In the coming months, we will go slowly through the Bani “Onkaar” which is advised to be sung in Ramkli Dakhni; we will ponder over what Guru Nanak ji has shared with us about the all pervading Creator he has defined in a prelude to his bani: Japji”. From stanza 1 to 8, the main idea the Guru passes on to us is that Onkaar” is the all-pervading Creator and He cannot be established in an idol; He is present in every form and beyond. His lights is all over. As long as the man remains saturated in the Maya pursuits triggered by his conceit, he remains in miseries and fails to obtain stable happiness. Our all pervading Creator is realized only through the Satiguru, who has realized His oneness. Thus through the true Guru, the Guru’s follower prioritizes becoming one with Him while living right in the Maya. After reading this, a true Sikh rejects all kinds of rituals, and takes refuge only in the Guru and the Creator. What kind of the Guru a seeker needs to have? The Guru explains it on 686, SGGS:

ਸੋ ਗੁਰੁ ਕਰਉ ਜਿ ਸਾਚੁ ਦ੍ਰਿੜਾਵੈ ॥ ਅਕਥੁ ਕਥਾਵੈ ਸਬਦਿ ਮਿਲਾਵੈ ॥

ਹਰਿ ਕੇ ਲੋਗ ਅਵਰ ਨਹੀ ਕਾਰਾ ॥ ਸਾਚਉ ਠਾਕੁਰੁ ਸਾਚੁ ਪਿਆਰਾ ॥੨॥

So gur kara-o jė sācẖ ḏariṛ-āvai . Akath kathāvai sabaḏ milāvai.

Har ke log avar nahī kārā . Sācẖa-o ṯẖākur sācẖ pi-ārā. ||2||

In essence: I shall adopt that Guru, who implants Har in my mind and whose teachings enable me to express Har, the inexpressible. Har’s devotees have no other task than doing Har’s devotion, because their Master, who is eternal, is dear to them.

          Now let us ponder over the bani, Onkaar:

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਦਖਣੀ ਓਅੰਕਾਰੁ

Rāmkalī mėhlā 1 ḏakẖ-ṇī o-ankār

Raag Ramkali, the bani of First Nanak; (in measure) Dhakhni, “Onkaar”

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

There is only One All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥

ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O-ankār barahmā uṯpaṯ. O-ankār kī-ā jin cẖiṯ.

O-ankār sail jug bẖa-e. O-ankār beḏ nirma-e.

O-ankār sabaḏ uḏẖre. O-ankār gurmukẖ ṯare.

Onam akẖar suṇhu bīcẖār. Onam akẖar ṯaribẖavaṇ sār. ||1|| {SGGS- 929 – 930}

In essence: Onkaar (Ekankar) created Brahama; Brahama cherished Him in his mind. The entire world and the time difference of yuga have existed because of Him. From Onkaar, the Vedas came in to existence. Through Onkaar, the world was saved through the Shabda (of Onkaar). Through Onkaar, the Guru’s followers were saved. Oh Pundit! Listen and ponder over the word “onam” you write. He, “ onam”, is the essence of the three worlds (Therefore you should use the word “onam” for Onkaar, who is not at a place but all over).

           The Guru is addressing those people who write “onam nameh” for idols; he makes it clear that Brahma known as a Devta was a creation of Onkaar (Ekankar) and he also kept Onkaar in his mind; obviously Brahma didn’t create anything. The entire world, the ages, the Vedas were in existence because of Ekankar. There was the Shabda about Onkaar (the Guru’s guidance given by Onkaar) through which many were saved; therefore, it is important to know who is that to whom you call “onam nameh/greeting to Onam” The Guru answers: Okraar is the creator and source of all; therefore, it is Onkaar who should be revered instead of the idols. First Nanak renamed “Onkaar” as “Ekankar” in the beginning of his bani “Jap”. The Guru also names “Onkaar” as “Ekankar” in the stanza number five of this bani, “Onkaar”.

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥

ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ pāde ki-ā likẖahu janjālā.

Likẖ rām nām gurmukẖ gopālā. ||1|| Rahā-o.

In essence: Oh Pundit! Why to write this worldly puzzle? Follow the Guru and write only the name of Ekankar, who is all pervading and the cherisher of the world. Pause.

ਸਸੈ ਸਭੁ ਜਗੁ ਸਹਜਿ ਉਪਾਇਆ ਤੀਨਿ ਭਵਨ ਇਕ ਜੋਤੀ ॥

ਗੁਰਮੁਖਿ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਵੈ ਚੁਣਿ ਲੈ ਮਾਣਕ ਮੋਤੀ ॥

ਸਮਝੈ ਸੂਝੈ ਪੜਿ ਪੜਿ ਬੂਝੈ ਅੰਤਿ ਨਿਰੰਤਰਿ ਸਾਚਾ ॥

ਗੁਰਮੁਖਿ ਦੇਖੈ ਸਾਚੁ ਸਮਾਲੇ ਬਿਨੁ ਸਾਚੇ ਜਗੁ ਕਾਚਾ ॥੨॥

Sasai sabẖ jag sahj upā-i-ā ṯīn bẖavan ik joṯī.

Gurmukẖ vasaṯ parāpaṯ hovai cẖuṇ lai māṇak moṯī.

Samjẖai sūjẖai paṛ paṛ būjẖai anṯ niranṯar sācẖā.

Gurmukẖ ḏekẖai sācẖ samāle bin sācẖe jag kācẖā. ||2||

In essence : (letter “sassa”) In the three worlds, only Onkaar’s light pervades. Through the Guru, the valuable (His) name-pearl is obtained. One who understands it by reading and reflecting on the Guru’s thoughts understands that Onkaar permeates all. The Guru’s follower sees Him and clings to Him realizing that except Him, the world is perishable.

ਧਧੈ ਧਰਮੁ ਧਰੇ ਧਰਮਾ ਪੁਰਿ ਗੁਣਕਾਰੀ ਮਨੁ ਧੀਰਾ ॥

ਧਧੈ ਧੂਲਿ ਪੜੈ ਮੁਖਿ ਮਸਤਕਿ ਕੰਚਨ ਭਏ ਮਨੂਰਾ ॥

ਧਨੁ ਧਰਣੀਧਰੁ ਆਪਿ ਅਜੋਨੀ ਤੋਲਿ ਬੋਲਿ ਸਚੁ ਪੂਰਾ ॥

ਕਰਤੇ ਕੀ ਮਿਤਿ ਕਰਤਾ ਜਾਣੈ ਕੈ ਜਾਣੈ ਗੁਰੁ ਸੂਰਾ ॥੩॥

Ḏẖaḏẖai ḏẖaram ḏẖare ḏẖarmā pur guṇkārī man ḏẖīrā.

Ḏẖaḏẖai ḏẖūl paṛai mukẖ masṯak kancẖan bẖa-e manūrā.

Ḏẖan ḏẖarṇīḏẖar āp ajonī ṯol bol sacẖ pūrā.

Karṯe kī miṯ karṯā jāṇai kai jāṇai gur sūrā. ||3||

In essence: (letter “dhadha”) A meritorious person in a Satsang preaches virtues with his/her steadfast mind. If one stays humble among the Sants, one’s hard feelings turn into virtues. The supporter of the earth, Akalpurakh, is beyond birth; His speech (Will) is perfect. Only the Creator knows what His extent is, or the valiant Guru knows it.

ਙਿਆਨੁ ਗਵਾਇਆ ਦੂਜਾ ਭਾਇਆ ਗਰਬਿ ਗਲੇ ਬਿਖੁ ਖਾਇਆ ॥

ਗੁਰ ਰਸੁ ਗੀਤ ਬਾਦ ਨਹੀ ਭਾਵੈ ਸੁਣੀਐ ਗਹਿਰ ਗੰਭੀਰੁ ਗਵਾਇਆ ॥

ਗੁਰਿ ਸਚੁ ਕਹਿਆ ਅੰਮ੍ਰਿਤੁ ਲਹਿਆ ਮਨਿ ਤਨਿ ਸਾਚੁ ਸੁਖਾਇਆ ॥

ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ਆਪੇ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥੪॥

Ńi-ān gavā-i-ā ḏūjā bẖā-i-ā garab gale bikẖ kẖā-i-ā.

Gur ras gīṯ bāḏ nahī bẖāvai suṇī-ai gahir gambẖīr gavā-i-ā.

Gur sacẖ kahi-ā amriṯ lahi-ā man ṯan sācẖ sukẖā-i-ā.

Āpe gurmukẖ āpe ḏevai āpe amriṯ pī-ā-i-ā. ||4||

In essence: Those, who lose the Guru’s guidance and follow others’ guidance, petrify in pride and eat poison (of Maya influences). They don’t like to hear the hymens in Ekankar’s praise, and they lose Him who is the profound and unfathomable. The souls and bodies of those who through the Guru’s praise have found His name accept Him very pleasing. (This happens if He Wills) It is Ekankar, who brings the mortals to the Guru (a valiant one); He blesses them to have His praise-nectar

ਏਕੋ ਏਕੁ ਕਹੈ ਸਭੁ ਕੋਈ ਹਉਮੈ ਗਰਬੁ ਵਿਆਪੈ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਪਛਾਣੈ ਇਉ ਘਰੁ ਮਹਲੁ ਸਿਞਾਪੈ ॥

ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥

ਏਕੰਕਾਰੁ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਨਾਨਕ ਏਕੁ ਸਮਾਈ ॥੫॥

Ėko ek kahai sabẖ ko-ī ha-umai garab vi-āpai.

Anṯar bāhar ek pacẖẖāṇai i-o gẖar mahal siñāpai.

Parabẖ neṛai har ḏūr na jāṇhu eko sarisat sabā-ī.

Ėkankār avar nahī ḏūjā Nānak ek samā-ī. ||5||

In essence: All people say Ekankar is but one; however, they are engrossed in conceit (They need to understand His all pervading existence). (In fact) if one realizes that Ekankar is the same who pervades in and out, one can find His abode within (not by merely saying but seeing Him all over); He is very close; do not consider Him away as He pervades the entire world. Oh Nanak! There is none other than “Ekankar”, who is present everywhere.

ਇਸੁ ਕਰਤੇ ਕਉ ਕਿਉ ਗਹਿ ਰਾਖਉ ਅਫਰਿਓ ਤੁਲਿਓ ਨ ਜਾਈ ॥

ਮਾਇਆ ਕੇ ਦੇਵਾਨੇ ਪ੍ਰਾਣੀ ਝੂਠਿ ਠਗਉਰੀ ਪਾਈ ॥

ਲਬਿ ਲੋਭਿ ਮੁਹਤਾਜਿ ਵਿਗੂਤੇ ਇਬ ਤਬ ਫਿਰਿ ਪਛੁਤਾਈ ॥

ਏਕੁ ਸਰੇਵੈ ਤਾ ਗਤਿ ਮਿਤਿ ਪਾਵੈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੬॥

Is karṯe ka-o ki-o gėh rākẖa-o afri-o ṯuli-o na jā-ī.

Mā-i-ā ke ḏevāne parāṇī jẖūṯẖ ṯẖag-urī pā-ī.

Lab lobẖ muhṯāj vigūṯe ib ṯab fir pacẖẖuṯā-ī.

Ėk sarevai ṯā gaṯ miṯ pāvai āvaṇ jāṇ rahā-ī. ||6||

In essence: How can I hold on to Akalpurakh (who resides within and who is very close)? He is unapprehending and immeasurable. (Why can He not be kept in the heart?) The mortal is crazy for Maya, and its false attraction keeps him in control; his dependency on greed and avarice remains active; in the end, he will repent. If he serves only Akalpurakh, he can understand and value Him; he can end his coming and going.

          The cause of our inability to hold Him in our hearts is our Maya pursuits

ਏਕੁ ਅਚਾਰੁ ਰੰਗੁ ਇਕੁ ਰੂਪੁ ॥ ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਅਸਰੂਪੁ ॥

ਏਕੋ ਭਵਰੁ ਭਵੈ ਤਿਹੁ ਲੋਇ ॥ ਏਕੋ ਬੂਝੈ ਸੂਝੈ ਪਤਿ ਹੋਇ ॥

ਗਿਆਨੁ ਧਿਆਨੁ ਲੇ ਸਮਸਰਿ ਰਹੈ ॥ ਗੁਰਮੁਖਿ ਏਕੁ ਵਿਰਲਾ ਕੋ ਲਹੈ ॥

ਜਿਸ ਨੋ ਦੇਇ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਏ ॥ ਗੁਰੂ ਦੁਆਰੈ ਆਖਿ ਸੁਣਾਏ ॥੭॥

Ėk acẖār rang ik rūp. Pa-uṇ pāṇī agnī asrūp.

Ėko bẖavar bẖavai ṯihu lo-e. Ėko būjẖai sūjẖai paṯ ho-e.

Gi-ān ḏẖi-ān le samsar rahai. Gurmukẖ ek virlā ko lahai.

Jis no ḏe-e kirpā ṯe sukẖ pā-e. Gurū ḏu-ārai ākẖ suṇā-e. ||7||

In essence: He alone pervades the different forms and acts alone. He acts through air, water, and fire. Only He exists through out the entire world. If one perceives only Ekankar all over and remains stilled with this divine knowledge, only then one gets honored (by Ekankar). Very rare is such a Guru’s follower. (Actually) Only those who are showered with His grace remain in such stable peace. Through the Guru, Ekankar states about Himself (of His being one and all pervading).

           The Guru keeps telling the pundit that “Onam nameh” should be used for our Ekankar, who is all pervading, not for the idol installed in the Onkaar Mandir (in the South; daccan).

ਊਰਮ ਧੂਰਮ ਜੋਤਿ ਉਜਾਲਾ ॥ ਤੀਨਿ ਭਵਣ ਮਹਿ ਗੁਰ ਗੋਪਾਲਾ ॥

ਊਗਵਿਆ ਅਸਰੂਪੁ ਦਿਖਾਵੈ ॥ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੈ ਘਰਿ ਆਵੈ ॥

 ਊਨਵਿ ਬਰਸੈ ਨੀਝਰ ਧਾਰਾ ॥ ਊਤਮ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥

ਇਸੁ ਏਕੇ ਕਾ ਜਾਣੈ ਭੇਉ ॥ ਆਪੇ ਕਰਤਾ ਆਪੇ ਦੇਉ ॥੮॥

Ūram ḏẖūram joṯ ujālā. Ŧīn bẖavaṇ mėh gur gopālā.

Ūgvi-ā asrūp ḏikẖāvai. Kar kirpā apunai gẖar āvai.

Ūnav barsai nījẖar ḏẖārā. Ūṯam sabaḏ savāraṇhārā.

Is eke kā jāṇai bẖe-o. Āpe karṯā āpe ḏe-o. ||8||

In essence: The great Cherisher (Ekankar) exists in the entire world. His light illumines throughout the ocean and the earth. When with His grace He shows a person that He Himself is pervading all over, his/her mind stills within. Then Akalpurakh through the Guru’s Shabda starts making the ambrosial rain falling within; thus he/she knows the secret of His being the creator, who Himself is the Guru.

CONTINUES:……

           In India, the fanatic Hindus have been campaigning for centuries to take away the uniqueness of Sikhi that rejects at its conception their entire religious principles established in India; it also rejects religious principles of Islam as well. Their efforts have been not only to create confusion among the believers, but also to germinate bitterness among them that hits the harmony of a society, which it needs for its long survival.

          The Sikhs cannot accept the Hindu scriptures or Muslim Scriptures as their guide, because they are guided by their own Guru, who says that the Sikhs cannot do what the Hindus or the Muslims do in a context of religious faith or general treatment of all human beings regardless of their faith or race or caste; the Guru is not criticizing the religions but separating the Sikh beliefs from the rest of the others. In this context, let us look at the following shabda in which the Guru stresses on this point that “ the Sikhs are different from the Hindus or the Muslims in their beliefs”; it is on 1136, SGGS and it was composed in context of Bhagat Kabir’s shabda:

ਭੈਰਉ ਮਹਲਾ ੫ ॥
ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥  ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥

Bẖairo mėhlā 5.

Varaṯ na raha-o na mah ramḏānā.  Ŧis sevī jo rakẖai niḏānā. ||1||

Raag Bhairo, the bani of Fifth Nanak.

In essence: Neither I observe fasting, nor I believe in the month of Ramzan (Muslim fasting time). I serve only Akalpurakh, who protects in the end.

          Clearly, the Guru rejects the concept of fasting embraced by the both, the Hindus and the Muslims. Fasting is actually discouraged in the Gurbani; please read on 467 and 468, SGGS by Mehla 1, please just read it:

ਮ; ੧ ॥
ਲਿਖਿ ਲਿਖਿ ਪੜਿਆ ॥ ਤੇਤਾ ਕੜਿਆ ॥ ਬਹੁ ਤੀਰਥ ਭਵਿਆ ॥ ਤੇਤੋ ਲਵਿਆ ॥
ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥ ਸਹੁ ਵੇ ਜੀਆ ਅਪਣਾ ਕੀਆ ॥ ਅੰਨੁ ਨ ਖਾਇਆ ਸਾਦੁ ਗਵਾਇਆ ॥
ਬਹੁ ਦੁਖੁ ਪਾਇਆ ਦੂਜਾ ਭਾਇਆ ॥ ਬਸਤ੍ਰ ਨ ਪਹਿਰੈ ॥ ਅਹਿਨਿਸਿ ਕਹਰੈ ॥ ਮੋਨਿ ਵਿਗੂਤਾ ॥
ਕਿਉ ਜਾਗੈ ਗੁਰ ਬਿਨੁ ਸੂਤਾ ॥ ਪਗ ਉਪੇਤਾਣਾ ॥ ਅਪਣਾ ਕੀਆ ਕਮਾਣਾ ॥ ਅਲੁ ਮਲੁ ਖਾਈ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥
ਮੂਰਖਿ ਅੰਧੈ ਪਤਿ ਗਵਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਛੁ ਥਾਇ ਨ ਪਾਈ ॥ ਰਹੈ ਬੇਬਾਣੀ ਮੜੀ ਮਸਾਣੀ ॥
ਅੰਧੁ ਨ ਜਾਣੈ ਫਿਰਿ ਪਛੁਤਾਣੀ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋ ਸੁਖੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥
ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਆਸ ਅੰਦੇਸੇ ਤੇ ਨਿਹਕੇਵਲੁ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥੨॥

Mėhlā 1.

Likẖ likẖ paṛi-ā. Ŧeṯā kaṛi-ā. Baho ṯirath bẖavi-ā. Ŧeṯo lavi-ā.

Baho bẖekẖ kī-ā ḏehī ḏukẖ ḏī-ā. Saho ve jī-ā apṇā kī-ā. Ann na kẖā-i-ā sāḏ gavā-i-ā.

Baho ḏukẖ pā-i-ā ḏūjā bẖā-i-ā. Basṯar na pahirai. Ahinis kahrai. Mon vigūṯā.

Ki-o jāgai gur bin sūṯā. Pag upeṯāṇā. Apṇā kī-ā kamāṇā. Al mal kẖā-ī sir cẖẖā-ī pā-ī.

Mūrakẖ anḏẖai paṯ gavā-ī. Viṇ nāvai kicẖẖ thā-e na pā-ī. Rahai bebāṇī maṛī masāṇī.

Anḏẖ na jāṇai fir pacẖẖuṯāṇī. Saṯgur bẖete so sukẖ pā-e. Har kā nām man vasā-e.

Nānak naḏar kare so pā-e. Ās anḏese ṯe nihkeval ha-umai sabaḏ jalā-e. ||2||

First Nanak.

In essence: The more one reads and writes, the more one gets haughty. The more one visits pilgrimaging places, the more one talks futile (about that). By adopting various religious grabs, one puts one’s body in pain. Oh being! You bear what you do. A person who doesn’t eat misses the relish.  Being in love with others (than Har), people suffer a lot. If one doesn’t wear clothes, one endures calamity always. By becoming silent, one strays. How can one remain awake without the Guru (in the Maya influences)? By remaining bear-footed, one faces the result of it. One eats the fruits of one’s acts. One who eats filth gets disrespect. (This way) the fool loses the honor. Without Har’s name, nothing is acceptable. One who lives in jungles and graveyards repents afterwards. One who meets the Satiguru (follows the Guru’s guidance) obtains peace by keeping Har’s name permanently in one’s mind. Oh Nanak! One upon whom Har bestows grace obtains the Satiguru, and through the Guru’s shabda, one rises above hope and fear and gets eliminated one’s self-conceit.

Back to the shabda:

ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ėk gusā-ī alhu merā. Hinḏū ṯurak ḏuhāʼn neberā. ||1|| Rahā-o.

I believe in one Creator, to whom the Hindus call Gosaeen and the Muslims Allah. I am done with what the Hindus and the Muslims  do. Pause.

               This statement clearly states that a Sikh can only be a Sikh.

           In the following verses of the shabda, an another statement is made about the Creator whom other religious people try to claim as their own only and also claim that He can be pleased only according to their set up rules; the Guru says that the Creator of all is the same though they call Him with different names; He is beyond, birth and death and animosity; therefore, the believers should believe only in Him and abandon other set up requirement to please Him:

ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥

Haj kābai jā-o na ṯirath pūjā. Ėko sevī avar na ḏūjā. ||2||

I neither go to Mecca, nor worship at holy pilgrimaging places; I serve none but only Akalpurakh.

          In the Sikhi, visiting a special religious place to be redeemed is neither encouraged, nor accepted; the stress is given on worshiping the one and only one Creator, who is the creator of all and who pervades all over not at a particular place.

ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥

Pūjā kara-o na nivāj gujāra-o. Ėk nirankār le riḏai namaskāra-o. ||3||

I neither perform worship nor offer Niwaz (Muslim prayer). Only to the Formless Creator, I bow in my heart.

           The Sikhs differ in remembering and worshipping the Divine one with other believers; they have no special instructions to bow regularly for five times or worship Him on a special place; instead keeping Him in the mind is encouraged so that His light can remain a guiding force always.

ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥

Nā ham hinḏū na musalmān. Alah rām ke pind parān. ||4||

I am neither a Hindu, nor a Muslim; my body and life belong to the Creator, also called Ram or Allah.

          A point to be noted down is this that the word “Ram” is also used for “Allah” in the above verses, obviously, the Guru refers to that “Ram” who is beyond birth and death unlike the son of Dasrath, Ram Chandra”. Thus the Guru declares that the Sikhs should neither be called “Hindus” or “Muslims”, because they differ in their religious approach with others. Obviously forcing them to be close to this or that community in religious beliefs is a folly.

ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥

Kaho Kabīr ih kī-ā vakẖānā. Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||

Oh Kabir! I have expressed this that by meeting my Guru, my Peer, I have realized the Master.

Please read on 1158 and 1159, SGGS:

ਉਲਟਿ ਜਾਤਿ ਕੁਲ ਦੋਊ ਬਿਸਾਰੀ ॥ ਸੁੰਨ ਸਹਜ ਮਹਿ ਬੁਨਤ ਹਮਾਰੀ ॥੧॥

Ulat jāṯ kul ḏo-ū bisārī. Sunn sahj mėh bunaṯ hamārī. ||1||

In essence: By turning toward Akalpurakh, I have forgotten about the caste and lineage; I am in a trance of void.

ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥ ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥

Hamrā jẖagrā rahā na ko-ū. Pandiṯ mulāʼn cẖẖāde ḏo-ū. ||1|| Rahā-o.

I have nothing to do with any worldly thing/ritual/thought; therefore, I have forsaken both, the Mullah and the Brahmin.

ਬੁਨਿ ਬੁਨਿ ਆਪ ਆਪੁ ਪਹਿਰਾਵਉ ॥ ਜਹ ਨਹੀ ਆਪੁ ਤਹਾ ਹੋਇ ਗਾਵਉ ॥੨॥

Bun bun āp āp pahirāva-o. Jah nahī āp ṯahā ho-e gāva-o. ||2||

I am weaving my thoughts together to concentrate on Akalpurakh and I am enjoying that; this way, I have reached to a state of mind where my awareness of selfishness doesn’t exist.

ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥

Pandiṯ mulāʼn jo likẖ ḏī-ā. Cẖẖād cẖale ham kacẖẖū na lī-ā. ||3||

Whatever the Pundit and the Mullas have written, I have forsaken that without accepting anything of their ideas.

ਰਿਦੈ ਇਖਲਾਸੁ ਨਿਰਖਿ ਲੇ ਮੀਰਾ ॥ ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥੧੧੫੯

Riḏai ikẖlās nirakẖ le mīrā. Āp kẖoj kẖoj mile kabīrā. ||4||7||

Through having Ekankar’s love in the heart, He can be envisioned. Oh Kabir! Those persons who have searched their “inner-self” have met Ekankar. 

          The Sikhi departs away from any organized religion; its roots are deep in one belief: there is only one Creator, who is all pervading, who is beyond birth or death and who is beyond animosity and fear; how it can be ignored; the Sikhs Tenth Guru added to it a lore of self defense after observing injustice being done by those, who were in power as we witness today how people related to powerful people in the ruling class try to suppress, exploit and loot the unprivileged common public; the warriors who stood against such tyrannical acts were named “Khalsa” because of that the Hindu fanatics couldn’t swallow the Sikhi psyche  even after their relentless but deceptive war against the Sikhi for centuries.

             The Sikhs take guidance from their Guru, who has explained that there is only one Creator, who is present all over, but people divide the society in His name, which is not true. The true Guru cleans the mind of a strayed seeker; without the true Guru, one fails in realizing the Creator, 466, SGGS:

ਪਉੜੀ ॥
ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥
ਸਤਿਗੁਰ ਵਿਚਿ ਆਪੁ ਰਖਿਓਨੁ ਕਰਿ ਪਰਗਟੁ ਆਖਿ ਸੁਣਾਇਆ ॥
ਸਤਿਗੁਰ ਮਿਲਿਐ ਸਦਾ ਮੁਕਤੁ ਹੈ ਜਿਨਿ ਵਿਚਹੁ ਮੋਹੁ ਚੁਕਾਇਆ ॥
ਉਤਮੁ ਏਹੁ ਬੀਚਾਰੁ ਹੈ ਜਿਨਿ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਪਾਇਆ ॥੬॥

Pa-oṛī.

Bin saṯgur kinai na pā-i-o bin saṯgur kinai na pā-i-ā.

Saṯgur vicẖ āp rakẖi-on kar pargat ākẖ suṇā-i-ā.

Saṯgur mili-ai saḏā mukaṯ hai jin vicẖahu moh cẖukā-i-ā.

Uṯam ehu bīcẖār hai jin sacẖe si-o cẖiṯ lā-i-ā. Jagjīvan ḏāṯā pā-i-ā. ||6||

Stanza.

In essence: Without the Satiguru, none has realized Akalpurakh. It is Akalpurakh, who has placed Himself in the Satiguru; thus He becomes manifest in the Guru. I tell this to all openly. One who meets such a Satiguru by getting over one’s worldly attachment remains liberated. This is the essence of the theme that one who (truly) has attached to the beneficent Akalpurakh has obtained Him, who is the giver of the world.

            Living in His love and taking guidance from the Guru (Sri Guru Granth Sahib) is what the Sikhs of today believe unlike others, who are bound to various scriptures giving contradictory stories. The Sikhs should ignore those, who keep bringing other thoughts to debate on the Gurbani. The Sikhs are advised to respect people of all religions, because they are there under the Creator’s Will and His Will must be obeyed and honored. Thus it is the Guru, who sows the universal thoughts in the Sikhs instead of boxing them in very small concepts.

          According to the Guru, only the one who has experienced the Creator’s presence and ordinance in effect can guide others; otherwise, the seekers can be exploited, because the true Guru neither embraces conceit nor let the seeker have it since in it, the spiritual realm remains empty. Outside show of rituals of cleanliness to be done at religious places doesn’t help to clean the mind:

ਜਲਿ ਮਲਿ ਕਾਇਆ ਮਾਜੀਐ ਭਾਈ ਭੀ ਮੈਲਾ ਤਨੁ ਹੋਇ ॥
ਗਿਆਨਿ ਮਹਾ ਰਸਿ ਨਾਈਐ ਭਾਈ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੫॥

Jal mal kā-i-ā mājī-ai bẖā-ī bẖī mailā ṯan ho-e.

Gi-ān mahā ras nā-ī-ai bẖā-ī man ṯan nirmal ho-e. ||5||

In essence: If the body is cleaned with water by scrubbing, it still gathers filth, but the body and mind become pure through cleaning with the divine essence (Ekankar’s name).

          The Guru also rejects another misleading concept, which encourages the people to ignore the Creator and please the idols of Devi or Devta to get from favors:

ਦੇਵੀ ਦੇਵਾ ਪੂਜੀਐ ਭਾਈ ਕਿਆ ਮਾਗਉ ਕਿਆ ਦੇਹਿ ॥
ਪਾਹਣੁ ਨੀਰਿ ਪਖਾਲੀਐ ਭਾਈ ਜਲ ਮਹਿ ਬੂਡਹਿ ਤੇਹਿ ॥੬॥

Ḏevī ḏevā pūjī-ai bẖā-ī ki-ā māga-o ki-ā ḏėh.

Pāhaṇ nīr pakẖālī-ai bẖā-ī jal mėh būḏẖėh ṯehi. ||6||

What is the use of worshiping the Devis and the Devtas (goddesses and gods)? What can we ask from them and what can they give? (There is no use of worshiping them, because they cannot give anything). They, the stone gods, are washed with water, but they sink in the water (how can they save the worshipers?).

          The Guru doesn’t criticize any religion or its believers; instead he questions the hypocrisy in the Hindu sects in on 140, SGGS:

ਪਉੜੀ ॥
ਇਕਿ ਕੰਦ ਮੂਲੁ ਚੁਣਿ ਖਾਹਿ ਵਣ ਖੰਡਿ ਵਾਸਾ ॥ ਇਕਿ ਭਗਵਾ ਵੇਸੁ ਕਰਿ ਫਿਰਹਿ ਜੋਗੀ ਸੰਨਿਆਸਾ ॥
ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਛਾਦਨ ਭੋਜਨ ਕੀ ਆਸਾ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ਨ ਗਿਰਹੀ ਨ ਉਦਾਸਾ ॥
ਜਮਕਾਲੁ ਸਿਰਹੁ ਨ ਉਤਰੈ ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ॥ ਗੁਰਮਤੀ ਕਾਲੁ ਨ ਆਵੈ ਨੇੜੈ ਜਾ ਹੋਵੈ ਦਾਸਨਿ ਦਾਸਾ ॥
ਸਚਾ ਸਬਦੁ ਸਚੁ ਮਨਿ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸੇ ਆਸਾ ਤੇ ਨਿਰਾਸਾ ॥੫॥

Pa-oṛī.

Ik kanḏ mūl cẖuṇ kẖāhi vaṇ kẖand vāsā. Ik bẖagvā ves kar firėh jogī saniāsā.

Anḏar ṯarisnā bahuṯ cẖẖāḏan bẖojan kī āsā. Birthā janam gavā-e na girhī na uḏāsā.

Jamkāl sirahu na uṯrai ṯaribaḏẖ mansā. Gurmaṯī kāl na āvai neṛai jā hovai ḏāsan ḏāsā.

Sacẖā sabaḏ sacẖ man gẖar hī māhi uḏāsā.

Nānak saṯgur sevan āpṇā se āsā ṯe nirāsā. ||5||

Stanza.

In essence: There are some people, who eat fruits, roots and dwell in forests. Some people wander around in the robes of yogis and solitarians; however, within them, the greed for food and other desires remain in high gear. Such people just waste their lives. Neither they are householder, nor renouncers; because of the fear of death, their desires still haunt them. If through the Guru’s guidance, one becomes servant to Har’s devotees, then the fear of death doesn’t bother one. When the Guru’s Shabda, the praise of the eternal Creator, is kept in mind, one remains immaculate while living a life of a householder. Oh Nanak! Those ones who follow the Satiguru remain indifferent to desires.

                  On 466, SGGS, the Guru talks about the hypocrites who claim to be the guides of the Muslims and the Hindus:

ਸਲੋਕ ਮ; ੧ ॥
ਮੁਸਲਮਾਨਾ ਸਿਫਤਿ ਸਰੀਅਤਿ ਪੜਿ ਪੜਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਬੰਦੇ ਸੇ ਜਿ ਪਵਹਿ ਵਿਚਿ ਬੰਦੀ ਵੇਖਣ ਕਉ ਦੀਦਾਰੁ ॥
ਹਿੰਦੂ ਸਾਲਾਹੀ ਸਾਲਾਹਨਿ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥ ਤੀਰਥਿ ਨਾਵਹਿ ਅਰਚਾ ਪੂਜਾ ਅਗਰ ਵਾਸੁ ਬਹਕਾਰੁ ॥
ਜੋਗੀ ਸੁੰਨਿ ਧਿਆਵਨ੍ਹਿਹ ਜੇਤੇ ਅਲਖ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਸੂਖਮ ਮੂਰਤਿ ਨਾਮੁ ਨਿਰੰਜਨ ਕਾਇਆ ਕਾ ਆਕਾਰੁ ॥
ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥
ਚੋਰਾ ਜਾਰਾ ਤੈ ਕੂੜਿਆਰਾ ਖਾਰਾਬਾ ਵੇਕਾਰ ॥ ਇਕਿ ਹੋਦਾ ਖਾਇ ਚਲਹਿ ਐਥਾਊ ਤਿਨਾ ਭਿ ਕਾਈ ਕਾਰ ॥
ਜਲਿ ਥਲਿ ਜੀਆ ਪੁਰੀਆ ਲੋਆ ਆਕਾਰਾ ਆਕਾਰ ॥ ਓਇ ਜਿ ਆਖਹਿ ਸੁ ਤੂੰਹੈ ਜਾਣਹਿ ਤਿਨਾ ਭਿ ਤੇਰੀ ਸਾਰ ॥
ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣਵੰਤਿਆ ਪਾ ਛਾਰੁ ॥੧॥

Salok mėhlā 1.

Musalmānā sifaṯ sarī-aṯ paṛ paṛ karahi bīcẖār. Banḏe se jė pavėh vicẖ banḏī vekẖaṇ ka-o ḏīḏār.

Hinḏū sālāhī sālāhan ḏarsan rūp apār. Ŧirath nāvėh arcẖā pūjā agar vās bėhkār.

Jogī sunn ḏẖi-āvniĥ jeṯe alakẖ nām karṯār. Sūkẖam mūraṯ nām niranjan kā-i-ā kā ākār.

Saṯī-ā man sanṯokẖ upjai ḏeṇai kai vīcẖār. Ḏe ḏe mangėh sahsā gūṇā sobẖ kare sansār.

Cẖorā jārā ṯai kūṛi-ārā kẖārābā vekār. Ik hoḏā kẖā-e cẖalėh aithā-ū ṯinā bẖė kā-ī kār.

Jal thal jī-ā purī-ā lo-ā ākārā ākār. O-e jė ākẖahi so ṯūʼnhai jāṇėh ṯinā bẖė ṯerī sār.

Nānak bẖagṯā bẖukẖ sālāhaṇ sacẖ nām āḏẖār.

Saḏā anand rahėh ḏin rāṯī guṇvanṯi-ā pā cẖẖār. ||1||

Sloka of First Nanak.

In essence: For the Muslims, the Islamic law is important and they reflect on it; as per their views, those persons who live according to the Islamic law are real servants of the Creator and they see Him. The Hindus praise the Creator, but they see Him in many beauteous forms. They bathe at holy places; they make flower offering and give incense and sandalwood incense to their Idols. The yogis meditate on the absolute Creator and utter His name by saying “Alakh/the invisible Creator”, and they say that all, which is seen, is His body and He is immaculate. By giving away (Charity), the generous persons get pleased, but they demand thousand times more and seek recognition from the world. There are others like thieves, adulterous, evildoers and liars, who are into such acts and they eat and depart from here; this is the way they are made to act. There are the lives in water, on the earth, in the world and in the universe. Oh Akalpurakh! What they say, you understand and you are their support. (What really the Guru believes in) Oh Nanak! Akalpurakh’s devotees desire to do His praise, because that is their internal hunger, and His eternal name is their support. They remain in bliss by praising Him and by being humblest to the virtuous ones.

          Obviously, the Sikhs are advised to be truthful to the core of their hearts; wherever the Guru questions the hypocrisy of the Hindu or the Muslim religious leaders, he certainly questions those, who claim to be his followers as well, because it is not the religion but the people who betray it and turn against humanity. Thus the Sikhs’ becoming hypocrites make them deceptive to the Guru and they have no right to call themselves to be Sikhs; nonetheless, the true Sikhs are worthy of being different from any religion on this planet because of the ideology of the Guru that sees the light of the Creator in all and says that no one is superior to anyone; there is no place for class or caste or race in the Sikhi. What people believe and practice is deemed as His Will; therefore, the Sikhs don’t question others’ faith or the nonbelievers?  Only wearing a garb of the Sikhi doesn’t make a person a Sikh, because it is all about practicing the Guru’s teachings. No game and no show off, but a very normal life in a society, which harbors people of various faiths. Making a living through earning honestly is the core principle of the Sikhi. A Sikh needs to remain fearless and a loving person, who stands against tyranny, bigotry, suppression, corruption and exploitation and other crimes against humanity.  If he or she supports any idea in favor  these negative and corrupt concepts, or other crimes against humanity, for sure he or she ceases to be a Sikh.

Wishes

Gurdeep Singh