In today’s world, a troubling misconception is spreading within some circles of the Sikh community: the idea that Giaan (knowledge) is the Guru. This notion not only misinterprets Gurbani but also undermines the very foundation of Sikhi, the eternal presence of Guru Nanak Dev Ji as our guide. Through the divine light of Gurbani, such as the verse ‘ਸਤਿਗੁਰ ਬਾਝਹੁ ਗੁਰੁ ਨਹੀ ਕੋਈ ਨਿਗੁਰੇ ਕਾ ਹੈ ਨਾਉ ਬੁਰਾ ॥੧੩॥’, this article will affirm the truth: Giaan is not the Guru itself but a gift bestowed by accepting Guru Nanak Dev Ji as the Satguru.
Skeptical preachers, who deny the existence of Parmeshwar (the Supreme Being) and instead view nature as God, are unlikely to accept that the Guru is the Divine Light (ਜਾਗ ਦੀ ਜੋਤ) and the conscious power (ਚੇਤੰਨ ਸ਼ਕਤੀ). For them, even God does not have any meaningful existence. If they do not recognize Parmeshwar as a meaningful reality, how can they possibly accept the existence of the Guru?
Just as they have turned away from Waheguru, mistaking His creation (Qudrat) for Parmeshwar, they have also distanced themselves from the divine presence of Guru Nanak Dev Ji and Guru Gobind Singh Ji, reducing the Guru to nothing more than Giaan, principles, or simply Shabad.
By turning away from the True Naam (Gurmantar), they have mistaken the laws of nature for Naam itself. They have elevated nature to the status of Parmeshwar simply because it is lifeless, lacking consciousness and vitality.
If they were to accept a living, conscious Parmeshwar, they would be forced to confront their sins. Unable to renounce their wrongdoings, they find it easier to deny the existence of the Parmeshwar who holds them accountable. This seems to be the underlying reason for their rejection of Parmeshwar as a meaningful reality.
Such individuals believe that Guru Nanak Dev Ji was merely a human being like us. They lack the faith to recognize that Guru Nanak Dev Ji is just as alive today as He was 500 years ago. He listened to the prayers of His devotees then, and He still listens today. He protected His Sikhs in the past, and He continues to protect them now. But those without faith question, ‘Where is Guru Nanak? Where is Guru Gobind Singh? They claim to believe in Giaan (knowledge), yet they reject the very source from whom this divine knowledge flows.
This is why these individuals have begun to utter disrespectful words, claiming that the ten Sikh Gurus made mistakes and errors. Why don’t they realize that if the Guru were capable of making mistakes, the Gurbani given by the Guru would also be flawed? The perfection of Gurbani exists because it originates from perfect and complete Gurus, and without the Guru’s completeness, there can be no perfect knowledge.
Therefore, Gurbani is perfect, because our Gurus are perfect and infallible. If Guru Sahib were fallible, then the Gurbani revealed through them would also be fallible. But because the Guru is flawless, Gurbani, which flows from the Guru, is equally flawless.
Some skeptics argue that when the Sidhas asked Guru Nanak Dev Ji, “Who is your Guru?” Guru Sahib replied with the verse, ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ. They interpret this to mean that the Guru is divine knowledge. However, what they fail to understand is that in this verse, ਸਬਦੁ refers to Naam (Gurmantar), and the Jeev’s Surat (consciousness) is the Chela (disciple) of the Dhuni (sound) of Shabad. When we chant Naam, our Surat is meant to follow the Dhuni (sound) that arises from the repetition of Naam.
The Shabad is the medium through which the Akal Purakh speaks, and it is through the Shabad that Guru Nanak Dev Ji, the Satguru, guides us. Satguru Nanak is not a physical body but the divine Jot (light) of Guru Nanak, which is, in fact, the Jot of Waheguru. Bhai Gurdas says – ਨਿਰੰਕਾਰ ਆਕਾਰ ਕਰ ਜੋਤਿ ਸਰੂਪ ਅਨੂਪ ਦਿਖਾਇਆ॥ “The formless Lord has been beholden in the form of the light (in Guru Nanak and other Gurus).” Therefore, the Guru is the Shabad, the Shabad is Waheguru, and Waheguru is the Guru; they are one and the same.
We acknowledge multiple manifestations of the Waheguru, and the Guru is one such form of Waheguru, just as Naam itself is a manifestation of Waheguru. This divine system, created by Waheguru, enables the Jeev Atma to receive Naam from the Guru, leading it to unite with Waheguru.
It is essential to understand a key truth about Gurbani: Why is it considered the Guru? Not simply because it offers spiritual teachings, but because it carries the divine light (Jot) of the Guru, a light that was passed from Guru Nanak Dev Ji to Guru Gobind Singh Ji and continues to shine today.
Take, for example, the Gurbani verse: “ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਸਾਜਨ ਸੈਨਾ ॥” A direct translation might read, “Chant the Naam, my friend, my companion,” or “Chant the Naam, my dear one.” While these translations may capture the general idea, they cannot be considered the Guru. Why? Because they do not carry the divine light (Jot) of the Guru. That light resides only in the original Gurbani revealed by the Guru.
Translations are based on human understanding, and human understanding can be limited or even flawed. But Gurbani, revealed through the perfect and infallible Guru, is beyond error. It is divine wisdom in its purest form.
To reflect on this further: if someone were to compile an entire granth consisting solely of translations of Sri Guru Granth Sahib Ji, without including even a single word of the original Gurbani, would we ever accept that granth as our Guru? Certainly not. Because what makes Sri Guru Granth Sahib Ji our eternal Guru is not just the meanings it conveys, but the living presence of the Guru’s Divine Light (Guru Joti) within those original, revealed words.
Being a Guru is not simply about translating or explaining words. The status of Guru is not attained by the depth of wisdom alone, but by the presence of divine authority and light. Baba Bulleh Shah Ji and many other spiritually enlightened souls have composed beautiful, heartfelt writings that carry deep spiritual insight. However, their compositions are not recognized as Guru, because they do not carry the Divine Light (Guru Joti) that flows only through Guru Sahib. No matter how profound their words may be, they do not originate from the same divine source as Gurbani, and therefore, they cannot be the Guru.
And we don’t even need to look far, take the example of Bhai Gurdas Ji, who is also known as the Ved Vyas of Sikhi. His writings are considered key to understanding the meanings of Sri Guru Granth Sahib Ji. He scribed the Adi Granth Sahib under Guru Arjan Dev Ji’s guidance and possessed immense spiritual wisdom. Yet, he remained a devoted Sikh, never claiming Guruship. Despite his unparalleled devotion and wisdom, his writings are not regarded as Guru. Why? Because even though his writings explain Gurbani, they do not carry the Guru’s divine light (Guru Joti).
Similarly, Baba Budha Ji, who served six Gurus and lived a life of unparalleled devotion, was blessed with deep understanding but did not ascend to the Guru’s status. Why? Because Guruship is not earned through knowledge or service alone, it is a divine appointment, marked by the transfer of the Guru’s Jot.
This clearly shows that the Guruship is not based on knowledge alone, it rests solely in the presence of the Guru’s Jot. Thus, Gurbani is not considered Guru simply because it provides knowledge or teachings. It is Guru because it contains the essence of the Guru’s light.
Gurbani affirms the Guru’s supreme role: ‘ਗੁਰੁ ਪਰਮੇਸਰੁ ਗੁਰੁ ਗੋਵਿੰਦੁ ॥ ਗੁਰੁ ਦਾਤਾ ਦਇਆਲ ਬਖਸਿੰਦੁ ॥ ’ (Ang 897) – ‘The Guru is the Supreme Lord God; the Guru is the Lord of the Universe. The Guru is the Great Giver, merciful and forgiving.’ This verse equates the Guru with Parmeshwar, refuting the notion that Giaan alone could suffice. Only a divine, infallible Guru can bridge us to Waheguru.
Now take a moment to reflect, what truly took place when Guru Nanak Dev Ji appointed Baba Lehna Ji as the next Guru? This moment wasn’t just a passing of leadership; it was the divine transfer of the Guru’s Light. There is a beautiful and profound explanation of this in the following verses:
ਲਹਣੇ ਦੀ ਫੇਰਾਈਐ ਨਾਨਕਾ ਦੋਹੀ ਖਟੀਐ ॥
ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥
(Guru Granth Sahib Ji: Ang 966)
When Guru Nanak Dev Ji gave the Guruship to Baba Lehna Ji, with the blessings of the glory of Guru Nanak Sahib, the glory of Baba Lehna Ji spread far and wide. Because, within Baba Lehna Ji, the same divine light that belonged to Guru Nanak Sahib was present, and the way of life was also the same as Guru Nanak Sahib’s. Guru Nanak Dev Ji had only changed his physical form.
Just like when one lamp lights another, the flame remains in the first lamp, and the second lamp also begins to shine, in the same way, while the Guru’s divine light (Jot) still resided in the body of Guru Nanak Dev Ji, it also entered Baba Lehna Ji.
This is how the Guru’s divine light (Jot) was passed on without any loss, without interruption, ensuring a flawless and eternal continuation.
It was through the presence of the Guru’s Jot that Baba Lehna became Guru Angad Dev Ji. Similarly, it was only through this divine light that Baba Amardas Ji became Guru Amardas Ji.
When the eighth Guru, Sri Guru Harkrishan Sahib Ji, uttered the words “Baba Bakala,” at that very moment, the Guru’s divine light (Jot) entered Baba Tegh Bahadur Sahib Ji, and he became Guru Tegh Bahadur Sahib Ji.
In the early hours of the morning, when Mata Nanaki Ji, the mother of Guru Tegh Bahadur Sahib Ji, gazed upon his face, she immediately recognized the presence of that divine light. Mata Nanaki Ji, the wife of Guru Hargobind Sahib Ji, had been blessed with the darshan and blessings of the Gurus, from Guru Arjan Dev Ji to Guru Sri Harkrishan Sahib Ji.
She immediately recognized that the Guru’s divine light (Jot) had entered her son. Mata Nanaki Ji was the first to acknowledge Guru Tegh Bahadur Sahib Ji as the Guru. However, in obedience to the Guru’s command (Guru Hukam), she chose to remain silent.
In 1708, when our father, Sri Guru Gobind Singh Ji, bestowed the Guruship upon Sri Guru Granth Sahib Ji and bowed before it, the essence of the Guru’s divine light (Jot) had always been present in Gurbani. However, at the moment of Gurta Gaddi, the complete Guru Jot entered Sri Guru Granth Sahib Ji, just as it had once passed from Guru Nanak Dev Ji to Guru Angad Dev Ji. This is why today, Sri Guru Granth Sahib Ji is the eternal Guru of the Sikhs.
We too seek spiritual wisdom and desire to attain Giaan. However, we cannot agree with the approach of bypassing the true source of this knowledge, Guru Nanak Dev Ji, in an attempt to directly reach it.
Some people claim that the Guru Sahib were just ordinary human beings, like us, who reached the status of Guru after gaining Giaan (knowledge). But we must ask, weren’t there many Gursikhs during the Guru’s time, such as Bhai Gurdas Ji, Baba Budha Ji, Bhai Mani Singh Ji, and Baba Deep Singh Ji, who were highly knowledgeable? So why did they not attain the status of Guru?
These individuals often equate the status of the Bhagats with that of Guru Sahib, claiming that just as the Bhagats attained Giaan (knowledge), they too should be called Guru. For them, status of Guru can be obtained by getting Giaan. However, if they believe this, they must answer a simple question: How many Gurus do they have now? If knowledge alone could elevate someone to the status of Guru, the number of Gurus would keep multiplying endlessly. A Sikh, no matter how great or knowledgeable, always remains a Sikh, as clearly shown in the history of the Guru’s time. Furthermore, if they equate the Bhagats to the status of the Guru, will they also make the same claim for the Bhatts and Gursikhs like Baba Sundar Ji, whose writings are included in Sri Guru Granth Sahib Ji?
Reflect on this Gurbani verse:
ਮ: ੧ ॥
ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥
ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥
Water remains confined within the pitcher, but without water, the pitcher could not have been formed;
Just so, the mind is restrained by spiritual wisdom, but without the Guru, there is no spiritual wisdom. ||5||
(Guru Granth Sahib Ji: Ang 469)
Does this not clearly show that Guru and Giaan are distinct, and Giaan arises from the Guru?
Read this beautiful Gurvaak from Sri Guru Arjan Dev Ji:
ਗਿਆਨੁ ਧਿਆਨੁ ਕਿਛੁ ਕਰਮੁ ਨ ਜਾਣਾ ਸਾਰ ਨ ਜਾਣਾ ਤੇਰੀ॥
ਸਭ ਤੇ ਵਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ॥
“O Lord! I know nothing about wisdom (of spirituality), how to focus the mind on You, and spiritual actions; I have not appreciated the Worth of Your blessings.
But (with your Grace I have met) Guru Nanak, the greatest of all; He has saved my honour in this Dark Age (through uniting me to You).”
(Guru Granth Sahib Ji: Ang 750)
In this verse, “Satgur Nanak” is a singular noun in the Karta Karak (nominative case). Therefore, this verse cannot mean “O Nanak! Satguru is the greatest” or “Nanak says that Satguru is the greatest.” This is because if the word “Nanak” were in the Sambodhan Karak (vocative case), there would be no Aunkad (ੁ) at the end.
Those who interpret this verse as “O Nanak! Satguru is the greatest” lack a basic understanding of Gurbani grammar. The funny thing is that these individuals talk about Giaan, yet they have no Giaan of Gurbani grammar.
In Gurbani, the words Guru and Giaan appear in forms like:
In none of these grammatical forms can it be correctly interpreted that Giaan is Guru.
1. Giaan Guru means the Guru’s wisdom or the knowledge that comes from the Guru.
For example:
ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਗਿਆਨੁ ਗੁਰੂ ਤੇ ਪਾਈਐ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਇਦਾ ॥੧੫॥
(Guru Granth Sahib Ji: Ang 1038)
Meaning: Spiritual powers (ridh), intellect (budh), miraculous abilities (sidh), and knowledge (giaan) are obtained from the Guru. And through great fortune, the Guru connects one to Waheguru (God).
This verse clearly means that knowledge comes from the Guru.
2. Gur Giaan Guru means the knowledge of the Guru is received from the Guru.
For example:
ਦੇਹ ਤੇਜਨੜੀ ਹਰਿ ਨਵ ਰੰਗੀਆ ਰਾਮ ॥
ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਹਰਿ ਮੰਗੀਆ ਰਾਮ ॥
(Guru Granth Sahib Ji: Ang 575)
Meaning: That body is beautiful and blessed which is dyed in the colors of the Hari (Waheguru), and which seeks the Guru’s knowledge and longs for Hari (Waheguru).
Here, ‘ਗੁਰ ਗਿਆਨੁ’ means the knowledge of the Guru, and ‘ਗੁਰੂ’ here means from the Guru.
Those who are well-versed in Gurbani grammar never interpret it any other way.
Even the great scholar of Gurbani grammar, Professor Sahib Singh Ji, never interpreted this or similar verses to mean that Giaan (knowledge) is Guru.
3. Giaan Gur’ or ‘Gur Giaan’ means the Guru’s knowledge. In these words, the letter ‘Rara’ in ‘Gur’ is always mukta (i.e., without any laga matra), because ‘Gur’ here is sambandh karak (genitive case or possessive case).
Here are a few verses from Gurbani that convey this meaning:
ਗੁਰ ਗਿਆਨ ਅੰਜਨ ਪ੍ਰਭ ਨਿਰੰਜਨ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ॥
(Guru Granth Sahib Ji: Ang 456)
Meaning: When the collyrium (anjan) of the Guru’s knowledge is applied to the eyes, then the formless Waheguru is seen pervading water, land, and sky.
So, in this verse, Gur Giaan Anjan does not mean that knowledge is the Guru, but rather that it is the collyrium of the Guru’s knowledge.
Another verse:
ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥
(Guru Granth Sahib Ji: Ang 593)
Meaning: The meaning is that within, there is the Guru’s knowledge, which is the jewel-like form of Hari (Waheguru), and this jewel-like divine knowledge is what leads to liberation.
From this verse too, there is no indication that knowledge itself is the Guru, it clearly refers to the knowledge that comes from the Guru.
4. Gur Giaane appears only once in the entire Gurbani, and it is in the following verse:
ਨਾਨਕ ਕੀਮਤਿ ਸੋ ਕਰੇ ਪੂਰਾ ਗੁਰੁ ਗਿਆਨੇ ॥੮॥੬॥
(Guru Granth Sahib Ji: Ang 1012)
Meaning: O Nanak! He alone values the jewel, who is blessed with the spiritual wisdom of the Perfect Guru.
The point is, nowhere in Gurbani is knowledge (Giaan) shown as the Guru by bypassing Guru Nanak Dev Ji and the successive Gurus.
Knowledge is great, but it is a fruit of being connected to the Guru. Knowledge is not the Guru. Guru refers to a conscious being, not a substance like knowledge or any other outcome. Knowledge doesn’t directly come to anyone. It is only through the Guru that true knowledge is attained.
Those people who bypass the Guru and consider mere principles (ਸਿਧਾਂਤ), rules (ਨਿਯਮ), or fake knowledge (ਅਖੌਤੀ ਗਿਆਨ) as the Guru are fundamentally misguided. And it is unfortunate that they are misleading countless innocent people along with themselves.
These skeptical individuals who keep repeating “Giaan is the Guru, Giaan is the Guru”, in reality, they do not even accept the Gurbani that came from the mouth of the Guru as the Guru. Instead, they treat only their own interpretations of Gurbani as the Guru.
They have completely flipped the very foundation of Gurmat. The wisest thing is not to follow such people and waste one’s life. The damage these skeptics have caused in a short time is just as harmful as that done by fake dera leaders and self-proclaimed saints.
Fake saints, through their hypocrisy, damage people’s faith. And these individuals turn people away from God, Guru, Gurbani, Naam, and the Sikh Rehit Maryada, causing great harm to the Panth.
Now, let’s reflect on what Giaan (knowledge) actually is. Giaan is of two types:
For example, if someone living in India reads a book or watches videos about the Himalayas, they can gain bookish knowledge about them. However, they will only gain true experiential knowledge when they visit the Himalayas themselves, feeling the crisp air, witnessing the breathtaking landscapes, and experiencing the spiritual serenity that the place offers. Through books, one can never truly grasp the essence of the Himalayas, they can only form assumptions or impressions based on secondhand information.
Similarly, in Gurbani, there are descriptions of Akaal Purakh (the Timeless Being), His virtues, and divine qualities. True knowledge is when one, by practicing Gurbani, actually experiences those divine virtues and spiritual truths.
Gurbani tells us that Akaal Purakh is the destroyer of pain. Just knowing this is bookish knowledge. But walking on the path shown in Gurbani, following its teachings, and actually having one’s sorrows removed by Akaal Purakh, that is experiential knowledge.
This true experience is only possible through the practice of Naam and Gurbani. Unfortunately, our skeptical brothers do not believe in the transformative power of Naam and Gurbani, which brings peace and removes sorrow. That is why even their bookish knowledge is incomplete.
The Giaan that they are constantly talking about is not even with them. The purpose of this article is to emphasize that a Sikh must, in all circumstances, stay connected to Guru Nanak Dev Ji. Removing them from the position of Guru and accepting some flawed, incomplete, bookish knowledge, which is essentially meaningless, as the Guru is a very risky and harmful choice.
The beginning of Sikhi is in the feet of Guru Nanak Dev Ji, and it is in His feet that Sikhi is immersed. Where did this hollow knowledge come from? May Guru Sahib, in His grace, unite the wandering and lost ones with His feet and also bestow wisdom upon our skeptical brothers.
