# How Do You Serve The Guru?



## Ishna (Mar 4, 2014)

The theme of serving the Guru is repeated many times throughout Sri Guru Granth Sahib Ji, but just what does that mean?

Does it mean waving the chaur sahib above the Sri Guru Granth Sahib Ji, and dutifully doing prakash of it day after day?  But the physical body of the scripture is not the Guru; the wisdom contained in the words is the true Guru.

So how does one serve wisdom?  My guess is one does so by living what is instructed.

Just what does that look like in your life?

Do you have a different understanding?

Here's the shabad I was reading this morning that got me thinking about this, from Ang 569 of our beloved Granth Sahib:

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ 
vad▫hans mėhlā 3.
Wadahans, Third Mehl:

ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥ 
Man meri▫ā ṯū saḏā sacẖ samāl jī▫o.
O my mind, contemplate the True Lord forever. 

ਆਪਣੈ ਘਰਿ ਤੂ ਸੁਖਿ ਵਸਹਿ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਜੀਉ ॥ 
Āpṇai gẖar ṯū sukẖ vasėh pohi na sakai jamkāl jī▫o. 
Dwell in peace in the home of your own self, and the Messenger of Death shall not touch you.

ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੈ ਸਬਦਿ ਲਿਵ ਲਾਏ ॥ 
Kāl jāl jam johi na sākai sācẖai sabaḏ liv lā▫e. 
The noose of the Messenger of Death shall not touch you, when you embrace love for the True Word of the Shabad.

ਸਦਾ ਸਚਿ ਰਤਾ ਮਨੁ ਨਿਰਮਲੁ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ ॥ 
Saḏā sacẖ raṯā man nirmal āvaṇ jāṇ rahā▫e. 
Ever imbued with the True Lord, the mind becomes immaculate, and its coming and going is ended.

ਦੂਜੈ ਭਾਇ ਭਰਮਿ ਵਿਗੁਤੀ ਮਨਮੁਖਿ ਮੋਹੀ ਜਮਕਾਲਿ ॥ 
Ḏūjai bẖā▫e bẖaram viguṯī manmukẖ mohī jamkāl. 
The love of duality and doubt have ruined the self-willed manmukh, who is lured away by the Messenger of Death.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਿ ਮਨ ਮੇਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲਿ ॥੧॥ 
Kahai Nānak suṇ man mere ṯū saḏā sacẖ samāl. ||1|| 
Says Nanak, listen, O my mind: contemplate the True Lord forever. ||1||  

ਮਨ ਮੇਰਿਆ ਅੰਤਰਿ ਤੇਰੈ ਨਿਧਾਨੁ ਹੈ ਬਾਹਰਿ ਵਸਤੁ ਨ ਭਾਲਿ ॥ 
Man meri▫ā anṯar ṯerai niḏẖān hai bāhar vasaṯ na bẖāl. 
O my mind, the treasure is within you; do not search for it on the outside.

ਜੋ ਭਾਵੈ ਸੋ ਭੁੰਚਿ ਤੂ ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ॥ 
Jo bẖāvai so bẖuncẖ ṯū gurmukẖ naḏar nihāl. 
Eat only that which is pleasing to the Lord, and as Gurmukh, receive the blessing of His Glance of Grace. 

ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ਮਨ ਮੇਰੇ ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥ 
Gurmukẖ naḏar nihāl man mere anṯar har nām sakẖā▫ī. 
As Gurmukh, receive the blessing of His Glance of Grace, O my mind; the Name of the Lord, your help and support, is within you.

ਮਨਮੁਖ ਅੰਧੁਲੇ ਗਿਆਨ ਵਿਹੂਣੇ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥ 
Manmukẖ anḏẖule gi▫ān vihūṇe ḏūjai bẖā▫e kẖu▫ā▫ī. 
The self-willed manmukhs are blind, and devoid of wisdom; they are ruined by the love of duality.

ਬਿਨੁ ਨਾਵੈ ਕੋ ਛੂਟੈ ਨਾਹੀ ਸਭ ਬਾਧੀ ਜਮਕਾਲਿ ॥ 
Bin nāvai ko cẖẖūtai nāhī sabẖ bāḏẖī jamkāl. 
Without the Name, no one is emancipated. All are bound by the Messenger of Death.  

ਨਾਨਕ ਅੰਤਰਿ ਤੇਰੈ ਨਿਧਾਨੁ ਹੈ ਤੂ ਬਾਹਰਿ ਵਸਤੁ ਨ ਭਾਲਿ ॥੨॥ 
Nānak anṯar ṯerai niḏẖān hai ṯū bāhar vasaṯ na bẖāl. ||2||
O Nanak, the treasure is within you; do not search for it on the outside. ||2||

ਮਨ ਮੇਰਿਆ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਇਕਿ ਸਚਿ ਲਗੇ ਵਾਪਾਰਾ ॥ 
Man meri▫ā janam paḏārath pā▫e kai ik sacẖ lage vāpārā. 
O my mind, obtaining the blessing of this human birth, some are engaged in the trade of Truth. 

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਅੰਤਰਿ ਸਬਦੁ ਅਪਾਰਾ ॥ 
Saṯgur sevan āpṇā anṯar sabaḏ apārā. 
They serve their True Guru, and the Infinite Word of the Shabad resounds within them.  

ਅੰਤਰਿ ਸਬਦੁ ਅਪਾਰਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ਨਾਮੇ ਨਉ ਨਿਧਿ ਪਾਈ ॥ 
Anṯar sabaḏ apārā har nām pi▫ārā nāme na▫o niḏẖ pā▫ī. 
Within them is the Infinite Shabad, and the Beloved Naam, the Name of the Lord; through the Naam, the nine treasures are obtained.

ਮਨਮੁਖ ਮਾਇਆ ਮੋਹ ਵਿਆਪੇ ਦੂਖਿ ਸੰਤਾਪੇ ਦੂਜੈ ਪਤਿ ਗਵਾਈ ॥
 Manmukẖ mā▫i▫ā moh vi▫āpe ḏūkẖ sanṯāpe ḏūjai paṯ gavā▫ī. 
The self-willed manmukhs are engrossed in emotional attachment to Maya; they suffer in pain, and through duality, they lose their honor. 

ਹਉਮੈ ਮਾਰਿ ਸਚਿ ਸਬਦਿ ਸਮਾਣੇ ਸਚਿ ਰਤੇ ਅਧਿਕਾਈ ॥ 
Ha▫umai mār sacẖ sabaḏ samāṇe sacẖ raṯe aḏẖikā▫ī. 
But those who conquer their ego, and merge in the True Shabad, are totally imbued with Truth. 

ਨਾਨਕ ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੩॥ 
Nānak māṇas janam ḏulambẖ hai saṯgur būjẖ bujẖā▫ī. ||3|| 
O Nanak, it is so difficult to obtain this human life; the True Guru imparts this understanding. ||3|| 

ਮਨ ਮੇਰੇ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸੇ ਜਨ ਵਡਭਾਗੀ ਰਾਮ ॥ 
Man mere saṯgur sevan āpṇā se jan vadbẖāgī rām. 
O my mind, those who serve their True Guru are the most fortunate beings.  

ਜੋ ਮਨੁ ਮਾਰਹਿ ਆਪਣਾ ਸੇ ਪੁਰਖ ਬੈਰਾਗੀ ਰਾਮ ॥ 
Jo man mārėh āpṇā se purakẖ bairāgī rām. 
Those who conquer their minds are beings of renunciation and detachment.  

ਸੇ ਜਨ ਬੈਰਾਗੀ ਸਚਿ ਲਿਵ ਲਾਗੀ ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ॥ 
Se jan bairāgī sacẖ liv lāgī āpṇā āp pacẖẖāṇi▫ā. 
They are beings of renunciation and detachment, who lovingly focus their consciousness on the True Lord; they realize and understand their own selves.  

ਮਤਿ ਨਿਹਚਲ ਅਤਿ ਗੂੜੀ ਗੁਰਮੁਖਿ ਸਹਜੇ ਨਾਮੁ ਵਖਾਣਿਆ ॥ 
Maṯ nihcẖal aṯ gūṛī gurmukẖ sėhje nām vakẖāṇi▫ā. 
Their intellect is steady, deep and profound; as Gurmukh, they naturally chant the Naam, the Name of the Lord.  

ਇਕ ਕਾਮਣਿ ਹਿਤਕਾਰੀ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੀ ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਅਭਾਗੇ ॥ 
Ik kāmaṇ hiṯkārī mā▫i▫ā mohi pi▫ārī manmukẖ so▫e rahe abẖāge. 
Some are lovers of beautiful young women; emotional attachment to Maya is very dear to them. The unfortunate self-willed manmukhs remain asleep.  

ਨਾਨਕ ਸਹਜੇ ਸੇਵਹਿ ਗੁਰੁ ਅਪਣਾ ਸੇ ਪੂਰੇ ਵਡਭਾਗੇ ॥੪॥੩॥ 
Nānak sėhje sevėh gur apṇā se pūre vadbẖāge. ||4||3|| 
O Nanak, those who intuitively serve their Guru, have perfect destiny. ||4||3||


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## spnadmin (Mar 4, 2014)

I am wondering whether the word "renunciation" appears in these 2 verses, or whether it is a preference of the translator. Would be grateful for an analysis. "Detachment" in the word "bhairag" does appear.

ਜੋ ਮਨੁ ਮਾਰਹਿ ਆਪਣਾ ਸੇ ਪੁਰਖ ਬੈਰਾਗੀ ਰਾਮ ॥
Jo man mārėh āpṇā se purakẖ bairāgī rām.
Those who conquer their minds are beings of renunciation and detachment.

ਸੇ ਜਨ ਬੈਰਾਗੀ ਸਚਿ ਲਿਵ ਲਾਗੀ ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ॥
Se jan bairāgī sacẖ liv lāgī āpṇā āp pacẖẖāṇi▫ā.
They are beings of renunciation and detachment, who lovingly focus their consciousness on the True Lord; they realize and understand their own selves.

I checked some other terminology and think it is a loaded translation. Forgive me, however, you would want an answer closer to what is in the shabad.


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## ActsOfGod (Mar 4, 2014)

I think there are many ways to serve Guru Sahib.  And each person has their own unique talent/skills/inclination/heartfelt-desire.

To give some examples, I believe all of these qualify as service to the Guru:

* Performing seva at the Gurudwara with langar, cleaning, sweeping, etc.
* Volunteering at a homeless shelter, feeding the hungry.
* Donating (either finances, time, or love) to people who need help.
* Spreading Guru Sahib's teachings (e.g. by doing parchar)
* Doing any work which promotes Guru Sahib's teachings (e.g. building a 'gutka' app for mobile devices, etc.)
* Paving the way for other Sikhs (e.g. winning a court-case to allow wearing Dastaar or kirpan, etc.)
* Performing humanitarian or relief work in areas struck by disaster
* Learning/Singing Gurbani Kirtan (so others can hear Guru Sahib's message)


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## Harry Haller (Mar 5, 2014)

> The theme of serving the Guru is repeated many times throughout Sri Guru Granth Sahib Ji, but just what does that mean?


 
 for me, serving Creation is putting Creation before yourself, on a plane that has just crash landed, will you be one of the ones rushing for the exit, or one of the ones helping people out, do you walk past a beggar or do you stop, have a conversation, maybe give them some of your chocolate, do you slowly lose all desire for personal happiness and pleasure, and instead gain happiness and pleasure from Creation and the effect your life has on Creation

 rhetorical questions


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## Sherdil (Mar 6, 2014)

spnadmin said:


> I am wondering whether the word "renunciation" appears in these 2 verses, or whether it is a preference of the translator. Would be grateful for an analysis. "Detachment" in the word "bhairag" does appear.
> 
> ਜੋ ਮਨੁ ਮਾਰਹਿ ਆਪਣਾ ਸੇ ਪੁਰਖ ਬੈਰਾਗੀ ਰਾਮ ॥
> Jo man mārėh āpṇā se purakẖ bairāgī rām.
> ...



The translation is accurate, but it's tricky. 

Raga, in Sanskrit, means color. Modern day equivalent is "Rang". 

Metaphorically, it alludes to emotions coloring the mind. 

Bhairagi literally means "without color". Therefore, someone who is bhairagi is without emotion. They are detached from the material world. Renunciate is too strong a word, and unnecessary. 

Emotions like love (for the material world), desires, 5 thieves, etc. lead us away from Waheguru. 

If anyone has seen the film "American Beauty" they can understand how the color red was tied in with the emotions that the characters felt. 

I think this phrase was common in Guru ji's time, atleast amongst poets. It has become lost in history, and that is why it requires some effort to piece it together, but that's what makes it engaging and fun


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## Sherdil (Mar 6, 2014)

I think Satguru (true guru) is synonymous with Waheguru. 

Much of gurbani is written like a dialogue between Nanak and someone else. 

Nanak is asking questions and someone is giving answers, beginning with "O Nanak".

I think the reader is meant to infer that the someone else is Waheguru. 

He is not literally talking to God, but rather it is to show that creator and creation are one and the same. 

Therefore, to serve Satguru is to serve creation, just like Harry ji said.


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## palaingtha (Mar 8, 2014)

Sherdil said:


> I think Satguru (true guru) is synonymous with Waheguru.
> 
> Much of gurbani is written like a dialogue between Nanak and someone else.
> 
> ...



Permit me to differ here. Satguru is a Teacher who preaches Truth. Our Gurus are Satgurus. But Satkartar is the name of God, meaning to say The True Creator of the Universe. Also single word "Guru" has been used to denote God.


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## Sherdil (Mar 8, 2014)

palaingtha said:


> Permit me to differ here. Satguru is a Teacher who preaches Truth. Our Gurus are Satgurus. But Satkartar is the name of God, meaning to say The True Creator of the Universe. Also single word "Guru" has been used to denote God.



Permission granted 

Gurbani uses a lot of names for God. "Koi bole ram ram, koi khudahe. Koi sevae ghusaiah, koi Allahe"

http://m.youtube.com/watch?v=l3LXUd5iWQQ

"Lakh khushian patshahian, je satgur nadar kare", which means hundreds of thousands of princely pleasures are enjoyed, if the Almighty bestows HIS glance of grace. 

http://m.youtube.com/watch?v=Q4s9vvfXoH8


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## palaingtha (Mar 9, 2014)

Sherdil said:


> Permission granted
> 
> Gurbani uses a lot of names for God. "Koi bole ram ram, koi khudahe. Koi sevae ghusaiah, koi Allahe"
> 
> ...



Thank you for granting the permission.
Now for the issue on hand I would request you to listen a Kath/discourse by Giani Harnam Singh Ji, delivered on 25-2-2012, at Gurdwara Bangla Sahib, when he was the Head Granthi of the said Historic Gurdwara.
Sat Guru means  any one of the Guru Sahibans.
When Guru Nanak Sahib reappeared after three days at his village, the Kazi begged Guru Ji as to where he had gone these three days. The reply was, inter alia "... ( Parmatma ne Hukam kita) Jis ooper teri nadar, oos oper meri Nadar..... Mein Parbrahm ParmeshwarTu Gur Parmeshwar".
Further Gur Bani says i) " Gur Parmeshwar eko jaan". 
ii) "Jo Satguru di nazar vich parvaan oh Wahe Guru Di Nazar vich parvan".
Guru Gobind Singh Sahib says "Sri Harkishan Tihayi ye, Jis dithe sab Dukh Jaye".
So it is the Nadar of Guru Sahib, whom we address as "Sat Guru" thereby we differentiate between Wahe Guru and Sat Guru.


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## spnadmin (Mar 9, 2014)

Thanks to both Sherdil ji and palaingtha ji for providing resources to us. These explain somewhat differently; but the distinctions do not seem so great to me. Would someone chime in to explain how more than technicalities are being contrasted? Never mind if you personally think the differences are obvious. Others may benefit from your delving into greater detail. It would advance the discussion. From admin


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## Harry Haller (Mar 9, 2014)

What we really need is Prakashji to assist here


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## Ambarsaria (Mar 10, 2014)

In terms of serving the Guru we need to recognize that:


Guru does not need our service
Guru does not enforce a boot camp for those who don't so called serve
Our Gur ji/teacher simply most politely an at times emphatically suggest we learn our place vis-a-vis the creator and creation and live there by.


In terms of spnadmin ji's query regarding ਬੈਰਾਗੀ / ਵੈਰਾਗੀ (Bairaagi/Wairaagi) I note the following,




> I believe in Sri Guru Granth Sahib Ji the question of detachment is addressed many a times. The word "detachment" ਬੈਰਾਗੀ / ਵੈਰਾਗੀ (Bairaagi/Wairaagi) as used does not imply not to use the things or objects or things in daily living but simply excessive association beyond need, excessive hoarding beyond need, excessive wasting beyond need, and so on.
> 
> Guru ji were familiar with ਬੈਰਾਗੀ / ਵੈਰਾਗੀ (Bairaagi/Wairaagi) concepts as well as portrayal by some Hindu sects.  It is to address this that Guru ji write. Whereas ਬੈਰਾਗੀ / ਵੈਰਾਗੀ (Bairaagi/Wairaagi) is a virtue when in measure of living, the portrayal of the same by anointing foreheads, tattoos and worshiping statues/idols as of Krishna or Rama was an announcement or declaration by some to be ਬੈਰਾਗੀ / ਵੈਰਾਗੀ (Bairaagi/Wairaagi) and Guru ji categorically said, "NO". It is the virtues that you live by and not the declarations or announcements you make.



By the way, having to announce your so called virtues is self flagellation.:angryyoungsingh::thumbsupp:. So garb, anointment, etc., simply is self defeating if viewed holistically.

Hope it adds to dialog.

Sat Sri Akal.

*PS:  *The following provides more detail from Srigranth.org,

         वैरागिन्. ਵਿ- ਵੈਰਾਗੀ. ਵੈਰਾਗ੍ਯ ਵਾਲਾ. ਜਗਤ ਦੇ ਪਦਾਰਥਾਂ ਨਾਲ ਜਿਸ ਦਾ ਪ੍ਰੇਮ ਨਹੀਂ. "ਨਹ ਚੀਨਿਆ ਪਰਮਾਨੰਦ ਬੈਰਾਗੀ". (ਮਾਰੂ ਮਃ ੧) "ਜੋ ਮਨੁ ਮਾਰਹਿ ਆਪਣਾ, ਸੋ ਪੁਰਖੁ ਬੈਰਾਗੀ". (ਵਡ ਛੰਤ ਮਃ ੩)। (2) {ਸੰਗ੍ਯਾ}. ਵੈਸ2ਨਵ ਸਾਧੂਆਂ ਦਾ ਇੱਕ ਫਿਰਕਾ, ਜਿਸ ਦਾ ਆਚਾਰਯ ਰਾਮਾਨੰਦ ਹੈ. "ਰਾਮਾਨੰਦ ਬਹੁਰ ਪ੍ਰਭੁ ਕਰਾ। ਭੇਸ ਬੈਰਾਗੀ ਕੋ ਤਿਨ ਧਰਾ।" (ਵਿਚਿਤ੍ਰ) ਬੈਰਾਗੀਆਂ ਦੇ ਪੰਜ ਕਰਮ ਧਰਮ ਦਾ ਅੰਗ ਹਨ- ਦ੍ਵਾਰਿਕਾ ਦੀ ਯਾਤ੍ਰਾ, ਸ਼ੰਖ ਚਕ੍ਰ ਆਦਿ ਵਿਸ2ਨੁ ਚਿੰਨ੍ਹਾਂ ਦਾ ਸ਼ਰੀਰ ਪੁਰ ਛਾਪਾ, ਗੋਪੀਚੰਦਨ ਦ ਤਿਲਕ, ਕ੍ਰਿਸ2ਨ ਅਥਵਾ ਰਾਮਮੂਰਤਿ ਦੀ ਉਪਾਸਨਾ ਅਤੇ ਤੁਲਸੀਮਾਲਾ ਦਾ ਧਾਰਣ. ਦੇਖੋ, ਬੈਸਨਵ.


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## Ishna (Sep 4, 2015)

Thanks everyone for your thoughts so far.

The shabad below starts at the end of Ang 589 and I wish I'd read it first, as it's much more explicit about seva.

The first impression I got from it when I read it, was that everything we do, we should do for the Guru, and not for ourselves; dissolve the illusion of separation and do everything in the spirit of Oneness. It's advocating the ultimate, "Do unto others as you would do unto Guru." (A play on the Christian Golden Rule of "Do unto others as you would have them do unto you.")

The reason it's not specific about how to serve is because everything the Sikh does can be service to the Guru.

Harry bhaji, Sherdil ji and Ambarsaria ji agree that serving the True Guru means to serve the Creation. Whilst I agree with them, I wonder why Guru Sahiban didn't just say that. As a human with a feeble human mind and feelings, I admit that its easier for me to serve Creation via the Guru than it is to serve reality. I'm sure this is just my weakness, but could perhaps it is a human weakness Guru Sahiban understood and harnessed for positive outcomes. I.e. for some perhaps it's easier to serve the Sat Guru than it is to serve the old lady crossing the street.

The two lines by First Nanak Sahib Ji in the middle of this shabad seem out of place at first, but really bring seva back to serving Creation. Service isn't a blind ritual, it's a labour of love. I've added Bhai Manmohan Singh's translation of those tuks because they are clearer.  These lines also say that rituals are not service, and the temptation to make a show of your service instead of doing it quietly with love, is a trap.

The last salok reiterates the idea of serving the Most High which is within the Creation.. I think that might be why the salok talks about being shamed by begging from another, it's a reminder not to look for thanks or reward from the old lady you helped across the street; your reward is in love of the Naam, which is much more valuable than any mundane acknowledgement.

Please forgive my mistakes and misunderstandings above.
--

ਸਲੋਕ ਮਃ ੩ ॥ 
Salok mėhlā 3. 
Shalok, Third Mehl: 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ 
Bin saṯgur seve jī▫a ke banḏẖnā vicẖ ha▫umai karam kamāhi. 
Without serving the True Guru, the soul is in the bondage of deeds done in ego. 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥ 
Bin saṯgur seve ṯẖa▫ur na pāvhī mar jamėh āvahi jāhi. 
Without serving the True Guru, one finds no place of rest; he dies, and is reincarnated, and continues coming and going. 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥ 
Bin saṯgur seve fikā bolṇā nām na vasai man māhi. 
Without serving the True Guru, one's speech is vapid and insipid; the Naam, the Name of the Lord, does not abide in his mind. 

ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥ 
Nānak bin saṯgur seve jam pur baḏẖe mārī▫an muhi kālai uṯẖ jāhi. ||1|| 
O Nanak, without serving the True Guru, they are bound and beaten in the City of Death; they arise and depart with blackened faces. ||1|| 

ਮਹਲਾ ੧ ॥ 
Mėhlā 1. 
First Mehl: 

ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥ 
Jāla▫o aisī rīṯ jiṯ mai pi▫ārā vīsrai. 
Burn away those rituals which lead you to forget the Beloved Lord.
Burn such ceremonial custom, by which I may forget my Beloved. 

ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥ 
Nānak sā▫ī bẖalī parīṯ jiṯ sāhib seṯī paṯ rahai. ||2|| 
O Nanak, sublime is that love, which preserves my honor with my Lord Master. ||2|| 
Nanak, sublime is the love which builds my honour with the Lord. 

ਪਉੜੀ ॥ 
Pa▫oṛī. 
Pauree: 

ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥ 
Har iko ḏāṯā sevī▫ai har ik ḏẖi▫ā▫ī▫ai. 
Serve the One Lord, the Great Giver; meditate on the One Lord. 

ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥ 
Har iko ḏāṯā mangī▫ai man cẖinḏi▫ā pā▫ī▫ai. 
Beg from the One Lord, the Great Giver, and you shall obtain your heart's desires. 

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥ 
Je ḏūje pāshu mangī▫ai ṯā lāj marā▫ī▫ai. 
But if you beg from another, then you shall be shamed and destroyed. 

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥ 
Jin sevi▫ā ṯin fal pā▫i▫ā ṯis jan kī sabẖ bẖukẖ gavā▫ī▫ai. 
One who serves the Lord obtains the fruits of his rewards; all of his hunger is satisfied. 

ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥ 
Nānak ṯin vitahu vāri▫ā jin an▫ḏin hirḏai har nām ḏẖi▫ā▫ī▫ai. ||10|| 
Nanak is a sacrifice to those, who night and day, meditate within their hearts on the Name of the Lord. ||10||


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## Tejwant Singh (Sep 4, 2015)

Ishna ji,

Very well said. Thank You.


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