Let us see the above two citations. In these, the words ‘ Gur ’ ‘ Moorat ’ and ‘ charan ’ have been used. It is a recognized fact that in every linguistic communication, one word can hold name significance and right significance of a word is known by analyzing the context in which it has been used. For illustration, we have the word ‘ Dhan ’ in Punjabi. It means, ‘ wealth, ‘ married woman ’ and even highly respected.
We will hold to match it one of the above significance as per the context in which it has been used. If an individual knows merely one sign of a word ‘ Dhan ’ and uses that intending ever without caring for the context the learned would handle him as a sap and likewise the word ‘ Gur ’ ‘ Moorat ’ and ‘ Charan ’ have other significances and do non ever intend Guru. Photo and pess severally. But if one knows merely one sign of these words he would ever utilize that intention without caring for the context. For illustration if we say ‘ God ’ while speaking with a Kashmiri he would ever believe of ‘ fish ’ as in Kashmiri linguistic communication fish is called God. Similarly, if a Kashmiri says God, intending fish, to an English knowing individual who does non cognize Kashmiri linguistic communication he would believe about ‘ God ’ the Creator. This confusion consequences from the fact that Kashmiri does non cognize English and the other individual does non cognize Kashmiri language. so they take their ain significances for the word God. Similarly, our friends know merely one sign of the words i.e. Gur means Guru, Moorat means Photo and Charan mean less. Let us analyze other significances of these words as used in Gurbani, Shri Guru Arjan Dev gives the definition of Guru as under.
The writer said that in all the above citations the word ‘ charan ’ has been used along with the word God. Are the pess of the organic structure; if we take this significance of the word ‘ charan ’ of all time sung or repeated/ recited. Then God is Formless. Merely body signifier can hold less. How can the formless have less? The Sikh bookman got highly perplexed and agitated and with a spot of wrath asked the writer as to which intention he attributed to the word ‘ Charan ’ in the above citations. The writer said, “ Who am I to impute significance. The significances which Satguru ( True Guru ) has given to this word in Shri Guru Granth Sahib I will reiterate merely that which I s as under.
So the word ‘ moor ’ means Entity ( of God ), and ‘ Charan ’ means word ( of true Guru ). I told that Sikh bookman, with due regard, that many times one does non see other significances of a particular word and so understands the significance of the word falsely and based on that forms a peculiar thought which is nonright. It is a natural rule that when one hears another idea, which is opposed, to the thought that he has formed so differences of sentiment emerge. All of us have to go adherents of the True Guru ( Shri Guru Nanak Dev ) and non of our ain froward or self-conceived thoughts. The Sikh bookman agreed with the above account but said that God is Formless and can’t be seen and how can one meditate on Him. The writer replied that to chew over on God, we need non acquire aid from any other beginning even from the system of Yoga developed by Shri Patanjal and we should acquire counsel merely from Gurbani. We should ne’er depend on Yoga and its different positions, systems of speculation and ‘ Samadhies ’ as described by Sh. Patanjal the conceiver of Yoga. Gurbani tells a really consecutive and simple method of speculation, which is as under:
The above citation answers the inquiries that how can one meditate on the Formless really clearly. The reply is that to chew over on Formless God you fix your attending on the Guru ’ sword ( Gurbani ) . So we should maintain our head in the significance of the word ( s ) or lines of Gurbani that we are hearing reading or vocalizing. In this mode, we should travel our head along the words/lines of Gurbani which are being repeated and the head would stay captive in the word ( God and word is one and so the head would stay captive in God. This is the manner to chew over on Formless God ) . By chew covering on God in this mode with the aid of the ‘ Word ’ ( Gurbani ), one would get down gaining God.
Those who say that one should chew over on the Photo/image of the Guru they place the coma while explicating the above citation, after the word ‘ kee ’ and state the citation means “ Immortal image of saints, is to be meditated upon. ” So they place the coma, while construing this citation, at an incorrect topographic point and deduce the above significances. These significances go against the cardinal rule of speculation laid down by True Guru about which legion citation ’ s have already been given. If the coma is placed after the word ‘ Moorat ’ the significance of this citation is as per the cardinal rule of speculation laid down by True Guru the citation would intend
In the terminal, the writer wants to state that the true Guru ( Shri Guru Nanak Dev and other Gurus ) had forbidden his followings to bow before the graven images and to pay obedience to graven images of different divinities and we are once more going graven image believers and go forthing the worship of the Formless God. Even in our historical Gurdwaras ( Sikh spiritual topographic points ) pictures of the Gurus, which are non even correct/True are being displayed and many fans foremost bow before such pictures ; as these are many times outside the sanctum-sanctorum, and after that wage bow to Shri Guru Granth Sahib. To bow before the pictures, even of Gurus, and to chew over on paintings/images/Photos of the Guru is against the rules of Gurbani. The Gurus ne’er allowed any organic structure to do their pictures during their lifetimes. Supposing a painter, who has non of all time seen your male parent, makes a picture of your male parent, brings it to you, and says that this picture is of your male parent, would you accept this?
Even if exposure is an existent 1. Even so, to chew over that exposure is against the rules of Gurbani. If this sermon, that Photo/image of the Guru is to be meditated upon is non-checked stopped it would take us back to idol worship and we would endure due to ignorance. Gurbani says that all people see the True Guru one is nonliberated unless he understands the Guru ’ s word and lives harmonizing to the instructions given through the word.