Monday, October 29, 2007


SIKH SYMBOLS


ABSTRACT

There will always be some tension between those committed to finding the truth about the code of conduct in a reasonably understanding way in the present and those with inherited understanding, who wants to preserve their blind religious way. The symbols were never mandated and updated in AGGS by Guru Gobind Singh but were chosen at that time for the Warriors IMHO. This challenge has to be dealt with human maturity in a constructive and creative way with the younger generation in Diaspora, who will not blindly accept the present code of conduct established in 1945.

ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ
ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ
Mai avar gi­ān na ḏẖi­ān pūjā har nām anar vas rahė. Bėk bavnī haṯẖ na jānā nānkā sac geh rahė.

I have no other spiritual wisdom, meditation or worship; the Name of God alone dwells deep within me. I know nothing about religious robes, pilgrimages or stubborn fanaticism; O Nanak, I hold tight to the Truth.-----Guru Nanak, Raag Bilawal, AGGS, Page, 844-1

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Sikh symbols are related to:

1. Sikh History.
2. Identity.
3. Sikh Politics.
4. Sikh Faith.
5. Tradition.

Spirituality is not related to any Faith. One can be spiritual without belonging to any religion. 
Sikh symbols are more of a deterrent to misconduct or bad deeds (ਦੁਕ੍ਰਿਤ), and is the first step towards spirituality and recommended for every Sikh to make an attempt to undergo this step. To progress in spirituality is a journey of life and not an incident of wearing religious symbols. They may help one become a better person if one’s intentions are good, but one should be cautious that wearing them, one does not automatically get blessed by God’s Grace. Sabd Guru regards symbols of any religion in terms of virtues and good deeds (ਸੁਕ੍ਰਿਤ). Kabir in his Slokes recognizes that the human psyche may allow one to commit forbidden acts knowingly by over-ruling the warnings of his conscience;

ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ
ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ
Kabīr man jānai sabẖ bāṯ jānaṯ hī a¬ugan karai, Kāhė kī kuslāṯ hāth ḏīp kū¬ė parai.

Kabir, the mortal knows everything, and knowing, he still makes mistakes; what good is a lamp in one’s hand, if he falls into well?-----Kabir Sloke, 216, AGGS, Page, 1376-4

More often symbols are an external show of piety or identity rather than as a means to an end for the development of virtues as described by Guru Amar Das in Raag Maru:

ਲੋਕੁ ਅਵਗਣਾ ਕੀ ਬੰਨ੍ਹ੍ਹੈ ਗੰਠੜੀ ਗੁਣ ਨ ਵਿਹਾਝੈ ਕੋਇ
ਗੁਣ ਕਾ ਗਾਹਕੁ ਨਾਨਕਾ ਵਿਰਲਾ ਕੋਈ ਹੋਇ
ਗੁਰ ਪਰਸਾਦੀ ਗੁਣ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ
Loak AvguNa Ki Baneh Ganthrhi GouN Na Vihajhai Koey, GouN Ka Gahak Nanaka Virla Koyee Hoey, Gurparsadi GouN Paa-ee-anh Jis No Nadar Karey.

People tie up bundles of demerits; no one deals in virtue. Rare is that person, O Nanak, who purchases virtue. God bestows virtues by Its Glance of Grace, via Guru’s favor.-----Guru Amar Das, Raag Maru, AGGS, Page, 1092-15

Symbols, over-wrought words of respect, religious dress, bought Akhand Path, mechanical recitation of Gurbani, body positions, a sequence of words or numbers, has never made God respond any better to one’s desires. These do not make heaven or hell or make God bend to anyone's bidding. Those wearing the symbols will have to live in the teachings contained in Sabd Guru to progress in spirituality like others.

Guru Nanak in Raag Bilawal and Kabir in Raag Gauri give importance to Naam and not to the body and other material things of which humans are proud. 

The Sikh symbols worn on the body like the symbols of other religions stay here after death, e.g. religious thread of Brahmins (Guru Nanak refers to it extensively in Asa Di Vaar). Religious symbols are even less valuable than one’s body, as tools of spirituality; when intentions are not right. 

ਤਨੁ ਧਨੁ ਕਲਤੁ ਸਭੁ ਦੇਖੁ ਅਭਿਮਾਨਾ
ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਸੰਗਿ ਨ ਜਾਨਾ
ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ
ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ
ਖਾਕੂ ਖਾਕੁ ਰਲੈ ਸਭੁ ਫੈਲੁ
ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ
Ŧan ḏẖan kalaṯ sabẖ ḏėkẖ abẖimānā, Bin nāvai kicẖẖ sang na jānā. Kīcẖėh ras bẖog kẖusī▫ā man kerī. Ḏẖan lokāʼn ṯan bẖasmai dẖerī. Kẖākū kẖāk ralai sabẖ fail. Bin sabḏai nahī uṯrai mail.

Gazing upon his body, wealth, wife and all his possessions, One is proud. But without the Name of the God, nothing shall go along with him. One enjoys tastes, pleasures and joys in his mind. But his/her wealth will pass on to other people, and his body will be reduced to ashes after death. The entire expanse, like dust, shall mix with dust. Without the Word of the Sabd, his filth is not removed.-----Guru Nanak, Raag Bilawal, AGGS, Page, 831-2, 3

ਇਸੁ ਤਨ ਧਨ ਕੋ ਕਿਆ ਗਰਬਈਆ
ਰਾਮ ਨਾਮੁ ਕਾਹੇ ਨ ਦ੍ਰਿੜ੍ਹ੍ਹੀਆ
Is ṯan ḏẖan ko ki¬ā garab¬ī¬ā, Rām nām kāhė na ḏariṛ¬ī¬ā.

What pride should One take in this body and wealth? Why not hold tight to the God's Name instead?-----Kabir, Raag Gauri, AGGS, Page, 330-2

The religious symbols cannot replace the virtues, which are not granted but are learned by living the way of life as written in AGGS. Symbols are not magic potions which can make the person spiritual by cleaning the inner dirt, which requires an active participation in working on the right path, as explained in the following hymns contained in Sabd Guru:
 
ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ
ਜੇ ਜਾਣਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ
ਸਭਿ ਫੋਕਟ ਨਿਸਚਉ ਕਰਮੰ
Du-ay Dhotee Bastar KapaataN, Jay Jaanas BarahmaN KarmaN, Sabh Fokat Nischa-o KarmaN.

Upon your head is a turban and you are wearing two loin clothes. If you knew the nature of God, you would know that all of these beliefs and rituals are in vain.-----Guru Nanak, Raag Asa, AGGS, Page, 470-17
ਕਾਇਆ ਕਿਰਦਾਰ ਅਉਰਤ ਯਕੀਨਾ
ਰੰਗ ਤਮਾਸੇ ਮਾਣਿ ਹਕੀਨਾ
ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ
Kaa-i-aa Kirdaar A-urat Yakeenaa, Rang Tamaasay Maan Hakeenaa, Naapaak Paak Kar Hadoor Hadeesaa Saabat Soorat Dastaar Siraa.

Let good deeds be your body, and faith your bride. Play and enjoy the God's love and delight. Purify what is impure, and let the God’s Presence be your religious tradition. Let your total awareness be the turban on your head.-----Guru Arjan, Raag Maru, AGGS, Page, 1084-9

ਬੰਕੇ ਬਾਲ ਪਾਗ ਸਿਰਿ ਡੇਰੀ
ਇਹੁ ਤਨੁ ਹੋਇਗੋ ਭਸਮ ਕੀ ਢੇਰੀ
Bankay Baal Paag Sir Dayree, Ih Tan Ho-igo Bhasam Kee Dhayree.

You make your hair beautiful, and wear a stylish turban on your head. But in the end, this body shall be reduced to a pile of ashes.-----Ravidas, Raag Sorath, AGGS, Page, 659-5
ਟੇਢੀ ਪਾਗ ਟੇਢੇ ਚਲੇ ਲਾਗੇ ਬੀਰੇ ਖਾਨ
ਭਾਉ ਭਗਤਿ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਮੇਰੋ ਕਾਮੁ ਦੀਵਾਨ
ਰਾਮੁ ਬਿਸਾਰਿਓ ਹੈ ਅਭਿਮਾਨਿ
Taydhee Paag Taydhay Chalay Laagay Beeray Khan, Bhaa-o Bhagat Si-o Kaaj Na Kachhoo-ai Mayro Kaam Deevaan, Raam Bisaari-o Hai Abhimaan.

Your turban is crooked, and you walk crooked; and now you have started chewing betel leaves. You have no use at all for loving devotional worship; you say you have business in court. In your egotistical pride, you have forgotten the God.-----Kabir, Raag Kidara, AGGS, Page, 1124-5

ਮਨ ਮਹਿ ਕ੍ਰੋਧੁ ਮਹਾ ਅਹੰਕਾਰਾ
ਪੂਜਾ ਕਰਹਿ ਬਹੁਤੁ ਬਿਸਥਾਰਾ
ਕਰਿ ਇਸਨਾਨੁ ਤਨਿ ਚਕ੍ਰ ਬਣਾਏ
ਅੰਤਰ ਕੀ ਮਲੁ ਕਬ ਹੀ ਨ ਜਾਏ
ਇਤੁ ਸੰਜਮਿ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ
ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ
ਪਾਪ ਕਰਹਿ ਪੰਚਾਂ ਕੇ ਬਸਿ ਰੇ
ਤੀਰਥਿ ਨਾਇ ਕਹਹਿ ਸਭਿ ਉਤਰੇ
ਬਹੁਰਿ ਕਮਾਵਹਿ ਹੋਇ ਨਿਸੰਕ
ਜਮ ਪੁਰਿ ਬਾਂਧਿ ਖਰੇ ਕਾਲੰਕ
ਘੂਘਰ ਬਾਧਿ ਬਜਾਵਹਿ ਤਾਲਾ
ਅੰਤਰਿ ਕਪਟੁ ਫਿਰਹਿ ਬੇਤਾਲਾ
ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮੂਆ
ਪ੍ਰਭੁ ਸਭ ਕਿਛੁ ਜਾਨੈ ਜਿਨਿ ਤੂ ਕੀਆ
ਪੂੰਅਰ ਤਾਪ ਗੇਰੀ ਕੇ ਬਸਤ੍ਰਾ
ਅਪਦਾ ਕਾ ਮਾਰਿਆ ਗ੍ਰਿਹ ਤੇ ਨਸਤਾ
ਦੇਸੁ ਛੋਡਿ ਪਰਦੇਸਹਿ ਧਾਇਆ
ਪੰਚ ਚੰਡਾਲ ਨਾਲੇ ਲੈ ਆਇਆ
ਕਾਨ ਫਰਾਇ ਹਿਰਾਏ ਟੂਕਾ
ਘਰਿ ਘਰਿ ਮਾਂਗੈ ਤ੍ਰਿਪਤਾਵਨ ਤੇ ਚੂਕਾ
ਬਨਿਤਾ ਛੋਡਿ ਬਦ ਨਦਰਿ ਪਰ ਨਾਰੀ
ਵੇਸਿ ਨ ਪਾਈਐ ਮਹਾ ਦੁਖਿਆਰੀ
Man Meh Krodh Mhaa Ahankaraa, Pooja Kareh Bahut Bistharaa, Kar Isnan Tan Chakar BaNaaey, Antar Ki Mal Kabhi Na Jaaey, It Sanjam Prabh Kin Hi Na Paa-i-aa,Bhag-utee Mudraa Man Mohi-aa Maa-i-aa, Paap Karahi PanchaaN Kay Bas Ray, Tirath Naa-ay Kaheh Sabh Utray, Bahur Kamaaveh Ho-ay Nisank, Jam Pur BaaNDh Kharay Kaalank, Ghooghar BaaDh Bajaaveh Taalaa, Antar Kapat Fireh Baytaalaa, Varmee Maaree Saap Na Moo-aa, Parabh Sabh Kichh Jaanai Jin Too Kee-aa, PooNar Taap Gayree Kay Bastaraa, Apdaa Kaa Maari-aa Garih Tay Nastaa, Days Chhod Pardayseh Dhaa-i-aa, Panch Chandaal Naalay Lai Aa-i-aa, Kaan Faraa-ay Hiraa-ay Tookaa, Ghar Ghar MaaNgai Tariptaavan Tay Chookaa, Banitaa Chhod Bad Nadar Par Naaree, Vays Na Paa-ee-ai Mahaa Dukhi-aaree.

Within the mind dwell anger and massive ego. Worship services are performed with great pomp and ceremony. Ritual cleansing baths are taken, and sacred marks are applied to the body. But still, the filth and pollution within never depart. No one has ever found God in this way. The sacred ear rings -- ritualistic hand gestures are made, but the mind remains enticed by Maya. They commit sins, under the influence of the five thieves. They bathe at sacred shrines, and claim that everything has been washed off. Then they commit them again, without fear of the consequences. The sinners are bound and gagged, and taken to the City of Death. The ankle-bells shake and the cymbals vibrate, but those who have deception within wander lost like the demons. By destroying its hole, the snake is not killed. God, who created you, knows everything. You worship fire and wear saffron colored robes. Stung by your misfortune, you abandon your home. Leaving your own country, you wander in foreign lands. But you bring the five rejects with you. You have split your ears, and now you steal crumbs. You beg from door to door, but you fail to be satisfied. You have abandoned your own wife, but now you sneak glances at other women. God is not found by wearing religious robes; you are utterly miserable!-----Guru Arjan, Raag Parbhati, AGGS, Page, 1348-8

Philosophy of Guru Nanak considers every one equal, so Sikhs cannot have two standards for their symbols and symbols of other faiths. Spirituality is not granted by wearing symbols but earned.

ਅੰਤਰਿ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸੁ ਬੈਕੁੰਠ ਨ ਜਾਨਾਂ
ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ
Anṯar mail jė ṯirath nāvai ṯis baikunṯẖ na jānāʼn, Lok paṯīṇė kacẖẖū na hovai nāhī rām ėānā.

With filth within the heart, even if one bathes at sacred places of pilgrimage, still, he shall not go to heaven. Nothing is gained by trying to please others -- the God cannot be fooled.-----Kabir, Raag Asa, AGGS, Page, 484-14

In themselves any religious symbols do not have any spiritual value, but that does not mean that a person with these symbols cannot be spiritual by following the teachings of Sabd Guru truthfully in spirit, word, thought, and deeds for internal cleanliness.

ਗੁਰੁ ਸਮਝਾਵੈ ਸੋਝੀ ਹੋਈ
ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ
Gur Samjhaavai Sojhee Ho-ee, Gurmukh Virlaa Boojhai Koee.

When the Guru instructs, understanding is obtained. How rare is that Guru oriented who understands.-----Guru Nanak, Raag Gauri, AGGS, Page, 224-8

ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ
ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ
Man Bach Karam Jih Aap Janaa-ee, Nanak Tih Mat Pargatee Aa-ee.

Those whom God Itself instructs in thought, word and deed, O Nanak, their intellects are enlightened.-----Guru Arjan, Raag Gauri, AGGS, Page, 259-8


ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ
ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ
Lekẖai gaṇaṯ na cẖẖūtī▫ai kācẖī bẖīṯ na suḏẖ. Jisahi bujẖā¬ė nānkā ṯih gurmukẖ nirmal buḏẖ.

When their accounts are called for, they shall not be released; their wall of mud cannot be washed clean. One who is made to understand, O, Nanak, that Guru oriented obtains immaculate understanding.-----Guru Arjan, Raag Gauri, AGGS, Page, 252-4

ਕਥਨੀ ਬਦਨੀ ਜੇ ਕਰ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ
ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਹਰਿ ਨਾਮੁ ਪਾਵੈ ਸੋਇ
Kathnī baḏnī jė karė manmukẖ būjẖ na ho¬ė. Gurmaṯī gẖat cẖānṇā har nām pāvai so▫e.

The self-willed babbles on and on, but he does not understand. One whose heart is illumined, by Guru's Teachings, obtains the Name of God.-----Guru Amar Das, Raag Gujri, AGGS, Page, 492-4

ਕਬਹੂ ਨ ਸਮਝੈ ਅਗਿਆਨੁ ਗਵਾਰਾ
ਬਹੁਰਿ ਬਹੁਰਿ ਲਪਟਿਓ ਜੰਜਾਰਾ
Kabhū na samjẖai agi¬ān gavārā. Bahur bahur lapti▫o janjārā.

The ignorant clown will never understand. Again and again, he becomes engrossed in entanglements.-----Guru Arjan, Raag Suhi, AGGS, Page, 738-17

However, it is an individual’s belief in the symbols that matters, and it is really not subject to proof as to its efficacy in spirituality. In majority of the cases symbols may boost the ego of the individuals wearing them giving a feeling that they are better or superior to others. The issues of superiority are raised mostly by the wearers as an external show of piety. AGGS emphasizes internal cleanliness over an external show of piety, as is evident from the following hymns:

ਧੋਤੀ ਊਜਲ ਤਿਲਕੁ ਗਲਿ ਮਾਲਾ
ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਪੜਹਿ ਨਾਟ ਸਾਲਾ
ਨਾਮੁ ਵਿਸਾਰਿ ਮਾਇਆ ਮਦੁ ਪੀਆ
ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨਾਹੀ ਸੁਖੁ ਥੀਆ
Ḏẖoṯī ūjal ṯilak gal mālā (External piety symbols of Brahmins versus Internal Piety), Anṯar kroḏẖ paṛeh nāt sālā (Internal filth), Nām visār mā¬i¬ā maḏ pī¬ā, Bin gur bẖagaṯ nāhī sukẖ thī¬ā.

One may wear a clean loincloth, apply the ceremonial mark to his forehead, and wear a mala (Rosary) around his neck; but if there is anger within him, he is merely reading his part, like an actor in a play. Forgetting the Name of God, he drinks the wine of Maya.  Without devotional worship to the Guru, there is no peace.-----Guru Nanak, Raag Bilawal, AGGS, Page, 832

ਸੋ ਕਰਤਾ ਚਿੰਤਾ ਕਰੇ ਜਿਨਿ ਉਪਾਇਆ ਜਗੁ
ਤਿਸੁ ਜੋਹਾਰੀ ਸੁਅਸਤਿ ਤਿਸੁ ਤਿਸੁ ਦੀਬਾਣੁ ਅਭਗੁ
ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਆ ਟਿਕਾ ਕਿਆ ਤਗੁ
So karṯā cẖinṯā kare jin upā▫i▫ā jag.Ŧis johārī su▫asaṯ ṯis ṯis ḏībāṇ abẖag. Nānak sacẖė nām bin ki¬ā tikā ki¬ā ṯag.

The Creator who formed the world, cares for it. To God I bow and offer my reverence. God’s Royal Court is Eternal. O, Nanak with out the True Naam, of what use is the frontal mark and sacred thread or other symbols.-----Guru Nanak, Asa Di Vaar, AGGS, Page, 467-6

ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ
ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ
ApraaDhee Doonaa Nivai Jo Hantaa Miragaahi, Sees Nivaa-eai Kia Thia Ja Ridai Kasudhay Jaa-eh.

The sinner, like the deer hunter, bows down twice as much. But what can be achieved by bowing the head, when the heart is impure?-----Guru Nanak, Asa Di Vaar, AGGS, Page 470-15

ਕਾਂਇਆ ਸਾਧੈ ਉਰਧ ਤਪੁ ਕਰੈ ਵਿਚਹੁ ਹਉਮੈ ਨ ਜਾਇ
ਅਧਿਆਤਮ ਕਰਮ ਜੇ ਕਰੇ ਨਾਮੁ ਨ ਕਬ ਹੀ ਪਾਇ
KaaN-i-aa SaaDhai UraDh Tap Karai Vichahu Ha-umai Na Jaa-ay, ADhi-aatam Karam Jay Karay Naam Na Kab Hee Paa-ay.

You may torment your body with extremes of self-discipline, practice intensive meditation and hang upside-down, but your ego will not be eliminated from within. You may perform religious rituals, and still never obtain the Name of God.-----Guru Amar Das, Siri Raag, AGGS, Page, 33-7     
            
ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ
ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੇ ॥----ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉ ਘਰੁ ਵਿਣੁ ਬੂਹੇ
Sir Talva-ay Paa-ee-ai Chamgidrh Joohai, Marhee MasaNee Jay Milai Vich Khuddan Choohai-----ViN Gur Mukat Na Hova-ee Jeo Ghar ViN Boohay.

If bowing only could grant liberation then the bats in the forests, which hang from trees upside down, should be the first to be liberated and if liberation could be achieved in the loneliness of crematories than rats should get it in their holes. --- One cannot get liberation with out the Guru as a house is useless with out a door.-----Bhai Gurdas, Vaar 36, Pauri, 13

Spirituality helps one to evolve in to a better human being, if one follows the general moral codes with devotion. This is a preparation of the body and mind, to receive God's inspiration.  One then has to translate it into one’s thoughts, words, spirit, speech, and actions.  They in turn lead to the formation of virtuous habits, with the evolvement of a good moral character.

In recent years, “spirituality” has often carried connotations that a believer’s faith is more personal, less dogmatic, more open to new ideas and myriad of new influences.  His faith may be more pluralistic than the faiths of the established religions. Those speaking of “spirituality” rather than “religion” are apt to believe that there are many “spiritual paths” and that there is no objective truth as to which is the best one to follow. On the other hand there are many adherents of the orthodox religions who consider spirituality to be an aspect of their religious experience, and they are more likely to contrast spirituality with secular “worldliness” than with the ritual expression of the religion. Others hold that spirituality is not a religion per se, but regard it in terms of active and vital connections to a force, power, or sense of a deeper self. Some proponents of spirituality believe that the goal of “being spiritual” is to simultaneously improve one’s wisdom, will power and communion with God or universe.  This necessitates the removal of illusion of feeling and thinking at the sensory level.  Kabir observes that all ritual is useless and the important thing is inner cleanliness:
ਕਹਾ ਉਡੀਸੇ ਮਜਨੁ ਕੀਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਨਾਂਏਂ
ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰੈ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਂਏਂ
Kahaa Udeesay Majan Kee-aa Ki-aa Maseet Sir NaaN-ayN, Dil Meh Kapat Nivaaj Gujaarai Ki-Aa Haj Kaabai JaaN-ayN.

What is the use of bathing at Orissa? Why do the Muslims bow their heads in the mosque? If someone has deception in his heart, what good is it for him to utter prayers? And what good is it for him to go on pilgrimage to Mecca?-----Kabir, Raag Parbhati, AGGS, Page, 1349-15

Spiritual practices of one’s faith can be sound and helpful, but they can too become the home of superstition and magic. It is the sincerity and absolute honesty which are of prime importance to one’s spiritual growth. The moment one believes that he has any powers or merit of his own, he believes in magic, he is being idolatrous.  He is also in breach of the teachings of his faith. The Self, the Universal Spirit, exists fully in all creatures. It is in sunset, in music, in beauty, in ugliness, and in the eyes of the beholder. It is the contentment felt while gazing in to the eyes of the beloved.  It is that fervor, that ecstasy and that rapture that one experience while time is at standstill. The Self (God) is the knower, the observer, and the witness. It sees every thing, not seen by the seer.

It is just like having faith, and faith without action is dead. One can have symbols but he should also improve his/her character. If one does not control the animal instincts to the level needed for human survival and does not develop the virtues one cannot grow spiritually. There is no way to know what is inside of an individual. It does not make any difference to the others but a person could be deceiving him/her self. AGGS can only suggest to the people but cannot force them to clean their inside.  An individual’s character is more important than his external show of symbols.  Guru Nanak stressed that we should take the life as a business and make some profit, which can go with us after death unlike the material symbols. Guru Nanak indicates that these symbols are left behind after death. One should take a profit earned through human experience during the journey of life which he can carry with him after death.
Story of Sacred Thread

When Nanak had attained the age of nine years, his father wanted him to wear sacred thread of the Hindus. The family priest pro­ceeded to put the sacred thread on Nanak's neck. The boy caught the thread with his hand, and asked the priest what he was doing,' and what advantage it has. The priest explained that the sacred thread was the basis of the higher caste, without it a man would only belong to a lower caste, and by putting it on greatness should be obtained in this world and happiness in the next. On hearing this young Guru responded;

 Make mercy thy cotton, contentment thy thread, con­tinence its knot, truth its twist. That would make a sacred thread for the soul; if you have it, and then put it on me. It will not break, or become soiled, or be burned, or lost. Blest is the man, 0 Nanak, who dies with such a thread on his neck. You purchase a sacred thread for four cents, put it on and call your self a religious teacher. Man dies thread falls and burnt and the soul departs with out the sacred thread.
ਓਹੁ ਮੁਆ ਓਹੁ ਝੜਿ ਪਇਆ ਵੇਤਗਾ ਗਇਆ
ਨਾਨਕ ਤਗੁ ਨ ਤੁਟਈ ਜੇ ਤਗਿ ਹੋਵੈ ਜੋਰੁ
ਦਰਗਹ ਅੰਦਰਿ ਪਾਈਐ ਤਗੁ ਨ ਤੂਟਸਿ ਪੂਤ
Oh mu¬ā oh jẖaṛ pa¬i¬ā vėṯgā ga¬i¬ā, Nānak ṯag na ṯut¬ī jė ṯag hovai jor, Ḏargeh anḏar pā¬ī¬ai ṯag na ṯūtas pūṯ.

One dies, and the sacred thread falls away, and the soul departs without it, O Nanak, the thread would not break, if it had any real strength. Such a sacred thread (Any symbol) should be worn in the Court of God; which shall never break.-----Guru Nanak, Raag Asa, AGGS, Page, 471-5, 8, 9

Guru Nanak in Raag Asa again advises a Brahmin on the same lines:

ਕਾਇਆ ਬ੍ਰਹਮਾ ਮਨੁ ਹੈ ਧੋਤੀ
ਗਿਆਨੁ ਜਨੇਊ ਧਿਆਨੁ ਕੁਸਪਾਤੀ
ਹਰਿ ਨਾਮਾ ਜਸੁ ਜਾਚਉ ਨਾਉ
ਗੁਰ ਪਰਸਾਦੀ ਬ੍ਰਹਮਿ ਸਮਾਉ
ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ
ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ
ਬਾਹਰਿ ਜਨੇਊ ਜਿਚਰੁ ਜੋਤਿ ਹੈ ਨਾਲਿ
ਧੋਤੀ ਟਿਕਾ ਨਾਮੁ ਸਮਾਲਿ
ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ
ਵਿਣੁ ਨਾਵੈ ਹੋਰਿ ਕਰਮ ਨ ਭਾਲਿ
ਪੂਜਾ ਪ੍ਰੇਮ ਮਾਇਆ ਪਰਜਾਲਿ
ਏਕੋ ਵੇਖਹੁ ਅਵਰੁ ਨ ਭਾਲਿ
ਚੀਨ੍ਹ੍ਹੈ ਤਤੁ ਗਗਨ ਦਸ ਦੁਆਰ
ਹਰਿ ਮੁਖਿ ਪਾਠ ਪੜੈ ਬੀਚਾਰ
ਭੋਜਨੁ ਭਾਉ ਭਰਮੁ ਭਉ ਭਾਗੈ
ਪਾਹਰੂਅਰਾ ਛਬਿ ਚੋਰੁ ਨ ਲਾਗੈ
ਤਿਲਕੁ ਲਿਲਾਟਿ ਜਾਣੈ ਪ੍ਰਭੁ ਏਕੁ
ਬੂਝੈ ਬ੍ਰਹਮੁ ਅੰਤਰਿ ਬਿਬੇਕੁ
ਆਚਾਰੀ ਨਹੀ ਜੀਤਿਆ ਜਾਇ
ਪਾਠ ਪੜੈ ਨਹੀ ਕੀਮਤਿ ਪਾਇ
ਅਸਟ ਦਸੀ ਚਹੁ ਭੇਦੁ ਨ ਪਾਇਆ
ਨਾਨਕ ਸਤਿਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ
Kā¬i¬ā barahmā man hai ḏẖoṯī, Gi¬ān janė¬ū ḏẖi¬ān kuspāṯī, Har nāmā jas jācẖa¬o nā¬o, Gur parsādī barahm samā¬o, Pāʼndė aisā barahm bīcẖār, Nāmė sucẖ nāmo paṛa¬o nāmė cẖaj ācẖār, Bāhar janė¬ū jicẖar joṯ hai nāl, Ḏẖoṯī tikā nām samāl, Aithai othai nibhī nāl, viṇ nāvai hor karam na bẖāl, Pūjā parėm mā¬i¬ā parjāl, Ėko vėkẖhu avar na bẖāl, Cẖīnĥai ṯaṯ gagan ḏas ḏu¬ār, Har mukẖ pāṯẖ paṛai bīcẖār, Bẖojan bẖā¬o bẖaram bẖa¬o bẖāgai, Pāhrū¬arā cẖẖab cẖor na lāgai, Ŧilak lilāt jāṇai parabẖ ėk, Būjẖai barahm anṯar bibėk, Ācẖārī nahī jīṯi¬ā jā¬ė, Pāṯẖ paṛai nahī kīmaṯ pā¬ė, Asat ḏasī cẖahu bẖėḏ na pā¬i¬ā, Nānak saṯgur barahm ḏikẖā¬i¬ā.

Let the body be the Brahmin, and let the mind be the loin-cloth; let spiritual wisdom be the sacred thread, and meditation the ceremonial ring. I seek the Name of God and Its Praise as my cleansing bath. By Guru's Grace, I am absorbed in God. O religious scholar, contemplate God in such a way that Its Name may sanctify you, be your study, be your wisdom and way of life. The outer sacred thread is worthwhile only as long as the Divine Light is within. So make the remembrance of the Name of God, your loin-cloth and the ceremonial mark on your forehead. Here and hereafter, the Name alone shall stand by you. Do not seek any other actions, except the Name. Worship God in loving adoration, and burn your desire for Maya. Behold only the One Creator, and do not seek out any other. Become aware of reality, in the Sky of the Tenth Gate; read aloud God’s Word, and contemplate it. With the diet of God’s Love, doubt and fear depart. With the God as your night watchman, no thief will dare to break in. Let the knowledge of the One God be the ceremonial mark on your forehead. Let the realization that God is within you be your discrimination. Through ritual actions, God cannot be won over; by reciting sacred scriptures, It’s value cannot be estimated. The eighteen Puraanas and the four Vedas do not know Its mystery. O Nanak, the True Guru has shown me the God.-----Guru Nanak, Raag Asa, AGGS, Page, 355

ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ
ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ
Karam karū bėl bisthārī rām nām fal hū¬ā, Ŧis rūp na rėk anāha vājai saba niranjan kī¬ā.

The vine of good actions and character has spread out, and it bears the fruit of the God's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate God is revealed.-----Guru Nanak, Raag Asa, AGGS, Page, 351-2

Here is an interesting dialogue with God came across echoing the above thoughts:

 Subject: “I supplicated to God”
  • To remove my character defects.
  • God said, No.
  • It is not for me to take away, but for you to give them up.
  • To make a handicapped child whole.
  • God said, No.
  • His spirit is whole, his body is only temporary.
  • To grant me patience.
  • God said, No.
  • Patience is a byproduct of tribulations; it isn't granted, it is learnt.                     

  •           ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ
  •            ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ
  • vidi-aa veechaaree taaN par-upkaaree, jaaN panch raasee taaN tirath vaasee.

  • Contemplate and reflect upon knowledge, and you will become a benefactor to others. When you conquer the five passions, then you shall come to dwell at the sacred shrine of pilgrimage.-----Guru Nanak, Raag Asa, AGGS, Page, 356-14
  • To give me happiness.
  • God said, No.
  • I give you blessings. Happiness is up to you.
  • To spare me pain.
  • God said, No.
  • Suffering draws you apart from worldly cares and brings you closer to me.

  •                           ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥                                      Ḏukẖ ḏārū sukẖ rog bẖa­i­ā jā sukẖ ṯām na ho­ī.                                                                     Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God.-----Guru Nanak, Raag Asa, AGGS, Page, 469-9
  • To make my spirit grow.
  • God said, No.
  • You must grow on your own, but I will prune you to make you fruitful.
  • For all things that I might enjoy life.
  • God said, No.
  • I will give you life, so that you may enjoy all things.  
Conclusion:

No attempt is being made to denigrate the religious symbols of any faith in any way but stressed that these to be the first step towards spirituality. Sikh faith is being practiced by rituals versus character, morality, and virtuous life style. The danger to the Sikh philosophy comes from degeneration of morals, from beclouding one's mental horizon and from the atrophy of moral and spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in aloof. Morality is the pre-requisite and nurse of spirituality. All the present problems are self-inflicted in ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge; by making the individual's conscious of his infinite worth to progress spiritually towards God. For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient. Guru Ram Das in Gauri Ki Vaar advises:

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ
ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ
ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ
ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ
ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ
ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ
Gur saṯgur kā jo sikẖ akẖā¬ė so bẖalkė uṯẖ har nām ḏẖi¬āvai. Uḏam karė bẖalkė parbẖāṯī isnān karė amriṯ sar nāvai. Upḏės gurū har har jap jāpai sabẖ kilvikẖ pāp ḏokẖ leh jāvai. Fir cẖaṛai ḏivas gurbāṇī gāvai bahḏi¬ā uṯẖ¬ḏi¬ā har nām ḏẖi¬āvai. Jo sās girās ḏẖi¬ā¬ė mėrā har har so gursikẖ gurū man bẖāvai. Jis no ḏa¬i¬āl hovai mėrā su¬
āmī ṯis gursikẖ gurū upḏės suṇāvai. Jan Nānak ḏẖūṛ mangai ṯis gursikẖ kī jo āp japai avrah nām japāvai.

One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on God's Name. Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of the God, The Master. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the It's Name. One who meditates on my God and Master, with every breath and every morsel of food - that Gur Sikh becomes pleasing to the Guru's Mind. That person, unto whom my God and Master is kind and compassionate -- upon that Gur Sikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that Gur Sikh, who himself chants the Naam, and inspires others to chant it.-----Guru Ram Das, Gauri Ki Vaar, AGGS, Page, 305

Symbols do act as deterrents to bad deeds (ਦੁਕ੍ਰਿਤ).
ਤਿਲਕੁ ਲਿਲਾਟਿ ਜਾਣੈ ਪ੍ਰਭੁ ਏਕੁ
ਬੂਝੈ ਬ੍ਰਹਮੁ ਅੰਤਰਿ ਬਿਬੇਕੁ
Ŧilak lilāt jāṇai parabẖ ėk.Būjẖai barahm anṯar bibėk.

Let the knowledge of the One God be the ceremonial mark on your forehead. Let the realization that God is within you be your discrimination.-----Guru Nanak, Raag Asa, AGGS, Page, 355-7


In the end after death, only Naam (The Name of God) which will accompany the person as described by Guru Arjun and not the symbols just like the Janeou (Sacred Thread) of a Pundit-see Guru Nanak, Raag Asa, page 471 of Sikh Scripture;
ਜਹ ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਨ ਭਾਈ ॥
ਮਨ ਊਹਾ ਨਾਮੁ ਤੇਰੈ ਸੰਗਿ ਸਹਾਈ ॥
ਜਹ ਮਹਾ ਭਇਆਨ ਦੂਤ ਜਮ ਦਲੈ ॥
ਤਹ ਕੇਵਲ ਨਾਮੁ ਸੰਗਿ ਤੇਰੈ ਚਲੈ ॥
Jah māṯ piṯā suṯ mīṯ na bẖā▫ī. Man ūhā nām ṯerai sang sahā▫ī.Jah mahā bẖa▫i▫ān ḏūṯ jam ḏalai. Ŧah keval nām sang ṯerai cẖalai.

Where there is no mother, father, children, friends or siblings - O my mind, there, only the Naam (The Name of God), shall be with you as your help and support. Where the great and terrible Messenger of Death shall try to crush you, there, only the Naam shall go along with you. ------Guru Arjun, Raag Gauri Sukhmani, Page, 264-2




SIKH VALUES ACCORDING TO SABD

GURU


ABSTRACT

The values of the Sikh faith are contained in AGGS.  Their emphasis is mostly on subjugating the lower human instincts and developing the higher virtues, to become a Guru Oriented (ਗੁਰਮੁਖਿ) a better person. AGGS is a path to grow in spirituality, to find the Higher Power in the Higher Self hidden behind the lower self of ego (ਹਉਮੈ).
ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ
ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ
ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੇ
ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗੁਰ ਚਰਨ ਪਿਆਰੇ
Bhoolay Maarag Jineh Bataa-i-aa, Aisaa Gur Vadbhaagee Paa-i-aa, Simar Manaa Raam Naam Chitaaray, Bas Rahay Hirdai Gur Charan Pi-aaray.

Guru places the one who strays, back on the Path; such a Guru is found by great good fortune. Meditate; contemplate on God’s Name, O mind. The Beloved Feet of the Guru abide within my heart.-----Guru Arjun, Raag Bilawal, AGGS, Page, 803-18,19

                              ----------------------------------------------------

The Principles laid down in Sabd Guru, when followed honestly, earnestly, willingly, with total acceptance, and truthfully lead to spiritual progress by rooting out ego, doubt, duality, lust, greed, anger and bondage.

ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥


ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥
Bin Sabdai Bharam Na Chooka-ee Na Vichoh Haoumai Jaaey, bin pareetee bhagat na hova-ee bin sabdai thaa-ay na paa-ay.

Without understanding and reflecting on Sabd, doubt is not dispelled, and egotism is not eliminated from within. Without love, there is no devotional worship and without the Sabd, no one finds acceptance.------Guru Amar Das, Siri Raag, AGGS, Page, 67-4

Sabd Guru incorporates the teachings of 6, Sikh Gurus, 15 Bhagats of a different faith, 17 Bhatts, and 3 Sikh Bards, thus making it a universal secular Holy book. The holy text comprises over 5000 Sabds or hymns which are poetically constructed; they are designed to be sung in 31 musical Ragas – only a few know about their modes.  These hymns impart instructions for the spiritual growth of humanity. It also contains a hymn of Guru Gobind Singh at Page, 1429-7 as hymn # 54, which is a reply to hymn#53, Dohira, of Guru Tegh Bahadur (1429-6):

                                         ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ                                                                                    ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ੫੩ (ਮ੯)                              Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey. (M-9)

My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, God is my Support; and will help me, as It did the elephant. -----Guru Tegh Bahadur Slokes, AGGS, Page, 1429-6
ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥ ੫੪ ॥(ਮ–੧੦)

Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey. (M-10)
My strength has been restored, and my bonds have been broken; now, I can do everything. Nanak: everything is in Your hands, O, God; You are my Helper and Support. -----Guru Tegh Bahadur Slokes, AGGS, Page, 1429-7                                                                                                         
Ref- Mahan Kosh and Old Copies of AGGS lying in the library of Punjabi University, Patiala.

Sabd Guru is not to be considered God but only respected like other Sikh Gurus and followed in thought, word, and spirit the teachings contained therein.  It aims to root out idolatry, ritualism and spiritual ignorance of worship, from the Sikh faith. AGGS contains the tools for humanity to progress in spirituality to become better human beings. But unfortunately, this universal book of spiritual wisdom has been hijacked, made into an idol and kept in lock and key by the uneducated clergy and Sikh politicians, for their own personal, egotistical reasons. They restrict its use in the Hotels, where smoking and drinking take place outside the Gurudwara fearing disrespect to the AGGS.   But Guru Ram Das had a different point of view in Raag Asa, on this subject:

ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥

ਗੁਰਸਿਖੀਂ ਸੋ ਥਾਨੁ ਭਾਲਿਆ ਲੈ ਧੂਰਿ ਮੁਖਿ ਲਾਵਾ ॥

ਗੁਰਸਿਖਾ ਕੀ ਘਾਲ ਥਾਇ ਪਈ ਜਿਨ ਹਰਿ ਨਾਮੁ ਧਿਆਵਾ ॥

ਜਿਨ੍ਹ੍ਹ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਪੂਜਿਆ ਤਿਨ ਹਰਿ ਪੂਜ ਕਰਾਵਾ ॥੨॥

Jithai Jaey Bahai Nayra Satguru So Thaan Sohava Raam Raajay. Gusikẖīʼn so thān bẖāli▫ā lai ḏẖūr mukẖ lāvā.Gursikẖā kī gẖāl thā▫e pa▫ī jin har nām ḏẖi▫āvā.Jinĥ Nānak saṯgur pūji▫ā ṯin har pūj karāvā

Wherever my True Guru goes and sits, that place is beautiful, O, God The King. The Guru's Sikhs seek out that place; they take the dust and apply it to their faces. The works of the Guru's Sikhs, who meditate on God's Name, are approved. Those who worship the True Guru, O Nanak - God causes them to be worshipped in turn. -----Guru Ram Das, Raag Asa, AGGS, Page, 450-1
The uneducated clergy and Sikh politicians, also have made it difficult for the Sikhs to buy a copy of AGGS for their homes.  Under empty Fatwa’s called Hukamnamas (Orders) are issued, by making artificial rules that verge on idolatry due to Spiritual Ignorance, knowing fully well that AGGS is available on each PC. 

Spiritual Ignorance:
ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ
ਔਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ
Giaan HeeNan Agiaan Poojaa, Andh Vartaavaa Bhaou Doojaa.

Without spiritual wisdom, people worship ignorance. They grope in the dark, in the love of duality.-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1412-4
ਅਗਿਆਨੀ ਮਾਨੁਖੁ ਭਇਆ ਜੋ ਨਾਹੀ ਸੋ ਲੋਰੈ
ਰੈਣਿ ਅੰਧਾਰੀ ਕਾਰੀਆ ਕਵਨ ਜੁਗਤਿ ਜਿਤੁ ਭੋਰੈ
ਭ੍ਰਮਤੋ ਭ੍ਰਮਤੋ ਹਾਰਿਆ ਅਨਿਕ ਬਿਧੀ ਕਰਿ ਟੋਰੈ
ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਸਾਧਸੰਗਤਿ ਨਿਧਿ ਮੋਰੈ
Agiani Manukh Bhaiaa Jo Nahin So Lorai, Rain AnDhaaree Kaaree-aa Kavan Jugat Jit Bhorai, Bharmato Bharmato Haari-aa Anik BiDhee Kar Torai, Kaho Nanak Kirpaa Bha-ee SaaDhsangat NiDh Morai.

Humanity is in spiritual ignorance; people see things that do not exist. The night is dark and gloomy; how will the morning dawn? Wandering, wandering all around, I have grown weary; trying all sorts of things, I have been searching for. Says Nanak, God has shown mercy to me; I have found the treasure; the Company of the Holy.-----Guru Arjun, AGGS, Page 212-11

The purpose of developing spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns and free to return home to our eternal home in God. All the present problems are self-inflicted in ignorance and our performance consists of empty, meaningless rituals.

Ignorance of reality is no excuse. The only cure is self-knowledge and becoming conscious of one’s own infinite worth so that one can grow spiritually towards God.  Sikhism is a way of life, to be lived with internal piety. The prescription to clean the inside is to subjugate the five animal instincts of Lust, Anger, Greed, Attachment to Maya, and Ego.  These need to be supplanted through the development of virtues of Truth, Contentment, Compassion, Faith in the existence of God, and Fortitude.
ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥
ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥
ਮੂਤ ਪਲੀਤੀ ਕਪੜ ਹੋਇ ॥
ਦੇ ਸਾਬੂਣ ਲਈਐ ਓਹੁ ਧੋਇ ॥
ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗ ॥
ਓਹ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗ ॥

BhariaHath Pair Tan Deh, PaaNee Dhotai Outras Kheh, Moot Pleeti Kaparh Hoey,Day SabooN La-ee-ai Oh Dhoey,Bharia Mat Papaa Kai Sung, Oh Dhopai Navai Kai Rung.

When the hands and the feet and the body are dirty, water can wash away the dirt. When the clothes are soiled and stained by urine, soap can wash them clean. But to clean the inside one needs the help of Naam to progress in spirituality obtained through Sabd Guru.  When the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.
Guru’s help is absolutely necessary for progress in spirituality.

ਨਾਨਕ ਮਨਮੁਖਿ ਔਧੁ ਪਿਆਰੁ
ਬਾਝੁ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ
Nanak Manmukh Undh Piaar, Baajh Guru Dubaa Sansaar.

The self-willed loves the Spiritual darkness. Without the Guru, the world is drowning.-----Guru Nanak, Majh Ki Vaar, AGGS, Page, 138-1 

ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥

 ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥


Bin Gur Kinai Na Paa-eo Birtha Janam Gavaa-ey, Manmukh Karam Kamaavnay Dargeh Milai Sajaa-ay.

Without the Guru, no one has obtained spirituality and they waste away their lives in vain. The self-willed create karma, and in the Court of God, they receive their punishment.-----Guru Ram Das, Siri Raag, AGGS, Page, 33-15,16

ਮਾਈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਪਾਈਆ ॥

ਅਨਿਕ ਪ੍ਕਾਰ ਫਿਰਤ ਬਿਲਲਾਤੇ ਮਿਲਤ ਨਹੀ ਗੋਸਾਈਐ ॥

Maa-ee Gur Bin Gian Na Paa-eeai, Anek Parkar Firat Billaatay Milat Nahee Gosaa-ee-aa.

O mother, without the Guru, Divine knowledge is not obtained and one wanders crying and not finding God. They wander around, weeping and crying out in various ways, but the Creator of the World does not meet them.-----Guru Arjun, Raag Devgandhari, AGGS, Page, 532-11,12
It is the message in the Sabd Guru, which has to be respected with contemplation, deliberation, and reflection in daily life as a worship of the Truth. Guru Nanak stressed that it is the Truth which is God, which never gets old.

Sikhism is about Truth and Sikhism is Truth. That is how Guru Nanak defined God. It was Truth before time, it is True now and will be True in the future. Truth is a comprehensive term that in all of its nuances implies accuracy and honesty. It is considered to be the supreme reality and to have the ultimate meaning and value of existence. The study of Truth is part of philosophy and epistemology. Falsehood is an offensive weapon, truth is defensive armor.

ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥

ਨਾਨਕ ਸਾਹਿਬੁ ਸਚੋ ਸਚਾ ਤਿਚਰੁ ਜਾਪੀ ਜਾਪੈ ॥

Sach Purana Hovai Naahee Seeta Kaday Na Paatai, Nanak Saahib Sacho Sachaa Tichar Jaapee Jaapai.

The Truth never gets old; and when it stitches, it does not get torn again. O Nanak, God and Master are the Truest of the True, manifests to mind, during contemplation.----Guru Nanak, Raag Sorath, AGGS, page 956-1
                                                 ਸਤਜੁਗਿ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਾ
ਸਤਿ ਸਤਿ ਵਰਤੈ ਗਹਿਰ ਗੰਭੀਰਾ
Satjug Sat Santokh Sareeraa, Sat Sat Vartai Gehr Ganbheeraa.

In the Golden Age, Truth and contentment filled the bodies. Truth is pervasive, deep, profound and unfathomable.-----Guru Nanak, Raag Maru, AGGS, Page, 1023-13,14

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥
ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥

Kaytay BanDhan Jee-a Kay Gurmukh Mokh Du-aar, Sachoh Oarai Sabh Ko Ouper Such Aachaar.

There are so many entanglements for the soul. Only as Guru oriented do we find the Gate of Liberation. Truth is higher than everything, but higher still is truthful living.-----Guru Nanak, Siri Raag, AGGS, Page, 62 -11                                  

Spirituality is being of the spirit. It is a devotion to the metaphysical matters and activities, which renew uplift, comfort, heal, and inspire others with whom we interact. It is the development of the self to the point that one’s spirit reaches the Holy Spirit of God, the Divine Truth, the highest spiritual achievement possible. Spirituality is not the domain and inherited property of any religion, and one can individually progress in spirituality. Sikhism is a way of life lived according to the Teachings incorporated in AGGS. But unfortunately, idolatry with rituals is more in vogue in the Sikh ways of life and institutions at the present time.

The original intentions of all religions were to promote and teach true spirituality among all.  Over time they have become organized and institutionalized.  They have started to control people. The development of true spirituality is independent of any church/temple/mosque or religion. God is the Holy Spirit and has no religion. There is only one religion of Righteousness, which represents the individual's internal "law," to which obedience must be given.  This means living in accordance with the Divine Will, Divine Creative Principle. 

Dharma:

Dharma (Righteousness) is one of the Sikh virtues, which requires an individual’s active participation to obey the Universal Eternal laws of Mother Nature. It is the natural and rightful order and foundation of everyone and everything. It is both why things are as they are and the path to awakening.  As such, dharma is the underlying Truth of all spiritual traditions. 

ਏਕੋ ਧਰਮੁ ਦਿ੍ੜੈ ਸਚੁ ਕੋਈ
ਗੁਰਮਤਿ ਪੂਰ ਜੁਗਿ ਜੁਗਿ ਸੋਈ
Ayko Dharam Dirrhai Sach Ko-ee, Gurmit Poora Joug Joug So-ee.

There is only one religion of Righteousness; let everyone grasp this truth. One can become perfect in all ages by following the teachings incorporated in SGGS.-----Guru Nanak, Raag Basant, AGGS, 1188-15
ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ
ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ
Mannai Mag Na Chalai Panth, Mannai Dharam Saytee Sanbandh.

By acting on God’s Will, one follows the path of righteousness and is not led astray by rituals. The faithful are firmly bound to the righteousness.-----Guru Nanak, Japji, AGGS, Page, 3-9                     

ਨਾ ਜਾਣਾ ਕਰਮ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ
ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ
Nā jāṇā karam kevad ṯerī ḏāṯ. Karm Dharam Tayray Naam Ki Jaat.

I do not know about karma, or how great Your gifts are? Actions, righteousness, social class, and status, are all contained within Your Name.-----Guru Nanak, Raag Gauri, AGGS, Page 154-2



ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥

ਹਰਿ ਕੋ ਨਾਮ ਜਪਿ ਨਿਰਮਲ ਕਰਮ ॥

Sarb Dharam Meh SraysaT Dharam, Har Ko Naam Jap Nirmal Karam.

Of all religions, the best religion is to deliberate, contemplate and reflect on the Name of God and maintain pure conduct.-----Guru Arjan, Raag Gauri, AGGS, 266-13                                                                                             
ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ
ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ
Kabir Jhaa Giaan Teh Dharam Hai Jhaa Jhooth Teh Paap, Jhaa Loabh Teh Kaal Hai Jhaa Khima Teh Aap.

Kabir, where there is spiritual wisdom, there is righteousness. Where there is falsehood, there is sin. Where there is greed, there is death. Where there is forgiveness, there is God It self.-----Kabir Sloke 155, AGGS, Page 1372

Discipline:

A spiritual discipline is necessary for spiritual growth and character. Character implies a broad understanding of life choices that a person makes for the purpose of entering into deeper awareness and relationship with God.  It emerges from the cleaning of the inner self. Sikhism is all about internal piety and absolute truthful conduct. “We humans are undisciplined people. So we let God discipline us with action and more action”. For spiritual growth, one has to follow the prescribed discipline of his faith in his way of living. Guru Nanak describes the true way of life in Raag Bilawal;

ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ॥

ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥

ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ॥
Saachee Rahat Saacha Man So-ee, Manmukh Kathnee Hai Par Rahat Na Ho-ee, Navoh Bhoolay Thaou Ko-ee.

Through the lifestyle of Truth, the True God comes to dwell in the mind. The self-willed talks about it, but does not practice it. Forgetting the Name, he finds no place of rest.-----Guru Nanak, Raag Bilawal, AGGS, Page, 831-12,13       

Guru Arjan ponders in Raag Devgandhari:

ਕਰਤ ਫਿਰੇ ਬਨ ਭੇਖ ਮੋਹਨ ਰਹਤ ਨਿਰਾਰ ॥

ਕਥਨ ਸੁਨਾਵਨ ਗੀਤ ਨੀਕੇ ਗਾਵਨ ਮਨ ਮਹਿ ਧਰਤੇ ਗਾਰ ॥

ਅਤਿ ਸੁੰਦਰ ਬਹੁ ਚਤੁਰ ਸਿਆਨੇ ਬਿਦਿਆ ਰਸਨਾ ਚਾਰ ॥

ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥

ਕਹੁ ਨਾਨਕ ਤਿਨਿ ਭਵਜਲੁ ਤਰੀਅਲੇ ਪ੍ਭ ਕਿਰਪਾ ਸੰਤ ਸੰਗਾਰ ॥
Karat Firay Ban Bhaykh Mohan Rahat Niraar, Kathan Sunaavan Neekay Gaavan Man Meh Dhartay Gaar. Ut Sundar Boh Chatur Siaanay Bidiaa Rasnaa Chaar, Maan Moh Mayr Tayr Bibarjat Ayh Maarg Khanday Dhaar, Koh Nanak Tin Bhavjal Tari-alay Prabh Kirpa Sant Sangaar.

Some wander around in the forests, wearing religious robes.  But the Fascinating God remains distant from them. They talk, preach, and sing their lovely songs, but within their minds, the filth of their sins remains.  They may be very beautiful, extremely clever, wise and educated, and they may speak very sweetly. But to forsake pride, emotional attachment, and the sense of 'mine and yours', is the path of the double-edged sword. They alone will swim across the terrifying world-ocean, who, by God's Grace, joins the Society of the Saints, says Nanak.-----Guru Arjan, Raag Devgandhari, AGGS, Page, 534-12

Spirituality is preparing, body and mind, to receive God's inspiration and translating it in thinking, speech, and actions that lead to the formation of virtuous habits, the foundation of character. Developing Humility, Love, Contentment, Truth, and Compassion is the Goal of Life.  They lead to Spiritual Enlightenment, which unites the Conscious Mind with the Universal Consciousness. The Divine love & fear of the Creator removes the Ego, the goal of true spirituality.

Kabir says in Raag Kidara, on Fear and Love of God:

ਭੈ ਬਿਚਿ ਭਾਉ ਭਾਇ ਕੋਊ ਬੂਝਹਿ ਹਰਿ ਰਸੁ ਪਾਵੈ ਭਾਈ
ਜੇਤੇ ਘਟ ਅੰਮ੍ਰਿਤੁ ਸਭ ਹੀ ਮਹਿ ਭਾਵੈ ਤਿਸਹਿ ਪੀਆਈ
Bhai Bich Bhaaou Ko-ou Boojheh Har Ras Paavai Bhaa-ee. Jeṯe gẖat amriṯ sabẖ hī mėh bẖāvai ṯisėh pī▫ā▫ī.

In the Fear of God, is the Love of God?  Only those few who understand God’s Love obtain the sublime essence of  It, O Siblings of Destiny. As many hearts as there are - in all of them, is God’s Ambrosial Nectar; as God pleases, It causes them to drink it.-----Kabir, Raag Kidara, AGGS, Page, 1123-15

Can Spirituality be obtained by mere verbal talk?

Sikhs are not obeying the teachings to modify their way of life and are in total spiritual ignorance.  But spirituality cannot be obtained by mere talk or following hollow rituals.  It depends on the favor of God’s Grace.  Guru Nanak, explains this in Raag Asa:

ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

Giaan Na Galee-ee Dhudhee-ai Kathna Karrhaa Saar, Karam Milai Ta Paa-eeai Hoar Hikmat Hukam Khuaar.

Wisdom cannot be found through mere words. To explain it is as hard as iron. When God bestows Its Grace, then alone it is received; other tricks and orders are useless.-----Guru Nanak, Raag Asa, AGGS, Page, 465-1,2

Can spirituality or love of God be bought?

Guru Arjun in Chaubolay Slokes, advises a dedicated Sikh “Samman” that Spiritual Wisdom or the love of God cannot be bought.  God cannot be bribed. Unfortunately bribing God is very prevalent nowadays as a way of liberation in different ritual forms:

ਸੰਮਨ ਜਉ ਇਸ ਪ੍ਰੇਮ ਕੀ ਦਮ ਕ੍ਯ੍ਯਿਹੁ ਹੋਤੀ ਸਾਟ ॥

ਰਾਵਨ ਹੁਤੇ ਸੁ ਰੰਕ ਨਹਿ ਜਿਨਿ ਸਿਰ ਦੀਨੇ ਕਾਟਿ ॥

Samman Jaou Iss Praym Kee Dam Kehoh Hoatee Saat, Raavan Hutay So Runk Neh Jin Sir Deenay Kaat.

O Samman, if one could buy the love of God with money, then consider the king Rawan, who was not poor, but he could not buy God’s love, even though he offered one of his heads to Shiva.-----Guru Arjan, Chaubolay Slokes, AGGS, Page, 1363-18                                                                                                   
Kabir refers to the way bribing God in Raag Gauri:

ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ
ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ
Kanchan Si-o Paa-ee-ai Nahee Tol,  Man Day Raam Lee-aa Hai Mol.

God cannot be obtained by offering your weight in gold. But I have bought God by giving my mind.-----Kabir, Raag Gauri, AGGS, Page, 327-10

Can spirituality be obtained by visiting religious places?

Spirituality cannot be obtained by mere visiting religious places as explained by Guru Amar Das in Raag Vadhans and Guru Ram Das in Raag Dhanasari:

ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ

ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ

ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ

ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ
Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār. Diṯẖai mukaṯ na hovaī jicẖar sabaḏ na kare vīcẖār. Haumai mail na cẖukī nām na lagai piār. Ik āpe bakẖas milāian ḏubiḏẖā ṯaj vikār. Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ piār. 
All the living beings of the world behold the True Guru. One is not liberated by merely seeing Him, unless one contemplates the Word of His Sabd. The filth of ego is not removed, and he does not enshrine love for the Naam. Those who forsake their duality and sinful ways, God forgives some and unites them with Itself. O Nanak, some behold the Blessed Vision of the True Guru's Vision, with love and affection; conquering their ego, they meet with  God. -----Guru Amar Das, Raag Vadhans Ki Vaar, AGGS, Page, 594-11                                                                                    
ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ
ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ 
Sevak sikẖ pūjaṇ sabẖ āvahi sabẖ gāvahi har har ūṯam bānī.Gāviā suṇiā ṯin kā har thāe pāvai jin saṯgur kī āgiā saṯ saṯ kar mānī. 

All the Sikhs and servants come to worship and adore You; they sing the sublime Sabd of  God. Those who accept the Order of the True Guru as totally True, their singing and listening is approved by God. ||1||-----Guru Ram Das, Raag Dhanasari, AGGS, page 669-14

 The word Vichar is repeated at least 378 times in AGGS but how many actually do it.

Are the Sikhs carrying the message home to change their life style?  An individual has to change himself by reflecting on the message; otherwise Sabd itself is not a magic potion. It needs individual’s action. Those who behold the God do not fathom It.  Those who fathom God cannot behold It. One cannot fathom the unfathomable.         

ਹਰਿ ਅਗਮ ਅਗਾਹੁ ਅਗਾਧਿ ਨਿਰਾਲਾ

ਹਰਿ ਅੰਤੁ ਨ ਪਾਈਐ ਗੁਰ ਗੋਪਾਲਾ

ਸਤਿਗੁਰ ਮਤਿ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਮੇਲਿ ਲਏ ਰੰਗਿ ਲੀਨਾ ਹੇ
Har Agam Agaah Agaadhi Niralaa. Har anṯ na pā▫ī▫ai gur gopālā. Saṯgur maṯ ṯāre ṯāraṇhārā mel la▫e rang līnā he.

God is inaccessible, inscrutable, unfathomable and unattached. Its limits cannot be found; the Guru is the God of the World. Through the Teachings of the True Guru, It carries us across to the other side uniting with God those who are colored by God’s Love.-----Guru Nanak, Raag Maru, AGGS, Page, 1027-17                                                                                                                                                                                                                                              Can spirituality be obtained with filth in side?

Kabir clarifies in Raag Asa about inner filth: 

ਔਤਰ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸ ਬੈਕੁੰਠ ਨ ਜਾਨਾ
ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ
ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ  
ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ  
Untar UntarMail Jay Tirath Naavai Tis Baikunth Na Janan, Loak PateeNay Kachoo Na Hovai Naahee Raam Iaanaa Poojoh Raam Ayk Hee Dayva, Saachaa NaavaN Hur Ki Sayva.

With filth within the heart, even if one bathes at sacred places of pilgrimage, shall not go to heaven. Nothing is gained by trying to please other people as the God cannot be fooled. Worship the One Divine God. The true cleansing bath is service to the Guru. -----Kabir, Raag Asa, AGGS, Page, 484-14,15

Similarly Guru Nanak declares in Raag Parbhati, that worship is useless with filth inside.

ਮਨ ਮਹਿ ਕੋ੍ਧ ਮਹਾ ਅਹੰਕਾਰਾ

ਪੂਜਾ ਕਰਹਿ ਬਹੁਤੁ ਬਿਸਥਾਰਾ

ਕਰਿ ਇਸਨਾਨੁ ਤਨਿ ਚਕ੍ ਬਣਾਏ

ਔਤਰ ਕੀ ਮਲੁ ਕਬ ਹੀ ਨ ਜਾਏ

ਇਤੁ ਸੰਜਮਿ ਪ੍ਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ

ਭਗਉਤੀ ਮੁਦਾ੍ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ
Man Meh Krodh Mhaa Ahankaraa, Pooja Kareh Bahut Bisthara, Kar Isnaan Tan Chakar BaNaey, Untar Ki Mal Kab Hee Na Jaaey, It Sanjam Prabh Kin Hee Na Paaeaa ,Bhag-utee Mudraa Man Mohi-aa Maa-i-aa.

Within the mind dwell anger and massive ego. Worship services are performed with great pomp and ceremony. Ritual cleansing baths are taken, and sacred marks are applied to the body. But still, the filth and pollution within never depart. No one has ever found God in this way. The sacred mudras - ritualistic hand gestures -- are made, but the mind remains enticed by Maya.-----Guru Nanak, Raag Parbhati, AGGS, Page, 1348-1

Can spirituality be obtained by outward show of piety e.g. bowing etc.?

Spirituality cannot be achieved by the various postures of the body like bowing and going down on knees. Guru Nanak mulls this in  Raag Asa:

ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥

ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ
Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi. Sees Nivaae-ai Kia Theeai Ja Ridhai Kasudhay Jaaeh.

The sinner, like the deer hunter, bows down twice as much. What can be achieved by bowing the head, when the heart is impure?-----Guru Nanak, Raag Asa, AGGS, Page, 470-15

Bhai Gurdas ponders on the same issue: 

ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ

ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੈ
Sir Talvaa-ay Paa-eeai Chamgidharh Joohai, Marhee MasaaNee Jay Milai Vich Khudan Choohay.

If bowing could grant liberation than bats hanging upside down in the forest or the rats living in crematories in seclusion should get liberation in their holes.-----Bhai Gurdas, Vaar 36-Pauri, 13

Can spirituality be obtained by verbal recitation of the Path with out relishing it?

Answer is big NO. I have been reciting Path daily since the age of 12 for 70 years, which was just mechanical recitation with out understanding. I have read AGGS, over 70 + times from A-Z in my life but it was mechanical reading with out understanding and reflection. But the last 7-10 readings of AGGS read very slowly were more enjoyable.  When I started understanding its meaning with the help of dictionaries, translations and further reflections on the message in my daily life, I became more satisfied &  relished (ਭੁੰਚ) the “Sabd”, and occasionally become overwhelmed and get lost in it.
Guru Amar Das replies the question:

ਪੰਡਿਤ ਪੜਹਿ ਸਾਦੁ ਨ ਪਾਵਹਿ

ਦੂਜੈ ਭਾਇ ਮਾਇਆ ਮਨੁ ਭਰਮਾਵਹਿ
Pundit Parheh Saad Na Paaveh, Doojai Bhaey Maya Man Bharmaaveh.

The religious scholars read, but they do not relish the essence due to unfocussed mind in the love of duality and Maya.-----Guru Amar Das, Raag Majh, AGGS, Page, 116-18

Guru Amar Das  further stresses:

ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ

ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ
Path Parhai Na Boojha-ee Bharam Bhulaey, Gurmatee Har Sada Paaeaa Rasna Har Ras Smaaey.

God cannot be understood by reading scriptures; the deceitful pretenders are deluded by doubt. It is always found through the Guru’s teachings, and the tongue is permeated with the Sublime Essence It.-----Guru Amar Das, Siri Raag, AGGS, Page, 66-18,19

ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥

ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ
Goviḏ guṇī niḏẖān hai anṯ na pā▫i▫ā jā▫e. Kathnee Badnee Na Paaeeai Haoumai Vichoh Jaaey.

The Creator of the Universe is the Treasure of Excellence; Its limits cannot be found. God is not obtained by mouthing mere words, but by rooting out ego from within.-----Guru Amar Das, Siri Raag, AGGS, Page, 32-19
ਙੰਙਾ ਙਿਆਨੁ ਨਹੀ ਮੁਖ ਬਾਤਉ
ਅਨਿਕ ਜੁਗਤਿ ਸਾਸਤ੍ ਕਰਿ ਭਾਤਉ
ਙਿਆਨੀ ਜਾ ਕੈ ਦਿ੍ੜ ਸੋਉ
ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ
Nganga Ngiaan Mukh Batou, Anek Jugat Saaster Kar Bhatou, Ngianee Soey Ja Kai Dirrh Souoo, Kehat Sunat Kuch Joag Na Houoo.
NGANGA: Spiritual wisdom is not obtained by mere words of mouth. It is not obtained through the various debates of the Shaastras and scriptures. They alone are spiritually wise, whose minds are firmly fixed on God. Hearing and telling stories, no one attains Yoga.-----Guru Arjan, Raag Gauri, AGGS, Page, 251
ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ
ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ
ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ
ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ
veḏ kahėh vakẖi▫āṇ anṯ na pāvṇā. Parhia Naahee Bhayd Bujhia PaavNaa. Kẖat ḏarsan kai bẖekẖ kisai sacẖ samāvṇā. Sacẖā purakẖ alakẖ sabaḏ suhāvaṇa.
The Vedas speak and expound on the God, but they do not know Its limits. God’s mystery is revealed only by understanding and not by studying the scriptures. There are six pathways in the Shaastras, but how rare are those who merge in the True God through them. The True God is Unknowable; through the Word of Its Sabd, we are embellished.-----Guru Nanak, Raag Majh, AGGS, Page, 148-3
Sabd can only be relished with spiritual growth as explained by the following hymns;

ਥਾਲੈ ਵਿਚਿ ਤੈ ਵਸਤੂ ਪਈਓ ਹਰਿ ਭੋਜਨੁ ਔਮਿ੍ਤ ਸਾਰ

ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤਿ੍ਪਤੀਐ ਪਾਈਆ ਮੋਖ ਦੁਆਰੁ
Thaalai Vich Tai Vastoo Pa-eeou Har Bhojan Anmrit Saar, Jit Khaadhai Man Tirpateeai Paa-eeai Mokh Duaar.

Three things (Truth, Contentment, and Contemplation) have been placed on the plate, which is the sublime, ambrosial food of  god. Eating this, the mind is satisfied, and the Door of Salvation is found.-----Guru Amar Das, Raag Sorath, AGGS, Page, 645-12
ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖ ਵੀਚਾਰੋ
ਔਮਿ੍ਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ
ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ
Thaal Vich Tinn Vastoo Paeeou Sat Santokh Veecharo, Anmrit Naam Thakur Ka Paeou Jis Ka Sabhs Adhaaro, Jay Ko Khavai Jay Ko Bhunchai Tis Ka Hoey Oudharo.
Three things Truth, Contentment and Contemplation have been placed on the plate. The Ambrosial Nectar of the God’s Naam has also been placed upon it; it is the Support of all. One who eats and relishes it shall be saved.     ------Guru Arjan, Mundavani, AGGS, Page, 1429-12,13
Can spirituality be obtained by rituals?

Kabir in Raag Maru points out;

ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ

ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ
Jataa Bhasam Laypan Kee-aa Kaha Gufaa Meh Baas, Man Jeetay Jug Jeetiaa Jaan Tay Bikhia Tay Hoey Oudaas.

What is the use of wearing matted hair, smearing the body with ashes, and living in a cave? Conquering the mind, one conquers the world, and then remains detached from corruption.-----Kabir, Raag Maru, AGGS, Page, 1103-7

Guru Nanak confirms the above in Raag Ramkali that to get on the spiritual path, one has to clean the inside:

ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ ॥

ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ
Paṯ viṇ pūjā saṯ viṇ sanjam jaṯ viṇ kāhe jane▫ū. Navoh Dhovoh Tilak Charhavoh Souch ViN Soach Na Ho-ee.


Worship without faith; self-discipline without truthfulness; the ritual of the sacred thread without chastity - what good are these? You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding.-----Guru Nanak, Raag Ramkali, AGGS, Page, 903-3                                                                                                                                  
Guru Nanak further clarifies in Raag Asa:

ਕਹੁ ਨਾਨਕ ਸਚੁ ਧਿਆਈਐ ॥

ਸੁਚ ਹੋਵੈ ਤਾ ਸਚੁ ਪਾਈਐ
Kaho Nānak sacẖ ḏẖi▫ā▫ī▫ai. Souch Hovai Ta Such Paaeeai.

Says Nanak, meditate on the True God. If you are clean in side, you will obtain the True God.-----Guru Nanak, Raag Asa, AGGS, Page, 472-4 

It is the understanding, contemplation with deliberation and controlling the mind with reflection of the message in daily life which helps in the spiritual growth.  

ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ
Man Jeetai Jug Jeet.

Conquer your own mind, and conquer the world.-----Guru Nanak, Japji, AGGS, Page, 6-17


ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥

ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ
Ḏas ḏis kẖojaṯ mai firi▫o jaṯ ḏekẖ▫a▫u ṯaṯ so▫e. Man Bas Aavai Nanaka Jay Pooran Kirpa Hoey.

I have wandered, searching in the ten directions - wherever I look, there I see God. God’s Grace only can control mind.  It can only be obtained by Its service by becoming a better human (ਗੁਰਮੁਖਿ).-----Guru Arjan, Raag Gauri, AGGS, Page, 298-17   

Kabir ponders on Spirituality and Liberation in Raag Gauri, AGGS, Page, 324:

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥

ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥੧॥

Nagan firaṯ jou pā▫ī▫ai jog.Ban kā mirag mukaṯ sabẖ hog. ||1||

If Yoga could be obtained by wandering around naked, then all the deer of the forest would be liberated. If the spiritual perfection could be obtained by shaving the head, then why haven't sheep found liberation? If someone could save himself by celibacy, why then haven't eunuchs obtained the state of supreme dignity? Kabir says that without the God's Name, none has found spirituality & salvation?

Guru Arjan Ponders in Raag Maru, AGGS, Page, 1003-  Someone may practice intensive meditation, and discipline of his body, but his mind still runs around in ten directions. The celibate practices celibacy, but his heart is filled with pride. The Sanyasi wanders around at sacred shrines of pilgrimage, but he is mindless. The temple dancers tie bells around their ankles to earn their living. Others go on fasts, take vows, perform the six rituals and wear religious robes for show. Some sing songs and melodies and hymns, but their minds do not sing of the God. Says Nanak, I met the Perfect Guru, and then the anxiety of my mind was removed.

Can Spiritual wisdom be obtained by saying Ram Ram etc.?

Guru Amar Das replies in Raag Gujri, AGGS:

ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ

ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ
Raam Raam Sabh Ko Kahai Kahai-aa Raam Na Ho-ee, Gurparsadee Raam Man Basai Ta Fal Paavai Koey.

Everyone chants the God's Name, Ram, Ram, but by such chanting, God is not obtained. By Guru's Grace, It comes to dwell in the mind, and then, the fruits are obtained.-----Guru Amar Das, Raag Gujri, Page, 491-1,2                                                                                                                        

The spirit, mind and sensuality form a triad of reality. To achieve harmony a delicate balance must be maintained with contentment in the unity with the universe. Spirit is the non-physical aspect of existence. Mind is a bridge between spirit and body.

It is by rooting out self deceit by the selfless service that one prepares himself for the possible blessing of God’s Grace.

ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ

ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ
Aap Gavaaey Sayva Karay Ta Kich Paaey Maan, Nanak Jis No Lagaa Tis Milai Lagaa So Parvaan.

But if one eliminates his self-conceit and then performs service, he shall be honored. O Nanak, if he merges with the one with whom he is attached, his attachment becomes acceptable. -----Guru Nanak Raag Asa, AGGS, Page, 468-10

Selfless service of the humanity is only useful if done without expecting anything in return as explained by Guru Angad, Raag Asa, AGGS, Page, 469-3:

ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ

ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ ਘਰ ਬਾਰੁ ॥
Dharmee Dharam Kareh Gavaaveh Mangeh Mokh Duaar. Jaṯī saḏāvėh jugaṯ na jāṇėh cẖẖad bahėh gẖar bār.

The righteous waste their righteousness, by asking for the door of salvation. They call themselves celibate, and abandon their homes, but they do not know the true way of life.------Guru Angad, Raag Asa, AGGS, Page, 469-3

Selfless service leads to spiritual growth and ultimately, we come to understand that serving humanity and serving God are one and the same. In other words selfless service is meditation in action.

Spirituality is a two-stroke process. The upward stroke relates to inner growth through reflection on the teachings of the Sikh Gurus and the downward stroke manifests improvements in the reality around us as a result of the inward change as we root out the ego with Its Grace.


ਹਉਮੈ ਏਹੋ ਹੁਕਮੁ ਹੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਹਿ

ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ

ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ

ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ
Houmai Ayho Hukam Hai Paeaa Kirat Firaaeh, Houmai Deeragh Roag Hai Daroo Bhee Iss Maaeh, Kirpa Karay Jay aapnee Ta Gur Ka Sabd Kamaeh, Nanak Kahai SuNoh Janoh It Sanjam Dukh Jaaeh.

This ego exists by the order of God; people wander according to their past actions. Ego is a chronic disease, but it contains its own cure as well. If God grants Its Grace, one acts according to the Teachings of the Guru's Sabd. Nanak says, listen people: in this way, troubles depart.-----Guru Angad, Raag Asa, AGGS, Page, 466

Spiritual practices can be sound and helpful, but they can become the home of superstition and magic, too. No external piety or body position or sequence of words or numbers, has ever made God respond any better to any prayer, nor made heaven or earth or hell or anything else supernaturally bend to anyone's bidding. Devotional aids are there to help you direct yourself toward God. The moment you believe they have any powers or merit of their own, you believe in magic, idolatry, and you are in breach of the teachings of AGGS.

ਸਿਆਮਲੰ ਮਧੁਰ ਮਾਨੁਖ੍ਯ੍ਯੰ ਰਿਦਯੰ ਭੂਮਿ ਵੈਰਣਹ
ਨਿਵੰਤਿ ਹੋਵੰਤਿ ਮਿਥਿਆ ਚੇਤਨੰ ਸੰਤ ਸ੍ਵਜਨਹ
Siaamlan Madhur Manukhn Ridhian Bhoom VairNeh, Nivanti Hovanti Mithia Chaytanan Sant Savajneh.
The mortal is beautiful and speaks sweet words, but in the farm of his heart, he harbors cruel vengeance. He pretends to bow in worship, but he is false. Beware of him, O friendly Saints.------Guru Arjan, Sahskirti Sloke # 60, Page, 359

By altering the patterned performance of the conscious mind, the ego gradually diminishes and the stance of the individual shifts in its relationship to space and time. Perceptions heighten, alternate flows of powerful and pertinent knowledge and creativity results, and the mind is elevated to a new level of intellectual and intuitive functioning. 

The Guru, faith, Truth, and the capital of God’s name are necessary for spiritual growth. Without Guru there is no Divine knowledge. Without faith there is no meditation. Without Truth there is no credit and without capital there is no balance. The best act is the desire to help mankind, without which human birth is accursed. Alms, gifts, penance and sacrifices are not equal to Philanthropy.

Conclusion:

Prayer, Meditation, Remembrance of the Word of God, Contentment, acceptance of the Will of God, Morality, Selflessness, Integrity, Honor, Dignity, Trustworthiness, Restraint, and Deferred gratification of desires lead to spiritual progress As spiritual awakening begins, motivations inevitably shift from the egocentric toward the desire to serve the others. This kind of service is seen as being absolutely necessary if the awakening and development are to continue.  Spiritual growth requires a life of service. A person is not a conqueror in the spiritual sense unless he is willing to give his inner life in exchange for any significant spiritual advantage. Each of us must bring out what is best in him. When our lower nature no longer exerts itself in us, whatever may be the provocation, then self-conquest is complete. One should be concerned about internal cleanliness and discipline rather external cleanliness. The discipline of life is very wonderful for mind and body. Spiritual disciplines help to keep our relationship with God in good working order, and even help develop intimacy. Disciplines and practices are tools that are a part of cooperating with the Spirit on the task of remaking us into what God wants us to be.

ਇਸੁ ਜਗ ਮਹਿ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ

ਬਿਨੁ ਸਬਦੈ ਹੋਰ ਮੋਹੁ ਗੁਬਾਰੁ

ਸਬਦੇ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰ

ਸਬਦੇ ਗਤਿ ਮਤਿ ਮੋਖ ਦੁਆਰੁ
Iss Jag Meh Sabd KarNee Hai Saar, Bin Sabdai Hoar Moh Gubaar, Sabday Naam Rakhai Uri Dhaar, Sabday Gat Mit Mokh Duaar.

In this world, the practice of the Sabd is the most excellent occupation. Without the Sabd, everything else is the darkness of emotional attachment. Through the Sabd, the Naam is enshrined within the heart. Through the Sabd, one obtains clear understanding and the door of salvation.-----Guru Nanak, Raag Parbhati Bhibhas, AGGS, Page, 134
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ

ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ
Jap Tap Sanjam Dharam Na Kamaaeaa, Sayva Sadh Na Jaaneaa Har Raaeaa, Koh Nanak Ham Neech Karma, SaraN Paray Kee Raakhoh Sarma.

I have not practiced meditation, self-discipline, self-restraint or righteous living. I have not served the Holy; I have not acknowledged the God. My actions are contemptible, O, God,  I seek Your Sanctuary; please, preserve my honor, says Nanak.----Guru Arjan, Raag Asa, AGGS, Page, 12-8

The danger to the Sikh philosophy comes from degeneration of morals, beclouded mental horizons and atrophy of the human spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in aloofness. Morality is the nurse of spirituality. For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient. Unfortunately the ignorant Sikhs despite the message in AGGS are still helped by the Brahmans to be born, to wed, to die, and help their souls after death to obtain a state of bliss and have partially succeeded in persuading the Sikhs to restore to their niches the images of Devi, the Queen of Heaven, and of the saints and gods of the ancient faith.