Oh a man must be pervaded with the divine presence, and be shaped through and through with the form of the God he loves, and be present in Him, so that God's presence may shine out to him without any effort. What is more, in all things let him acquire nakedness [detachment], and let him always remain free of things." ~Meister Eckhart

The Primal Absolute is so humble, he slithers within the lowly worm. The Primal Absolute is so humble, He was born in a manger, allowed Himself to be reviled, crucified in order to teach a message of Love free of Hate. The Primal Absolute is so humble, He was born as a great Prince who renounced His kingdom in order to free the world from suffering and teach the LIGHT of Buddhist insight meditation and has given the world so many countless buddhas and bodhisattvas. Don't you understand veer ji, the Light of the World is all the time coming down to shine in darkness? The Primal Absolute is so humble, He was born as a true king in a kingdom under seige, and He sacrificed His father, His mother, and all His sons to save a nation from injustice, and to LIGHT a spark of liberation to elevate the oppressed to the heighths of Divine Dignity.

Don't you understand veer ji, that no ordinary human can do these things? The True Light isn't shining in only one corner of the world for one race or religion. It is UNIVERSAL LIGHT of the One universal soul, Paramatman, Parameshvara. There is only One truth spoken in many dialects, and that is the universal truth of sanatana Dharma. The Divine Beloved is in all these forms, all these expressions, all these Naams. Why should we act like we're allergic to them? Why should we act like burned with fire to see some humble painting of devta which has so much meaning for so many millions of humble people, and miss the true symbolic beauty hiding there, of a God of PRESENCE for the suffering who conceive Him in every possible way? Who could despise the CLOSENESS implied by a picture of the Virgin Mary or a bhajan sung to the Devi Mata?

"The man who has 'God essentially present to him grasps God divinely, and to him God shines in all things; for everything tastes to him of God, and God forms Himself for the man out of all things." ~Meister Eckhart

"Sentient beings wish to return to their origin where their nature will be in perfect unity." ~Surangama Sutra

Don't be so dogmatic to presume to know what Guruji is teaching every individual heart. Spirituality isn't a cookie cutter, one-size-fits-all organizational intolerance of anyone who thinks/learns/understands differently. Gurbani is spiritually alive, and therefore has multidimensional and multiple meanings while never in contradiction. It speaks to EVERY heart. I find the people who think they have the "one true way" usually are the most hard, and the most lost. The Truth is One. But the ways to reaching truth are multiple.

"In the same way, no one can hinder this man, for he intends and seeks and takes delight in nothing but God, for God has become one with the man in all his intention. And so, just as no multiplicity can disturb God, nothing can disturb or fragment this man, for he is one in that One where all multiplicity is one and is one multiplicity." ~Meister Eckhart

"The distinction between the persons does not impair the oneness of nature, nor does the shared unity of essence lead to a confusion between the distinctive characteristics of the persons. Do not be surprised that we should speak of the Godhead as being at the same time both unified and differentiated. Using riddles, as it were, we envisage a strange and paradoxical diversity-in-unity and unity-in-diversity." ~St Gregory of Nyssa

ਏਕੁ ਤੂ ਹੋਰਿ ਵੇਸ ਬਹੁਤੇਰੇ ॥
eaek thoo hor vaes bahuthaerae ||
You, O Lord, are the One, but You have so many Forms.
~Sri Guru Granth Sahib Ji p. 356

ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥੧॥ ਰਹਾਉ ॥
thaerae naam anaekaa roop ananthaa kehan n jaahee thaerae gun kaethae ||1|| rehaao ||
Your Names are so many, and Your Forms are endless. No one can tell how many Glorious Virtues You have. ||1||Pause||
~Sri Guru Granth Sahib Ji p. 358

Who do we think we are, to despise forms of God? Who are we to call obscene when our own body mirrors these same sense organs depicted in the devtas, along with the same kaam, the same krodh, the same karam, and the same originating creative shakti which when liberated becomes DARSHAN OF THE DIVINE BELOVED who we belong to as soul brides? Don't you see all of this is a Divine story, a lesson in how the soul, through the heroic demi-gods gets lost in ego, and transcends ego? These stories flow, because they are mirrors of ourselves. How we get lost, and by what means we are found in the true home of our Essential Nature, Self-Realization. We are all kings, and we are all beggars. We are all devas and we are all asuras. But only when we become the ONE will we ever be FREE. This powerful Shavaite spirituality is also known in the Christian West as "Spousal Prayer." It is the journey of the soul away from the infidelity of false loves, false affairs, deluding lovers to the heart of RAW TRUTH, intimacy with God Himself as Kundalini Shakti, the energy which flows into the crowned knot of fire at the top of our heads, and away from the pubicoccygeal chakra which is energized by the sensuality of the Maya Earth. To approach God sublimating and vigorously denying sexuality is to deny the truth of how the human being is created. Even to enjoy the rhythm of the tabla...is a form of sensuality. And even samadhi and kundalini shakti are the purified sexual potency of the body itself, ascended to mind and atma, and then to Paramatma. And if this yoga were worthless teaching, Guruji would not have included the bhagat bani of Kabir ji into Gurgaddhi.

"All men are made in God's image; but to be in His likeness is granted only to those who through great love have brought their own freedom into subjection to God. For only when we do not belong to ourselves do we become like Him who through love has reconciled us to Himself. No one achieves this unless he persuades his soul not to be distracted by the false glitter of this life." ~Philokalia

"Wherever there are two, there is fear, there is danger, there is conflict, there is strife. When it is all One, who is there to hate, who is there to struggle with? When it is all He, with whom can you fight? This explains the true nature of life; this explains the true nature of being. This is perfection, and this is God. As long as you see the many, you are under delusion." ~Swami Vivekananda

The truth is, the sarguna is as much the God as the nirguna. Difference is, we can PERCEIVE it. Just imagine going to Gurdwara and trying to bow to the nirguna. In what direction? Why in Gurdwara only? There would be no Babaji, no Palki, no Shabad Gurbani, no Kirtan, no Naam to jap. Nirguna is quite beyond our vain imaginings. We don't despise the humbleness of the sarguna of the inked pages on which is printed words which our brains interpret as Gurbani so vulnerable to tearing, aging, and physical abuse of the angs of Guru.

But can't you see, without this sarguna of pages and words and concepts, and even Naams to jap we could not come close to approach that which is without thoughts, without name, without language. The nirguna is beyond the comprehension of the human brain. It is unapproachable without form. This is why IT (because beyond even descriptives of He or She), takes on form. The nirguna assumes form in order to REACH us, and not only you, but other people, with different understanding. He comes to us according to our capacity and need. He is just as real in form of Jagannath or Rudra as in form of Gurudev. Only the sarguna can ACT in the world in a visible way to change the minds and hearts of men by EXAMPLE! The nirguna is not even perceived.

"God and the Godhead are as different from each other as heaven and earth... If-creatures speak of God -- but why do they not mention the Godhead? Because there is only unity in the Godhead and there is nothing to talk about. God acts. The Godhead does not. ... The difference between God and the Godhead is the difference between action and non-action." ~Meister Eckhart

This is the real meaning of only One God, because all forms are only Him. Don't despise the ways in which your brother worships. The Love exists within all praise. Just dance with that Love in your heart veer ji. Because that Love is dancing in all hearts, in all ways, in all paths, in all approaches, in all understandings. Not one word could ever speak or touch or be pure enough to touch nirguna. But in our littleness, the Divine has become little in order that we might speak His praise with ALL our voices. If creation teaches you anything, it is multiplicity and incredible individuality. How can anyone put a limit on God and say HE cannot be born or take form? Gurbani utters both as Truth. He is Unborn and without form. He is many countless avataras and many uncountable forms.

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤ+ਹੀ ॥
sehas thav nain nan nain hehi thohi ko sehas moorath nanaa eaek thuohee
You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one.

ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥
sehas padh bimal nan eaek padh gandhh bin sehas thav gandhh eiv chalath mohee ||2||
You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me. ||2||

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥
sabh mehi joth joth hai soe ||
Amongst all is the Light-You are that Light.

ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥
this dhai chaanan sabh mehi chaanan hoe ||
By this Illumination, that Light is radiant within all.

ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥
gur saakhee joth paragatt hoe ||
Through the Guru's Teachings, the Light shines forth.
~Sri Guru Granth Sahib Ji p. 13

"The more I am able to affirm others, to say 'yes' to them in myself,
by discovering them in myself and myself in them, the more real I am.
I am fully real if my own heart says yes to everyone...If I affirm myself
as a Catholic merely by denying all that is Muslim, Jewish, Protestant,
Hindu, Buddhist, etc.,
in the end I will find that there is not much left for me as a Catholic:
and certainly no breath of the Spirit with which to affirm it." ~Fr. Thomas Merton

ਤਾ ਕੇ ਰੂਪ ਨ ਜਾਹੀ ਲਖਣੇ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੨॥
thaa kae roop n jaahee lakhanae kiaa kar aakh veechaaree ||2||
His beauteous forms cannot be comprehended; what can anyone accomplish by discussing and debating? ||2||

ਤੀਨਿ ਗੁਣਾ ਤੇਰੇ ਜੁਗ ਹੀ ਅੰਤਰਿ ਚਾਰੇ ਤੇਰੀਆ ਖਾਣੀ ॥
theen gunaa thaerae jug hee anthar chaarae thaereeaa khaanee ||
Throughout the ages, You are the three qualities, and the four sources of creation.

ਕਰਮੁ ਹੋਵੈ ਤਾ ਪਰਮ ਪਦੁ ਪਾਈਐ ਕਥੇ ਅਕਥ ਕਹਾਣੀ ॥੩॥
karam hovai thaa param padh paaeeai kathhae akathh kehaanee ||3||
If You show Your Mercy, then one obtains the supreme status, and speaks the Unspoken Speech. ||3||

ਤੂੰ ਕਰਤਾ ਕੀਆ ਸਭੁ ਤੇਰਾ ਕਿਆ ਕੋ ਕਰੇ ਪਰਾਣੀ ॥
thoon karathaa keeaa sabh thaeraa kiaa ko karae paraanee ||
You are the Creator; all are created by You. What can any mortal being do?

ਜਾ ਕਉ ਨਦਰਿ ਕਰਹਿ ਤੂੰ ਅਪਣੀ ਸਾਈ ਸਚਿ ਸਮਾਣੀ ॥੪॥
jaa ko nadhar karehi thoon apanee saaee sach samaanee ||4||
He alone, upon whom You shower Your Grace, is absorbed into the Truth. ||4||

ਨਾਮੁ ਤੇਰਾ ਸਭੁ ਕੋਈ ਲੇਤੁ ਹੈ ਜੇਤੀ ਆਵਣ ਜਾਣੀ ॥
naam thaeraa sabh koee laeth hai jaethee aavan jaanee ||
Everyone who comes and goes chants Your Name.

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਹੋਰ ਮਨਮੁਖਿ ਫਿਰੈ ਇਆਣੀ ॥੫॥
jaa thudhh bhaavai thaa guramukh boojhai hor manamukh firai eiaanee ||5||
When it is pleasing to Your Will, then the Gurmukh understands. Otherwise, the self-willed manmukhs wander in ignorance. ||5||

ਚਾਰੇ ਵੇਦ ਬ੍ਰਹਮੇ ਕਉ ਦੀਏ ਪੜਿ ਪੜਿ ਕਰੇ ਵੀਚਾਰੀ ॥
chaarae vaedh brehamae ko dheeeae parr parr karae veechaaree ||
You gave the four Vedas to Brahma, for him to read and read continually, and reflect upon.

ਤਾ ਕਾ ਹੁਕਮੁ ਨ ਬੂਝੈ ਬਪੁੜਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੀ ॥੬॥
thaa kaa hukam n boojhai bapurraa narak surag avathaaree ||6||
The wretched one does not understand His Command, and is reincarnated into heaven and hell. ||6||

ਜੁਗਹ ਜੁਗਹ ਕੇ ਰਾਜੇ ਕੀਏ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥
jugeh jugeh kae raajae keeeae gaavehi kar avathaaree ||
In each and every age, He creates the kings, who are sung of as His Incarnations.

ਤਿਨ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥
thin bhee anth n paaeiaa thaa kaa kiaa kar aakh veechaaree ||7||
Even they have not found His limits; what can I speak of and contemplate? ||7||

ਤੂੰ ਸਚਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਸਾਚਾ ਦੇਹਿ ਤ ਸਾਚੁ ਵਖਾਣੀ ॥
thoon sachaa thaeraa keeaa sabh saachaa dhaehi th saach vakhaanee ||
You are True, and all that You do is True. If You bless me with the Truth, I will speak on it.
~Sri Guru Granth Sahib Ji p. 423

I promise to go away now and only bother you all on occasion :p And thank you for sharing the wonderful katha.


"...in my opinion we all would do well not to be one of those people Yogananda referred to
who can only love their own chosen ideal by hating everyone else's." ~Rick Archer


~bhul chak maaf karni ji

This thread was started by forum moderation on August 21, 2008. This date occurs after the date and time of the first post in this thread. All comments moved from other threads to this thread are organized in chronological order according to the day and time of their posting. Therefore, Post 1 has a date and time that precedes the start date of the thread. Thank you.

 
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ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/hinduism/22764-avatars-of-vishnu-and-the-satguru.html
guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramaa gur paarabathee maaee ||
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.
~Jap Ji Sahib, Shri Guru Granth Sahib p. 2


I know I said I won't post but I can't resist to answer respected Pk70 ji. But I promise not to engage in debate. So answer freely or attack as you wish as I will likely not respond either way. Don't be too dogmatic and narrow in interpreting Jap Ji Sahib to fit your world-view. Open your eyes to read also it's hidden esoteric meanings. Nirguna isn't in some kind of jealousy conflict with sarguna for Supremacy or sole worship. Nirguna cannot possibly be a "jealous" or "exclusive" god. (quote Harjas Kaur khalsa ji)

I didn’t hint about jealousy or showed it as you assume all the time Bhain ji, I said what it has been advocated through out Sree Guru Granth Sahib ji. Not a single word is there that promotes Sargun Sroop to be worshiped save for an attempt to express the Creator in its both Sroop. There is no hidden, metaphoric language and, it doesn’t create esoteric illusions as some stuck into it. All the quotes given above sum up into an advice not to get frustrated at other doors but to stick to True Guru. The meaning is well described In Sri Guru Granth Sahib Ji,who can be the Guru -who can show HIM with in( by the words of Guru Nanak Sahib)
"One should not engage in theological disputes; there is room for many different viewpoints, and no single viewpoint is the final truth. One should reflect, instead, on the means to awaken devotion, and one should engage oneself in the practice of those means." ~Bhakti Sutras
What does this Sutra say? Shouldn’t it apply on your own views too in context of others? HMMMM

In the world of human guru's and chelas from other traditions, I have learned one thing which is wise. Sometimes a guru will give conflicting advice. Not because the guru is conflicted, but because diffferent chelas are on different levels of spiritual development. Gurbani tells us the God is BOTH nirguna AND sarguna. This is actually an answer to a centuries long debate between Advaita and Dvaita schools, whether you are familiar with the philosophical history of these debates between sampradyas. Gurbani's answer... God is both impersonal AND personal. The Divine energy flows without form and within form and within all creation. Just as there are uncountable levels of life form, so there are millions of different levels of spirituality from lowest to highest until final merging. BHAKTI is fundamentally a love affair with the Sarguna which transcends both the object and the subject, purifies the ego defilements and ascends beyond the human nature into merging with the Nirguna, which is the hidden fullness of the Beloved One. Hence it is the easiest way for the soul to attain enlightenment, because it is open to the flow of energy through the transformative power of Divine Love.
Dead wrong, Sarguna Sroop is also known as Maya, repeatedly Gurbani asks the followers not to pay attention to it, understand only that He is in there too but don’t fall for it, only the Nirguna is pined for. All Vedanta and sects you talk about generally go in circles, their week mind ignore the truth already said in there ( as Guru ji hinted at)but they keep coming to Sargun Sroop, A hero concept fails outright to understand HIS show and entity. Mixing up things does not create a pure and intact attention. All the quotes you give from Gurbani, as millions time I wrote, do not prove that your views are advocated in them. If any one starts studying Guru Granth Sahib ji, will find that dominating idea is NIRGUN Sroop, a few references towards Sargun sroop cannot be accepted as dominating idea as other one is there page after page.
ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥
niragun saragun aapae soee ||
The Lord Himself is Unmanifest and Unrelated; He is Manifest and Related as well.

ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
thath pashhaanai so panddith hoee ||
Those who recognize this essential reality are the true Pandits, the spiritual scholars.
~Sri Guru Granth Sahib Ji p. 128
Of course, here Gurbani doesn’t select a few special ones as you advocate all the time falsely, it is about all His creation. He also created Maya, what is then Maya? It is a part of His Sargun Sroop. No one can achieve the COMPLETE if stuck to a part of HIM, that is the fact.
CONTINUED

The fact is, Buddhism is the philosophy of pure Advaita, and they have doctrinally rejected ALL manner of sarguna as being the ultimate, called Shunyata, or emptiness. We can harness the shakti, the energy, the anehad Shabad which vibrates out of the Primal Nada, like the Buddhists do. But we can't have personal relationship with formless energy.
That is their failure, Guru ji developed personal relationship and inspires others to do so, one part of HIM should not stop us to reach to His Nirguna Sroop.
Don't you understand veer ji, that no ordinary human can do these things? The True Light isn't shining in only one corner of the world for one race or religion. It is UNIVERSAL LIGHT of the One universal soul, Paramatman, Parameshvara. There is only One truth spoken in many dialects, and that is the universal truth of sanatana Dharma. The Divine Beloved is in all these forms, all these expressions, all these Naams.
I have been on this site for six months, I haven’t said that what you have been saying repeatedly and many of the members haven't claim that His light shines only in one corner or in one race/religion etc; why always you assume and declare it as a reality? Something is obviously wrong. There is no universal snastana dharma a fact if it is looked at diligently. They say
*Puja/Worship~ The fact that everyone will at some point seek/pray to some form or aspect of spiritual reality.
*Vedas~ The original scripture of Sanatan Dharma/Hinduism. (Hindus look to many scriptures for guidance and inspiration.)

Now read what Krishna says in Bhagwat Geeta
65. Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou art dear to Me. 65
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
4. Bhumi (earth), Ap (water), Anala (fire), Vâyu (air), Kha (ether), mind, intellect, and egoism: thus is My Prakriti divided eight-fold. 4
p. 166
5. This is the lower (Prakriti). But different from it, know thou, O mighty-armed, My higher Prakriti—the principle of self-consciousness, by which this universe is sustained.
6. Know that these (two Prakritis) are the womb of all beings. I am the origin and dissolution of the whole universe. 6( Bhagwat Geeta)
You see what he is saying, totally he is engrossed with his self, if you compare Guru ji’s words in the same concept, not a once this kind of self show is seen. As he was spiritual sargun form, so wasGuru ji, then why so much difference? Though Guru says who are enlightened become just like HIM but humbleness remains to the extent. Sargun Sroop is a part of HIM and a part cannot claim “totality” as Krishna does. It cannot be called universal at all, it is in one box sits in a limited space. Their claim doesnt make it a reality. Guru ji leads the followers to His infinity, shows how He permeates in all, but never ever a claims to be HIM being a part of HIM
Regarding all your quotes, it is waste of time to discuss it further as you ignored many Guru bachan in past, the only thing you do not ignore words from Sutras etc. So I stand by my point that Gurbani enables us to understand His Sargun and Nirgun Sroop but takes us to His Nirgun Sroop, no wonder Mool Mantra is repeated through out Sree Guru Granth Sahib Ji!

Who do we think we are, to despise forms of God?
A woman leaves all the rest just for her lover/husband, same way a follower of Guru just leaves the rest regardless the claims they have; you call it “ despise” any thing you want to, for instance, I see none but Guru Nanak a guiding source to me, if you try hard to listen others, I wont, I am not into getting degrees, or to impress others by telling now I have read others and they say the same thing what Guru says as see the originality of Guru ji displayed through out Sri Guru Granth Sahib Ji.. My journey started from Guru Nanak, ended right there. If rest are better than him, I just don’t care, my love for him overwhelming me.
Gurbani, no Kirtan, no Naam to jap. Nirguna is quite beyond our vain imaginings
We go to Gurdawara to learn from Guru ji not to perform any ritual or to bow to Nirguna. This is the way I am taught by Guru, if others go for what you say, what can I do

This is the real meaning of only One God, because all forms are only Him. Don't despise the ways in which your brother worships. The Love exists within all prais
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
Again bhain ji, you have started accusing me of what I don’t do. Million times I wrote my friends worship stones, I respect what they do, why do you look at me like a “hater”?
...in my opinion we all would do well not to be one of those people Yogananda referred to
who can only love their own chosen ideal by hating everyone else's." ~Rick Archer

You have attached the word HATE to me in spite of my cries against it, deep down, this is your understanding about me, it hurted me first, but not any more because now I understand you are using it as a weapon against those who has nothing to do what Yogannda refers to and reject every thing but Gurbani in pursuit of spiritual progression. My request is that do not through your lame judgment on me without understanding, you are failed to understand what I have been crying for a long time, we( Sikhs who strictly have faith in Gurbani, nothing else) do not need Vedas, we do not need Krishna or Ram, let us move on with the guidance Guru ji gives us, we do not have hate for any one though we have no value for others ideology in context of personal progression but it doesn’t mean we despise that/those..

I would like to hear from some one who can quote a single Vaak from Sree Guru Granth Sahib Ji that says that the people who have low intellect or consciousness, should start from Sargun Sroop and who have better should contemplate directly on The Infinite Lord. Here is a direct Hukam of our Satguru, should we ignore it or obey it. Let the world go what way it wants to go, I shall rather follow Guru ji
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿਨਾਮੁਧਿਆਵੈ ॥
Gur saṯgur kā jo sikẖ akẖā*ė so bẖalkė uṯẖ har nām ḏẖi*āvai.
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.
ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤਸਰਿਨਾਵੈ ॥
Uḏam karė bẖalkė parbẖāṯī isnān karė amriṯ sar nāvai.
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. ( OF NAME)
ਉਪਦੇਸਿਗੁਰੂਹਰਿਹਰਿਜਪੁਜਾਪੈਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
Upḏės gurū har har jap jāpai sabẖ kilvikẖ pāp ḏokẖ leh jāvai.
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀਗਾਵੈਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿਨਾਮੁਧਿਆਵੈ॥
Fir cẖaṛai ḏivas gurbāṇī gāvai bahḏi*ā uṯẖ*ḏi*ā har nām ḏẖi*āvai.
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.
ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏਮੇਰਾਹਰਿਹਰਿਸੋਗੁਰਸਿਖੁਗੁਰੂਮਨਿਭਾਵੈ॥
Jo sās girās ḏẖi*ā*ė mėrā har har so gursikẖ gurū man bẖāvai.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.(Sri Guru Granth Sahib Ji 305)
Now a few examples( there are thousands like this) from Sri Guru Granth Sahib Ji where it is stressed that through Guru contemplate only on His Name. All other efforts seem illusions( people love to enjoy as a reality) if one heeds attention to Guru Bachan given above
ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂਮਿਲਾਏ॥
Kirpā kar saṯgurū milā*ė.
Granting His Grace, He leads us to meet the True Guru. ( AKAAL PURAKH Causes to meet Guru with Grace)
ਏਕੋਨਾਮੁਚੇਤੇਵਿਚਹੁਭਰਮੁਚੁਕਾਏ॥
Ėko nām cẖėṯė vicẖahu bẖaram cẖukā*ė.
Remembering the One Name, doubt is cast
Remembering the One Name, doubt is cast out from within.
ਨਾਨਕ ਨਾਮੁਜਪੇਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥
Nānak nām japė nā*o na*o niḏẖ pā*ė. ||4||11||31||
O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31|| Sri Guru Granth Sahib Ji 161)
ਭਜੁ ਮਨ ਮੇਰੇ ਏਕੋਨਾਮ॥
Bẖaj man mėrė ėko nām.
Meditate, O my mind, on the One Name.
ਜੀਅ ਤੇਰੇ ਕੈ ਆਵੈਕਾਮ॥੧॥ ਰਹਾਉ ॥
Jī*a ṯėrė kai āvai kām. ||1|| rahā*o.
It alone shall be of use to your soul. ||1||Pause||(Sri Guru Granth Sahib Ji 193)
ਗੁਰਤੇਨਾਮੁਪਾਈਐਵਡੀ ਵਡਿਆਈ ॥੧॥
Gur ṯė nām pā*ī*ai vadī vadi*ā*ī. ||1||
The Naam, the Name of the Lord, is obtained from the Guru; it is the greatest greatness. ||1||
ਏਕੋਨਾਮੁਚੇਤਿਮੇਰੇ ਭਾਈ ॥
Ėko nām cẖėṯ mėrė bẖā*ī.
Keep the One Name in your consciousness, O my Siblings of Destiny(Sri Guru Granth Sahib Ji424)
ਜਪਿਮਨ ਮੇਰੇ ਤੂ ਏਕੋਨਾਮੁ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
Jap man mėrė ṯū ėko nām.
O my mind, chant the One Name.

ਸਤਗੁਰਿਦੀਆਮੋਕਉਏਹੁਨਿਧਾਨੁ॥੧॥ ਰਹਾਉ ॥
Saṯgur ḏī*ā mo ka*o ėhu niḏẖān. ||1|| rahā*o.
The True Guru has given me this treasure. ||1||Pause||(Sri Guru Granth Sahib Ji 558)
ਆਪਨ ਕੀਆ ਕਛੂ ਨ ਹੋਵੈ ਕਿਆ ਕੋ ਕਰੈ ਪਰਾਨੀ ॥
Āpan kī*ā kacẖẖū na hovai ki*ā ko karai parānī.
By one's own efforts, nothing is done. What can the mere mortal accomplish?
ਜਾ ਤਿਸੁਭਾਵੈਸਤਿਗੁਰੁਭੇਟੈਏਕੋਨਾਮੁਬਖਾਨੀ॥੩॥
Jā ṯis bẖāvai saṯgur bẖėtai ėko nām bakẖānī. ||3||
When it pleases the Lord, the mortal meets the True Guru, and chants the Name of the One Lord. ||3|| Sri Guru Granth Sahib Ji 1124)
ਆਵਣ ਜਾਣੁ ਨਹੀ ਮਨੁ ਨਿਹਚਲੁ ਪੂਰੇਗੁਰਕੀਓਟਗਹੀ॥
Āvaṇ jāṇ nahī man nihcẖal pūrė gur kī ot gahī.
Her mind is steady and stable; she does not come and go in reincarnation.
ਨਾਨਕ ਰਾਮਨਾਮੁਜਪਿਗੁਰਮੁਖਿ ਧਨੁ ਸੋਹਾਗਣਿ ਸਚੁਸਹੀ ॥੪॥੨॥
Nānak rām nām jap gurmukẖ ḏẖan sohagaṇ sacẖ sahī. ||4||2||
She takes the Shelter of the Perfect Guru. O Nanak, as Gurmukh, chant the Naam; you shall be accepted as the true soul-bride of the Lord. ||4||2|| Sri Guru Granth Sahib Ji 1254)
ਕਰਿਕਿਰਪਾਗੁਰਮੁਖਿਲਗੈਪਿਆਰੁ॥
Kar kirpā gurmukẖ lagai pi*ār.
The Gurmukh falls in love with the Lord, by His Grace.
ਅੰਤਰਿ ਭਗਤਿ ਹਰਿਹਰਿਉਰਿਧਾਰੁ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
Anṯar bẖagaṯ har har ur ḏẖār.
He enshrines loving devotion to the Lord, Har, Har, deep within his heart.
ਸੋਈ ਮੁਕਤਿ ਜਾ ਕਉ ਕਿਰਪਾ ਹੋਇ ॥
So*ī mukaṯ jā ka*o kirpā ho*ė.
He alone is liberated, whom the Lord blesses with His Grace.
ਅਨਦਿਨੁ ਹਰਿਗੁਣਗਾਵੈਸੋਇ॥
An*ḏin har guṇ gāvai so*ė.
Night and day, he sings the Glorious Praises of the Lord.

ਸਾਸਤ੍ਰ ਬੇਦ ਕੀ ਫਿਰਿਕੂਕਨਹੋਇ॥੫॥੧॥੧੦॥
Sāsṯar bėḏ kī fir kūk na ho*ė. ||5||1||10||
Then, he no longer bothers with the proclamations of the Shaastras or the Vedas. ||5||1||10|| (Sri Guru Granth Sahib Ji 1261)
AND in Gouri Kabir Ji
ਓਅੰਕਾਰਆਦਿਮੈਜਾਨਾ॥ਲਿਖਿਅਰੁਮੇਟੈਤਾਹਿਨਮਾਨਾ॥ਓਅੰਕਾਰਲਖੈਜਉਕੋਈ॥ਸੋਈਲਖਿਮੇਟਣਾਨਹੋਈ॥੬॥
I know only the One Lord, who is the source of everything. I believe not in him, whom the Lord writes (creates) and erases (destroys). If someone sees the one Lord, he perishes not by beholding Him.

AND in Gouri Kabir Ji, see how Sargun Sroop is not accepted to be worshiped, including enlightened ones because they also fall in His Sargun Sroop
ਓਅੰਕਾਰਆਦਿਮੈਜਾਨਾ॥ਲਿਖਿਅਰੁਮੇਟੈਤਾਹਿਨਮਾਨਾ॥ਓਅੰਕਾਰਲਖੈਜਉਕੋਈ॥ਸੋਈਲਖਿਮੇਟਣਾਨਹੋਈ॥੬॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
I know only the One Lord, who is the source of everything.I believe not in him, whom the Lord writes (creates) and erases (destroys). If someone sees the one Lord, he perishes not by beholding Him.
ਚਚਾ ਰਚਿਤ ਚਿਤ੍ਰ ਹੈ ਭਾਰੀ ॥ ਤਜਿ ਚਿਤ੍ਰੈ ਚੇਤਹੁ ਚਿਤਕਾਰੀ ॥ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਇਹੈ ਅਵਝੇਰਾ ॥ ਤਜਿ ਚਿਤ੍ਰੈ ਚਿਤੁ ਰਾਖਿ ਚਿਤੇਰਾ ॥੧੨॥
Ch - The master has painted the great picture of the world. Leave the painting and remember the painter. This wonderous painting is now, the bone of contention. Dismiss picture and keep thy mind on the Painter.



All HIS Sargun Sroop is transient; Kabir Ji refuses to worship it. HE creates Sargun Sroop, destroys too. Who does this all, HIM, that is the reason Guru ji stresses all over in Sri Guru Granth Sahib Jito contemplate on HIS NAAM

NOW my QUESTION, as you wrote” Worship of God in sargun or nirgun is allowed”
Provide any Guru Vaak to support it please. Tenth Master says” such people will go to hell who calls him God” in what way he supports what you have written?

Sargun saroop is in sansaara, and thus subject to the pakriti of three gunas out of which sansaaric world is made. Because sargun saroop is existing in the realm of illusions and appearances, it is subject to Maya and duality as fully human form. The form is... not the consciousness which remains in state of being merged with the nirguna. So the human body of an avataar can sicken, suffer and die. But the God-consciousness of such a realized being is not shaken by the demise of physicality, or the drama of karma in sansaara.

ਮਿਲਿਆ ਕਦੇ ਨ ਵਿਛੁੜੈ ਜੋ ਮੇਲਿਆ ਕਰਤਾਰਿ ॥
miliaa kadhae n vishhurrai jo maeliaa karathaar ||
One whom the Creator Lord has met and joined to Himself shall never again be separated.
~Sri Guru Granth Sahib Ji p. 49

To say the Sargun God is Maya is incorrect. Gurbani does not say this. Gurbani says the God created the Maya for His own purpose. The God permeates and dwells within the multiplicity of forms seen through the illusion of Maya, yet remains ever One. And I have qualified, not every avataar is complete and fully shining the clear Jyoti. There are different degrees among avataars, and different purposes for avataars descent into sansaar. Some are for a particular yuga. Some are for a clarification of Divine sadhana. Some are for protection of Dharma. The God comes for His own purposes. This world is His Lila.

ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥
eaek anaek biaapak poorak jath dhaekho thath soee ||
In the one and in the many, He is pervading and permeating; wherever I look, there He is.

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥
maaeiaa chithr bachithr bimohith biralaa boojhai koee ||1||
The marvellous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
sabh gobindh hai sabh gobindh hai gobindh bin nehee koee ||
God is everything, God is everything. Without God, there is nothing at all.

ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
sooth eaek man sath sehans jaisae outh poth prabh soee ||1|| rehaao ||
As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥
jal tharang ar faen budhabudhaa jal thae bhinn n hoee ||
The waves of the water, the foam and bubbles, are not distinct from the water.

ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥
eihu parapanch paarabreham kee leelaa bicharath aan n hoee ||2||
This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||
~Sri Guru Granth Sahib Ji p. 485

ਈਘੈ ਨਿਰਗੁਨ ਊਘੈ ਸਰਗੁਨ ਕੇਲ ਕਰਤ ਬਿਚਿ ਸੁਆਮੀ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥
eeghai niragun ooghai saragun kael karath bich suaamee maeraa ||1|| rehaao ||
In this world, You are the absolute, formless Lord; in the world hereafter, You are the related Lord of form. You play it both ways, O my Lord and Master. ||1||Pause||

ਨਗਰ ਮਹਿ ਆਪਿ ਬਾਹਰਿ ਫੁਨਿ ਆਪਨ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਬਸੇਰਾ ॥
nagar mehi aap baahar fun aapan prabh maerae ko sagal basaeraa ||
You exist within the city, and beyond it as well; O my God, You are everywhere.

ਆਪੇ ਹੀ ਰਾਜਨੁ ਆਪੇ ਹੀ ਰਾਇਆ ਕਹ ਕਹ ਠਾਕੁਰੁ ਕਹ ਕਹ ਚੇਰਾ ॥੧॥
aapae hee raajan aapae hee raaeiaa keh keh thaakur keh keh chaeraa ||1||
You Yourself are the King, and You Yourself are the subject. In one place, You are the Lord and Master, and in another place, You are the slave. ||1||

ਕਾ ਕਉ ਦੁਰਾਉ ਕਾ ਸਿਉ ਬਲਬੰਚਾ ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਤਹ ਨੇਰਾ ॥
kaa ko dhuraao kaa sio balabanchaa jeh jeh paekho theh theh naeraa ||
From whom should I hide? Whom should I try to deceive? Wherever I look, I see Him near at hand.

ਸਾਧ ਮੂਰਤਿ ਗੁਰੁ ਭੇਟਿਓ ਨਾਨਕ ਮਿਲਿ ਸਾਗਰ ਬੂੰਦ ਨਹੀ ਅਨ ਹੇਰਾ ॥੨॥੧॥੧੧੭॥
saadhh moorath gur bhaettiou naanak mil saagar boondh nehee an haeraa ||2||1||117||
I have met with Guru Nanak, the Embodiment of the Holy Saints. When the drop of water merges into the ocean, it cannot be distinguished as separate again. ||2||1||117||
~Sri Guru Granth Sahib Ji p. 827

The Guru vaak you quoted does not even speak of Sargun saroop, but of the ego-personalities of others who are NOT God-conscious, not God. It talks about turning away from the world, towards the God. It nowhere talks about turning away from sargun saroop of the God, which is also Guru. That would be like saying Guru vaak is telling to turn away from Guru and towards the nirguna only. But we perceive the nirguna only through the Guru, so that cannot be possible. You claim Gurbani stresses contemplation of the Naam. And again, the Naam of the nirguna is given as beej mantra of the sarguna, because nirguna has no name to utter.

ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥
battak beej mehi rav rehiou jaa ko theen lok bisathhaar ||3||
He is contained in the seed of the banyan-tree, and yet, His expanse spreads across the three worlds. ||3||

ਅਲਹ ਲਹੰਤਾ ਭੇਦ ਛੈ ਕਛੁ ਕਛੁ ਪਾਇਓ ਭੇਦ ॥
aleh lehanthaa bhaedh shhai kashh kashh paaeiou bhaedh ||
One who knows the Lord understands His mystery, and bit by bit, the mystery disappears.

ਉਲਟਿ ਭੇਦ ਮਨੁ ਬੇਧਿਓ ਪਾਇਓ ਅਭੰਗ ਅਛੇਦ ॥੪॥
oulatt bhaedh man baedhhiou paaeiou abhang ashhaedh ||4||
Turning away from the world, one's mind is pierced through with this mystery, and one obtains the Indestructible, Impenetrable Lord. ||4||

ਤੁਰਕ ਤਰੀਕਤਿ ਜਾਨੀਐ ਹਿੰਦੂ ਬੇਦ ਪੁਰਾਨ ॥
thurak thareekath jaaneeai hindhoo baedh puraan ||
The Muslim knows the Muslim way of life; the Hindu knows the Vedas and Puraanas.

ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥
man samajhaavan kaaranae kashhooak parreeai giaan ||5||
To instruct their minds, people ought to study some sort of spiritual wisdom. ||5||

ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥
ouankaar aadh mai jaanaa ||
I know only the One, the Universal Creator, the Primal Being.

ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥
likh ar maettai thaahi n maanaa ||
I do not believe in anyone whom the Lord writes and erases.

ਓਅੰਕਾਰ ਲਖੈ ਜਉ ਕੋਈ ॥
ouankaar lakhai jo koee ||
If someone knows the One, the Universal Creator,

ਸੋਈ ਲਖਿ ਮੇਟਣਾ ਨ ਹੋਈ ॥੬॥
soee lakh maettanaa n hoee ||6||
he shall not perish, since he knows Him. ||6||

ਕਕਾ ਕਿਰਣਿ ਕਮਲ ਮਹਿ ਪਾਵਾ ॥
kakaa kiran kamal mehi paavaa ||
KAKKA: When the rays of Divine Light come into the heart-lotus,

ਸਸਿ ਬਿਗਾਸ ਸੰਪਟ ਨਹੀ ਆਵਾ ॥
sas bigaas sanpatt nehee aavaa ||
the moon-light of Maya cannot enter the basket of the mind.
~Sri Guru Granth Sahib Ji p. 340

"I do not believe in anyone whom the Lord writes and erases." What dies? The ego dies. The flesh dies. God-consciousness never dies. So this is telling that all the forms and personalities pass away. But the Shabad-Jyot which is in the Guru, is the Guru, was in all 10 human forms of Guruji, and in the physical form of Shabad Guru Ji Maharaaj cannot ever be erased, because it is merged with the nirguna. This Guru vaak says clearly, if he knows HIM, he will not perish, the Divine Jyot has come into him. So clearly this vaak is not saying what you have intended against sarguna. What interests us about sarguna is not the form at all, but the content. Because the sarguna makes the imperceivable perceivable. It is through the sarguna that we even have Guru's teachings which are the Shabad-Jyot, of a spiritual vibration above and beyond the physical world in which they are expressed.

ਖਸਮਹਿ ਜਾਣਿ ਖਿਮਾ ਕਰਿ ਰਹੈ ॥
khasamehi jaan khimaa kar rehai ||
Knowing their Lord and Master, people show compassion;

ਤਉ ਹੋਇ ਨਿਖਿਅਉ ਅਖੈ ਪਦੁ ਲਹੈ ॥੮॥
tho hoe nikhiao akhai padh lehai ||8||
then, they become immortal, and attain the state of eternal dignity. ||8||

ਗਗਾ ਗੁਰ ਕੇ ਬਚਨ ਪਛਾਨਾ ॥
gagaa gur kae bachan pashhaanaa ||
GAGGA: One who understands the Guru's Word

ਦੂਜੀ ਬਾਤ ਨ ਧਰਈ ਕਾਨਾ ॥
dhoojee baath n dhharee kaanaa ||
does not listen to anything else.

ਰਹੈ ਬਿਹੰਗਮ ਕਤਹਿ ਨ ਜਾਈ ॥
rehai bihangam kathehi n jaaee ||
He remains like a hermit and does not go anywhere,

ਅਗਹ ਗਹੈ ਗਹਿ ਗਗਨ ਰਹਾਈ ॥੯॥
ageh gehai gehi gagan rehaaee ||9||
when he grasps the Ungraspable Lord and dwells in the sky of the Tenth Gate. ||9||

ਘਘਾ ਘਟਿ ਘਟਿ ਨਿਮਸੈ ਸੋਈ ॥
ghaghaa ghatt ghatt nimasai soee ||
GHAGHA: He dwells in each and every heart.

ਘਟ ਫੂਟੇ ਘਟਿ ਕਬਹਿ ਨ ਹੋਈ ॥
ghatt foottae ghatt kabehi n hoee ||
Even when the body-pitcher bursts, he does not diminish.

ਤਾ ਘਟ ਮਾਹਿ ਘਾਟ ਜਉ ਪਾਵਾ ॥
thaa ghatt maahi ghaatt jo paavaa ||
When someone finds the Path to the Lord within his own heart,

ਸੋ ਘਟੁ ਛਾਡਿ ਅਵਘਟ ਕਤ ਧਾਵਾ ॥੧੦॥
so ghatt shhaadd avaghatt kath dhhaavaa ||10||
why should he abandon that Path to follow some other path? ||10||

ਙੰਙਾ ਨਿਗ੍ਰਹਿ ਸਨੇਹੁ ਕਰਿ ਨਿਰਵਾਰੋ ਸੰਦੇਹ ॥
n(g)ann(g)aa nigrehi sanaehu kar niravaaro sandhaeh ||
NGANGA: Restrain yourself, love the Lord, and dismiss your doubts.

ਨਾਹੀ ਦੇਖਿ ਨ ਭਾਜੀਐ ਪਰਮ ਸਿਆਨਪ ਏਹ ॥੧੧॥
naahee dhaekh n bhaajeeai param siaanap eaeh ||11||
Even if you do not see the Path, do not run away; this is the highest wisdom. ||11||

ਚਚਾ ਰਚਿਤ ਚਿਤ੍ਰ ਹੈ ਭਾਰੀ ॥
chachaa rachith chithr hai bhaaree ||
CHACHA: He painted the great picture of the world.

ਤਜਿ ਚਿਤ੍ਰੈ ਚੇਤਹੁ ਚਿਤਕਾਰੀ ॥
thaj chithrai chaethahu chithakaaree ||
Forget this picture, and remember the Painter.

ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਇਹੈ ਅਵਝੇਰਾ ॥
chithr bachithr eihai avajhaeraa ||
This wondrous painting is now the problem.

ਤਜਿ ਚਿਤ੍ਰੈ ਚਿਤੁ ਰਾਖਿ ਚਿਤੇਰਾ ॥੧੨॥
thaj chithrai chith raakh chithaeraa ||12||
Forget this picture and focus your consciousness on the Painter. ||12||

ਛਛਾ ਇਹੈ ਛਤ੍ਰਪਤਿ ਪਾਸਾ ॥
shhashhaa eihai shhathrapath paasaa ||
CHHACHHA: The Sovereign Lord of the Universe is here with you.

ਛਕਿ ਕਿ ਨ ਰਹਹੁ ਛਾਡਿ ਕਿ ਨ ਆਸਾ ॥
shhak k n rehahu shhaadd k n aasaa ||
Why are you so unhappy? Why don't you abandon your desires?

ਰੇ ਮਨ ਮੈ ਤਉ ਛਿਨ ਛਿਨ ਸਮਝਾਵਾ ॥
rae man mai tho shhin shhin samajhaavaa ||
O my mind, each and every moment I try to instruct you,

ਤਾਹਿ ਛਾਡਿ ਕਤ ਆਪੁ ਬਧਾਵਾ ॥੧੩॥
thaahi shhaadd kath aap badhhaavaa ||13||
but you forsake Him, and entangle yourself with others. ||13||
~Sri Guru Granth Sahib Ji p. 340

"They who know HIM become immortal..." Obviously it is saying they who have merged are no longer passing away like the dust. Only the body passes away as the dust. Only the paapi and the karma, and the illusions of Maya pass into the dust. The Immortal ONE lives forever, and the liberated atma merges with Paramatma to become One with the Unborn and Undying Oneness. So it is only a description telling that liberated souls cling to the painter of the world, and not the world. "Dwelling in the Tenth Gate in the sky" is telling clearly, this Gurumukh has attained Turiya consciousness and is now merged with the God above the duality and Maya of sansaaric world. Forgetting "the picture" does not mean forgetting the sarguna, or the Guru's teachings, or Gurbani, or the Shabad-Jyot or the Naam. It means forgetting the sense pleasures of the Maya creation and focusing your search and desire on God Himself, God alone. And here it also says "the God is in every heart, here in sansaara with you." So it clearly is speaking of Guru teachings which is also sarguna. How can Gurbani which is sarguna speak against, or negate sarguna? Why would we read this to say sarguna is merely physical form and passing away, or that sarguna is Maya and hence we do not care about sarguna and should ignore it as you say? We cannot ignore Gurbani. Gurbani is the "speaking voice of silent God." That is the definition of sarguna. We forget the things of the world which are not God. We do not ever forget the God, sarguna AND nirguna (ONENESS) or we should forget and lose ourselves by such definitions based in duality consciousness..

Sarguna = God present in this world of false appearances. Sarguna = Nirguna. Guru = God. The physical form of Guru = dust. Tenth Master was warning people not to worship Him as His physical form, because after the Tenth Master, there were no human forms to follow. And those who would cling to a human form would not accept Shabad-Guru.


Who worships the physical form and personality has clung their hopes in something dying, and so is lost to liberation and opens door of despair and suffering. But making this distinction, Gurbani does in fact say the LORD is praised as sarguna, the NAAM is chanted as names of the sargun avataars, Gurbani says Guruji as Guru Nanak Dev Ji and successive forms of the One Jyot are praised by the devas and sages and calls Him clearly as the Transcendant Lord God. If Gurbani is praising sarguna, who are you to call it "wrong teaching?" Without praising the sarguna, you would have no Naam to jap. Because Jap is praise, every time a Sikh chants the name of Vaheguru, that Sikh is automatically praising the nirguna who was present and manifest as the sargun avataars of the Naam itself. So out of what mental gymnastics do people reject the very meaning of Naams of sargun God: Ramachandra, Harikrishan, Vishnu, Vasudeyva, Gobinda, Gopala, Jagannatha, Narayana, and make false claim that to "worship" the sarguna is wrong, only contemplate the uncomtemplatable nirguna? We cannot worship nirguna, we cannot even touch it. We can't even praise nirguna, we cannot even call it! It has nothing to do with simple-mindedness. It is physically impossible for the human brain to conceive or relate to nirguna. The GURU brings the inaccessible down to us. The GURU gives us the MEANS to reach nirguna. And those means are through vehicle of sarguna. NO ONE CAN KNOW GOD WITHOUT A GURU! Guru is Himself, sarguna. Shabad-Jyot is itself sarguna. Gurubani is itself, sarguna. Naam is itself, sarguna, and also names of the sargun avataaras.

ONCE a Gurmukh's mind and surti is purified of sankalpas and false illusions of physical plane, through opening of Dasm duar, tasting the sublime nectar of amrit Nectar dripping down the throat from the Agni chakr and reaching fourth state Turiya consciousness (transcending beyond world of illusions and limited consciousness), then the path to full merging is opened. He becomes a jeevan-mukt brahmgyani who is no longer an individual atma or an ego, but is the Paramatma, Parameshvara Himself. And only in this way, can someone KNOW the nirguna, Japji Sahib says, "Only He Himself, knows Himself." Just by japping Naam and thinking to yourself, "I am focusing on nirguna," is not to perceive and focus on nirguna. God is God fully present in the beej syllables of Vaheguru Gurmantra. God is no less God as Vishnu, Vasudeyv, as Harkrishan, as Gobind, as Raam. Without vehicle of Vaheguru Gurmantra how can we even call nirguna? Without vehicle of sarguna, how can we even imagine the formless? We can pretend to ourselves something about nirguna, but only Guruji has perceived the limits of the God. Do you think a Sikh can contemplate, worship, focus only on the limitless which even Brahma has not imagined? Profound changes and transformation of consciousness must occur before it can even be asserted. When you become Himself, come and tell me about how you contemplate the nirguna only. (BTW, nirguna subsumes all within itself, sarguna and all existance. Nirguna is completion, totality, Nothingness, Emptiness, Fullness and Infinity.) No finite brain can conceive the infinite.


These NAAMS are our boat of mukti in Kalyug according to Gurubani! And these avataaras WERE the physical descent of the ONE SUPREME ALL-PERVADING nirguna, as a Light in darkness, SATGURU for preceding Yugas according to Gurubani! These avataaras were ONE as GURU NANAK is called avataara, so they WERE previous forms of GURU NANAK. Gurbani is saying HariKrishan IS SAME AS GURU NANAK DEV JI. Guru Nanak follows in this same lineage of Vishnu avataaras, and is Satguru for the Kaliyuga. And people wonder why we have names of Guru forms as HarKrishan and Gobind and Raam. BECAUSE RAAM AND GOBIND HARIKRISHAN ARE THE SAME JYOT AS GURU NANAK! Who is making artificial divisions against sarguna which Gurbani does not make? There is no division between sarguna and nirguna. Nirguna is the complete Light. Sarguna is the Light that shines in this world which can be perceived and thus be a force of liberation. God is God. There is no "only nirgun God" and "false or worthless form of God to be ignored." Sarguna is the only form of God we can even contemplate, identify with and love. Because nirguna is beyond descriptions or kalpas of the mind. There isn't even a Naam to jap without sarguna. Who worships sarguna is worshipping the nirguna. Sarguna is only the nirguna which has come to visit us with physical Presence. Do not despise the avataara who dies. Because the God-consciousness of the avataar is UNDYING ONENESS.

ਜੋਤੀ ਹੂ ਪ੍ਰਭੁ ਜਾਪਦਾ ਬਿਨੁ ਸਤਗੁਰ ਬੂਝ ਨ ਪਾਇ ॥
jothee hoo prabh jaapadhaa bin sathagur boojh n paae ||
Through His Light, God is revealed. Without the True Guru, understanding is not obtained.
~Sri Guru Granth Sahib Ji p. 35

ਜਿਉ ਬੋਲਾਏ ਤਿਉ ਬੋਲੀਐ ਜਾ ਆਪਿ ਬੁਲਾਏ ਸੋਇ ॥
jio bolaaeae thio boleeai jaa aap bulaaeae soe ||
I speak just as He makes me speak, when He Himself makes me speak.

ਗੁਰਮੁਖਿ ਬਾਣੀ ਬ੍ਰਹਮੁ ਹੈ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥
guramukh baanee breham hai sabadh milaavaa hoe ||
The Word of the Gurmukh is God Himself. Through the Shabad, we merge in Him.
~Sri Guru Granth Sahib Ji p. 39

ਮੇਰੇ ਮਨ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
maerae man gur jaevadd avar n koe ||
O my mind, there is no other as great as the Guru.

ਦੂਜਾ ਥਾਉ ਨ ਕੋ ਸੁਝੈ ਗੁਰ ਮੇਲੇ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
dhoojaa thhaao n ko sujhai gur maelae sach soe ||1|| rehaao ||
I cannot imagine any other place. The Guru leads me to meet the True Lord. ||1||Pause||

ਸਗਲ ਪਦਾਰਥ ਤਿਸੁ ਮਿਲੇ ਜਿਨਿ ਗੁਰੁ ਡਿਠਾ ਜਾਇ ॥
sagal padhaarathh this milae jin gur ddithaa jaae ||
Those who go to see the Guru obtain all treasures.

ਗੁਰ ਚਰਣੀ ਜਿਨ ਮਨੁ ਲਗਾ ਸੇ ਵਡਭਾਗੀ ਮਾਇ ॥
gur charanee jin man lagaa sae vaddabhaagee maae ||
Those whose minds are attached to the Guru's Feet are very fortunate, O my mother.

ਗੁਰੁ ਦਾਤਾ ਸਮਰਥੁ ਗੁਰੁ ਗੁਰੁ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥
gur dhaathaa samarathh gur gur sabh mehi rehiaa samaae ||
The Guru is the Giver, the Guru is All-powerful. The Guru is All-pervading, contained amongst all.

ਗੁਰੁ ਪਰਮੇਸਰੁ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਡੁਬਦਾ ਲਏ ਤਰਾਇ ॥੨॥
gur paramaesar paarabreham gur ddubadhaa leae tharaae ||2||
The Guru is the Transcendent Lord, the Supreme Lord God. The Guru lifts up and saves those who are drowning. ||2||

ਕਿਤੁ ਮੁਖਿ ਗੁਰੁ ਸਾਲਾਹੀਐ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥
kith mukh gur saalaaheeai karan kaaran samarathh ||
How shall I praise the Guru, the All-powerful Cause of causes?

ਸੇ ਮਥੇ ਨਿਹਚਲ ਰਹੇ ਜਿਨ ਗੁਰਿ ਧਾਰਿਆ ਹਥੁ ॥
sae mathhae nihachal rehae jin gur dhhaariaa hathh ||
Those, upon whose foreheads the Guru has placed His Hand, remain steady and stable.

ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਆਲਿਆ ਜਨਮ ਮਰਨ ਕਾ ਪਥੁ ॥
gur anmrith naam peeaaliaa janam maran kaa pathh ||
The Guru has led me to drink in the Ambrosial Nectar of the Naam, the Name of the Lord; He has released me from the cycle of birth and death.

ਗੁਰੁ ਪਰਮੇਸਰੁ ਸੇਵਿਆ ਭੈ ਭੰਜਨੁ ਦੁਖ ਲਥੁ ॥੩॥
gur paramaesar saeviaa bhai bhanjan dhukh lathh ||3||
I serve the Guru, the Transcendent Lord, the Dispeller of fear; my suffering has been taken away. ||3||
~Sri Guru Granth Sahib Ji p. 49

ਗੁਰੁ ਪਰਮੇਸੁਰੁ ਪੂਜੀਐ ਮਨਿ ਤਨਿ ਲਾਇ ਪਿਆਰੁ ॥
gur paramaesur poojeeai man than laae piaar ||
Worship the Guru, the Transcendent Lord, with your mind and body attuned to love.

ਸਤਿਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥
sathigur dhaathaa jeea kaa sabhasai dhaee adhhaar ||
The True Guru is the Giver of the soul; He gives Support to all.

ਸਤਿਗੁਰ ਬਚਨ ਕਮਾਵਣੇ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥
sathigur bachan kamaavanae sachaa eaehu veechaar ||
Act according to the Instructions of the True Guru; this is the true philosophy.

ਬਿਨੁ ਸਾਧੂ ਸੰਗਤਿ ਰਤਿਆ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਛਾਰੁ ॥੧॥
bin saadhhoo sangath rathiaa maaeiaa mohu sabh shhaar ||1||
Without being attuned to the Saadh Sangat, the Company of the Holy, all attachment to Maya is just dust. ||1||

ਮੇਰੇ ਸਾਜਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥
maerae saajan har har naam samaal ||
O my friend, reflect upon the Name of the Lord, Har, Har

ਸਾਧੂ ਸੰਗਤਿ ਮਨਿ ਵਸੈ ਪੂਰਨ ਹੋਵੈ ਘਾਲ ॥੧॥ ਰਹਾਉ ॥
saadhhoo sangath man vasai pooran hovai ghaal ||1|| rehaao ||
In the Saadh Sangat, He dwells within the mind, and one's works are brought to perfect fruition. ||1||Pause||

ਗੁਰੁ ਸਮਰਥੁ ਅਪਾਰੁ ਗੁਰੁ ਵਡਭਾਗੀ ਦਰਸਨੁ ਹੋਇ ॥
gur samarathh apaar gur vaddabhaagee dharasan hoe ||
The Guru is All-powerful, the Guru is Infinite. By great good fortune, the Blessed Vision of His Darshan is obtained.

ਗੁਰੁ ਅਗੋਚਰੁ ਨਿਰਮਲਾ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
gur agochar niramalaa gur jaevadd avar n koe ||
The Guru is Imperceptible, Immaculate and Pure. There is no other as great as the Guru.

ਗੁਰੁ ਕਰਤਾ ਗੁਰੁ ਕਰਣਹਾਰੁ ਗੁਰਮੁਖਿ ਸਚੀ ਸੋਇ ॥
gur karathaa gur karanehaar guramukh sachee soe ||
The Guru is the Creator, the Guru is the Doer. The Gurmukh obtains true glory.

ਗੁਰ ਤੇ ਬਾਹਰਿ ਕਿਛੁ ਨਹੀ ਗੁਰੁ ਕੀਤਾ ਲੋੜੇ ਸੁ ਹੋਇ ॥੨॥
gur thae baahar kishh nehee gur keethaa lorrae s hoe ||2||
Nothing is beyond the Guru; whatever He wishes comes to pass. ||2||

ਗੁਰੁ ਤੀਰਥੁ ਗੁਰੁ ਪਾਰਜਾਤੁ ਗੁਰੁ ਮਨਸਾ ਪੂਰਣਹਾਰੁ ॥
gur theerathh gur paarajaath gur manasaa pooranehaar ||
The Guru is the Sacred Shrine of Pilgrimage, the Guru is the Wish-fulfilling Elysian Tree.

ਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮੁ ਦੇਇ ਉਧਰੈ ਸਭੁ ਸੰਸਾਰੁ ॥
gur dhaathaa har naam dhaee oudhharai sabh sansaar ||
The Guru is the Fulfiller of the desires of the mind. The Guru is the Giver of the Name of the Lord, by which all the world is saved.

ਗੁਰੁ ਸਮਰਥੁ ਗੁਰੁ ਨਿਰੰਕਾਰੁ ਗੁਰੁ ਊਚਾ ਅਗਮ ਅਪਾਰੁ ॥
gur samarathh gur nirankaar gur oochaa agam apaar ||
The Guru is All-powerful, the Guru is Formless; the Guru is Lofty, Inaccessible and Infinite.

ਗੁਰ ਕੀ ਮਹਿਮਾ ਅਗਮ ਹੈ ਕਿਆ ਕਥੇ ਕਥਨਹਾਰੁ ॥੩॥
gur kee mehimaa agam hai kiaa kathhae kathhanehaar ||3||
The Praise of the Guru is so sublime-what can any speaker say? ||3||

ਜਿਤੜੇ ਫਲ ਮਨਿ ਬਾਛੀਅਹਿ ਤਿਤੜੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥
jitharrae fal man baashheeahi thitharrae sathigur paas ||
All the rewards which the mind desires are with the True Guru.

ਪੂਰਬ ਲਿਖੇ ਪਾਵਣੇ ਸਾਚੁ ਨਾਮੁ ਦੇ ਰਾਸਿ ॥
poorab likhae paavanae saach naam dhae raas ||
One whose destiny is so pre-ordained, obtains the Wealth of the True Name.

ਸਤਿਗੁਰ ਸਰਣੀ ਆਇਆਂ ਬਾਹੁੜਿ ਨਹੀ ਬਿਨਾਸੁ ॥
sathigur saranee aaeiaaan baahurr nehee binaas ||
Entering the Sanctuary of the True Guru, you shall never die again.

ਹਰਿ ਨਾਨਕ ਕਦੇ ਨ ਵਿਸਰਉ ਏਹੁ ਜੀਉ ਪਿੰਡੁ ਤੇਰਾ ਸਾਸੁ ॥੪॥੨੯॥੯੯॥
har naanak kadhae n visaro eaehu jeeo pindd thaeraa saas ||4||29||99||
Nanak: may I never forget You, Lord. This soul, body and breath are Yours. ||4||29||99||
~Sri Guru Granth Sahib Ji p. 52

Gurbani says, "Har Nanak." End of debate.

ਤਿਨਿ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਸੋਢੀ ਥਿਰੁ ਥਪ੍ਯ੍ਯਉ ॥
thin sree raamadhaas sodtee thhir thhapyo ||
Then, He firmly established the Great Raam Daas of the Sodhi dynasty.

ਹਰਿ ਕਾ ਨਾਮੁ ਅਖੈ ਨਿਧਿ ਅਪ੍ਯ੍ਯਉ ॥
har kaa naam akhai nidhh apyo ||
He was blessed with the inexhaustible treasure of the Lord's Name.

ਅਪ੍ਯ੍ਯਉ ਹਰਿ ਨਾਮੁ ਅਖੈ ਨਿਧਿ ਚਹੁ ਜੁਗਿ ਗੁਰ ਸੇਵਾ ਕਰਿ ਫਲੁ ਲਹੀਅੰ ॥
apyo har naam akhai nidhh chahu jug gur saevaa kar fal leheean ||
He was blessed with the treasure of the Lord's Name; throughout the four ages, it is inexhaustible. Serving the Guru, He received His reward.

ਬੰਦਹਿ ਜੋ ਚਰਣ ਸਰਣਿ ਸੁਖੁ ਪਾਵਹਿ ਪਰਮਾਨੰਦ ਗੁਰਮੁਖਿ ਕਹੀਅੰ ॥
bandhehi jo charan saran sukh paavehi paramaanandh guramukh keheean ||
Those who bow at His Feet and seek His Sanctuary, are blessed with peace; those Gurmukhs are blessed with supreme bliss.

ਪਰਤਖਿ ਦੇਹ ਪਾਰਬ੍ਰਹਮੁ ਸੁਆਮੀ ਆਦਿ ਰੂਪਿ ਪੋਖਣ ਭਰਣੰ ॥
parathakh dhaeh paarabreham suaamee aadh roop pokhan bharanan ||
The Guru's Body is the Embodiment of the Supreme Lord God, our Lord and Master, the Form of the Primal Being, who nourishes and cherishes all.

ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੧॥
sathigur gur saev alakh gath jaa kee sree raamadhaas thaaran tharanan ||1||
So serve the Guru, the True Guru; His ways and means are inscrutable. The Great Guru Raam Daas is the Boat to carry us across. ||1||

ਜਿਹ ਅੰਮ੍ਰਿਤ ਬਚਨ ਬਾਣੀ ਸਾਧੂ ਜਨ ਜਪਹਿ ਕਰਿ ਬਿਚਿਤਿ ਚਾਓ ॥
jih anmrith bachan baanee saadhhoo jan japehi kar bichith chaaou ||
The Holy people chant the Ambrosial Words of His Bani with delight in their minds.

ਆਨੰਦੁ ਨਿਤ ਮੰਗਲੁ ਗੁਰ ਦਰਸਨੁ ਸਫਲੁ ਸੰਸਾਰਿ ॥
aanandh nith mangal gur dharasan safal sansaar ||
The Blessed Vision of the Guru's Darshan is fruitful and rewarding in this world; it brings lasting bliss and joy.

ਸੰਸਾਰਿ ਸਫਲੁ ਗੰਗਾ ਗੁਰ ਦਰਸਨੁ ਪਰਸਨ ਪਰਮ ਪਵਿਤ੍ਰ ਗਤੇ ॥
sansaar safal gangaa gur dharasan parasan param pavithr gathae ||
The Guru's Darshan is fruitful and rewarding in this world, like the Ganges. Meeting Him, the supreme sacred status is obtained.

ਜੀਤਹਿ ਜਮ ਲੋਕੁ ਪਤਿਤ ਜੇ ਪ੍ਰਾਣੀ ਹਰਿ ਜਨ ਸਿਵ ਗੁਰ ਗ੍ਯ੍ਯਾਨਿ ਰਤੇ ॥
jeethehi jam lok pathith jae praanee har jan siv gur gyaan rathae ||
Even sinful people conquer the realm of Death, if they become the Lord's humble servants, and are imbued with the Guru's spiritual wisdom.

ਰਘੁਬੰਸਿ ਤਿਲਕੁ ਸੁੰਦਰੁ ਦਸਰਥ ਘਰਿ ਮੁਨਿ ਬੰਛਹਿ ਜਾ ਕੀ ਸਰਣੰ ॥
raghubans thilak sundhar dhasarathh ghar mun banshhehi jaa kee saranan ||
He is certified, like the handsome Ram Chander in the house of Dasrath of the Raghwa dynasty. Even the silent sages seek His Sanctuary.
~Sri Guru Granth Sahib Ji p. 1401

ਹਰਿ ਹਰਿ ਭਗਤੀ ਕਾਜੁ ਸੁਹੇਲਾ ਗੁਰਿ ਸਤਿਗੁਰਿ ਦਾਨੁ ਦਿਵਾਇਆ ॥
har har bhagathee kaaj suhaelaa gur sathigur dhaan dhivaaeiaa ||
Through devotional worship to the Lord, this ceremony is made blissful and beautiful; the Guru, the True Guru, has given this gift.

ਖੰਡਿ ਵਰਭੰਡਿ ਹਰਿ ਸੋਭਾ ਹੋਈ ਇਹੁ ਦਾਨੁ ਨ ਰਲੈ ਰਲਾਇਆ ॥
khandd varabhandd har sobhaa hoee eihu dhaan n ralai ralaaeiaa ||
Across the continents, and throughout the Universe, the Lord's Glory is pervading. This gift is not diminished by being diffused among all.

ਹੋਰਿ ਮਨਮੁਖ ਦਾਜੁ ਜਿ ਰਖਿ ਦਿਖਾਲਹਿ ਸੁ ਕੂੜੁ ਅਹੰਕਾਰੁ ਕਚੁ ਪਾਜੋ ॥
hor manamukh dhaaj j rakh dhikhaalehi s koorr ahankaar kach paajo ||
Any other dowry, which the self-willed manmukhs offer for show, is only false egotism and a worthless display.

ਹਰਿ ਪ੍ਰਭ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਮੈ ਦਾਜੋ ॥੪॥
har prabh maerae baabulaa har dhaevahu dhaan mai dhaajo ||4||
O my father, please give me the Name of the Lord God as my wedding gift and dowry. ||4

ਹਰਿ ਰਾਮ ਰਾਮ ਮੇਰੇ ਬਾਬੋਲਾ ਪਿਰ ਮਿਲਿ ਧਨ ਵੇਲ ਵਧੰਦੀ ॥
har raam raam maerae baabolaa pir mil dhhan vael vadhhandhee ||
The Lord, Raam, Raam, is All-pervading, O my father. Meeting her Husband Lord, the soul-bride blossoms forth like the flourishing vine.

ਹਰਿ ਜੁਗਹ ਜੁਗੋ ਜੁਗ ਜੁਗਹ ਜੁਗੋ ਸਦ ਪੀੜੀ ਗੁਰੂ ਚਲੰਦੀ ॥
har jugeh jugo jug jugeh jugo sadh peerree guroo chalandhee ||
In age after age, through all the ages, forever and ever, those who belong to the Guru's Family shall prosper and increase.

ਜੁਗਿ ਜੁਗਿ ਪੀੜੀ ਚਲੈ ਸਤਿਗੁਰ ਕੀ ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ॥
jug jug peerree chalai sathigur kee jinee guramukh naam dhhiaaeiaa ||
Age after age, the Family of the True Guru shall increase. As Gurmukh, they meditate on the Naam, the Name of the Lord.

ਹਰਿ ਪੁਰਖੁ ਨ ਕਬ ਹੀ ਬਿਨਸੈ ਜਾਵੈ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਇਆ ॥
har purakh n kab hee binasai jaavai nith dhaevai charrai savaaeiaa ||
The Almighty Lord never dies or goes away. Whatever He gives, keeps on increasing.

ਨਾਨਕ ਸੰਤ ਸੰਤ ਹਰਿ ਏਕੋ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੋਹੰਦੀ ॥
naanak santh santh har eaeko jap har har naam sohandhee ||
O Nanak, the One Lord is the Saint of Saints. Chanting the Name of the Lord, Har, Har, the soul-bride is bountiful and beautiful.

ਹਰਿ ਰਾਮ ਰਾਮ ਮੇਰੇ ਬਾਬੁਲਾ ਪਿਰ ਮਿਲਿ ਧਨ ਵੇਲ ਵਧੰਦੀ ॥੫॥੧॥
har raam raam maerae baabulaa pir mil dhhan vael vadhhandhee ||5||1||
The Lord, Raam, Raam, is All-pervading, O my father. Meeting her Husband Lord, the soul-bride blossoms forth like the flourishing vine. ||5||1||
~Sri Guru Granth Sahib Ji p. 79

ਗੁਰਮੁਖੇ ਗੁਰਮੁਖਿ ਨਦਰੀ ਰਾਮੁ ਪਿਆਰਾ ਰਾਮ ॥
guramukhae guramukh nadharee raam piaaraa raam ||
As Gurmukh, the Gurmukh beholds the Lord, the Beloved Lord.

ਰਾਮ ਨਾਮੁ ਪਿਆਰਾ ਜਗਤ ਨਿਸਤਾਰਾ ਰਾਮ ਨਾਮਿ ਵਡਿਆਈ ॥
raam naam piaaraa jagath nisathaaraa raam naam vaddiaaee ||
The Name of the Lord, the Emancipator of the world, is dear to him; the Name of the Lord is his glory.

ਕਲਿਜੁਗਿ ਰਾਮ ਨਾਮੁ ਬੋਹਿਥਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਲਘਾਈ ॥
kalijug raam naam bohithhaa guramukh paar laghaaee ||
In this Dark Age of Kali Yuga, the Lord's Name is the boat, which carries the Gurmukh across.

ਹਲਤਿ ਪਲਤਿ ਰਾਮ ਨਾਮਿ ਸੁਹੇਲੇ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਾਰੀ ॥
halath palath raam naam suhaelae guramukh karanee saaree ||
This world, and the world hereafter, are adorned with the Lord's Name; the Gurmukh's lifestyle is the most excellent.

ਨਾਨਕ ਦਾਤਿ ਦਇਆ ਕਰਿ ਦੇਵੈ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰੀ ॥੧॥
naanak dhaath dhaeiaa kar dhaevai raam naam nisathaaree ||1||
O Nanak, bestowing His kindness, the Lord gives the gift of His emancipating Name. ||1||

ਰਾਮੋ ਰਾਮ ਨਾਮੁ ਜਪਿਆ ਦੁਖ ਕਿਲਵਿਖ ਨਾਸ ਗਵਾਇਆ ਰਾਮ ॥
raamo raam naam japiaa dhukh kilavikh naas gavaaeiaa raam ||
I chant the Name of the Lord, Raam, Raam, which destroys my sorrows and erases my sins.

ਗੁਰ ਪਰਚੈ ਗੁਰ ਪਰਚੈ ਧਿਆਇਆ ਮੈ ਹਿਰਦੈ ਰਾਮੁ ਰਵਾਇਆ ਰਾਮ ॥
gur parachai gur parachai dhhiaaeiaa mai hiradhai raam ravaaeiaa raam ||
Associating with the Guru, associating with the Guru, I practice meditation; I have enshrined the Lord within my heart.
~Sri Guru Granth Sahib Ji p. 443

ਆਤਮ ਜਉ ਨਿਰਮਾਇਲੁ ਕੀਜੈ ਆਪ ਬਰਾਬਰਿ ਕੰਚਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੩॥
aatham jo niramaaeil keejai aap baraabar kanchan dheejai raam naam sar thoo n poojai ||3||
He may purify his soul, and give away in charity his body weight in gold; none of these is equal to the worship of the Lord's Name. ||3||

ਮਨਹਿ ਨ ਕੀਜੈ ਰੋਸੁ ਜਮਹਿ ਨ ਦੀਜੈ ਦੋਸੁ ਨਿਰਮਲ ਨਿਰਬਾਣ ਪਦੁ ਚੀਨ੍ਹ੍ਹਿ ਲੀਜੈ ॥
manehi n keejai ros jamehi n dheejai dhos niramal nirabaan padh cheenih leejai ||
Do not harbor anger in your mind, or blame the Messenger of Death; instead, realize the immaculate state of Nirvaanaa.

ਜਸਰਥ ਰਾਇ ਨੰਦੁ ਰਾਜਾ ਮੇਰਾ ਰਾਮ ਚੰਦੁ ਪ੍ਰਣਵੈ ਨਾਮਾ ਤਤੁ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥੪॥੪॥
jasarathh raae nandh raajaa maeraa raam chandh pranavai naamaa thath ras anmrith peejai ||4||4||
My Sovereign Lord King is Raam Chandra,the Son of the King Dasrat'h; prays Naam Dayv,I drink in the Ambrosial Nectar. ||4||4||

ਰਾਮਕਲੀ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀ ਕੀ
raamakalee baanee ravidhaas jee kee
Raamkalee, The Word Of Ravi Daas Jee:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

ਪੜੀਐ ਗੁਨੀਐ ਨਾਮੁ ਸਭੁ ਸੁਨੀਐ ਅਨਭਉ ਭਾਉ ਨ ਦਰਸੈ ॥
parreeai guneeai naam sabh suneeai anabho bhaao n dharasai ||
They read and reflect upon all the Names of God; they listen, but they do not see the Lord, the embodiment of love and intuition.
~Sri Guru Granth Sahib Ji p. 973

ਗਿਰਿ ਤਰ ਜਲ ਜੁਆਲਾ ਭੈ ਰਾਖਿਓ ਰਾਜਾ ਰਾਮਿ ਮਾਇਆ ਫੇਰੀ ॥੩॥
gir thar jal juaalaa bhai raakhiou raajaa raam maaeiaa faeree ||3||
Prahlaad was thrown off a mountain, into the water, and into a fire, but the Sovereign Lord God saved him, by changing the laws of nature. ||3||

ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ ॥
kaadt kharrag kaal bhai kopiou mohi bathaao j thuhi raakhai ||
Harnaakhash thundered with rage and threatened to kill Prahlaad. ""Tell me, who can save you?""

ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ ॥੪॥
peeth peethaanbar thribhavan dhhanee thhanbh maahi har bhaakhai ||4||
Prahlaad answered, ""The Lord, the Master of the three worlds, is contained even in this pillar to which I am tied.""||4||

ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ ॥
haranaakhas jin nakheh bidhaariou sur nar keeeae sanaathhaa ||
The Lord who tore Harnaakhash apart with His nails proclaimed Himself the Lord of gods and men.

ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ ॥੫॥੩॥੯॥
kehi naamadhaeo ham narehar dhhiaaveh raam abhai padh dhaathaa ||5||3||9||
Says Naam Dayv, I meditate on the Lord, the Man-lion, the Giver of fearless dignity. ||5||3||9

ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥
sulathaan pooshhai sun bae naamaa ||
The Sultan said, ""Listen, Naam Dayv:

ਦੇਖਉ ਰਾਮ ਤੁਮ੍ਹ੍ਹਾਰੇ ਕਾਮਾ ॥੧॥
dhaekho raam thumhaarae kaamaa ||1||
let me see the actions of your Lord.""||1||

ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥
naamaa sulathaanae baadhhilaa ||
The Sultan arrested Naam Dayv,

ਦੇਖਉ ਤੇਰਾ ਹਰਿ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥
dhaekho thaeraa har beethulaa ||1|| rehaao ||
and said, ""Let me see your Beloved Lord.""||1||Pause||

ਬਿਸਮਿਲਿ ਗਊ ਦੇਹੁ ਜੀਵਾਇ ॥
bisamil goo dhaehu jeevaae ||
"Bring this dead cow back to life.

ਨਾਤਰੁ ਗਰਦਨਿ ਮਾਰਉ ਠਾਂਇ ॥੨॥
naathar garadhan maaro thaane ||2||
Otherwise, I shall cut off your head here and now.""||2||

ਬਾਦਿਸਾਹ ਐਸੀ ਕਿਉ ਹੋਇ ॥
baadhisaah aisee kio hoe ||
Naam Dayv answered, ""O king, how can this happen?

ਬਿਸਮਿਲਿ ਕੀਆ ਨ ਜੀਵੈ ਕੋਇ ॥੩॥
bisamil keeaa n jeevai koe ||3||
No one can bring the dead back to life. ||3||

ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥
maeraa keeaa kashhoo n hoe ||
I cannot do anything by my own actions.

ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥
kar hai raam hoe hai soe ||4||
Whatever the Lord does, that alone happens.""||4||

ਬਾਦਿਸਾਹੁ ਚੜ੍ਹ੍ਹਿਓ ਅਹੰਕਾਰਿ ॥
baadhisaahu charrihou ahankaar ||
The arrogant king was enraged at this reply.

ਗਜ ਹਸਤੀ ਦੀਨੋ ਚਮਕਾਰਿ ॥੫॥
gaj hasathee dheeno chamakaar ||5||
He incited an elephant to attack. ||5||

ਰੁਦਨੁ ਕਰੈ ਨਾਮੇ ਕੀ ਮਾਇ ॥
rudhan karai naamae kee maae ||
Naam Dayv's mother began to cry,

ਛੋਡਿ ਰਾਮੁ ਕੀ ਨ ਭਜਹਿ ਖੁਦਾਇ ॥੬॥
shhodd raam kee n bhajehi khudhaae ||6||
and she said, "Why don't you abandon your Lord Raam, and worship his Lord Allah?"||6||

ਨ ਹਉ ਤੇਰਾ ਪੂੰਗੜਾ ਨ ਤੂ ਮੇਰੀ ਮਾਇ ॥
n ho thaeraa poongarraa n thoo maeree maae ||
Naam Dayv answered, ""I am not your son, and you are not my mother.

ਪਿੰਡੁ ਪੜੈ ਤਉ ਹਰਿ ਗੁਨ ਗਾਇ ॥੭॥
pindd parrai tho har gun gaae ||7||
Even if my body dies, I will still sing the Glorious Praises of the Lord.""||7||

ਕਰੈ ਗਜਿੰਦੁ ਸੁੰਡ ਕੀ ਚੋਟ ॥
karai gajindh sundd kee chott ||
The elephant attacked him with his trunk,

ਨਾਮਾ ਉਬਰੈ ਹਰਿ ਕੀ ਓਟ ॥੮॥
naamaa oubarai har kee outt ||8||
but Naam Dayv was saved, protected by the Lord. ||8||

ਕਾਜੀ ਮੁਲਾਂ ਕਰਹਿ ਸਲਾਮੁ ॥
kaajee mulaan karehi salaam ||
The king said, ""The Qazis and the Mullahs bow down to me,

ਇਨਿ ਹਿੰਦੂ ਮੇਰਾ ਮਲਿਆ ਮਾਨੁ ॥੯॥
ein hindhoo maeraa maliaa maan ||9||
but this Hindu has trampled my honor.""||9||
~Sri Guru Granth Sahib Ji p. 1165

ਜਪਿ ਮਨ ਰਾਮ ਨਾਮ ਜਗੰਨਾਥ ॥
jap man raam naam jagannaathh ||
Chant, O my mind, the Name of the Lord, the Lord of the Universe.

ਘੂਮਨ ਘੇਰ ਪਰੇ ਬਿਖੁ ਬਿਖਿਆ ਸਤਿਗੁਰ ਕਾਢਿ ਲੀਏ ਦੇ ਹਾਥ ॥੧॥ ਰਹਾਉ ॥
ghooman ghaer parae bikh bikhiaa sathigur kaadt leeeae dhae haathh ||1|| rehaao ||
I was caught in the whirlpool of poisonous sin and corruption. The True Guru gave me His Hand; He lifted me up and pulled me out. ||1||Pause||
~Sri Guru Granth Sahib Ji p. 1296

Who is Jagannath?
Who is ?
Who is ?
Who is ?
Who is ?

ਬੇਵਜੀਰ ਬਡੇ ਧੀਰ ਧਰਮ ਅੰਗ ਅਲਖ ਅਗਮ ਖੇਲੁ ਕੀਆ ਆਪਣੈ ਉਛਾਹਿ ਜੀਉ ॥
baevajeer baddae dhheer dhharam ang alakh agam khael keeaa aapanai oushhaahi jeeo
You have no advisors, You are so very patient; You are the Upholder of the Dharma, unseen and unfathomable. You have staged the play of the Universe with joy and delight.

ਅਕਥ ਕਥਾ ਕਥੀ ਨ ਜਾਇ ਤੀਨਿ ਲੋਕ ਰਹਿਆ ਸਮਾਇ ਸੁਤਹ ਸਿਧ ਰੂਪੁ ਧਰਿਓ ਸਾਹਨ ਕੈ ਸਾਹਿ ਜੀਉ ॥
akathh kathhaa kathhee n jaae theen lok rehiaa samaae sutheh sidhh roop dhhariou saahan kai saahi jeeo ||
No one can speak Your Unspoken Speech. You are pervading the three worlds. You assume the form of spiritual perfection, O King of kings.

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੩॥੮॥
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||3||8||
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||3||8||

ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ ਗੁਬਿੰਦ ਜੀਉ ॥
sathiguroo sathiguroo sathigur gubindh jeeo ||
The True Guru, the True Guru, the True Guru is the Lord of the Universe Himself.

ਬਲਿਹਿ ਛਲਨ ਸਬਲ ਮਲਨ ਭਗ੍ਤਿ ਫਲਨ ਕਾਨ੍ਹ੍ਹ ਕੁਅਰ ਨਿਹਕਲੰਕ ਬਜੀ ਡੰਕ ਚੜ੍ਹੂ ਦਲ ਰਵਿੰਦ ਜੀਉ ॥
balihi shhalan sabal malan bhagio falan kaanh kuar nihakalank bajee ddank charrhoo dhal ravindh jeeo ||
Enticer of Baliraja, who smothers the mighty, and fulfills the devotees; the Prince Krishna, and Kalki; the thunder of His army and the beat of His drum echoes across the Universe.

ਰਾਮ ਰਵਣ ਦੁਰਤ ਦਵਣ ਸਕਲ ਭਵਣ ਕੁਸਲ ਕਰਣ ਸਰਬ ਭੂਤ ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ ॥
raam ravan dhurath dhavan sakal bhavan kusal karan sarab bhooth aap hee dhaevaadhh dhaev sehas mukh fanindh jeeo ||
The Lord of contemplation, Destroyer of sin, who brings pleasure to the beings of all realms, He Himself is the God of gods, Divinity of the divine, the thousand-headed king cobra.

ਜਰਮ ਕਰਮ ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ ਜਮੁਨਾ ਕੈ ਕੂਲਿ ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ ॥
jaram karam mashh kashh hua baraah jamunaa kai kool khael khaeliou jin gindh jeeo ||
He took birth in the Incarnations of the Fish, Tortoise and Wild Boar, and played His part. He played games on the banks of the Jamunaa River.

ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰ ਗੁਬਿੰਦ ਜੀਉ ॥੪॥੯॥
naam saar heeeae dhhaar thaj bikaar man gayandh sathiguroo sathiguroo sathigur gubindh jeeo ||4||9||
Enshrine this most excellent Name within your heart, and renounce the wickedness of the mind, O Gayand the True Guru, the True Guru, the True Guru is the Lord of the Universe Himself. ||4||9||
~Sri Guru Granth Sahib Ji p. 1403

ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ ।
satijugi satigur vaasadayv vavaa visanaa naamu japaavai|
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.

ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ।
duaapari satigur haree krisan haahaa hari hari naamu japaavai|
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ।
taytay satigur raam jee raaraa raam japay sukhu paavai|
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ।
kalijugi naanak gur gobind gagaa gobind naamu alaavai|
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.

ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ ।
chaaray jaagay chahu jugee panchaain vichi jaai samaavai|
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.

ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ ।
chaaro achhar iku kari vaahaguroo japu mantr japaavai|
When joining four letters Vahiguru is remembered,

ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥
jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥
The jiv merges again in its origin.
Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji

ਇਕ ਮਨਿ ਪੁਰਖੁ ਧਿਆਇ ਬਰਦਾਤਾ ॥
eik man purakh dhhiaae baradhaathaa ||
Meditate single-mindedly on the Primal Lord God, the Bestower of blessings.

ਸੰਤ ਸਹਾਰੁ ਸਦਾ ਬਿਖਿਆਤਾ ॥
santh sehaar sadhaa bikhiaathaa ||
He is the Helper and Support of the Saints, manifest forever.

ਤਾਸੁ ਚਰਨ ਲੇ ਰਿਦੈ ਬਸਾਵਉ ॥
thaas charan lae ridhai basaavo ||
Grasp His Feet and enshrine them in your heart.

ਤਉ ਪਰਮ ਗੁਰੂ ਨਾਨਕ ਗੁਨ ਗਾਵਉ ॥੧॥
tho param guroo naanak gun gaavo ||1||
Then, let us sing the Glorious Praises of the most exalted Guru Nanak. ||1||

ਗਾਵਉ ਗੁਨ ਪਰਮ ਗੁਰੂ ਸੁਖ ਸਾਗਰ ਦੁਰਤ ਨਿਵਾਰਣ ਸਬਦ ਸਰੇ ॥
gaavo gun param guroo sukh saagar dhurath nivaaran sabadh sarae ||
I sing the Glorious Praises of the most exalted Guru Nanak, the Ocean of peace, the Eradicator of sins, the sacred pool of the Shabad, the Word of God.

ਗਾਵਹਿ ਗੰਭੀਰ ਧੀਰ ਮਤਿ ਸਾਗਰ ਜੋਗੀ ਜੰਗਮ ਧਿਆਨੁ ਧਰੇ ॥
gaavehi ganbheer dhheer math saagar jogee jangam dhhiaan dhharae ||
The beings of deep and profound understanding, oceans of wisdom, sing of Him; the Yogis and wandering hermits meditate on Him.

ਗਾਵਹਿ ਇੰਦ੍ਰਾਦਿ ਭਗਤ ਪ੍ਰਹਿਲਾਦਿਕ ਆਤਮ ਰਸੁ ਜਿਨਿ ਜਾਣਿਓ ॥
gaavehi eindhraadh bhagath prehilaadhik aatham ras jin jaaniou ||
Indra and devotees like Prahlaad, who know the joy of the soul, sing of Him.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੨॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||2||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga, the Yoga of meditation and success. ||2||

ਗਾਵਹਿ ਜਨਕਾਦਿ ਜੁਗਤਿ ਜੋਗੇਸੁਰ ਹਰਿ ਰਸ ਪੂਰਨ ਸਰਬ ਕਲਾ ॥
gaavehi janakaadh jugath jogaesur har ras pooran sarab kalaa ||
King Janak and the great Yogic heroes of the Lord's Way, sing the Praises of the All-powerful Primal Being, filled with the sublime essence of the Lord.

ਗਾਵਹਿ ਸਨਕਾਦਿ ਸਾਧ ਸਿਧਾਦਿਕ ਮੁਨਿ ਜਨ ਗਾਵਹਿ ਅਛਲ ਛਲਾ ॥
gaavehi sanakaadh saadhh sidhhaadhik mun jan gaavehi ashhal shhalaa ||
Sanak and Brahma's sons, the Saadhus and Siddhas, the silent sages and humble servants of the Lord sing the Praises of Guru Nanak, who cannot be deceived by the great deceiver.

ਗਾਵੈ ਗੁਣ ਧੋਮੁ ਅਟਲ ਮੰਡਲਵੈ ਭਗਤਿ ਭਾਇ ਰਸੁ ਜਾਣਿਓ ॥
gaavai gun dhhom attal manddalavai bhagath bhaae ras jaaniou ||
Dhoma the seer and Dhroo, whose realm is unmoving, sing the Glorious Praises of Guru Nanak, who knows the ecstasy of loving devotional worship.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੩॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||3||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga. ||3||

ਗਾਵਹਿ ਕਪਿਲਾਦਿ ਆਦਿ ਜੋਗੇਸੁਰ ਅਪਰੰਪਰ ਅਵਤਾਰ ਵਰੋ ॥
gaavehi kapilaadh aadh jogaesur aparanpar avathaar varo ||
Kapila and the other Yogis sing of Guru Nanak. He is the Avataar, the Incarnation of the Infinite Lord.
~Sri Guru Granth Sahib Ji p. 1389

ਗਾਵਹਿ ਗੁਣ ਬਰਨ ਚਾਰਿ ਖਟ ਦਰਸਨ ਬ੍ਰਹਮਾਦਿਕ ਸਿਮਰੰਥਿ ਗੁਨਾ ॥
gaavehi gun baran chaar khatt dharasan brehamaadhik simaranthh gunaa ||
The four castes and the six Shaastras sing His Glorious Praises; Brahma and the others contemplate His Virtues.

ਗਾਵੈ ਗੁਣ ਸੇਸੁ ਸਹਸ ਜਿਹਬਾ ਰਸ ਆਦਿ ਅੰਤਿ ਲਿਵ ਲਾਗਿ ਧੁਨਾ ॥
gaavai gun saes sehas jihabaa ras aadh anth liv laag dhhunaa ||
The thousand-tongued serpent king sings His Praises with delight, remaining lovingly attached to Him.

ਗਾਵੈ ਗੁਣ ਮਹਾਦੇਉ ਬੈਰਾਗੀ ਜਿਨਿ ਧਿਆਨ ਨਿਰੰਤਰਿ ਜਾਣਿਓ ॥
gaavai gun mehaadhaeo bairaagee jin dhhiaan niranthar jaaniou ||
Shiva, detached and beyond desire, sings the Glorious Praises of Guru Nanak, who knows the Lord's endless meditation.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੫॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||5||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga. ||5

ਰਾਜੁ ਜੋਗੁ ਮਾਣਿਓ ਬਸਿਓ ਨਿਰਵੈਰੁ ਰਿਦੰਤਰਿ ॥
raaj jog maaniou basiou niravair ridhanthar ||
He mastered Raja Yoga, and enjoys sovereignty over both worlds; the Lord, beyond hate and revenge, is enshrined within His Heart.

ਸ੍ਰਿਸਟਿ ਸਗਲ ਉਧਰੀ ਨਾਮਿ ਲੇ ਤਰਿਓ ਨਿਰੰਤਰਿ ॥
srisatt sagal oudhharee naam lae thariou niranthar ||
The whole world is saved, and carried across, chanting the Naam, the Name of the Lord.

ਗੁਣ ਗਾਵਹਿ ਸਨਕਾਦਿ ਆਦਿ ਜਨਕਾਦਿ ਜੁਗਹ ਲਗਿ ॥
gun gaavehi sanakaadh aadh janakaadh jugeh lag ||
Sanak and Janak and the others sing His Praises, age after age.

ਧੰਨਿ ਧੰਨਿ ਗੁਰੁ ਧੰਨਿ ਜਨਮੁ ਸਕਯਥੁ ਭਲੌ ਜਗਿ ॥
dhhann dhhann gur dhhann janam sakayathh bhala jag ||
Blessed, blessed, blessed and fruitful is the sublime birth of the Guru into the world.

ਪਾਤਾਲ ਪੁਰੀ ਜੈਕਾਰ ਧੁਨਿ ਕਬਿ ਜਨ ਕਲ ਵਖਾਣਿਓ ॥
paathaal puree jaikaar dhhun kab jan kal vakhaaniou ||
Even in the nether regions, His Victory is celebrated; so says KAL the poet.

ਹਰਿ ਨਾਮ ਰਸਿਕ ਨਾਨਕ ਗੁਰ ਰਾਜੁ ਜੋਗੁ ਤੈ ਮਾਣਿਓ ॥੬॥
har naam rasik naanak gur raaj jog thai maaniou ||6||
You are blessed with the Nectar of the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy sovereignty over both worlds. ||6||

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
sathajug thai maaniou shhaliou bal baavan bhaaeiou ||
In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
thraethai thai maaniou raam raghuvans kehaaeiou ||
In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
dhuaapur kirasan muraar kans kirathaarathh keeou ||
In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
ougrasain ko raaj abhai bhagatheh jan dheeou ||
You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
kalijug pramaan naanak gur angadh amar kehaaeiou ||
In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
sree guroo raaj abichal attal aadh purakh furamaaeiou ||7||
The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||

ਗੁਣ ਗਾਵੈ ਰਵਿਦਾਸੁ ਭਗਤੁ ਜੈਦੇਵ ਤ੍ਰਿਲੋਚਨ ॥
gun gaavai ravidhaas bhagath jaidhaev thrilochan ||
His Glorious Praises are sung by the devotees Ravi Daas, Jai Dayv and Trilochan.

ਨਾਮਾ ਭਗਤੁ ਕਬੀਰੁ ਸਦਾ ਗਾਵਹਿ ਸਮ ਲੋਚਨ ॥
naamaa bhagath kabeer sadhaa gaavehi sam lochan ||
The devotees Naam Dayv and Kabeer praise Him continually, knowing Him to be even-eyed.

ਭਗਤੁ ਬੇਣਿ ਗੁਣ ਰਵੈ ਸਹਜਿ ਆਤਮ ਰੰਗੁ ਮਾਣੈ ॥
bhagath baen gun ravai sehaj aatham rang maanai ||
The devotee Baynee sings His Praises; He intuitively enjoys the ecstasy of the soul.

ਜੋਗ ਧਿਆਨਿ ਗੁਰ ਗਿਆਨਿ ਬਿਨਾ ਪ੍ਰਭ ਅਵਰੁ ਨ ਜਾਣੈ ॥
jog dhhiaan gur giaan binaa prabh avar n jaanai ||
He is the Master of Yoga and meditation, and the spiritual wisdom of the Guru; He knows none other except God.

ਸੁਖਦੇਉ ਪਰੀਖ੍ਯ੍ਯਤੁ ਗੁਣ ਰਵੈ ਗੋਤਮ ਰਿਖਿ ਜਸੁ ਗਾਇਓ ॥
sukhadhaeo pareekhyath gun ravai gotham rikh jas gaaeiou ||
Sukh Dayv and Preekhyat sing His Praises, and Gautam the rishi sings His Praise.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਨਿਤ ਨਵਤਨੁ ਜਗਿ ਛਾਇਓ ॥੮॥
kab kal sujas naanak gur nith navathan jag shhaaeiou ||8||
Says KAL the poet, the ever-fresh praises of Guru Nanak are spread throughout the world. ||8||

ਗੁਣ ਗਾਵਹਿ ਪਾਯਾਲਿ ਭਗਤ ਨਾਗਾਦਿ ਭੁਯੰਗਮ ॥
gun gaavehi paayaal bhagath naagaadh bhuyangam ||
In the nether worlds, His Praises are sung by the devotees like Shaysh-naag in serpent form.

ਮਹਾਦੇਉ ਗੁਣ ਰਵੈ ਸਦਾ ਜੋਗੀ ਜਤਿ ਜੰਗਮ ॥
mehaadhaeo gun ravai sadhaa jogee jath jangam ||
Shiva, the Yogis and the wandering hermits sing His Praises forever.

ਗੁਣ ਗਾਵੈ ਮੁਨਿ ਬ੍ਯ੍ਯਾਸੁ ਜਿਨਿ ਬੇਦ ਬ੍ਯ੍ਯਾਕਰਣ ਬੀਚਾਰਿਅ ॥
gun gaavai mun byaas jin baedh byaakaran beechaaria ||
Vyaas the silent sage, who studied the Vedas and its grammar, sings His Praise.

ਬ੍ਰਹਮਾ ਗੁਣ ਉਚਰੈ ਜਿਨਿ ਹੁਕਮਿ ਸਭ ਸ੍ਰਿਸਟਿ ਸਵਾਰੀਅ ॥
brehamaa gun oucharai jin hukam sabh srisatt savaareea ||
His Praises are sung by Brahma, who created the entire universe by God's Command.

ਬ੍ਰਹਮੰਡ ਖੰਡ ਪੂਰਨ ਬ੍ਰਹਮੁ ਗੁਣ ਨਿਰਗੁਣ ਸਮ ਜਾਣਿਓ ॥
brehamandd khandd pooran breham gun niragun sam jaaniou ||
God fills the galaxies and realms of the universe; He is known to be the same, manifest and unmanifest.

ਜਪੁ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਸਹਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੯॥
jap kal sujas naanak gur sehaj jog jin maaniou ||9||
KAL chants the Sublime Praises of Guru Nanak, who enjoys mastery of Yoga. ||9||

ਗੁਣ ਗਾਵਹਿ ਨਵ ਨਾਥ ਧੰਨਿ ਗੁਰੁ ਸਾਚਿ ਸਮਾਇਓ ॥
gun gaavehi nav naathh dhhann gur saach samaaeiou ||
The nine masters of Yoga sing His Praises; blessed is the Guru, who is merged into the True Lord.
~Sri Guru Granth Sahib Ji p. 1390

Gurbani says Guru Nanak is sarguna of the Supreme Lord and all the devas sing His praises. Gurbani says Guru Nanak was Raam Chandra and Har Krishan who were Satguru for certain yugas. So Bhagavad-Gita is same as Gurbani because Gurbani says Guru Nanak is an AVATAR in this same lineage of avataars. Who can question? Who can doubt Gurbani? So why despise or call as worthless or challenge the God-conscious utterances of Krishan avataar claiming to be sargun God merged with Nirgun God? Gurbani does nowhere say Har Krishan is less than nirguna, but says the NAAM of the NARAYANA is called after beej mantra syllables V= VISHNU, VASUDEYVA, H = HARIKRISHAN, G = GOBIND, R = RAAM.


The very Vaheguru Gurmantra Naam of the Sikhs is PRAISE of the SARGUN NAAMS of the VISHNU AVATAARAS. So veer ji, you do not know what you are talking about trying to separate sarguna from nirguna or make unsupportable claim that worship of Guru as God means going to Hell without qualifying context of worshipping form, as Shri Guru Granth Sahib Ji MAHARAAJ clearly sings praise and worship of Guru Nanak Dev Ji (One Jyot in 11 forms) as the GOD Himself and calls Guru Ji an AVATAARA, which is obviously sargun saroop. No offense please, but you cannot reconcile the dozens of tuuks and pauris in Gurbani and in supportive vaaran which make claims contradicting yours.

ਅੰਗਦਿ ਅਨੰਤ ਮੂਰਤਿ ਨਿਜ ਧਾਰੀ ਅਗਮ ਗ੍ਯ੍ਯਾਨਿ ਰਸਿ ਰਸ੍ਯ੍ਯਉ ਹੀਅਉ ॥
angadh ananth moorath nij dhhaaree agam gyaan ras rasyo heeao ||
The Infinite Lord enshrined His Own Image in Guru Angad. In His heart, He delights in the spiritual wisdom of the Unfathomable Lord.

ਗੁਰਿ ਅਮਰਦਾਸਿ ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥
gur amaradhaas karathaar keeao vas vaahu vaahu kar dhhyaaeiyo ||
Guru Amar Daas brought the Creator Lord under His control. Waaho! Waaho! Meditate on Him!

ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੨॥
sree gur raamadhaas jayo jay jag mehi thai har param padh paaeiyo ||2||
O Great and Supreme Guru Raam Daas, Your Victory resounds across the universe. You have attained the supreme status of the Lord. ||2||
~Sri Guru Granth Sahib Ji p. 1405

~Bhul chak maaf

The Guru vaak you quoted does not even speak of Sargun saroop, but of the ego-personalities of others who are NOT God-conscious, not God. It talks about turning away from the world, towards the God. It nowhere talks about turning away from sargun saroop of the God, which is also Guru. That would be like saying Guru vaak is telling to turn away from Guru and towards the nirguna only. But we perceive the nirguna only through the Guru, so that cannot be possible. You claim Gurbani stresses contemplation of the Naam. And again, the Naam of the nirguna is given as beej mantra of the sarguna, because nirguna has no name to utter.(Quot)
Definitely it does, Kabir ji talks about who? Sargun Sroop, in which he doesn’t believe, do not try to force on him, your personal imagination which is deep rooted in Sanatna Dharma’s “ a theory that circles around “Sargun Sroop” and once in a while talk about” Nirguna” In Bhagwat Geeta, Lord Krishna, being His sargun sroop, boasts about being” Nirguna’ that is the tragedy and that is the end of that, never ever coming close to Guru Nanak panth.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
ਓਅੰਕਾਰਆਦਿਮੈਜਾਨਾ॥ਲਿਖਿਅਰੁਮੇਟੈਤਾਹਿਨਮਾਨਾ॥ਓਅੰਕਾਰਲਖੈਜਉਕੋਈ॥ਸੋਈਲਖਿਮੇਟਣਾਨਹੋਈ॥੬॥
I know only the One Lord, who is the source of everything.I believe not in him, whom the Lord writes (creates) and erases (destroys). If someone sees the one Lord, he perishes not by beholding Him.
"I do not believe in anyone whom the Lord writes and erases." What dies? The ego dies. The flesh dies. God-consciousness never dies. So this is telling that all the forms and personalities pass away. But the Shabad-Jyot which is in the Guru, is the Guru, was in all 10 human forms of Guruji, and in the physical form of Shabad Guru Ji Maharaaj cannot ever be erased, because it is merged with the nirguna.

Please do not mix things, idea is about HIS Power to create and destroy, creation is destroyed, neither Kabir ji talks about the “soul” a part of” Soul of God”, neither I said that. Why Guru ji asks his Sikhs to contemplate on HIM only? Also Guru ji says, those Sikhs please him ( Bhavai). Why? One message, very simple, as others are lost and called blind by Namdev ji, Guru ji doesn’t want his Sikhs to be like them. Soul dies or not, that is not the issue here, you are just trying to mix it, old habit.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764

This Guru vaak says clearly, if he knows HIM, he will not perish, the Divine Jyot has come into him. So clearly this vaak is not saying what you have intended against sarguna.

Kabir ji says” I won’t believe in whom you write or erase? What is that” Sargun Sroop” Period.
What interests us about sarguna is not the form at all, but the content. Because the sarguna makes the imperceivable perceivable. It is through the sarguna that we even have Guru's teachings which are the Shabad-Jyot, of a spiritual vibration above and beyond the physical world in which they are expressed.
Well, that is fine, Guru Message is to stick to HIM who creates all, 98 % of Sree Guru Granth Sahib contains Nirguna and His praise; a few lines are picked and that point is made enough to take away Sikhs from Guru Bachan. Why only those please Guru ji who contemplate on Nirguna. Why? Why so stress and clarity, not a chance is given for Sargun worshiping in that Guru Shabad. REREAD
ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏਮੇਰਾਹਰਿਹਰਿਸੋਗੁਰਸਿਖੁਗੁਰੂਮਨਿਭਾਵੈ॥
Jo sās girās ḏẖi*ā*ė mėrā har har so gursikẖ gurū man bẖāvai.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.(Sri Guru Granth Sahib Ji 305)

WHY? BECAUSE GUR JI DOESN’T WANT TO CONFUSE HIS FOLLOWERS AS SOME PLAY THAT CONFUSING GAMES.

Who is Jagannath?
Who is ?
Who is ?
Who is ?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=22764
Who is ?

All these names are given to the one who permeates all over, not that Ram, Krishna, Vishnu, Brahma, Shiva; if it was true what you have been saying all along while defending your views , why Guru ji would call them" numerous are Rama, Krishna, Shiva etc ?" Have you ever thought for a second that special ones shouldn't be in million. Quotes about this given many times, you just dont accept themt\. How being a Sikh any one can forget Guru bachan( addressed directly to his Sikhs) that advocates to contemplate on" Nirgun" If it were true what you have been saying to attach Sikhism to other sects, Guru ji would have clearly written" these are also His Sargun Sroop, so it is O.K to worship them" but Guru ji says otherwise by counting them in millions. Message is crystal clear, all these are just efforts to negate true Guru Message which stands alone high above previous illusions.
Guru ji says, HE is our every thing since HE created all those whom people worship. Dont forget, Guru ji also calls HIM Allah...any lesson, I don't hope so Bhain ji?, reason, I understand. Bhain ji, you do not know what you are preaching here. All those guys you mention, are called by Guru ji as His creation in millions. Remember, you were saying those are ten special ones, if that dream were a reality, why Guru ji would call "ten specail ones" like millions? In punjabi it is very common to negate others importance by saying" I have seen millions like you" You will never get that though. Answer is simple, it is HIM, Guru asks us to contemplete, it is HIM, he wants us not to forget. Period, all others are in millions, why we should keep an count of them.

satijugi satigur vaasadayv vavaa visanaa naamu japaavai|
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.

ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ।
duaapari satigur haree krisan haahaa hari hari naamu japaavai|
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ।
taytay satigur raam jee raaraa raam japay sukhu paavai|
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ।
kalijugi naanak gur gobind gagaa gobind naamu alaavai|
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.
Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji

How is it that Gobinda who is Har Krishna was avataar-incarnation and Satguru for Dwapara Yuga, and Gobinda is come as Satguru Nanak for Kaliyuga and you have audacity to say Krishna is "boasting" implying egotism to His utterances which Gurbani does NOT do, and thus you have defamed your own Satguru Nanak who is the same Gobinda. Not only does Gurbani say, but vaaran of Bhai Gurdas Ji clarifies that Har Krishan is SATGURU for Dwapara Yuga. So who are you to cast aspersions and defame utterances of God-consciousness in Sri Bhagavad-Gita? Vaaran explicitly is telling that Vaheguru Gurmantra of Sikhs is remembering True Guru and Har of Dwapara Yuga Hari Krishna! So how is Lord Krishna being acknowledged as Sargun saroop of the nirguna a tragedy to claim full completion as Avataar Shabad-Jyot of the Nirguna shining in darkness of sansaara?

ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ ॥
haranaakhas jin nakheh bidhaariou sur nar keeeae sanaathhaa ||
The Lord who tore Harnaakhash apart with His nails proclaimed Himself the Lord of gods and men.

ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ ॥੫॥੩॥੯॥
kehi naamadhaeo ham narehar dhhiaaveh raam abhai padh dhaathaa ||5||3||9||
Says Naam Dayv, I meditate on the Lord, the Man-lion, the Giver of fearless dignity. ||5||3||9
~Sri Guru Granth Sahib Ji p. 1165

Gurbani says the avataar Narasingh proclaims Himself to be the Lord of gods and Bhagat Naam dev meditates on the Lord God as Narasingh. Is this also "boasting?" Gurbani which you bow down your head and ego to, which has invested this bhagat bani with Gurgaddhi says Narasingh avataar sarguna, is the Lord God nirguna.

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
sathajug thai maaniou shhaliou bal baavan bhaaeiou ||
In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
thraethai thai maaniou raam raghuvans kehaaeiou ||
In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
dhuaapur kirasan muraar kans kirathaarathh keeou ||
In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
ougrasain ko raaj abhai bhagatheh jan dheeou ||
You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
kalijug pramaan naanak gur angadh amar kehaaeiou ||
In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
sree guroo raaj abichal attal aadh purakh furamaaeiou ||7||
The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||

ਗੁਣ ਗਾਵੈ ਰਵਿਦਾਸੁ ਭਗਤੁ ਜੈਦੇਵ ਤ੍ਰਿਲੋਚਨ ॥
gun gaavai ravidhaas bhagath jaidhaev thrilochan ||
His Glorious Praises are sung by the devotees Ravi Daas, Jai Dayv and Trilochan.

ਨਾਮਾ ਭਗਤੁ ਕਬੀਰੁ ਸਦਾ ਗਾਵਹਿ ਸਮ ਲੋਚਨ ॥
naamaa bhagath kabeer sadhaa gaavehi sam lochan ||
The devotees Naam Dayv and Kabeer praise Him continually, knowing Him to be even-eyed.

ਭਗਤੁ ਬੇਣਿ ਗੁਣ ਰਵੈ ਸਹਜਿ ਆਤਮ ਰੰਗੁ ਮਾਣੈ ॥
bhagath baen gun ravai sehaj aatham rang maanai ||
The devotee Baynee sings His Praises; He intuitively enjoys the ecstasy of the soul.

ਜੋਗ ਧਿਆਨਿ ਗੁਰ ਗਿਆਨਿ ਬਿਨਾ ਪ੍ਰਭ ਅਵਰੁ ਨ ਜਾਣੈ ॥
jog dhhiaan gur giaan binaa prabh avar n jaanai ||
He is the Master of Yoga and meditation, and the spiritual wisdom of the Guru; He knows none other except God.

ਸੁਖਦੇਉ ਪਰੀਖ੍ਯ੍ਯਤੁ ਗੁਣ ਰਵੈ ਗੋਤਮ ਰਿਖਿ ਜਸੁ ਗਾਇਓ ॥
sukhadhaeo pareekhyath gun ravai gotham rikh jas gaaeiou ||
Sukh Dayv and Preekhyat sing His Praises, and Gautam the rishi sings His Praise.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਨਿਤ ਨਵਤਨੁ ਜਗਿ ਛਾਇਓ ॥੮॥
kab kal sujas naanak gur nith navathan jag shhaaeiou ||8||
Says KAL the poet, the ever-fresh praises of Guru Nanak are spread throughout the world. ||8||
~Sri Guru Granth Sahib Ji p. 1390

Gurbani is clear, the God (nirguna) has manifested age to age as avataara. The God (nirguna) manifested as Har Krishan, and as Guru Nanak. So what in the world are you talking about veer ji? What false boasting about nirguna? What tragedy that you so falsely imply? How much closer to Guru Nanak Panth can Krishna get than to be called as the same lineage avataara as Guru Nanak Himself? They are ONE with Nirguna veer ji. They are ONE~ Guru Nanak Panth is same mission as Har Krishan. They uphold the Dharma age to age, and set righteousness on it's throne again when it was falling down.

~Bhul chak maaf