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Nanakian Philosophy (Gurmat)
The Path of Enlightenment
by
Baldev Singh, Ph.D.
2035 Tres Picos Drive, Yuba City, CA 95993, USA
E-mail: baldevsingh0O7@comcast .net
Telephone: 530-870-8040
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www.archive.org/details/namdhari
CONTENTS
INTRODUCTION
Chapter 1: Guru Nanak & the Indian Society
Chapter 2: The Nanakian Philosophy
Introduction
Theology/Religion
1. God
2. Guru and Sikh
3. Purpose of Life
4. Soul
5. Salvation
6. Divine Benevolence
Cosmology
1. Cosmos and Evolution
2. Hukam
3. Ecology/Environmental Harmony
Cause of Human Progress and Suffering
Maya and Haumai
Repudiation of Old Dogmas
1. Karma and Reincarnation
2. Hell and Heaven
Universal Equality and Human Values
1. Moral and Social Responsibility
2. Ethics
Knowledge
Truthful Living
Compassion
Love
. Humility and Forgiveness
3. Exaltation of Woman
a. Role of Women in the Sikh
Revolution
4. Message of Universal Humanism
onaaoae
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Justice and Peace
1. Just Rule
2. Babur Bani
Establishment of Sikh Panth
Punjabi Language and Literature
Conclusion
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Introduction
Guru Nanak’s advent (1469-1539) is an epoch-making singular
event in the recorded history. His unique, revolutionary
and liberating philosophy of universal humanism —-liberty,
love, respect, justice and equality, is applicable for all.
Sikhs and non-Sikhs alike have written abundantly about
him, on his philosophy in Punjabi, English and some other
languages. Regrettably, most if not all, is addressed in a
superficial, superfluous and contradictory manner; so much
so that some authors in the spirit of ignorance even
exercised repudiation of Nanak’s precious thoughts which
are enshrined in the Aad Guru Granth Sahib (Sikh
Scripture), the only authentic source of the Nanakian
philosophy (Gurmat).
Before I detail the Nanakian philosophy in the second
chapter, it would be helpful for the readers to first
understand and appreciate the social, economical, political
and religious environments prevalent on the Indian
subcontinent at his time. Nanak was born in a small village
near Lahore (in present-day Pakistan), a town situated
between two Muslim capitals, Delhi and Kabul. The North
Indian subcontinent by then had been under the Muslim rule
for at least five centuries. The bigotry and oppression of
the Muslim rule had reduced the Hindu population to a level
of mere slaves. While the contemporary Hindu writings or
eyewitness accounts are non-existent, there is one Muslim
account that captures the sense of reality long before Guru
Nanak’s time.
Mahmud of Ghazni invaded North India (denoting geography
rather than a nation-state) numerous times between 1001 to
1027 C.E. penetrating deeper all the way to the Somnath
Temple (in modern-day State of Gujarat) without meeting any
appreciable resistance. Al-Biruni (973-1048/49 CE), the
renowned Indologist accompanied with Mahmud to India and
stayed years studying Indian people, their religion,
scriptures and culture. His astute observations never
failed to impress the deep-seated Hindu fanaticism he
witnessed directed against all foreigners, calling them
mleccha, meaning impure/uncivilized, and thereby forbidding
any social contacts with the foreigners [1]. His comments
on political realities against these invaded and subjugated
people were categorical:
No Muslim conqueror passed beyond the frontier of
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Kabul and the river Sindh until the days of the Turks,
when they seized power in Ghazna under the Samani
dynasty and the supreme power fell to the lot of
Nasiraddaula Sabuktagin. This prince chose the holy
war as his calling, and therefore, called himself Al-
ghazi (i.e. warring on the road of Allah). In the
interest of his successors he constructed, in order to
weaken the Indian frontier, those roads on which
afterwards his son Yaminaddaula Mahmud marched into
India during a period of thirty years and more. God be
merciful to both father and son! Mahmud utterly ruined
the prosperity of the country, and performed there
wonderful exploits, by which the Hindus became like
atoms of dust scattered in all directions, and like a
tale of old in the mouth of the people. Their
scattered remains cherish, of course, the most
inveterate aversion towards all Muslims [2].
Recognizing the total absence of literature from the Hindu
side, we are left solely with the words of Guru Nanak who
was himself an eyewitness to the hordes of atrocities anda
meltdown of the Hindu society. The next chapter details
Guru Nanak’s penetrating analysis of the societal realities
during the 15*® and the 16°* centuries. The bulk of the
information and its analysis are taken directly from Aad
Guru Granth Sahib which houses Guru Nanak’s writings.
Note: Reader is expected to encounter a few verses that are
repeated more than once. They are added only to emphasize
certain points under discussion.
References
1. Qeyamuddin, Ahmad (ed.) (1995), India by Al-Biruni, New
Delhi: National Book Trust, India, p. 9.
23 Ibids;, pw L0:.
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Chapter 1
Guru Nanak & the Indian Society
This chapter examines Guru Nanak’s reaction to what was
happening in the contemporary Indian society. At this early
stage of our analysis, in this chapter, I have taken the
liberty of utilizing the prevalent terms often invoked in
religious settings without prejudice to their meanings from
Nanak’s perspective. True to Nanak’s philosophy, I plan to
discuss and evaluate these religious terms fully in chapter
2. Therefore I ask the reader to exercise some selective
reservation here while reading the current chapter.
Given the absence of contemporary eyewitness accounts, Guru
Nanak’s incisive analysis of the contemporary society is a
must before we embark on his philosophy. In a nutshell,
Professor J.S. Grewal nails the issue historically at hand:
“A rigorous analysis of the compositions of Guru Nanak
reveals that there is hardly anything in contemporary
politics, society or religion that he finds commendable
[1] .”
Grewal’s keen and insightful observation finds a resounding
echo in the hymn of Bhai Sata and Bhai Balvand recorded in
the Aad Guru Granth Sahib (AGGS) [2]:
das dat eoshy tfonret nid fer faSe i
soa Safe va ate Gaudt ce fefafasta
Nanak’s lofty and profound thoughts about the Almighty
Master of the world amazed people so much as if he
reversed the flow of Ganges. (In other words, Guru
Nanak rejected old religious traditions and challenged
the social, political and economic orders of his
time).
AGGS, Balvand and Satta, p. 967.
1. Guru Nanak describes the rampant moral degeneration that
plagued the society: tyranny, injustice, cruelty, greed,
corruption, exploitation, falsehood, hypocrisy, pretension,
deception and self-conceit. Not only was he deeply
anguished by the sheer ignorance of the masses and their
exploitation by the powerful assembly of elite ranks
comprising rulers, government administrators, clergy and
the rich, but also the heartbreaking conditions of
untouchables/outcastes and women who were thrust at the
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lowest rung of the social order.
He condemned the elite
elements vigorously by calling spade a spade:
ate ast IH OAT UGH Uy afd
Sata Il
° a
AS MHS AY UEH' UA art ag
It is a murderous age,
righteousness has taken on wings.
(fifteenth night of the descending moon)
Amaavas night
afm ||
the kings are butchers,
and
It is the dark
of falsehood as the moon of Truth does not rise
anywhere.
AGGS, M1, p. 145
dat denn scot ug de Aes Il
Hi® ADH Ad Sot Wet UA OTA |
HoH afer we vrue ufS Cfo vat of I
Soa HOT Sa I nig 5 Ae aT |
Women have lost their vitality and become submissive
whereas men have become brutal and oppressive.
Politeness,
vanished,
life of the elite.
disappeared from the society. O Nanak,
“true God,” don’t search for another one.
one
AGGS, M1, p. 1243.
eg uy ofS oH Host as dur fF
aH oy Ale ufent ufo ufo ad of
q
a
vAct dats fame feet atta 3d y
2a
gu
a
farntat Sofd StH Se
=
J gu add
Sd daty set Weta
lal fo}
HU a edd |
ay ufss foaHfs J adtd
3 Ado
Pa
Ct ae
A
TH UH ads areteta
A
Hato He 2
Het Avetd Fats 3 Wefo
jal
&S UJ
Ag ot UT mm de ute o ast
uf udetet
Greed is the king,
falsehood is the treasurer.
advisor,
schemes.
artisans),
forced to pay bribes.
costumes, dances,
greedy pundit (priest)
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fue ure St staat Sfemr 7
sin is the prime minister,
“Sexual drive,” the chief
is consulted again and again to devise
The ignorant subjects
who grope in darkness are exploited and
The preacher adorns him-self in
plays music,
the legends of warriors and battles.
EN
U il
soberness/self-control and sincerity have
and dishonest living has become the way of
The sense of shame and honor has
there is only
and
(peasants and
and sings in loud tunes
The foolish
gathers wealth through
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chicanery and clever arguments. The religious ones
waste their generosity/charitableness, as they ask for
salvation (heavenly rewards) as reward. Some give up
householder life and call themselves jati (ascetic,
celibate), but do not know the righteous path (Truth).
Everyone thinks oneself as perfect and no one admits
shortcomings. However, O Nanak, one’s true worth is
determined when one is weighed on the scale of Truth.
AGGS, M1, p. 468.
Je nig ud ll
J TITHE Il
WH afd At A II
TOES Tso AHTT I
urdt ur ate At |
fang as fests I
od HOE HS sty utd Il
He féea fats afd arg I
STS Std ad
-
dyraxr
fo}
H
fo}
H
3
fo}
GToaqaoage
Ei
H
H
3
SSeS SS & sz
fe det a3 Hot uw vt
3 Sf Sf sGaer gor UGH Ste I
He ttfent ufSs adt Heer Het APE I
afin de staal ads ad HE |
Driven by greed, people (custodians of society/elite)
behave like dogs that eat carcasses (unlawful earning
has become their way of life). They keep speaking lies
because they do not reflect on Truth. Those who live
without honor are remembered as such after death. O
Nanak, whatever happens is sanctioned by Hukam (Cosmic
Law).
AGGS, M1, p. 1242.
ud il
(Ql QI
2. Guru Nanak was shocked at Hindu’s moral bankruptcy as
they were lost in the rigmarole of the caste system,
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superstition, rituals and idol worships. He pointed out the
futility of worship of gods and goddesses and the reading
of scriptures that promoted such beliefs. He asserted
forcefully that gods were mere mortals, nothing more:
defo utze 38 Hud I
fs ot Hat gas dete i
Even Lord Rama bewailed during his exile when he was
separated from Sita (his wife) and Lachman (his
brother). Even the Pandvas who lived in the company
their Master [Lord Krishna] were forced to do hard
labor in destitution.
AGGS, M1, p. 953.
fal
gdH HHS Add Hales HATS Il
did ud ute se A Has dd a AE cers |
Brahma, Vishnu and Shiva are afflicted with self-
centeredness (Haumai) as the rest of the world.
Only those are liberated who realize God by
contemplating on Guru’s teachings (Truth).
AGGS, M1, p. 1153.
al
UW als
fees ial
gg WAS ud fAfyst ue Aes ests |
unt ardt dfs IF SS STH MHS |
“T have searched many Shastars and Simrtis; their
teachings do not show the way to God, but contemplation
on God’s attributes is invaluable,” says Nanak
AGGS, M 5, p. 265.
ge us ufs ydH Jd fea 13% St AHS urst I
fal SOR. eA
Aue tau feds fewears 3 st Hd HET II
TH MSs TH de eds HIS MTS |
[30 st nis 6 utes so ote aa fagst I
Many brahmas (learned persons) got tired of studying
the Vedas, but they could not estimate even an iota of
God’s greatness. The sidhas (yogis), who tried their
utmost to realize God through yogic discipline, could
not even liberate themselves from the corrupting
influences of the world. Ten incarnations of Vishnu
including Shiva, the ascetic, who got tired of smearing
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his body with ashes, could not fathom the greatness of
ACCS)
thueds
Qs
o
d;
c
> Q
2b.
We
a
dq HATES oH He Uf PICA JAS
adats f35 aS mast use aS
ufé 5 AH Ufe 5 wT ufe 3 Be
miuet aedfs ni Ae nm ade
Haat 2y afed afa A ae 3
As one understands God’s attributes one finds that
describing Its greatness is like racking brain. Those
who describe God don’t know Its greatness or where It
resides. All those who have tried to answer these
questions with intense contemplation have been
unsuccessful. O baba (Sir), Allah is unreachable and
infinite (beyond human comprehension in totality).
Sacred is Its name and sacred is Its abode and It is
eternal and cherisher of all. Pause. Even the power of
Its immutable Hukam (Cosmic Law) is indescribable, no
one could write it down. If hundred poets were to get
together to try to describe it, they would not be able
to describe even a tiny bit of it after racking their
brains. No one can evaluate Allah’s greatness. They all
merely repeat again and again what they have heard
before. Pirs, prophets, spiritual teachers, faithful
ones, carefree mendicants, martyrs, sheikhs, mystics,
gqazis, mullahs and dervishes who are said to have
ote II
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reached Allah, couldn’t describe the greatness of
Allah. Their accomplishments are Allah’s blessings for
their continuous prayers (sincere efforts). Allah does
not consult anyone when It builds or destroys, or when
It gives or takes away. Allah alone knows It’s qudrat
(full scope of naturalism). It alone is the Doer. It
watches over all kindly and provides them according to
their needs.
AGGS, M1, p. 53.
dg udtent stsot SA Aug BA ATE II
Jul Jed BS UTE ||
ol TSA = Il
Je Ul 5S ATE Il
SSS TS FStst FS Us ule
To violate or usurp someone’s right or take away what
rightfully belongs to another is like eating pork for
a Muslim and beef for a Hindu. The spiritual guide
(gur pir) would standby only if the follower does not
make unlawful living. Mere talk does not lead to
paradise; salvation lies in right conduct. Adding
spice to unlawfully earned food does not make it Halal
(lawful). Nanak, falsehood begets only falsehood.
AGGS, M1, p. 141.
(A
a
al
eP op gd
oO
aa
qa
Sy
=
C
H
es
yop Wir
Be
fi
Q
r
10. While condemning the exploitation of masses by the
elite (government, rich and religious establishment), Guru
Nanak laid emphasis on honest living. According to
tradition, he accepted the invitation of a poor carpenter
of low caste, Bhai Lalo, and spurned the invitation of an
upper-caste rich landlord named Malik Bhago, to demonstrate
that hard work and honest living is divine whereas ill-
gotten wealth is evil:
eH Wd ovate wet feast fete Ag wet wrest |
unut asd dé ardt fant Arf 3 ATS II
So many have been disgraced for the sake of wealth and
because of it so many have been destroyed. It cannot
be amassed without illegal means and it does not go
with the dead.
AGES. Mh, os, ALT.
a
a
3
Hu Het se feard Il
Amassing riches leads to moral degradation.
AGGS, M1, p. 222.
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Hfant ufeer afe He Her far 3 ATE I
People die longing for wealth but it doesn’t go with
them.
AGGS, M1, p. 935.
Keeping his critical posture, he was equally critical of
the religious establishment for misleading and exploiting
the masses instead of enlightening them. Furthermore, he
lashed out at these holies for refusing to speak out on
behalf of the poor masses against their very exploitation
and persecution carried out by the government and the power
elements:
Bute
x
ah
thr Q|
Cc
LZ
rae
Hats 6 We MT
3t6 GAS at YT
Qazi (Muslim magistrate) tell lies and takes bribes
(instead of being the guardian of justice). The
Brahman priest takes life (exploits ignorant
parishioners and practices caste system), but bathes
ceremoniously. The blind yogi has lost his way in
search of “tranquility” without knowing the Truth. The
three are spiritually barren.
AGGS, M1, p. 662.
Tee
lan
Cc (al «al ee
nA €& Wg a
ca Td uetet AS
The one who lacks spiritual wisdom sings spiritual
songs to make a living. For a hungry (destitute)
mullah, mosque is a means to satisfy his hunger
(worldly needs). A lazy unemployed fellow gets his ear
pierced. He becomes a beggar and brings bad name to
his family. Never touch the feet of the one who claims
to be a gur pir (spiritual guides) but lives on
charity. Nanak, One who works hard to make an honest
living and practices charity finds the “righteous
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RECS. Mey. Be. PS
fadarta A dd ATE I
ard stfimt Hate ate II
Why should he beg who claims to dwell on God?
AGGS, M1, p. 953.
11. In his composition, Sidh Gost and other hymns Guru
Nanak rejected the ideology and practices of the
sidhas/yogis. His attitude was the same for other ascetic
orders. He rejected and denounced celibacy and ascetic way
of life in no uncertain terms. For Guru Nanak householder
life is the only proper way to realize God/Truth, as it is
the householder, who sustains society:
1S SHH USTeM II
3 fast ae} 11
dats fee urn I
(YY
oO
a
au
5P "Do ayy
Als gy? gy
S
>?
a
ra
Sy
ts
ay i
P Md,
Het A WTS
g
38 fads@ ue ureh7 I
mine Hts fadats dt da vals fee usm |
Union with God (realization of Truth) is not achieved
by wearing quilted robe or carrying a walking stick or
smearing ashes on the body or wearing ear rings or
shaving head or blowing the horn. Remaining
unblemished by the corrupting influence of the worldly
temptations is the way to realize God. Mere talk does
not bring about union with God. The one who regards
all as equal is a real yogi! Pause. God is not
realized by staying in grave yards/cremation grounds
or paying homage to tombs or sitting in meditating
posture or wandering in foreign lands or taking bath
at sacred places/shrines. Remaining unblemished by the
corrupting influence of the worldly temptations is the
way to realize God. O yogi, realization of God/Truth
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dispels doubts and worries. This way the wandering
mind is restrained. The mind becomes clean like a
mountain spring when it is focused on God or
consciousness becomes God’s abode. Remaining
unblemished by the corrupting influence of the worldly
temptations is the way to realize God. O yogi, conquer
your Haumai (self-centeredness) and be humble,
practice this type of yoga. You will attain the state
of fearlessness when your horn blows without blowing
(when truthful living becomes your way of life).
Remaining unblemished by the corrupting influence of
the worldly temptations is the way to realize God.
AGGS, M1, p. 730.
fe 5 Tufts Ast avefs |
Yogi calls himself jati (celibate) but has no control
over his sexual drive.
AGGS, M1, p. 903.
36 ad fie fat 5 gost II
In spite of all efforts the yogi/ascetic cannot control
his sexual urge.
AGGS, M1, p. 906.
Nanak regarded the sidhas/yogis and other ascetic orders as
parasites on society who preyed upon the public with magic
tricks and witchcraft. Further he exposed the absurdity of
yogic postures in the realization of God and their false
claims of achieving tranquil/equipoise state of mind -
still mind/breathlessness, as mind can’t be still ina
healthy and conscious individual. Mind becomes still only
when consciousness is lost or when one dies. Further, Sahaj
(HJq) in Nanakian philosophy does not mean tranquil or
equipoise state of mind the yogis talked about, rather it
means focusing on Truth while carrying out worldly duties:
yop
TAfont ashen Usfent ute fed de vars |
One could attain liberation while enjoying life
(laughing, playing, eating good food and wearing good
clothes).
AGGS, M 5, p. 522.
met 3 Hrefo Sta uastd ode AG AAT | Joe II
mite Ast ota uasts Ass f3fs Bur |
Had Ue WE SAS ST UCH INI II
The yogi closes his eyes and holds his nostrils to
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deceive the world. Pause. The yogi holds his nostrils
with a thumb and two fingers and claims to have the
vision of three worlds, but he can’t see what is
behind his back. What a strange “lotus pose” is this!
AGGS, M1, p. 662.
& Ag wrod I
MBA MUTT |
& SHS ya nidard ||
wists wate fat We st df oTH wad fimrg |
HEH! fest fast gS AT TU mies BUS II
aod f3g 3 Sutd ATS Hfsdd Hafe AHS Il
O yogi, it is truthful living that is equipoise (HS) ,
not the control of air flow (breath) in the ten-finger
long windpipe (trachea). Gurmukh (God-Centered
being/moral enlightened being) speaks the truth,
churns the essence of reality, overcomes the
corrupting influence of worldly temptations, gets rid
of egotistical pride and understands the unseen and
infinite One. When one realizes that One (God) is
within and outside (everywhere) then one falls in love
with God. But the yogi claims to understand the
invisible One Who is manifest as the Cosmos, through
sukhmana [Susumna], ida and pingala [names of three
major nadis (tube-like structures) whose “cleansing”
plays major importance in yoga doctrine to achieve the
so called tranquility/still mind/breathless state.
Nanak, the true and eternal One is beyond the reach of
the three (sukhmana, ida and pingala), It is realized
by contemplating on Sabad (Truth).
AGGS, M1, p. 944.
= AS wast Set mB
ToHfe $8 3s fess
3 Ue He AYE a! fa]
STS Ads SOY MATE II
Mother and father create a child through sexual union
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according to the Hukam (Cosmic Law) -—biology of the
reproduction of life.
AGGS, M1, p. 989.
H af das fust fee ure ||
Hots HSS af nurs I
The infinite Hukam (Cosmic Law) fashions human body
with beautiful features from father's semen and
mother’s blood (eggs).
AGGS, M1, p. 1022.
HHE HIST JaH J gE ne WHE II
It is Hukam (cosmic Law), which causes birth and death
or birth and death occur according to Hukam (biology
of death and birth).
AGGS, M1, p. 472.
33 43 ugg 3 Wet TH fae He Hoh II
I know nothing of deceitful Tantric spells and magical
mantras; I imbibe God in my heart.
AGGS, M1, p. 766.
med 5 mBuy 33 5 HST II
ofa ofe fangs fawmter JST 1
There is no other medicine, Tantric spells or magical
mantras, but Naam Simran (dwelling on God) destroys
evil.
AGGS, M1, p. 416.
mtu ora Seat AS Aat fata TAfo med ATS I
Cosmic Law/God Itself is the Controller and It
controls every thing; the desire to acquire
fame/wealth through supernatural powers leads one
astray from Truth.
AGGS, Jap 29, p. 6.
t fafa mime mB |
fag der
A
Tus udde d
HT Sol Te sv II
c
HS ofy gor Std Se feats 3 ure FE II
What would I gain if I were to become a sidha (yogi)
and acquire the so-called supernatural power (magical
trickery) to perform miracles to disappear and appear
at will so that people would hold me in awe? I am
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afraid such temptations would make me forget
God/Truth.
AGGS M1, p. 14.
fxs ot TAU Bd ved Be II
fas dt St Yd
8
x6 ot 3S HS Yd VET |
iowa) La fas jal ad er
HId wlio did Jig did Ae |
Many sidhas are busy performing miracles. Many wear
different garbs to set up their own orders. Many
practice Tantric spells and chant magic mantras. But
I, the humble, serve God only.
AGGS, M 5, pp. 912-13.
In contrast to other religious traditions that require
adopting the blind faith, Guru Nanak emphasized wisdom and
discerning intellect (bibek budhi) in the understanding of
God. Logical thinking is the key to understanding of Truth
and for the creation of a progressive, dynamic and just
society based on equality for all. He preached and
emphasized this message wherever he went and to whomever he
talked during his travels:
5 mndint wots dent are Il
BASH nraest ure HSI
mast abd US Il
Sq mg gg Sd ofa asi As Il
yy
Woe! A
yy
3
Wisdom is not which is wasted in futile arguments. Use
wisdom and reason in the service of God and practice
of charity. Learn by intelligent reading and earn
respect by exercising wisdom. Says Nanak, this is the
right path while other things (failure to apply
discerning intellect) lead to wickedness.
AGGS, M1, p. 1245.
rast Ata S Eft 6 mats Ad wud at 86 5 BS II
SSA HOD MAS ud fA fas Te Tey ade |
Those who lack commonsense, intelligence and
discerning intellect can’t understand the mystery of
the word (Hukam). Nanak, those are real asses, who
have no virtues but are filled with egotistical pride.
AGGS, MI, p. 1246.
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A
Hs ude Ulse Alon? II
made Hf fe dead Il
38 ust mite SusTS |
sist 38 nits BS ete II
way Aye Hel cant I
HS AS ofed AH FS ag
SHA Sed Shed fos II
In the smithy of self-control with the patience of a
goldsmith, make intellect the anvil, knowledge the
hammer, dedication the bellows and hard work the heat
of fire. In the crucible of love mould God-
consciousness, which is the true mint to construct
truthful thoughts. Those are blessed whose actions are
guided by God-consciousness. O Nanak, this is the way
the Merciful one grants bliss. (Using metaphors Guru
Nanak emphasizes self-discipline, intellect and
knowledge in arriving at the Truth).
AGGS, Jap 38, p. 8
aa HfS unten are ||
dfs mide He Hfs ae I
Make intellect the musical instrument and love the
drum. Playing this music will produce bliss and
lasting pleasure in your mind.
AGGS, M 1, p. 350.
ufos ZHS fRete & st athe Surg!
First evaluate the goods, then buy (first evaluate an
idea or philosophy before accepting it).
RGGS;, My py, TAL0+
gS Uso” fsa
One who applies discerning intellect understands the
subject in its real perspective.
AGGS, M 5, p. 285.
H uses’ fan ufo feea
One who is endowed with discerning intellect is indeed
a wealthy person.
AGGS, M 5, p. 1150.
po A AR Vs
HISHdls AAT ATEN II
qa Sot STH Sareny II
What constitutes a society (satsangat) of
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saints/enlightened beings? There is satsangat, where
there is deliberation/contemplation on the True One.
AGGS, M1, p. 72.
HSA Gufs Td Age Bsa
Deliberation and discussion on Guru’s teaching is the
utmost objective for a Sikh (learner of Truth).
AGGS, M 1, p. 1410.
ws cus de wet Tete fare shor |
Sun dt fan JG sf uf ag aes"
I focus my mind on the excellence of the Creator and
deliberate on them with enlightened beings (God-
centered beings/gurmukhs). A researcher makes
advancement/progress, while the one who indulges in
polemics (useless discussion) is wasted. I am
sacrifice to the Creator, Who is the Enlightener.
AGGS, M1, p. 1255.
a a
Ag Ba cat gh sea fae Hey fee a 1
‘Do not live a life of isolation; interact with others.
Keep learning from others and teaching others as long
as there is a breath of life,” says Nanak.
AGGS, M1, p. 661.
Het fan 3 nmiht ufS nrg Sd ws I
HA STS 3 SIM I
It is the wisdom not to denigrate anyone or debate with
the ignorant.
AGGS - M iy op. 473.
(7
ue utat nigat at gus aft de goteet
oS we aU EruSdd Il
THe SA nese nturd I
The body-fort is built with nine gates (mouth, two
eyes, two ears, two nostrils, sexual organ and anal
canal) and is maintained with water, air and energy
(food). However, the approach to the infinite and
invisible God is through the tenth gate, the brain.
AGGS, M1, p. 1036.
Brain controls the physical, chemical, biological and
electrical functions of the body. And it processes and
interprets the information gathered by the five senses. It
is also the site of consciousness that generates thoughts,
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emotions, feelings, ideas, perceptions and stores knowledge
and memories gathered through life experiences. Further,
there is a faculty in the brain, which distinguishes
between true and false, right and wrong, good and bad, and
logic and illogic. Guru Nanak calls it Dasam Duar (HH @y'7d).
Five centuries later, Paul Kurtz in his 1991 superb book,
The Transcendental Temptation: A Critique of Religion and
the Paranormal discusses the pervasive weaknesses among
humans to fall for the magical stuff. The mystery of life
and God and many other related questions which baffle and
distress the humankind are hardly addressed satisfactorily
in our daily discourses. In this chapter I will attempt to
answer these mysteries as elaborated by Guru Nanak under
the various headings beginning with God.
1. God
“God” is not an easy topic to talk freely without some
provocation. Skeptic magazine (Vol. 5, number 2, 1997)
under the leading title “The God Question” put forth a
superb analysis. In more details, Michael Shermer in his
book “How We Believe: Science, Skepticism, and the Search
for God” elaborates the state of the current religious
thinking on God. Ironically, in these high-brained
discussions, there is no mention of Guru Nanak and his
philosophy. Similarly, Samuel P. Huntington, author of the
much publicized “The Clash of Civilizations and the
Remaking of the World Order” makes no mention of Sikhism
[1]. Contrary to the idea of clash of civilizations, Guru
Nanak emphasizes the universal liberty, equality and unity
of mankind under “One and only” loving, forgiving and
merciful God Who cherishes all beings without any
distinction:
N fal fala) 9 FS fal fal away
AS AST ALTEIS 3 TAKA 6 TCA AIT ANS II
All are partners in Your (God) commonwealth. You do
not look at anyone as a stranger.
AGGS, M 5, p. 97.
ot ot Ydt Sut fearar Haws Afal GH a ute niet I
Enmity to none, nor we consider anyone stranger,
getting along with all is our creed.
AGGS, M 5, p. 1299.
Guru Nanak’s proclamation of universal humanism: na koi
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Hindu, na Musalman (neither one is Hindu nor Muslim) [2]
asserts that both Hindus and Muslims are the children of
the same Creator Who does not distinguish between moman
(faithful) and kafir (infidel), king and pauper, powerful
and powerless and man and woman. Unfortunately, the modern
world is plagued by the tunnel vision mentality depicting
“us (civilized) versus them (uncivilized)” - transfixing
the human values to “group morality,” “group freedom,” and
“group equality.” It was largely because of Guru Nanak’s
message of “universal humanism,” which prompted both Hindus
and Muslims to claim him as their own: baba Nanak Shah
fakir, Hindu ka guru, Musalman ka pir (Baba Nanak Shah, the
preacher, Guru of the Hindus and Pir (Muslim hly man) of
the Muslims) [3].
Further Nanakian philosophy (Gurmat) differs from other
religions in the basic premise —- the concept of God. Surely
the concept of “one God” was known long before Guru Nanak.
However, that “one God” idea has been nothing more than a
“tribal god.” In addition to millions of gods and
goddesses, Hindus also believe in a God who communicates
only through the Brahmans (highest caste) and then there is
a God for the chosen people, the Jews. Christian God is
approachable only through His only Son, Jesus Christ,
whereas the Muslim God, Allah, is accessible only through
Mohammed who is Allah’s last and final Prophet in a long
line of Prophets. And Muslims claim that theirs is the only
true prophetic religion. In sharp contrast, Guru Nanak
talks about sarab saanjha (Universal) God. And he
proclaimed that the Universal God - the “One and Only”
Entity, the Cause of all causes, Source of all sources that
is manifest as the Cosmos, is beyond the scope of Hindu and
Semitic texts:
fan wd fan dd fan Buer Il
Td Id Sat FA Sa |I
There are six different schools of Hindu philosophy by
six different teachers with six different sets of
teachings. But the Teacher (God/Truth) of teachers is
One, Who is interpreted in so many different ways.
AGGS, M1, p. 12.
ae aset Se ST AST II
Neither the Vedas [four Hindu texts] nor the four
Katebas [Semitic texts: the Torah, the Zabur (Psalms),
the Injil (Gospel) and the Quran] know the “Reality.”
AGGS, M1, p. 1021.
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ae ase add ag gud 37d ufsd fea Sat I
What can the poor Vedas and Katebas teach when their
authors themselves did not understand the “One and
Only.”
AGGS, M 1, p. 1153.
ge ase fans afs As feo ufsur vets 5 det |
The readings of the Vedas, Katebas, Simrtis and all
the Shastras do not show the path to salvation
(freedom from ignorance and falsehood).
AGGS, M 5, p. 747.
Thode Hes Sot Sa I
ks vary AY |
ES at HB AT Tat Il
Ags ASE Ss ua |I
The Merciful One is the only Emancipator (Maula), not
pirs (spiritual guide), sheikhs and prophets. The
Master of every heart, Who delivers justice, is beyond
Quran and other Semitic texts.
AGGS, M 5, p. 897.
Further to refute the notion of the exclusive nature of God
or exclusive path to God and the coercion of others to
follow that exclusive path, Guru Nanak emphasizes
repeatedly the infinite, ineffable and unfathomable nature
of God. He makes it crystal clear that a finite entity like
man can not define an infinite Entity in totality:
as mato mate utd |
~n a Pp Or ar fal
as afa afa Cfo Bfe ata I
23 ofS dfg ada |
st nfy & Hats act ate |
nes ae Ses SE II
Soa AS Aro ASS
How many are attempting to describe God? How many have
departed doing the same. If God were to create as many
more people as already created, even then they would
not be able to describe how great God is. God is as
great as Its Hukam (Cosmic Law). O Nanak, the True One
alone knows Its greatness.
AGGS, Jap 26, p. 6.
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And STH at (3% Sf
mite Got SHS St U
nf Als THs of me ut
esx a de urte 5 ae II
If all the people get-together, even then after their
best efforts they can’t describe even an iota of God’s
greatness. Further, what they say does no enhance or
diminish God’s greatness.
AGGS, M1, p. 349.
=F
=
jal
(a
Se nis MSH MUTE II
uat Set ura EE Het ugeteas Il JIS |
3d Ja 5 WU ase fafy a We ae Il
AAG Ate ASbafs £8 5 umSts SHE II
atHfs fas 3 urn Afs Afe Afe mets AE II
ee Ex fal aN fal NA NO
ufé 5 AA ufe 5 wd Ue 3 te BE I
mat Feds nid we wind age ade Il
NS fal fal A 23
Haat 2e afeg af A we SU Il
O baba (Sir), Allah is unreachable and infinite (beyond
human comprehension in totality). Sacred is Its name,
sacred is Its abode and It is eternal and Cherisher of
all. Pause. Even the power of Its immutable Hukam
(Cosmic Law) is indescribable, no one could write it
down. If hundred poets were to get-together, even they
would not be able to describe even a tiny bit after
racking their brains. No one can evaluate Allah’s
greatness. They all merely repeat again and again what
they have heard before. .. Allah does not consult
anyone when It builds or destroys, or when It gives or
takes away. Allah alone knows Its gudrat (power and
creation—naturalism). It alone is the Doer. It watches
over all kindly and provides them according to their
needs.
AGGS, M1, p. 53.
He also pointed out the absurdity of conflicts over
religion when the Creator of all is “One and Only”, the
Hukam (Cosmic Law)
Nv fal fal EN
Sa wat Ate free II
dd Gag fIE HASHES |I
The one who realizes God/Truth right here is
recognized as the wise one (religious). Mere claim to
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be a Hindu or Muslim is worthless.
AGGS, M1, p. 951.
et FS TH ITH
act Ae TASH
ade ATE ATH I
fast ots JatH I
Some say Rama; others say Khuda (Muslim name of God).
Some worship Gusain (Hindu name of God); others worship
Allah. But the merciful and compassionate Creator who
creates all is one.
AGGS, M 5, p. 885.
Further, unlike other religious traditions Guru Nanak’s God
is a Being of attributes: Sach (Truth) that is Universal
and Eternal distinct from man-made truth. In the beginning
of the first stanza of his composition Jap (Japji) on the
first page of AGGS, Guru Nanak says:
mite AY date Av I
J at AY S'6a Ht St AP Il
Sach (Truth) is primordial, It exited during the ages,
exists now, and, O Nanak, It shall exist forever.
AGGS, Jap 1, p. 1.
Lat
TH Hes US S UST |
faddo 3 Adalat
O WU, a
God, You are the embodiment of beauty, vitality,
wealth and sovereignty. You are both invisible and
manifest.
AGGS, M 5, p. 211.
35 f85 306 feHErd |I
dS 3 Hdd feHetS II
The Invisible One manifested Itsef as the Cosmos
consisting of solid, liquid and gaseous matter.
AGGS, M 5, p. 250.
In the AGGS the word nirgun (fédddé/fSde) means invisible and
virtueless, not without attributes.
And immediately after the above proclamation, he warns that
this Truth can not be realized through conventional beliefs
or clever arguments, it can be understood only through the
understanding of Hukam (Cosmic Law). In other words Cosmos
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is the library for gathering the Knowledge about Truth and
laboratory as well to test the Knowledge to arrive at the
Truth:
Hfe 6 deet A Adt we = Il
gus dest A ofe oo fee ze
Cie ie) S3dl es)
got udm Sard
rsur wy dfg 3 fea 5 3S STS I
mist Jem foe as se us I
JotH GET BST Stata fhe STS II
The Truth can not be realized through endless ritual
purifications nor can it be realized through ascetic
practices (withdrawal from active life) nor through
amassing riches nor through endless clever arguments
based on conventional wisdom/knowledge. Then how could
one acquire the Truth and how could one get rid of
ignorance and falsehood that clouds one’s thinking? The
answer says Nanak lies in the understanding of Hukam
(Cosmic Law) and living in harmony with it.
pb | (Qi id] Os
a]
a
Dp
S
Ql
Al
q
a
He glorified and sang the praises of the “One and Only"
Entity (God/Truth) by proclaiming that It is accessible
(understandable) to all seekers of “Truth” irrespective of
their creed, caste, gender, color, ethnicity and
geographical consideration. He did not assign any specific
gender or name to the Entity; he called It: Gur
(Enlightener), Satgur (true Enlightener or Eternal),
Nirankar (Formless), Alakh (Invisible), Kartar (Creator)
and Sach (Truth). And he used the prevalent Islamic names
for Allah and a number of those used by the Hindus for
their respective deities without any distinction along with
adding and addressing new names of his own. Besides, most
often in the AGGS, the Entity is described by Its
attributes like -- Almighty, Supreme Being, Omnipotent,
Omnipresent, Infinite, Ineffable, Great, Merciful, Loving,
Forgiving, Bounteous, Protector, Emancipator, Master, King,
True King, Husband, Lover, Sabad (Knowledge/Truth), Naam
(attributes of God) or simply as True One, One or You or Oh
meaning That or He/She. In the opening verse of AGGS, Guru
Nanak has given some of the attributes of the “One and
Only" Entity that constitute the foundation (creedal
statement) of his philosophy:
qe AS oH AGS UTE fous fages wars Hots mast AF Te YATE II
That One and Only (ZkO) -- known as Truth (Sat Naam),
Creator (Karta), Omnipresent (Purkh), Sovereign and
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Self-Sufficient/Self-Sustaining (Nirbhau), without
enmity and non-retributive (Nirvair), Timeless
Being/Deathless Being (Akal Moorat), does not
incarnate /beyond birth and death (Ajuni), Self-
Created/Eternal (Saibhan), Enlightener (Gur) and
Bounteous and Sustainer (Parsad).
AGGS, Opening Verse, p. 1.
Guru Nanak designed this special symbol ®° to represent
the “One and Only” Entity that is infinite, ineffable and
unfathomable - beyond human comprehension in totality. It
is noteworthy that Guru Nanak used numeral %(1) instead of
writing one in script as fa (Ik) to emphasise the “oneness”
of God.
Less than two centuries later to Nanak, Benedict De Spinoza
(1632-1677) used the term “Substance” for the “first
Reality.” He came to the following conclusion about the
“Substance” via reflective analysis:
"By Substance I understand that which is in Itself and
conceived through Itself; in other words, that the
conception of which does not need the conception of
another thing from which it must be formed."
There is remarkably a similarity between Spinoza’s
“Substance” to that of Guru Nanak’s “One and Only" Entity
[4].
Guru Nanak emphasizes repeatedly the oneness of God and the
universal equality of human race:
Afog Hd
Sa J aret Sal
My Master is One; O brother, It is One and Only.
AGGS, M 1, p. 350.
fe) aN EN QV of
Hdd Hdl ead J fe ol AT Ale |l
There is Only One, Who is omnipresent and eternal;
there is no second.
AGGS, M 1, p. 660.
Haat abot ot fea wast AA fenfe 5 Wet II
May I never forget that there is but One Who takes
care of all beings?
AGGS, Jap 5, p. 2
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Soa AfSad MAT Welt Ft ASA BS frets AG II
O Nanak, Satguru (True God), is the One Who brings all
together.”
AGGS, M1, p. 72.
~ fal fal ~ fal (alpen ayaa OS fal
vod Hild Hdd Hda Hd cal Sd Hisdid ele Ture il
Satguru made me see (understand) that One is in all
and all are in One.
AGGS, M1, p. 907.
3 nn aes 3a AS fe |
3u fig tH neg 3 aE ||
You (God) are the Creator and whatever happens is Your
doing. There is no second one equal to You.
AGGS, M 4, pp. 11-12.
Finally, Guru Nanak’s God is the center of family life. It
is father, mother, lover, husband, sibling, relative and
friend:
~
aN
FT fust 3 THT HST Il
AT doy FAT FST I
ou are my father, You are my mother, You are my
relative and You are my brother.
AGGS, M 5, p. 103.
K Us «UY,
The evidence presented here demonstrates clearly that the
Guru Nanak’s concept of God is radically different from
earlier religious traditions.
References:
1. Muthumohan, N. Sri Guru Granth Sahib: Towards Making a
New Civilization”, SikhSpectrum.com, August 2007.
2. Singh, Sangat (2001). The Sikhs in History, New Delhi:
Uncommon Books, 4th ed., p. 14.
3. Singh, Baldev. “Was Guru Nanak a Hindu or Muslim?”
SikhSpectrum.com, November 2007.
4. Panjikaran, J. “Sikhism and the Philosophy of Spinoza: A
Comparative Study”, SikhSpectrum.com, November 2004.
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2. Guru and Sikh
Guru Nanak and his successors used the terminologies of
other religions to express and explain Nanakian philosophy,
but their meanings are not necessarily the same as in the
parent religions. In fact they were radically altered.
Further there are no adequate words in English or other
languages to translate these terms properly. For example,
Guru and Sikh are most commonly interpreted as teacher,
spiritual guide and preceptor, and learner, student and
disciple, respectively. However, these words fail to convey
the proper meanings of Guru and Sikh as used in Aad Guru
Granth Sahib (AGGS). The word Guru in AGGS means
Enlightener, the destroyer of darkness (ignorance and
falsehood) which is one of the attributes of God. Most
often Guru means God (Enlightener) or Sabad (Knowledge,
Wisdom, Truth, and Teachings of Sikh Gurus):
-) o -) jal jal
AS vel Sdeld Add VvSld JA Il
23 woes dient ae fas wa nit II
If hundred moons and thousand suns were to rise, even
then, in spite of this much light the darkness of mind
can’t be eliminated without the Enlightener (Truth).
AGGS, M 2, p. 463.
Y ty
Td US Tg vise nse fyaee ASt ag at ASTI
Guru is enlightener, invisible and mysterious
(incomprehensible in totality). One, who understands
the Guru (God), comprehends the nature of the
universe.
AGGS, M1, p. 1125.
MUSUE UTSYTH USA SSA ad fufsr At Ate I
Nanak met the Guru, Who is infinite, omnipresent and
almighty.
AGGS, M1, p. 599.
3d ae Tg HA a SUT
Hee dg Adts Ufs ya Il
When the yogis asked, “Who is your Guru or whose
disciple are you of?” “Sabad (Knowledge, Truth, Guru’s
teachings) is the Guru and my mind, which is focused
onthe Sabad and comprehends it, is the disciple,”
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replied Nanak.
AGGS, M 1, pp. 942-43.
fom ins dd Ate uetent |
Knowledge is anjan (Antimony that is supposed to
sharpen one’s vision) that made me see (understand)
Guru’s teachings.
AGGS, M1, p. 221.
did farts nine Ae Sst ute I
Mats Woe mferns wit seen |
I applied the anjan of Guru’s teachings (Truth) to my
eyes. It enlightened my mind by destroying the
darkness of ignorance and falsehood.
AGGS, M 3, p. 124.
jal
foams usd afd fag iar es Hd afd wet J
I have used the sword of knowledge to destroy the
corrupting worldly influences.
AGGs, M 5, p. 1072.
ag ag Hat fadara 3 fSH AES neT 5 ae I
Marvelous is the bani (hymns/Guru’s teachings),
nothing equals it as it is the voice of the Formless
One.
AGGS;} IM: 3)-on SiS:
When Guru is used for a Guru person, it means disseminator
of Sabad, the liberator from ignorance, falsehood,
superstition and prejudice:
Hes vad nud Hf Afs af Budt fea SH UHI
Use Hd Sfd 35 HI AS SSA Td UTYAHI
Nanak, the servant of the Supreme Being Who pervades
everywhere, lit the lamp of Truth in the darkness of
ignorance and falsehood to enlighten the world.
AGGS, M 5, p. 1387.
Se uitst SdH oF Hats SfES User
wet Fat ude 3 dfs atat she yaa
The egg of prejudice and superstition has burst and my
mind has been enlightened. The Guru has shattered the
fetters of prejudice and superstition to set me free.
AGGS, M 5, p. 1002.
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fonts mS dfs Chart mifemas wits fear |
ofe fasur 3 AS sfemt SSa His USCA I
Thank God, I met the Guru who has enlightened my mind.
The Guru gave me the anjan of knowledge that removed
my blindness (ignorance and falsehood).
AGGS, M 5, p. 293.
At a common level, the Sikh means a follower of the
Nanakian philosophy. However, in the AGGS, the Sikh means
devotee, disciple, learner (seeker of truth), sachiara
(truthful), gurmukh (moral enlightened being, God-centered
being) and gursikh (follower of Gurmat):
ret fata ae Sherr
Sed AGH Bwre uti
One who, deliberates on Guru’s teachings and follows
them faithfully, crosses the ocean of worldly
temptation under the watchful eye of the Benevolent
One.
AGGS, M1, p. 465.
a
Lae 2)
His fed daa Fed Ufea A fea Te at TAY Heat I
If one practices even one teaching of the Guru, one is
endowed with the wealth of wisdom like a rich person
with gems, jewels and rubies.
AGGS, Jap 6, p. 2.
OP. ms im ial
& Hle THY JH II
QS atst dant Ad Ahas sas j ure oH I
O my mind listen to my advice (inner
voice/conscience)! Only good deeds count in life, this
is your only chance to realize God through good deeds,
as you won’t have another life.
AGGS, M1, p. 154.
(4 (oO
>)
SHS dd at fry Af ufe uta det fous |
O my mind listen to the Guru’s advice, you will
realize God, the Treasure virtues.
AGGS, M 3, p. 152.
jal
dd a ate fefe nie |
That Sikh who follows Guru’s path is a brother, a
friend and a relative whereas the one who is self-
centered suffers after alienation from the Guru.
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AGGS, M 3, p. 601.
dy HTS eI Td wer Il
dd ad Het 3% Hod ne ate df ae fae Il
O Sikhs of the Guru, dear friends, walk on the Guru’s
path and accept whatever is said by the Guru as
beneficial because his narrative/sermon is unique and
wonderful.
AGGS, M 4, p. 667.
ts 1
fae Td aT HS HS II
. ‘wae jal
fy feats fafa sate
baa)
He
g
II
What is the yogi afraid of? God is everywhere - in the
trees and plants
outside as well.
AGGS, M1, p. 223
(forest), within the household and
Ale ates Hdmats ufst g
God pervades everywhere in water,
forests.
AGGS, M 5, p.
In opening stanza of J
Guru Nanak says that t
realize God/Truth and
purpose can be achieve
(Cosmic Law) and livin
repeatedly the “onenes
jal jal
IS Ted at Il
land, space and
133.
ap (Japji) on the first page of AGGS,
he purpose of human life is to
then he goes on to say that this
d only by understanding the Hukam
g in harmony with it. He emphasizes
s” of the Creator and the creation:
fore Ahetrat Je}
y fal
< UNS ||
(OY
JOH GET UHEST G
“How could one be
and how could one
“By living in har
answer,” says Nan
AGGS, Jap 1, p.
Using the most revered
mother and father, he
environment as:
T OTS
come a sachiara/ Godlike (gurmukh)
get rid of ignorance and falsehood?”
Ins
mony with Hukam (Cosmic Law) is the
ak.
icons of Indian traditions: teacher,
expresses his reverence for the
U
UE dd urat fust HS
ofS HS Il
Pen TS oe wea
Air is the guru,
great mother of a
whose laps the wh
AGGS, M1, p. 8.
remy
OS Hees Ads I
water is the father and Earth is the
ll. Day and night are two nurses in
ole world is at play.
And he intertwines environment with ethics and work:
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3 ural AS HS Fae II
Sut wet fas vst <3 eas AMT I
Make love the farm, good conduct/purity the water,
truth and contentment the oxen, humility the plough,
consciousness the ploughman, remembrance the
preparation of soil, and union with God the planting
time.
AGGS, M1, p. 955.
He expresses his thoughts with passion in homage to the
Eternal one with sublime imagery of beauty and wonder of
nature. The futility of adoration of an idol with lights,
incense and flowers inspired him to describe the harmonious
worship of the Creator inherent in nature:
dds Hae sfe de Gua ys steer Hse Hoa HST I
TU HOSS USE Ved Ad Has FITS SSS AST I
ant wtdst dfe sedzar Sct nist |
Mods" Hee SHS Sct |
The sky is the salver, the sun and the moon are the
lamps, and the stars in the constellations are the
pearls. The wind carrying sandalwood fragrance from the
mountains is the incense, air is the fan, and all the
vegetation is the offering of flowers to the Luminous
One. What a wonderful and beautiful worship is this? O
the Emancipator, this is your worship. The unending
Cosmic music is the sound of temple drums.
AGGS, M1, p. 663.
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Cause of Human Progress & Suffering
Maya and Haumai
The word Maya occurs so frequently in the Aad Guru Granth
Sahib (AGGS) that there are about 215 verses within that
begin with this word. Contrary to the Indian tradition,
Maya in the AGGS does not mean illusion or the unreality of
the physical world. According to Nanakian philosophy, world
is real as it is the creation of the True One:
J Us Ad YIHS |
J BM Ae nia |I
3d ade Hog eed
ow Sot MH Ae Urye II
True are Your universes and true their parts. True are
Your habitats and true are creatures of different forms
and shapes. True are Your actions/works and true are
all of your deliberations and decisions. True is Your
authority and true Your is justice.
AGGS, M1, p. 463.
Y UY UV
dy dad
F
r
F
r
fed A AY ot J dost A ot fefe SF II
This world is the abode of the True One, Who resides
in it:
AGGS, M1, p. 463.
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uals Bute udt USHA |
The Earth was created to practice righteousness.
AGGS, M1, p. 1033.
deHty ugst AMS AMAT II
The True One has fashioned Earth for the sake of
gurmukh (God-centered being/moral enlightened-being) .
AGGS, M1, p. 941.
Then what is Maya in the Nanakian philosophy (Gurmat)? Maya
is the corrupting influence of the world that alienates
humankind from God: “Intoxicated with Maya one is vain and
mean, thereby getting away from God. Maya is that which
causes humans to forget God through attachment [1].
20 ufeur fas ofa ferd Ho Sun sr ear tent |
Maya is that which makes a human being forget
God/Truth by creating attachment to the corrupting
influence of the world.
AGGS, M 3, p. 921.
Further, according to Guru Nanak, Maya is Haumai and its
progeny of five: Kaam (lust, sexual drive), Kroadh (anger),
Loabh (covetousness, economic drive), Moh (attachment) and
Ahankar (egotistical pride). Haumai and the five
drives/instincts are responsible for the corruption of
morals and the development of criminal behavior. Behind all
human problems from individual suffering to bloody
international conflicts is the invisible fire of Haumai
fueled by these five elements.
fas fos Tafa Aa Bur user fos fors Ute fearA ASTI
TBH fefs Fa Bur user aH fenfent vy uret il
O respected one, how is life created and how could its
suffering be eliminated? Respected one, it is Haumai
which is innate to life that causes alienation from
God - the cause of suffering.
AGGS, M1, p. 946.
It needs to be pointed out here that the renowned
psychoanalyst, Sigmund Freud (1856-1939) proposed his dual
theory to account for the instinctual aspects of our mental
lives, by the existence of two drives: sexual and
aggressive.
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One drive gives rise to the erotic component of mental
activities, while the other gives rise to the purely
destructive component. .. To use Freud’s terminology the
two drives are regularly “fused” though not in equal
amounts. .. Thus even the most callous act of
intentional cruelty that seems on the surface to
satisfy nothing but some aspect of the aggressive
drive, still has some unconscious sexual gratification.
In the same way there is no act of lovemaking, however
tender, which does not simultaneously provide an
unconscious means of discharge to the aggressive drive
2)".
On the other hand, Guru Nanak proposed that it is Haumai
and five drives/instincts -- Kaam (lust, sexual drive),
Kroadh (anger), Loabh (covetousness, economic drive), Moh
(attachment) and Ahankar (egotistical pride) that influence
the psychology of human mind —- mental functions and human
behavior. Then what is Haumai? It is Haumai that is
responsible for all the progress/development of human
society as well as for all the problems it faces, writes
Daljeet Singh:
What has been the surest means of life’s survival and
progress has now, according to the Gurus, become “the
great disease” of man. The struggle against elements
and inter-species competition having been considerably
won, man finds himself quite unequipped and helpless
in the inter-species dealings and struggle between man
and man. The Gurus repeatedly emphasize that this
Haumai, egotism or self-centeredness is the greatest
problem of man. The reason is obvious. Just as it is
impossible for one’s stomach or liver to digest food
for another person, in the same way it is impossible
for one’s thought system to be any thing but self-
centeredness, the same being subservient to the
individual self. It is this organic condition of man
that the Gurus call Haumai or self-centeredness. True,
certain altruistic tendencies have been developed as
the result of cultural conditioning over the years.
But, this altruism is only superficial or conditioned.
Spontaneous altruism is constitutionally and
psychologically impossible in the animal-man. The
moment the struggle for existence becomes keen; the
basic self-centeredness of man is unmasked and becomes
dominant in its own well being. “Honesty is the best
policy” so long as it works to one’s own well being;
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otherwise the fangs of self-centeredness become bared
in their naked ugliness. This is the spectacle we
witness every day in the behavior of individuals,
groups, classes, societies and nations [3].
Haumai has been translated as pride, ego, egotism, I-ness
and self-centeredness, but these words are inadequate to
describe it fully. Guru Nanak pointed out that human
activity from birth to death is under the control of Haumai
unless one submits to God —- Hukam (Cosmic Law) and it is
Haumai that is responsible for human progress as well as
suffering:
1S)
)
rest JS
Al Al Al Pitts Al Al? Pilte Al Al Al Pilte
> ap a? aP aP aP a? oP oP oP aP oP a
nH
(CSTs ¢25f
a
(a
Cc
(aD
(al
a
=
Os
Epc (a
(AD (AD (AD (AD tA iA) (AD (AD iA (AD GD AD ia ia
eg iis
Q|
(a
a
3
(aa
ia
ip) ail
dl?
reall
ar
2
(a
a a
Aug gy &
al
=
cil
“cl
oy
Q|
Uy
Q
(Ces
56d)
nd’ 2ufd Sot Sy |
In Haumai one comes and in Haumai one goes. In Haumai
one is born and in Haumai one dies. In Haumai one
gives and in Haumai one takes. In Haumai one profits
and in Haumai one looses. In Haumai one is true or
false. In Haumai one reflects on good or bad deeds and
in Haumai one experiences pain or pleasure. In Haumai
one laughs and in Haumai one weeps. In Haumai one
thinks evil and in Haumai one gets rid of evil. In
Haumai one looses social status and family reputation.
In Haumai one becomes stupid and in Haumai one becomes
wise. In Haumai one does not understand the meaning of
liberation/salvation. Haumai is Maya - corrupting
influence of worldly temptations. The whole world of
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life is created with innate Haumai. When one
understands Haumai then one finds the path of Truth.
Without knowledge/understanding of Haumai one babbles
and argues. Nanak, it is Hukam that controls the
working of the Cosmos. However, one acts/behaves like
what one sees (environmental influence).
AGGS, M1, p. 466.
Sa Jo A es 3 ISH ad 5 ae
O Nanak, if one comprehends the Hukam then one does
not speak with egotistical pride (does not act under
the influence of Haumai (self-centeredness).
AGGS, Jap 1, p. 1.
Elaborating furhter Guru Nanak claims that all forms of
life have innate capability (capacity/driving
force/instinct) to survive in the environment in which they
evolve and he calls it Haumai. So Haumai is an innate
capability, which is essential for the survival of life.
Ye ee See 3 | Md uae a3 ae
J fet nrfenr JG fete afer I
JG fete Afmr a fete wt II
JeH ate afg 43 Burfeutr I
In Haumai one comes and in Haumai one goes. In Haumai
one is born and in Haumai one dies. .. The whole world
of life is created with innate Haumai.
AGGS, M1, p. 466.
ICH AS Adtd 3 UGH Gufs JE II
Haumai helps the evolution of life as Haumai is innate
to all beings.
AGGS, M 3, p. 560.
HEH stot mitten HEH stot mite |
Human is born with Haumai and remains self-centered.
AGGS, M 3, p. 554.
fas
fdas fea td HAdMT |
It took a very long time for the human body to evolve
(through many evolutionary stages of life).
AGGS, M 5, p. 176.
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efe Hat ufo Il
ag Bur fas AAT feo ATE II
Jd Jay J ufenr fasts feats 11
YU
YL
JSH
It is the nature of Haumai that it governs the actions
of beings. It is the influence of Haumai that directs
the evolution of species. Where does Haumai come from
and how can it be controlled? Haumai is that Hukam
(Cosmic Law) that controls evolution of life.
AGGS, M 2, p. 466.
It is remarkable that about 350 years after Guru Nanak,
Charles Darwin published his earth shattering thesis: On the
Origin of Species by Means of Natural Selection, or the
Preservation of Favoured Races in the Struggle for Life
(London: John Murray, 1859)-- a seminal work in scientific
literature and arguably the pivotal work in evolutionary
biology. It introduced the theory that populations evolve
over the course of generations through a process of natural
selection.
However, unlike other forms of life, human beings are also
endowed with innate Free Will, and superior intellect and
power of reasoning. Whereas other forms of life live in
harmony with Hukam (Cosmic Law) according to predetermined
instincts (Haumai), human beings due to Free Will, and
superior intellect and power of reasoning, get alienated
from God, thus making them “self-centered (manmukhs)” under
the influence of Haumai. And it is Haumai that produces the
five drives/instincts: Kaam, Kroadh, Loabh, Moh and
Ahankar.
Guru Arjan [fifth Nanak] points out that God does not
restrict people’s freedom to act:
at defh A ale © far 3 oa Hie BTeT|
f 3 fes& 4 ffs AS usreT |I
Nanak adores You (God) as You do not restrict anyone’s
freedom. I am dedicted to my dear friend, the mediator
(Guru Nanak) who introduced me to my Husband (God).
AGGS, M 5, p. 964.
eS
a
a
x
=
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The Creator (Hukam) has endowed human beings with free
will to act. One earns what one does (one is
responsible for the consequences of one’s actions).
AGGS, M1, p. 932.
Het at & tds aft Il
Cats af & Has udtimr II
The Creator (Hukam) fashions human body from the
earthly elements and endows it with life, wisdom and
discerning intellect.
AGGS, M 5, p. 913.
med tts Sct uferdt I
EA UdSst Hf Sot Trove I
Other living beings are at your (human being) service
and you are their leader in this world.
AGGS, M 5, p. 374.
It should be noted about Haumai that it also provides the
initiative/impetus to control Haumai:
Q,
rg at fem HTT II
foagut ag fA wituat St dd a ASE GHTT |
STSq ad Hed wed fES BATH we ATG II
Haumai is a chronic disease, but it is also its remedy.
One is blessed when one follows Guru’s teachings (lives
truthful life.) Nanak says, “Listen O people, suffering
ends this way.”
AGGS, M 2, p. 466.
JH thw da dz
(A
Finally, the Gurus warn us again and again not to yield to
Haumai and the pressures of Kaam, Kroadh, Loabh, Moh and
Ahankar, and urge us to live a life of restraint and
modesty:
Ug €S Hots AAT I
HoH mo Ao S AST II
The world is shackled by the unrestrained corrosive
influence by the “five drives/instincts,” but the
ignorant self-centered person (Manmukh) does not
understand this fact.
AGGS, M 3, p. 113.
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OTH qU nig @S Ho froth ate mide i
soa Us Hest afd UAE des |
O Nanak, surrender to God and pray for guidance to
overcome the corrosive influence of lust, anger,
greed, attachment, and Haumai.
AGGS, M 5, p. 269.
References:
1. Singh, Daljeet (1994). Sikhism: A Comparative Study of
its Theology and Mysticism, Amritsar: Singh Brothers, pp.
205-210.
2. Brenner, Charles (1973). An Elementary Textbook of
Psychoanalysis, New York: Doubleday, pp. 19-20.
3. Singh, Daljeet (1994. Sikhism: A Comparative Study of
its Theology and Mysticism Amritsar: Singh Brothers, 1994,
pp.206-07.
Repudiation of Old Dogmas
1. Karma and Reincarnation
The superstructure of Varna Ashrama Dharma/caste system is
supported by karma and reincarnation (transmigration). In
other words, both karma and reincarnation are part of the
trilogy invented by the Brahmans and they both are designed
to justify the caste base factor. The Brahman invoked
divine sanctions to perpetuate the caste system for
eternity. Hindu scriptures proclaim that Prajapati (God)
ordained the four castes. This was followed by the
invention of the doctrine of "karma and reincarnation" to
desensitize people’s sense of justice and compassion
against the atrocities committed on the masses to enforce
the caste system. According to the law of karma, one reaps
the fruit in this life for the deeds performed in the
previous life. So, if a person is subjected to injustice
and cruelty in this life, it is due to one’s own actions in
previous life, not due to the perpetrators of cruelty and
injustice. By observing the caste rules strictly and
serving the superior castes faithfully one can earn the
reward for the next life [1].
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In spite of categorical and unequivocal rejection of
reincarnation in the Aad Guru Granth Sahib (AGGS) why do
many Sikhs believe in reincarnation? The main reason for
this misunderstanding is the subversion of Nanakian
philosophy (Gurmat) by its opponents. The anti-Gurmat
Bipran (Brahmanical) literature [2] from the 18° century to
the present depicts Sikhism as part of Hinduism -- its
sword arm against the onslaught of Islam. Further,
Christian missionaries and Western writers also relied
solely on Bipran literature at the exclusion of AGGS which
is the only authentic source of Gurmat. They treated
Sikhism as an offshoot of Hinduism or a mixture or hybrid
or religious syncretism of Hinduism and Islam. Besides, as
pointed out by Prof. Puran Singh, Sikh scholars/writers
have not been able to extricate themselves from Brahmanical
influence, and they have followed in the footsteps of
Bipran and Western writers without undertaking a serious
study of the AGGS:
The words Brhman (Brahm) and Para-Brahm also come in
Guru Granth, but as Cunningham says “by way of
illustration only.” Similarly the names of all gods
and goddesses of Brahmanical Pantheon [3].
It is to be regretted that Sikh and Hindu scholars are
interpreting Guru Nanak in the futile terms of the
colour he used, the brush he took; are analyzing the
skin and flesh of his words and dissecting texts to
find the Guru’s meaning to be same as of the Vedas and
Upanishads! This indicates enslavement to the power of
Brahmanical tradition. Dead words are used to
interpret the fire of the Master’s soul! The results
are always grotesque and clumsy translations, which
have no meaning at all. Macauliffe’s almost schoolboy-
like literal rendering into English, following
possibly the interpretations given him by the
Brahmanical type of gyanis, the un-illuminated
theologians who lacked both the fire of inspiration,
and the modern mental equipment and who were decayed
and eaten up by the inner fungus of the Brahmanical
mentality, has made the live faith of the Sikh a dead
carcass. It has produced neither the beautiful
artistic color of the idol and the shrine, nor the
fervor of the inspiration of love. And from his
translations, one thinks Sikhism is weak Brahmanism.
Much that is redundant is put before a world-audience,
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without the light that made every straw and every
little dust particle, every pretty detail even,
radiant and beautiful [4].
More recently, after an in-depth study of AGGS and Varna
Ashrama Dharma, Jagjit Singh concludes:
The grounds for the differentiation of the Gurus’
message from that of caste ideology and the caste
society were far more basic. The caste ideology was
the anti-thesis of humanism, and the caste society was
extremely parochial in its outlook. To belong to it,
it was necessary to be born within it. The land where
the Varna Ashrama Dharma was not established was
regarded impure, and the Aryavarta, the pure land, was
at one period circumscribed within the limits of river
Sindh in the North and river Carmanvati in the south.
The Gurus rejected almost all the cardinal beliefs of
the caste society. They repudiated the authority of
the Vedas and allied scriptures, discarded the theory
of Avtarhood, disowned all its sectarian gods,
goddesses and Avtars, and condemned idol worship,
formalism, ritualism, and ceremonialism [5].
Nanakian philosophy (Gurmat) categorically rejects the
incarnation of God in human or any living form. The
Commencing Verse of AGGS describes God as Ajuni, meaning
God does not come into anthropomorphic forms (does not
incarnate/beyond death and birth):
Haag fodHo A il
HOY at afd JUS AS I
Satguru (God) is Niranjan (without material content).
Do not believe that It is in the form of man.
AGGS, M 5, p. 895.
Huy nee fas acto oad Fat I
May that mouth burn which says that God incarnates!
AGGS, M 5, p. 1136.
Sikh Gurus used the terminologies of other religions but
their meanings are not necessarily the same in the AGGS.
There are frequent references to Hindu and Muslim beliefs
and practices as the Gurus’ audience was made up of Hindus
and Muslim, but the Gurus did not endorse or accept their
beliefs or practices. There are expressions like aavan jaan
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(nee WS), aavai jaavai Qnte Fe) janam janam (HOH HSH), jamai
marai (aH Hd) and bhavayai (83@2mM) which are often interpreted
as cycle of birth and death or cycle of transmigration.
However, in the AGGS, these expressions are used as
metaphors for spiritual (moral) degeneration and
regeneration human beings experience in their lives or pain
and suffering or being entrapped in ignorance and falsehood
or wandering aimlessly or they represent the Hindu belief
of reincarnation/transmigration. Besides, there are other
words and terms that are often misunderstood and
misinterpreted like poorab (Uday) means past, not one’s
previous life; poorab janam (Uda HoH) means past
generations, not one’s previous birth, jeev jeev mue or
jeevat mare (Ate Ale HE AT Ales He) means control of Haumai,
mue jeeva (HE Te) means transformation of manmukh to
gurmukh, jo tis bhaavai (qf fH ate) means according to dukam,
and God’s Will mean Hukam.
Further as discussed in Chapter 1, Guru Nanak rejected the
caste system categorically, so why would he accept the
concept of karma and reincarnation /transmigration that was
invented to justify the caste system? Moreover, Guru Nanak
rejected the concept of soul as separate entity from God as
discussed earlier in this chapter. Nanakian philosophy
makes it clear that “Soul” is Hukam, the invisible form of
God that pervades the Cosmos. Hukam is Eternal, so what is
there that incarnates?
Furthermore, in his composition on the creation of the
Cosmos, Guru Nanak makes it clear that the caste system,
reincarnation, heaven and hell are man’s invention:
ot ste Addl He ufenier ||
4 EN
cna fSHS Sot AT |
dda Hdd Sdt HHE Hos ot a fe 5 AEST
gon feAS HOA 3 aet I
ANOS
Med & CH Sa ASTI
afd Udy dt ATS Oo HOH ST a wy AY UTES Il
ot Afd AH SB HS I
met are o aS Gres |
343 uso att oat SA aTET II
ASH UdH Sdt HET HT |)
WS AGH Sdt UA neat
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There was neither heaven nor Earth nor the nether
world.* There was neither hell nor heaven* nor time,
the destroyer. There was neither hell or heaven nor
birth or death nor anyone transmigrating. There was
neither Brahma, nor Vishnu nor Shiva. There was no one
else except the “One and only”. There was no woman or
man, no caste or birth or anyone experiencing pain or
pleasure. .. There was no ritual purification or self-
restraint or rosary made of basil seeds. There were no
milkmaids or Krishna or cows or cowherds. There was no
deceit/hypocrisy of Tantra and mantra or playing of
the flute. There was no karma (deeds) or dharma
(religious duties) or enchanting Maya (corrupting
influence of the world). There was neither caste nor
caste based birth.
AGGS, M1, p. 1035.
* Guru Nanak rejected both Hindu and Muslim ideas of
hell and heaven.
Guru Nanak’s successor, Guru Angad amplifies the same
message by pointing out that the authors of Vedas are
responsible for creating the concepts of karma and
transmigration, hell and heaven, ritualistic sin and
virtue, and caste and gender inequality:
oe adet Set mrat ung US ghsrgi
ct Sal & B tat Safa Fala wesTVII
GSH HftH AST fAeHt sf se AAI
It is the teachings of Vedas, which has created the
notions of hell and heaven, karma and transmigration
and ritualistic sin and virtue,: One reaps the reward
in the next life for the deeds performed in this life
- goes to hell or heaven according to one's deeds. The
Vedas have also created the fallacy of inequality of
caste and gender for the world.
AGGS, M 2, p. 1243.
oH
3td
Additionally, the Gurus have pointed out that ritualistic
deeds (karam kaand, GJHS) and vices and virtues (UU, Ud)
are also the invention of the authors of Hindu texts:
MAT HOA gust avet ATH USH ward I
umfy ufS Ag atfent fasr on feat I
O brother pundit, false hopes and desires are
entanglements as are ritualistic deeds and obligations
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(ASH UJH) . Though alive to the ritualistic vices and
virtues (UT, US), people are dying spiritual death by
forgetting God/Truth.
AGGS, M1, p. 635.
ge ure Als wif surat Il
6 isd Sth 3 Hee ueTaf II
Us uu AS afe festive gente nifys uta J
The Brahman explains all the controversies in the
Vedas but he has no inner enlightenment or
understanding of Truth. He keeps talking what is vice
or virtue according to Vedas whereas the gurmukh (God-
centered being/moral enlightened-being) drinks the
nectar of Truth.
AGGS, M 3, p. 1050.
Further, AGGS rejects the law of karma and reincarnation,
when it urges humans to rise above animal level to become
gurmukhs/moral enlightened-beings, and stresses the freedom
of action and responsibility for the consequences. Besides,
contrary to the law of karma and reincarnation that
determines one’s caste and status in society, it is one’s
deeds that determine one’s worth and respect in society:
A ats A ufs J AT AGH SHS |I
It is one’s deeds that determine one’s respect and
social status in society.
AGGS, M 1, p. 1330.
HAT ad A SAT ure
mef Sta aires ot are
One earns what one does and one reaps what one plants.
AGGS, M1, p. 662.
a
has
Id
Fee dhe muse otto UTet II
SA CAS UH fads seve
We earn what we do day and night. Why blame others, it
is our own doings that lead us astray.
AGGS, M 5, p. 745.
Lal ianwal
ody udst Adts afena fete Ao uh So of Ure |
gest Gufs 3uTeH & Jat fen saat ufe we I
In one’s lifetime body is the field of action, what
one plants so shall one harvest. Mere talk does not
lead to salvation. If one eats poison, one dies
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immediately.
AGGS, M 4, p. 308.
amet aug fone AY ads aT AT ast ad 3a ast Ue I
O brothers! Behold the justice of the True Creator:
one is rewarded for what one does.
AGGS, M 4, p. 308.
fae Newall fal fal fal Gale)
Jid P UY (
ma
G
qd
a
wake
als
Ge
Q|
|
a>
al
AHS |l
Jd 6 WU Il
dt ad fants farus |
Ae nmus wy mify UaYTH I
su Ho aw fan des SH |I
MUS 8% mf esta
SSA AIST S UT |
When there was no visible world then who was doing
good or bad deeds? When God was in inactive/passive
state (un-manifest) then who was directing enmity or
hostility against whom? When God was un-manifest then
who was happy and who was sorrowful? When God was
alone Itself (un-manifest form] then who was attached
to whom and who was suffering from illusions/doubts?
It is God Who manifested Itself as the Cosmos and set
in motion the game of creation and destruction (birth
and death and pain and pleasure as part of life).
Nanak, God alone is the doer, not anyone else.
AGGS, M 5, p. 290-91.
ica
a
(Dy
d
Lee (as ras 1d
Hy de 6 HG se fomt ads’ AES ATH afd mr fent" ||
must 86 wif af 28 sats ge gofent
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When there was no visible world (creation), then what
deeds were done or who created karma initially? The
reality is that it is God (Hukam/Cosmic Law), Who
created the world. For God, creation is a game and It
continues to play.
AGGS, M, 5, p. 748.
Ud 33 fH afer atest 3s aT S at TI
‘o jas away
adH BU 3H AIS afas d aHfs fats AS co SII
You (Brahman) say that the body is made of five
elements, but from where were the elements created?
You say that the law of karma determines man’s fate,
but who created the law of karma?
AGGS, Kabir, p. 870.
ufe 5 dst su sds aH dt afr II
JH Sdt dS SH Sd dS aso aT 3 orf
HAS 3 ds Se St ST aH a 3S nil
When there was neither mother, nor father, nor body,
nor deeds, or when neither I was there, nor you were
there, then who knows what came from where? When there
was no Veda or Shastra, there was no karma? Then how
did the karma originate?
AGGS, Namdev, p. 973.
Furthermore, AGGS rejects the concept of past or future
life when it lays utmost stress on the present life witha
clear warning that this is the only opportunity to realize
God:
f= He fHs fumrfenr thes 2a 3 fea
fg wa nefs AAD sy wa fea So fea
O my mind, my dear friend listen, this is the only
time for you to meet God. Moreover, this opportunity
will last only as long as the body is healthy and full
of vitality.
AGGS, M1, p. 20.
(4
Here Guru Nanak emphasizes that healthy mind is a must for
the realization of God:
HS ot we ATE met UTEAT I
Hd OdH aHtfe So GSAT I
One must not think that the benefit of deeds done here
will be rewarded in the next life. It is here in this
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life that one reaps what one sows.
AGGS, M 1, pp. 729-730.
set ugufs Hee Padmt|
ase free at fea sat sd
Being born as a human is a blessing as this is your
only chance to meet God.
AGGS, M, 5, p. 378.
ia ‘mas
mara & Shy fuer Ste ot HIS" I
soa fats fee ag vols a det ASHSTII
Look ahead; don’t look backwards. O Nanak, this is
your only chance to realize God, because you won’t be
born again.
AGGS, M 5, p. 1096.
HOH vd ddtd od Uetd oe Burs vals a ag il
STSa ads ate aga genrad a ute Gsg Sil
“You shall not obtain this human body again, so make
some efforts to achieve liberation right now. Praising
the Merciful One will take you across the ocean of
worldly temptations,” says Nanak.
AGGS, M 9, p. 220.
% HdetA HSS of Bhat |
dove feo ta AAdmtl
This is your chance to meet the Lord of the universe,
meet Him. It took a very long time for the human body
to evolve.
AGGS, M 5, p. 176.
ap >
agg HGH FO was J ES a Wl
He ys SB ura Of fafa yates 6 wails TI
Kabir, human birth is very difficult to attain as one
does not take birth again and again like a ripened
fruit once fallen on the ground does not get attached
to the branch.
AGGS, Kabir, p. 1366.
7
J led Sot WI
¢ feats
This is your only opportunity, this is your only time
to meet God, ponder and seek within.
AGGS, Kabir, p. 1159.
£
oral
Q
ud
al
«(Od
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www.archive.org/details/namdhari
Lat
Arar Hfe wren wh 3 niet I
Sot eSbot ofa S arty sere I
When we know that after death we are not going to come
back then why waste our lives by clinging to the world
of falsehood.
Yat ad Hod J 3dsg Has Hats fats uti
Listen O devotees, warns Beni, “Who has ever obtained
liberation after death?”
AGGS, Beni, p. 93.
These verses clearly emphasize that one’s current life is
the only chance to realize God. On the other hand according
to the theory of karma and transmigration there could be
many chances to meet God, theoretically unlimited chances.
References:
1. Jagjit Singh. Sikh Revolution: A Perspective View. New
Delhi: Bahri Publications, 4th reprint, 1998, pp. 34, 38,
40, 54, 86.
2. Bipran literature: Brahmanical or Vedantic
interpretation of Sikhism done intentionally or ignorantly.
3. Puran Singh. Spirit of the Sikhs, Part II, Volume Two.
Patiala: Punjabi University, 2nd ed., 1993, p. 75.
4. Vibtde sy. ps. 271.
5. Jagjit Singh. Sikh Revolution: A Perspective View.
Delhi: Bahri Publications, 4th reprint, 1998, p. 105.
2. Hell and Heaven
As pointed out earlier under “Karma and Reincarnation,”
hell and heaven, ritualistic acts of piety (karam dharm, OAdH
UdH) and ritualistic vices and virtues (paap pun, UT Us) are
man-made. AGGS rejects Hindu and Semitic concepts of heaven
(Surg, Baikunth, Bahisht) and hell (Nark, Dozkh). However,
such words are used as metaphors for the mental states of
happiness and suffering, good and bad situations and moral
and immoral life, respectively:
dd at Hdl nifys wet ules dt ugete afer
Ud TAS A UISH dé Hats Sas as fowl
Vision (realization) of God is the nectar of Truth,
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whosoever drinks it, becomes one with God. Why should
one who is in love with the vision of God bother about
paradise or salvation?
AGGS, M 1, p. 360.
MHS ofg udst ate Hed afe Afs of ure fas efo ureatil
df= fagrre She A fans tra YS SS Wet
Make your daily action the soil, plant the seed of
Sabad (Truth) and irrigate daily with the water of
truthful living. Become such a farmer then your faith
will sprout. O ignorant one, this way you would
understand the meaning of hell and heaven.
AGGS, M1, p. 24.
al
uy US 3d set ATSS I
aQ ada AG Add Yes II
The words paap (sin) and pun (virtue) have become a
common saying according to which some deserve narak
(hell) and others long for surg (heaven).
AGGS, M 5, p. 292.
3 USHS AST Il
S36 Tt das AHS Il
ST AST YAS AT |
WS WS Als agfo 3d
dg wd fs Sao at MAI
33 wo df adt vas fee al
ce rid fan al
ag ate fea aah ag
ENUAEN fal
Those, who simply say that they know the Infinite and
Ineffable One, think that by mere talk they would go
to heaven. I do not know where heaven is, but all keep
Saying that they want to go there. As long as one
longs for heaven, there is no contemplation on God. O
Kabir whom should I tell that the company of saints/
enlightened beings is heaven.
AGGS, Kabir, p. 325.
fa gufs Fats ast F Ass a ufsurer AI
Wherever the Protector of all keeps me, there is
heaven.
AGGS, M 5, p. 106.
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30 Fado Fo ate39 So S wry Fam ofefal
Wherever people sing Your (God) praises is heaven. It
is You Who kindles devotion in the seeker.
AGGS, M 5, p. 749.
asa as suff fats 3 wen ail
SSa oat da UTE Cas Het ae
O Nanak, that place is desolate like dreadful dark
hell where people are engrossed in worldly pleasures
and forget the Almighty.
AGGS, M 5, p. 707.
UTS YH Tent HS 35 nfs nits 3B FEAST wire
dda da out des FS Ha aa fan BS eI
When one is completely focused on God in thought and
action then one does not see any thing other than God
(God is in all). O Nanak, one who is in love with God
is not affected by the malady of Nurk (evil of worldly
temptations).
AGGS, M 5, p. 531.
Hot Ast ofs sufs sfow|
a
in
oda Hata mesTa HS Ufo I
Due to excessive greed to possess more and more one is
shackled by worldly temptations. It is the corrupting
influence of the worldly temptations, which causes one
pain (Nurk) or pleasure (Surg).
AGGS, M 5, p. 761.
Us flrd Hf uy wad Il
oda ustd nifemnrs nits I
A spiritually dead (devoid of truth) person suffers
much and dwells in the darkness of ignorance and
falsehood (Nurk).
AGGS, M1, p. 1029.
aeS ode foor Asa feos Hae oS Te
JH ag af ate 3 AES MUS Td UTHTEII
What is hell and what is that silly heaven! The
saints/enlightened beings reject both. I am not
dependent on anybody due to the kindness of my
Enlightener.
AGGS, Kabir, p. 969.
Thus it is abundaly clear that Nanakian philosophy (Gurmat)
rejects concept of hell and heaven.
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Universal Equality & Human Values
1. Moral and Social Responsibility
Guru Nanak found the political, religious and social
environment of his time to be very oppressive and
suffocating. The Muslim rulers were cruel and bigoted. The
greedy and devious Hindu and Muslim clergies were
exploiting the ignorant masses. The tyranny of the caste
system had reduced the working classes of Hindus (Sudras
and Untouchables) to the level of dumb driven cattle. What
Guru Nanak saw, he denounced it in no uncertain terms. He
called the overall environment as murderous, devoid of
morality. He called the rulers as ferocious lions and their
subordinates as wild dogs, who were oppressing and sucking
the blood of the populace. He exposed the hypocrisy of
Muslim rulers and their subordinates, the Hindu Khatris,
who pretended to be pious. The Khatris enforced the cruel
and unjust laws of the Muslim rulers on the public. Nanak
made it clear of what he thought of the religious leaders
of his time: Qazi, who is supposed to be an honest Judge,
accepts bribes. The deceitful and cruel Brahmin priest is
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like a man who first commits a murder and then goes off to
bathe ceremoniously to wash his sin. The ascetic yogi, who
looks down upon a householder, is involved in abstract and
hollow philosophy and is spiritually blind. Nanak denounced
such life negating ideologies and practices of ascetic
orders and advocated householder life as the only proper
way to realize God/Truth. It is the householder who
sustains the society whereas an ascetic is a parasite.
In the male dominated patriarchal society of India, woman
was at the lowest totem pole of social order. She was
relegated to the status of a worn-out shoe of man’s foot.
Guru Nanak was so moved by her pathetic and miserable
condition that grief poured out of his heart as he rendered
a beautiful song glorifying her.
Guru Nanak wanted people to make the most of their
potential (Divine benevolence) to make positive
contributions to the society and he held the elite to be
responsible for ameliorating the problems of the society.
He criticized the Hindu elite/caste hierarchy for its
failure to defend the interests of the masses and to
provide leadership for solving their problems. He
admonished Babur [first Mughal King], for the atrocities
his army committed on the civilian population: “A ruler,
who responds to the collective will of all his subjects,
deserves to sit on the throne.” Khatris (warrior caste),
who were supposed to defend the country and the weak,
instead, were giving a helping hand to the oppressive
Muslim rulers by working for them. Nanak reprimanded the
Khatris, “You tax the Brahmin and the cow whom you worship.
You do it to please your master whom you call malesh
(polluted/unclean one) in private. You have adopted the
language and manners of your masters because your
livelihood depends upon them. Have you no shame? Give up
this hypocrisy, imbibe Truth.” Yogis who were educated had
taken to the hills and were preaching others to become
ascetics, and wasting their time and energy in abstract and
hollow philosophy. Brahmins who were supposed to educate
and provide moral guidance to the people were instead busy
exploiting them through trickery, witchcraft, astrology and
superstition. Nanak denounced the yogis and Brahmins: “O
yogi, when you claim that you have achieved perfect
tranquility and you are free from the worries and troubles
of a householder, don’t you feel ashamed when you go
begging for alms from house to house? O Brahmin, you take
money from a criminal and claim that his sins have been
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washed. Don’t you think that you are going to be an
accessory to the crime in court of Truth?”
2. Ethics
As said earlier, Guru Nanak rejected life-negating
traditions like asceticism, celibacy and inequality. He
expressed his life-affirming thoughts using virtues in
narration expressed as similes and metaphors. His
successors elaborated and emphasized the same message in
their own compositions. The purpose of life is to become a
gurmukh (God-centered being/moral enlightened-being who
focuses on Truth), not to grab worldly power at the expense
of others, or seek comfort in any mythical heaven or
salvation. Salvation according to Guru Nanak means
“emancipation” from the corrupting influence o the world,
poverty, ignorance, falsehood, and political, religious and
economic subjugation and exploitation. And ethical life or
conduct means enlightenment and creative activism that
makes our society and environment better. A truly
enlightened or spiritual being is the one who dedicates
his/her life to the service of humanity:
fefs vobut Ae SHE I
3 ddd SHS uel
God honors those who serve others in the world.
AGGS, M1, p. 26.
mf Hols Hols Ad HAGII
ds'6a (SH AS AV Het SHH!
Nanak, always bow in reverence to the “liberated one,”
who liberates others.
AGGS, M 5, p. 295.
Trilochan Singh [1] has listed the following cardinal
virtues that are emphasized throughout the pages of AGGS:
. Sat, santoakh, vichaar: truth, contentment, reflection.
. Daya, dharam, daan: compassion, righteousness, charity.
. Sidak, sabar, sanjam: faith, tolerance, restraint.
. Khima, garibi, seva: forgiveness, humility, service.
. Prem, gyan, krit: love, knowledge and work.
OP WN EH
Basically, all the ethical virtues mentioned above are
rooted in knowledge, truthful living, compassion, humility,
forgiveness and love.
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a. Knowledge:
Guru Nanak says that God is Knowledge and Cosmos (manifest
form of God) is the place to obtain the knowledge through
bibek budh (discerning intellect):
fom'S Mins dd Hehe uetent ||
Knowledge is anjan (Antimony powder that is supposed
to sharpen one’s vision) that made me see (understand)
Guru’s teachings.
AGGS, M1, p. 221.
famirg usd & HS TAS BS HOAT Hots ANTS J I
The sword of knowledge destroys bad thoughts and
desires embedded in the mind.
AGGS, M1, p. 1022.
b. Truthful Living:
Hod 8d Hs & Gufs AY ITT? II
Truth is higher than everything, but higher still is
truthful living.
AGGS, M1, p. 62.
wuts ute foe Jad Tell
sata Td UetetT ASI
One who works hard to make an honest living and
practices charity finds the righteous path.
AGGS, M1, p. 1245.
dg udtent staat SA Haig BH ATE II
its g
ras
dd ulg TH 3 ad WT HET BUTE II
ot fears o wen ee Ae SHE |
r fo df uss 5 WE Il
d
He UTS ISH HId
aS Test Gstst as us ute
To violate or usurp someone’s right or taking away
something that rightfully belongs to others is like
eating pork for a Muslim and beef for a Hindu. The
guru pir (spiritual guide) would standby only if the
follower does not make unlawful living. Mere talk does
not lead to paradise; salvation lies in right conduct.
If you add spice to unlawfully earned food, it does
not become Halal (lawful). Nanak, falsehood begets
only falsehood.
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AGGS, M1, p. 141.
c. Compassion:
Compassion is the root of human values. Without compassion
one can’t be civilized. Guru Nanak says metaphorically that
Hukam (Cosmic Law) is the son of compassion that sustains
the Cosmos:
ae ugy efear a us
Hay afy ofr fate Bf
Mythical righteous bull (Hukam) is the son of
compassion that keeps peace and harmony in the world.
AGGS, Jap 16, p. 3.
cfr aud ASsY WS AS det AS ZI
ed Ads Hh aT Jet J US Us
Make compassion the cotton, contentment the thread,
continence the knot and truth the twist. O pundit
(priest), a thread of this type awakens the inner-self
(conscience). If you have such a janaeu (thread), then
go ahead and put it on me?
AGGS, M1, p. 471.
Hg st ug wWebh a fhe Adt SE I
cfr we rhi at foe Us we Ad Il
Truthful is the one who follows the Truth and shows
compassion for all living beings and practices
charity.
AGGS, M1, p. 468.
3 Abul
dad f36 a Afa Ate efamt TAS fort TAI
fae Std AH Mme fsa ofed Sot SYA
Nanak will stand by the lowest of the lowest, not with
the elite. Societies that take care of the downtrodden
have the blessing of God.
AGGS, M1, p. 15.
dad. Love:
Without love, human being is like a well with stagnant
brackish water, but love changes it into an invigorating
mountain spring. Without love body is like an empty shell
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that crumbles into dust, but love transforms it into a
radiant diamond:
med ust UH fas eld edt 35 eT I
Human body that is empty of love crumbles into a heap
of ashes (is wasted away).
AGGS, M1, p. 62.
fas
He we ot urdet fas nrfenr BE AE I
One, who has not known the love or the embrace of the
Beloved, is like a guest visiting an empty house, who
departs disappointed for coming.
AGGS, M1, p. 790.
8 UH JA aS 5 UTES ATG II
T
soa fan flag ufs faa act A fing % af I
O Nanak, a body that is empty of love and longing is
lifeless, burn it!
AGGS, M 2, p. 89.
e. Humility and Forgiveness:
Humility is the mother of forgiveness. Humility is the
source of moral courage and strength. Only a humble person
can forgive and show fortitude and moral courage:
qatel det SHS II
YS" Ads JS ett Il
ER mid &t & fet Zarcdt |
Humility is my mace and to be the dust under the feet
of all (to be utterly humble) is my double edged sword.
No evil-doer (evil thought) can withstand this weapon.
AGGS, M 5, p. 628.
fHos atet Staat Te sfemnreivt Sz Il
O Nanak, sweetness (politeness) and humility are the
essence of virtues and goodness.
AGGS, M1, p. 470.
for dts afs ag wedt Hon se Uts UNH II
Make forgiveness and fortitude your milch cow and
modesty the calf that drinks the milk.
AGGS, M1, p. 1329.
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fit aot ys Fs ASE I
To practice forgiveness is the true fast as it leads to
good conduct and contentment.
AGGS, M1, p. 223.
tout adt Ag HIS utES mys SH II
Practice forgiveness and gather truth, and make
contemplation on God/Truth as your sustenance.
AGGS, M 5, p. 261.
In the concluding stanza (Mundavani) of AGGS on the last
page (1429), Guru Arjan emphasizes three essentials that
are of utmost importance in understanding of the Nanakian
philosophy (God/Truth) :
q
Hay eto I
fo
QW c
mips
at od ast fos fas gy Sfeurd |
3H AA UIs Bla Sd AS Sa YH UAT |I
Upon the salver of mind/heart are placed three dishes:
truth, contentment/fortitude and contemplation
smothered with the ambrosial nectar of Naam (Truth)
which is the sustenance of all. Whosoever partakes and
relishes this food would be protected from the
corrupting influences of the world. Always keep it in
your mind that this food can’t be forsaken. O Nanak,
cross the ocean of worldly temptations by
contemplating on God who pervades the Cosmos.
AGGS, M 5, p. 1429.
Cc
A
q
Reference:
1. Singh, Trilochan. “Guru Nanak’s Religion: A Comparative
Study of Religions in Guru Nanak: His Life, Time &
Teachings” (Gurmukh Nihal Singh, Ed.) (1969). New Delhi:
Guru Nanak Foundation, pp. 95-101.
3. Exaltation of Woman
Superimposition of Muslim patriarchal culture over Hindu
patriarchal culture pushed the Indian women to the lowest
levels of social order. It was the pathetic condition of
women and downtrodden (Sudras and Untouchables) to which
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Guru Nanak responded by pouring out his concern and
sympathy and openly declaring his solidarity with them. It
was woman who was “neechee hoo at neech” (lowest of the
lowest) in the society:
ate niet Ste ATS Stet J nfs pel
al “SS (e¥a) ex a o cx as
soa fa a Hf Afe efanr fA fam Sil
oy 4d VD po py fal ~n 4
fe oto AHTMhufe fa afeg Sct SeAHAI
Nanak will stand by the lowest of lowest, not with the
elite. Societies that take care of the downtrodden
have the blessing of God.
AGGS, M1, p. 15.
io der sur us de Aer
1 HAH Ae Sot wer uA MOAI
TH afer wa nue ufS Cfo vat ati
Sa AUT Sa I nig 5 Het STi
Women have lost their vitality and become submissive
and men have become brutal and oppressive. Politeness,
soberness (self-control) and sincerity have vanished
and dishonest living has become the way of life of the
elite. The sense of shame and honor has disappeared
from the society. O Nanak, there is only one “True
One,” do not look for another.
AGGS, M1, p. 1243.
> al =p SP
He questioned and condemned religious beliefs and social
customs that discriminate against women and held the
custodians of society responsible for the degradation of
women:
Hit af Hore erg I
rd II
ee!
= Yu's I
HHfo SHS II
3
td II
ATAR 3 HY BAe I33 Hv coat lI
It is woman who gives birth to a child. It is she who
conceives and nourishes the fetus inside her womb. It
is woman whom man betroths and marries. It is woman
whose company he seeks. It is she who nurtures and
sustains the human race. When wife dies, man seeks
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another one. It is she through whom relations are
established. How could she who gives birth to
kings/great men be considered inferior? It is she who
gives birth to another woman. No one could be born
without woman. O Nanak, only the “True One” is
independent of woman. Whosoever, whether man or woman
Sings the glory of God is blessed with joy and beauty.
Nanak, such faces will be radiant in the court of the
True One.
AGGS, M1, p. 473.
This hymn is a rebuke to the patriarchal culture, as it is
addressed to men, especially rulers/leaders who were the
guardians of socio-religious order. Further, he declares
that woman is the hub of humanity, the lifeline of
humanity. It is woman who conceives, it is woman who
nurtures humanity from birth to death. Moreover, he puts
woman at the apex of “human evolution” by declaring that
only God is independent of woman. To sink deeper Guru
Nanak’s message in a suffocating and corrosive patriarchal
society, Guru Amar Das [3rd Nanak] declared female and male
equality in a very forceful way:
na Hf uy Sa 3 dg Hast ofa Aa
Hfs we sae mifsus dd nis & weet WET II
In this world there is one “Husband,” all other beings
are His brides. He enjoys being in all hearts and yet
He remains detached. He is invisible and
indescribable.
AGGS, M 3, p. 591.
al
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Further the Guru denounced the inhuman practice of Sati
(burning of a living woman on her husband's funeral pyre),
ill treatment of women and female infanticide:
Har &fo 3 wirdnife F Hf wfar est
Sta Ashr wemits fa faad se HdfS I
A sati is not the one who burns herself on the funeral
pyres of her husband. O Nanak, she alone is sati for
whom the agony due to separation from her husband is
like death.
AGGS, M 3, p. 787.
QV q fal fal q os on
3ST A ASP ATEPHTS AS ASH DQ il
NA q ‘a fava) 2. OO
Held HET WTUST TOS BIS HH'SMIS |
She is also a sati who abides in modesty and
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contentment, and loves her husband and gets up daily to
take care of the family.
AGGS, M 3, p. 787.
fal n 9 Re fal fal
a ots Host ASt nfo AetT I
Jets fug wtuer st 3fs we Aad |
5a dS 5 Asal A fa nfo wert II
EN
2 Hee a HoS vod ot sth ATS II
Wives struggle and face hardships in life along with
their husbands. They endure physical pain because they
love their husbands. O Nanak, if the husband does not
care for his wife and is unconcerned whether she is
happy or miserable then why should she suffers for him?
AGGS, M 3, p. 787.
at
1
3
3
FIHE a@t wry cea nisadt aT US Il
feca feeat ots ud HET AT SHS II
Brahman worships the cow but approves the killing of
innocent young girls and accepts food/donations from
evil doers. Shame on such a Brahman! He is afflicted
with the leprosy of vices, and yet he is filled with
the egotistical pride of caste superiority forever and
ever.
AGGS, M 3, p. 1413.
Furthermore, it is remarkable that in the sacred hymns of
the AGGS there are roughly 100 verses starting with the
word “mother” whereas the hymns starting with the word
“father” number about twenty. This is quite amazing
considering the patriarchal culture milieu of Guru’s time
when the mention of women was absent in public discourses
and she was looked down upon as an impediment in the path
of spiritual growth of man.
Besides, God is gender neutral, both man and woman and Its
creative aspect is portrayed as that of a mother:
mr Ud nny dt ordi
lI
God is both man and woman.
AGGS, M 1, p. 1020.
Ad fust 3d AT HST I
Ha gay 3 AT gTST II
You (God) are my father, You are my mother, You are my
relative and You are my sibling.
((ONEX(OGES
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AGGS, M 5, p. 103.
Yy
8 Am AZ ufsurd|
Me at
gat HST HHT
God takes care of all Its creatures, the way mother
urtures her children.
AGGS, M 5, p. 105.
Ha}
Furthermore, the Gurus condemned polygamy and approved only
of monogamy:
ony gu uddd ud fSe7 I
wy eg afta du fase
Control your lust and anger, and renounce slandering
others. Giving up greed and possessiveness brings peace
of mind.
AGGS, M1, p. 1041.
OHES Ht gg ard us fy Ad 3 Tall
The lustful and lecherous desires many women and never
stops peeking into others’ homes.
AGGS, M 5, p. 672.
ud Us ug we fA ates fase Fon fATeII
The manmukh (self-centered man) wastes away his life
devouring others’ wealth and in sexual pleasure with
others’ women.
AGGS, M 9, p. 632.
sfost éfs ye afed ug at |
afA 5 ures Hot eft
A mere religious garb won’t bring salvation to the one
(yogi) who leaves his wife and then covets another’s.
Such a person faces much suffering.
AGGS, M 5, p. 1348.
ud Us ud oT ud foe ES FAG uls foetal
Renounce slandering others and coveting other’s wife
and wealth.
AGGS, M 5, p. 379.
In addition to the caste system, it is the overemphasis on
ascetic and celibate life in Indian religious traditions
that “sanctifies” the denigration and dehumanization of
women. She is looked upon as an impediment in the spiritual
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growth of man. On the other hand, Nanakian philosophy
(Gurmat) categorically rejects life negating doctrines. It
advocates and emphasizes householder life as the right way
to realize God and to contribute to society. The Gurus
elevated marriage from temporal level to spiritual union of
the couple. Fidelity between the couple is the core of
marriage according to Gurmat:
yop
JHfent dsfear Uden udtenr fed de vats |
One could attain liberation while enjoying life
(laughing, playing, eating good food and wearing good
clothes).
AGGS, M 5, p. 522.
jal ~
us fug Sf 5 nme ufss feos TEI
C
es
ea ats of& yest us fug adit A)
Mere performance of worldly duties does not make a
couple wife and husband, rather it is the spiritual
union between the two, which makes them wife and
husband.
AGGS, M 3, p. 788.
Furthermore, it is to be noted that when referring to
marriage in the AGGS, the Gurus used the word “wife” not
“wives” like Ud (dhan), wd (daara), atest (banita), ASZ
(klatr), Hdd (suhagan), Heel (sulakhani), Od (nari), WHE
(kaman), HO (mund) ; all these words are singular. Fora
Sikh, monogamous lifestyle is not only a social requirement
but also a spiritual one.
Bhai Gurdas, who was Guru Amar Das’ nephew and an
amanuensis for Adi Granth, confirms about Sikh being a
monogamous while describing the attributes of a Sikh:
Sat od wat df ug ad T Ut 8 Sure I
A Sikh/gurmukh practices monogamy and remains faithful
to his wife and respects other women as daughter and
sister.
Bhai Gurdas, Varan Bhai Gurdas, 6, p. 53.
ofy use dat Het sat Una eI
A Sikh/gurmukh considers other women as noble and
respects them as his mother, sister and daughter.
Bhai Gurdas, Varan Bahi Gurdas, 29, p. 233.
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a. Role of Women in the Sikh Revolution
Discrimination against women in employment, their sexual
exploitation, their battering, their rapes and murders are
reported in the news on a daily basis in the United States
of America where I have lived since 1963. In our male
dominated world of hegemonic patriarchal culture, there is
widespread discrimination, persecution and exploitation of
women not to exclude the religious communities including
the Sikhs, who are beset with the pathology inherited from
Hindu patriarchal culture super-imposed by Muslim
patriarchal culture. A vast majority of Sikhs of today are
descendents of so-called “Sultani-Hindus,”-—-Hindus who were
moving away from their temples to the mosque, whose
allegiance and devotion was shifting away from gods and
goddesses to pirs and fakirs (Muslim holy men),during the
18th and 19th centuries [1]. The Sikh revolution/movement
developed in a very corrosive patriarchal culture
environment adversly impacted by the oppression of Muslim
rulers coupled with equally oppressive and dehumanizing
caste system. So it is not difficult to imagine what would
have been the reaction of Indian society towards “open
involvement of women in the Sikh movement.” Further due to
the notion of “woman as the family honor” and the
heightened concern for their safety, women were confined to
the sactuary their homes. Furthermore, in the 500 years of
Sikh history, there is less than 100 years of Sikh rule
when the Sikhs did not face religious persecution. Even in
India after 1947 the Hindu Government led by Jawaharlal
Nehru declared Sikhs as Hindus under clause 25 of the
Indian Constitution and imposed Hindu Code on them.
When we examine Sikh history dispassionately we find that
Sikh women palyed a major role in the Sikh revolution which
has gone unnoticed by Sikhs themselves and historian as
well. For example, other than their teachings (Gurmat)
there is scant personal reference to the Sikh Gurus and
their activities in AGGS. However, there is a laudatory
mention of Guru Angad’s wife, Mata (mother) Khivi for her
excellent management of Langar (community kitchen) and
dedicated service to the Sangat (Sikh congregation):
~ jal
qHes ulet Sa Ae fr
Sald eeats esr g
gst gB ug Il
mits dite flumaret I
A
US TES UHH ots Ah wes Heh ws |
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Ht Utet Ao Af fate dif Cot
Balvand, Khivi was an exalted lady. Like a dense shady
tree, she was the source of tremendous comfort to the
congregation. She served nutricious food in the Langar
—- pudding made with butter that tasted like nectar.
Like her husband (Guru Angad), who was chosen by Guru
Nanak as his successor, she too worked very hard with
great dedication. Mata (mother) Khivi and her husband
took upon their shoulders the enormous responsibility
of Guru Nanak’s mission.
AGGS, Balvand and Satta, p. 967.
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Not withstanding the absence of their names in Sikh
history, it is amply clear that Gurus’ mothers, wives,
sisters and daughters were active participants in the Sikh
movement. For example, Guru Hargobind and Guru Gobind Singh
were very young when they assumed Guruship after the
execution of their respective fathers by the Muslim rulers
and Guru Har Krishan was a mere child of five when he took
over as Guru after the death of his father. What was the
major influence on these Gurus at that very critical period
in Sikh history when the Sikh movement was under attack not
only from the Muslin rulers, but more so from other
dangerous foes, the schismatic groups and the proponents of
caste ideology? The answer, of course, is the influence of
their mothers: Mata Ganga, Mata Gujri and Mata Krishan
Kaur, respectively. Further, it was Mata Sundri (Jito),
wife of Guru Gobind Singh, who guided the Panth (Sikh
community) through a very difficult period of external
repression and internal divisions after her husband’s
death. She was the leader of the Panth for about forty
years (1708-1747 C.E.), longer than any of the nine Gurus
subsequent to Guru Nanak [2]. Guru Amar Das’ daughter, Bibi
Bhani, according to Sikh tradition, was the one who
selected herself her groom, Bhai Jetha (Guru Ram Das). She
was very active in the affairs of the community during her
father and her husband’s Guruship. Women headed some of the
twenty-two manjis (dioceses) set up by Guru Amar Das. And
what about those Sikh mothers, wives and sisters who sent
their sons, husband and brothers to join the Khalsa forces
when it meant sure death to become a Khalsa [3]? And many
who suffered innumerable hardships, and torture in jails
and saw their own little ones being cut into pieces before
their very own eyes by the enemy who wanted to frighten
them to relinquish their faith and convert to Islam! The
Sikhs remember those brave women of unsurpassed fortitude,
collectively in the daily prayer:
“3 usb S wus Efe
29
cas cas ade S8nt fes uetienr, frea ot
(45
im
ITI!
And those women who remained steadfast in upholding
their faith, while their children were cut into small
pieces before their eyes and put into their laps
Ardas (Sikh congregational prayer)
There were many women who fought side by side with men,
against the Mughal armies and foreign invaders. Hundreds of
women fighters were killed during the small and big
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Ghaloogharas (holocausts) in 1746 C.E. and 1762 C.E.,
respectively. It is true that not much is known about them
like most of the men who laid down their lives fighting
against the forces of tyranny: Mughal rule, foreign
invaders and the proponents of caste ideology. Mai Bhago
was not the “only one”; many other Sikh women joined the
Khalsa ranks:
In the period of guerrilla warfare, Sikh women were
imprisoned and subjected to hard labour, but they did
not forsake their faith. Sada Kaur the wife of
Gurbakhash Singh ruled the area, which was under the
control of Kannahya Misal. She led her armies in
battle and Ranjit Singh owed his success, in his
initial struggle for supremacy against the rival
Misals, in no small measure to her political acumen
and military help. Ahmed Shah Batalvi has given more
instances where women took a leading part in political
and military activities of the Misals. Rani Rajinder
Kaur was one of the most remarkable women of age. She
possessed all the virtues which men pretend their
own—courage, perseverance and sagacity. Sahib Kaur was
made the Chief Minister of Patiala in 1793. She
refused to leave the battle when pressed by the
Marathas near Ambala and with a drawn sword rallied
troops to repulse the enemy. Similarly, Aus Kaur was
placed at the head of the administration of Patiala
and she conducted the affairs of that state with
conspicuous success. George Thomas writes in his
memoirs ‘Instances indeed have not infrequently
occurred in which they (Sikh women) had actually taken
up arms to defend their habitation, from the desultory
attacks of the enemy, and throughout the contest
behaved themselves with an intrepidity of spirit,
highly praiseworthy [4].
Reverend C.F. Andrews (1871-1940) was shocked by the
atrocities committed on peaceful Sikh protesters by the
British administrators and their henchmen when he visited
Guru-ka-Bagh Morcha site (Guru-Ka-Bagh is name of the
place; Morcha means agitation) in September 1922. He
admired the Sikhs (Akalis) for their patient suffering
without any sign of fear. He declared the peaceful Sikh
struggle against the British as a “new lesson in moral
warfare [4].” “Being fully aware of severest beating of
Sikh volunteers, Sikh mothers, wives and sisters came
forward with great enthusiasm to send off their loved ones
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to face the oppressors,” writes Ruchi Ram Sahni:
Many Sikh mothers, wives and sisters garlanded their
sons, husbands and brothers and gave them a loving
send-off to Jaito. A mother whose eldest son had
fallen in the first Shahidi Jatha, garlanded her
second son for the second Shahidi Jatha and said to
him, “Dear son, fight the battle of your Panth and
bless your mother with the heroic sacrifices [5].
References:
1. Oberoi, Harjot (1994). The Construction of Religious
Boundaries: Culture, Identity, and Diversity in the Sikhs
Tradition, Chicago: The University of Chicago Press, pp.
147-69.
2. Jakobsh, D. R (2003). Relocating Gender In Sikh History:
Transformation, Meaning and Identity, New Delhi: Oxford
University Press, pp. 10-11.
3. Narang, G. C. (1960). Transformation Of Sikhism, New Book
Society of India, 5° edition, 1960, p. 128: Ali-ud-Din,
Ibrat Namah:
Mir Mannu asadi datari asi Mannu de soe,
(Hts HO mast ersdt AP HS He),
Jyon, jyon Mannu wadhada, gharin gharin asi hoe.
(AS aS HS seer wat wat wr Ge).
We are the crop and Mannu the sickle,
The more he cuts us,
The more we grow,
In every house and hamlet.
4. Singh ,Jagjit (1998), The Sikh Revolution: A Perspective
View, Bahri Publications, New Delhi, 4'® reprint, pe. 134-
35s
5. Ruchi R. Sahni. Struggle for Freedom in Sikh Shrines
(Ganda Singh, ed.) (1942), Amritsar: Shiromani Gurdwara
Parbandhak Committee (SGPC), p. 229.
4. Message of Universal Humanism
Guru Nanak undertook four odysseys over a twenty-year
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period to preach his message of “universal humanism.” He
traveled the length and breadth of the Indian sub-continent
from Tibet in the north to Sri Lanka in the south and from
Assam in the east to Middle Eastern and central Asian
countries in the western direction. Wherever he went, he
talked about Universal God (Sarb Sanjha Rub, Ade AW Te) Who
is accessible to all seekers of "Truth" irrespective of
their creed, caste, gender, color, ethnicity and
geographical considerations. And he urged his audience to
rise above conventional beliefs and follow the true
religion of sarbat da bhala (well-being/welfare of all, Hdu3
cu’ 84") -—- “universal humanism” which unites the human race
as one family. His compositions reveal that he urged both
Hindus and Muslims to make honest living (kiart karo, fad
ad) , contemplate on God/Truth (naam japo, STH WU) and
practice charity (vand shako, 23 Ea), and promote universal
humanistic values such as liberty, equality, compassion,
love, respect and justice for all the people without any
distinction.
alee US stedt fs de sfs da |
fea 38 wet ofan of at vs JP II
wat 0st SHat nied fea food |
=
AY 38 ne Stor da fA
With falsehood in their minds and actions of thieves
people go to tiraths (sacred places) to wash-off their
sins. By doing so they may clean themselves externally
but become twice as filthy internally. Washing a kaura
tuma (bitter pumpkin) from the outside does not remove
its internal poison/bitterness. A sadh (God-centered
being/moral enlightened-being) remains virtuous
without bathing at tiraths whereas a thief remains a
thief no matter how much he bathes.
AGGS, M1, p. 789.
5
J dd il
Sofa ores We SE SH OT II
q fal EN
sige Hee hod nists fare J |
did TAPAS AMT GTS Ass] TH Uda Ad’ eH JT II
Why take a ceremonial bath at a tirath as the real
tirath is contemplation on Naam (God/Truth). Tirath is
deliberation on the Sabad (Knowledge) to realize God.
The understanding of God/Truth is the true tirath and
every day is as auspicious as the so-called ten holy
days (last day of the dark lunar fortnight, the night
of full moon, luminous Sunday, sun eclipse, moon
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eclipse, two eighth day of the lunar half month and
two fourteenth lunar day) and the birthday of Ganges
that is supposed to destroy ten sins (superstition).
AGGS, M1, p. 687.
dq 3U tient vs US |
a ule 3% aT HS II
Hant ufS atst ar II
sdats stefe Hf oe 1
Ritualistic deeds and obligations like, pilgrimage,
penance, mercy and charity, the four by themselves
earn very little spiritual merit. Whereas listening to
and understanding of God’s excellences create love for
God/Truth that cleans the inner-self (conscience).
AGGS, Jap 21, p. 4.
3: ta,
Y
=
According to Sikh tradition Guru Nanak refused to wear a
janeu (sacred thread) which was a mandatory religious
requirement for a boy from a Khatri caste. He asked, “Why
wear a ritual thread that can break or burn or gets soiled
or worn out or lost?” Instead, he proposed an alternative
universal lifelong thread:
cfr aud ASY WS AS det AS ZI
Sg ASS Hh a Jet 3 us Us I
Make compassion the cotton, contentment the thread,
continence the knot and truth the twist. O pundit,
this is the sacred thread of conscience. If you have
such a one, then put it on me?
AGGS, M1, p. 471.
Yogis (ascetics) looked down upon the householders though
they lived on the charity of the latter. Guru Nanak
admonished them:
=
cH {SA uteF |
mife males matte mats dd dd Sa 2A I
O yogi, make contentment your earrings, begging bowl
your modesty, meditation on God the ashes smeared on
your body, thought of death your quilted robe,
truthful living your way of life and faith in God your
staff. Make universal brotherhood your Aee Panth (the
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highest order of yogis) and subdue your mind (Haumai)
to conquer the worldly temptations. Bow in reverence
to the One Who is primordial, immaculate
(pure/perfect), without beginning, indestructible and
changeless throughout ages.
AGGS, Jap 28, p. 6
Jog (yoga, union with God) is not wearing quilted robe
or carrying a wooden club in hand or smearing body
with ashes or wearing earrings or shaving of head or
blowing a horn. Jog is remaining unaffected by the
corrupting influence of the world by contemplation on
God.
AGGS, M1, p. 730.
mT 3d Ades AS 3d II
A yogi is the one who recognizes the right way (Truth)
and understands the One/God through enlightenment. A
Qaji (Muslim judge) is the one who remains unaffected
by the corrupting worldly temptations and carries out
justice in the light of Truth. A Brahman is the one who
contemplates on the excellences of God. Such a Brahman
enlightens himself and all his kin.
AGGS, M1, p. 662.
ASH fau uta HOTS Hfgs SSH HT I
THSOH Aly est ytug ele add cients II
ad GST TAU ASH Jed Il
ao ofa fess ad TT BST Il
O Brahman, why do you worship a salgram (stone idol)?
Make honest work your rosary of tulsi (an aromatic
plant, Ocimum sanctum venerated by Hindus). Make
contemplation on God the boat to take you across the
ocean of the corrupting influence of the world. Pray
for mercy to the Merciful One. Why are you wasting
your life irrigating alkaline (barren) land? Why are
you plastering a mud wall which surely will fall?
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AGES Msi, “pe 170%
He carried the same message to Muslim audience. For
example, he explained the true meaning of five prayers and
what is required to become a true Muslim (gurmukh):
Ufa fase, fas Ufa UAT UA ae
ufos Ag Jam of sht oe vee
Ua Shows TH Ho Unt Hes Fate Il
adel SSH nife st St HABHTS AETtE I
aod AS afsnid gs gat ute Il
The five prayers for five different times during the
day have five different names. Make truth the first
prayer, honest living the second one, practice of
charity the third one, cleansing the mind of evil
thoughts the fourth one and contemplation on God's
excellences the fifth one. And let good deeds become
your Kalma, the foundation of your faith. If one
practices the above, only then one is a true Muslim
(gurmukh). Otherwise O Nanak, by practicing hypocrisy,
one becomes false through and through.
AGGS, M1, p. 141.
Here Guru Nanak rejects conventional/ritualistic prayers;
instead he suggests universal human values as a way of life
not only for a Muslim but for the entire humanity:
fHod HAMS fHee HAS Jo IIS ATE
AGH Hats Ate dat dd HASHES II
St aa! Ay uld ASH AGH fesH II
SHet AT SA SEH StS TE SAE II
Let mercy be your mosque, faith be your prayer mat,
honest living be your Quran, and fidelity to your wife
be circumcision and good conduct be your fast. This
will make you a true Muslim. Make pious work your
Kaaba, Truth your spiritual teacher, good deeds your
prayer and recognize rosary as God’s Will. This
conduct of yours will bring you honor in the court of
God.
AGGS, M1, p. 140.
Av at ast AY AS Are Il
wiss fA at mug muri
Hee AS garet ote ||
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aN fal
de AT FX Teld AHS |
Y |
de IS Bd da we Il
stood ed cheats AHTE |
O sheikh let truthful living be your knife forged from
the steel of Truth. The craftsmanship of such knife is
incomparably beautiful. Sharpen it on the whetstone of
Truth and keep it in the sheath made of virtue. Kill
(subdue) your Haumai (self-centeredness) with this
knife and witness avarice bleeding out. Such a
sacrifice will be accepted by God as Halal and you
will become one with God.
AGGS, M1, p. 956.
To a farmer, he explained the path to God realization in
farmer’s terminology:
HS we fagntet adel ASH UTet So Bsil
SH ud Hee Boar gy adtet Sal
3G agH afd AHA A we ace Cull
Make your mind the farmer, deeds the farming, modesty
the water, body the field, Naam (God’s excellences)
the seed, contentment/fortitude the field roller and
humility the fence. The bountiful crop of “universal
love” shall sprout and you will see yourself thriving.
AGGS, M1, p. 595.
Similarly, to artisans like blacksmiths, carpenters,
goldsmiths, traders, boatmen etc., he explained his
teachings in the terminology of their vocations and tools.
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Justice and Peace
1. Just Rule
Already pointed out, Guru Nanak denounced the oppressive
and bigoted Muslim rulers and their administrators while
the Hindu elite were hand-in-hand with the oppressors.
Beyond the confines of sub-continent, in Europe the
custodians of Christianity invested despots with “divine
rights,” and in the Muslim world, the ruler (khalifa or
caliph) was regarded as the representative of Prophet
Mohammad. Contrary to the norms, Nanak called for the
establishment of rule of justice for all--declaring
spiritual and temporal sovereignty. He proclaimed that the
ultimate source of spiritual as well as temporal power is
God and it is the duty of a gurmukh (God-centered
being/moral enlightened-being) to oppose tyranny, injustice
and immorality:
Nn 94 aN
TH Ald HOCH ASIII
ia 1 SS ob.5 AN Nerd
ate AEITSTS YS ASI
| 2)
wad Se utets ur Il
J3 fug afsd ofe a
The rulers are like tigers/lions and their officials
as dogs, who harass and persecute the innocent
subjects. The claws of the dogs (government servants)
inflict wounds on the public. The rulers suck the
blood of the public through these dogs who lick the
wounds.
AGGS, M1, p. 1288.
HEH ure adfd foe II
adt zarfets f35 ats Sta II
GoHe Udtd oe Il
(36 utd
The man-eaters (Muslim rulers) perform Namaz (Muslim
prayer). The ones who carve out the flesh for them wear
the sacred thread around their necks (Khatris). The
Brahmans blow the conch in the homes of Khatris to
sanctify their doings.
AGGS, M1, p. 471.
a
Cl
(ct
wen, uy g TT ll
n fad Gufs adinifa Se wa ae II
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St Sd HOIST nie BIS TS I
I will adore God even if I was to be afflicted with
bodily pain under the influence of unlucky stars and I
was to suffer under blood-sucking rulers. Even under
such conditions my longing to adore God and sing Its
praises would not diminish. (In other words, I will
not waver from the path of Truth).
ACES, M As joe, 140%
fsa fas GH med 5 eT II
There is no other King, except the Almighty.
AGGS, M1, p. 936.
Sat Sus Sat USAT Il
There is one Throne and one Emperor.
AGGS, M1, p. 1188.
fal EN EN q fal
Sus qd 3as al ST Team ||
Us AHS THs utes I
He alone sits on the throne, who has control over
lust, anger, greed, attachment and egotistical pride.
AGGS, M1, p. 1039.
om Aud fA sus ota det I
Hot Ae Uettent AY gH AT Il
fa sufs on 5 orbs oH ate vy Tet I
He alone should sit on the throne, who is worthy of
it. A true king is the one who has realized God/Truth.
These mere rulers of the land are not kings as their
minds are occupied by the corrupting influence of
world.
AGGS, M1, p. 1088.
Guru Nanak pointed out that God’s bounty is a commonwealth
for all to share, but there is maldistribution due to
Haumai (self-centerd ness) and greed that afflict
humankind:
H'Jd3l <¥ HS fo Ee WsI Ueas US (WQ
EN
Te HAUS
aX d
pb Mic co
=]
x
SQ
Oo3d
He at SS
O Lalo,
(cd
He
speak. With a marriage of party of sin
Babur has invaded and wants to marry the
(want to rule over our country by
from Kabul,
bride by force
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J al
the way I understand the Master,
OF il
so do I
(vicious army)
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force). Sense of modesty/shame and righteousness has
disappeared and falsehood is the governing force.
Instead of Brahmans and Qazis the devil is performing
marriage ceremony (Instead of righteousness, falsehood
prevails). In this miserable and agonizing situation
Muslim women read Quran and call upon God for mercy.
Hindu women of low and high caste are in the same
Situation. Nanak, in this marriage of carnage, songs
of death are sung (weeping and wailing) and blood is
sprinkled in place of saffron. In this city of
corpses, Nanak contemplates on the Master and gives
this true account. The Creator (Hukam) who created the
world with its corrupting influences controls it alone
while being detached from it. True is the Master, true
is Its justice and true is Its judgment. There would
be such a terrible massacre of people that Hindustan
(India) will not forget. The Mughals have come in 1521
C.E. and in due course of time (twenty years) would be
dislodged in 1541 C.E. when another warrior will rise
to challenge them. Nanak speaks the Truth and shall
continue to speak the Truth, as the purpose of human
life is the understanding of Truth and truthful
living.
AGGS, M1, p. 722.
Besides, Guru Nanak digs at the ignorant and superstitious
minds of the Lodi rulers and hollow claims of the
supernatural powers of the pirs. The desperate Lodis
engaged Pirs (Muslim holy men) to perform miracles and
sorcery to defeat the Mughals. The hollowness of the
supernatural powers of the Pirs was exposed, as they could
not blind a single Mughal solider. It was the superior
weaponry and determination of Babur’s army, which defeated
the Lodis:
act g ute eofa sore A tg Bfenr orfenr |
aS HoH AS fed Hed Hfe ule afes garfenr |
aet Has S dat niat fas eS user sf |I
When they heard of the invasion of Mir (King) Babur,
the Lodis engaged numerous Pirs (spiritual guides) for
help. However, Mughals overran defense posts, burnt
down forts and palaces, cut down the princes to pieces
and cast them into dust. The supernatural power of the
Pirs could not blind a single Mughal soldier.
AGGS, M1, p. 418.
Guru Nanak describes the battle scene and the plight of
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fae fafa Hofe uc Hit ute A
f ees
Sd fed
dle ufve 3 1
STG FICS TAMAT UTE]
et ate II
mito feat UAT ATE I
mt fas fed sets ote |
J 5 HS wee
Stor We feta THIS THs Uets Ae II
Feaat Sd ffm ufo ufa defo wey |
i fA ae A aby Stam fom HEY I
Those whose heads were adorned with braided hair and
vermillion in the parting of hair, are now forcefully
shaved with scissors and chocked with dust in their
throats. They lived in palatial mansions, but now they
can’t even go near them. Hail to You, O Baba (God),
Hail to You. O Primal One, You are infinite, You keep
creating and beholding your creation. Pause. When they
were married, their husbands looked so handsome beside
them. They were brought in palanquins and their arms
were decked with ivory bangles. Water was sacrificed
over their heads to ward of evil and comforted with
glittering fans. They were showered with very expensive
gifts - worth thousands of rupees. They ate coconuts
and dates and enjoyed the pleasure of bed. But now
there are ropes around their necks and their chains of
pearls are broken. Their wealth and beauty which gave
them so much pleasure have now become their enemies.
The soldiers who dishonored them were ordered to take
Sri Satguru Jagjit Singh Ji eLibrary NamdhariElibrary@gmail.com
them away. Honor or punishment is bestowed according to
Hukam (Cosmic Law). Had the people (government
officials) carried out their duties beforehand they
would not have faced this punishment! The Lodi rulers
had forgotten their duty while reveling in pleasure and
sensuality. Since the imposition of Babar’s rule even
the princes have no food to eat, not to speak of the
common people. The five times daily prayers of Muslims
have been disrupted and the Hindus are not worshiping
as well. Without sacred square how shall the Hindu
women bathe and apply the frontal mark to their
foreheads? Those who never contemplated on Ram before
can’t utter the word Khuda (Muslim name for God) now.
Those who have survived return to their homes. They
meet other people to ask about their wellbeing. Others
keeping crying and talking about their pain and say
that this was their destiny. Nanak, people say whatever
pleases God, comes to pass, what a man can do?
AGGS, M1, p. 417.
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