Sunday, August 15, 2010


OBLIGATIONS OF A SIKH TO THE GURU


ABSTRACT


A Sikh is one who follows the teachings of Sabd Guru in thought, word, deed, and spirit as a way of life.  He/she needs to deliberate, with contemplation, and reflection on the teachings willingly, and truth fully with rigorous honesty in daily life. Equality of all human beings is one of the cardinal principle of Sikh Faith.
ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ
ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ
Jo Antar So Baahar Daykhhu Avar Na Doojaa Ko-ee Jee-o, Gurmukh Ayk Darisat Kar Daykhhu Ghat Ghat Jot Samo-ee Jee-o.

God is within - see It outside as well; there is no other than The Creator. As Guru oriented, look upon all with the single eye of equality as Divine Light is contained in each and every heart.-----Guru Nanak, Raag Sorath, AGGS, Page, 599-2

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

Sabd Guru is the present Guru of Sikhs as ordered by Guru Gobind Singh. The teachings in AGGS revolve around God’s Grace to be blessed on the Guru oriented as a way to salvation. 

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ
ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ
Sikhee Sikhiaa Gur Veechaar, Nadree Karam Laghaa-ay paar.

Reflecting on Guru’s teachings is the path for a disciple. Granting the Grace, God carries the servants across.-----Guru Nanak, Raag Asa, AGGS, Page, 465-10, 11

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

Gi▫ān na galī▫ī dẖūdẖī▫ai kathnā karṛā sār.Karam Milai Ta Payai 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
ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ  
ਨਾਨਕ ਜੇ ਸਿਰਖੁਥੇ ਨਾਵਨਿ ਨਾਹੀ ਤਾ ਸਤ ਚਟੇ ਸਿਰਿ ਛਾਈ ॥੧॥
Guru Samund Nadee Sabh Sikhee Naatai Jit Vadiaa-ee. Nānak je sirkẖuṯe nāvan nāhī ṯā saṯ cẖate sir cẖẖā▫ī.

The Guru is the ocean, and all His Teachings are the river. Bathing within it, glorious greatness is obtained. O Nanak, if the hair plucked-headed (Jains) ones do not bathe, then seven handfuls of ashes are upon their heads.-----Guru Nanak, Raag Gauri, AGGS, Page, 150-6

Reflection on the teachings in daily life is called Veechar. The word Veechar – ਵੀਚਾਰੁ/ਬੀਚਾਰ appears in Sabd Guru many times in one form or another. Mahan Kosh describes it as ਵਿਚਾਰ, ਖਿਆਲ (2) ਚਿੰਤਨ, ਸੋਚ ਵਿਚਾਰ (3) ਭਾਵ ਸਮਝ, ਸੂਝ (4) ਭਾਵ ਗਿਆਨ (5) ਭਾਵ ਬਿਆਨ, ਕਥਨ (6) ਸੋਚ, ਵਿਚਾਰ ਕਰ.  This is translated in English as intuitive understanding, contemplation, and dwelling upon the philosophical studies.  It involves reflecting on the Sabd, the True Word, and the real Truth. All faiths practice their faith quite differently than what is written in their sacred scriptures.

Guru Amar Das points on the subject in Raag Vadhans and Siri Raag:          
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
Satgur No Sabh Ko Vaykhda Jayta Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar, Ha-umai Mail Na Chuk-ee Naam Na Lagai Pi-aar.
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.  Without it, the filth of ego is not removed, and he does not enshrine love for the Naam.-----Guru Amar Das, Raag Vadhans, AGGS, Page, 594-11
ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ
ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ
Paath Parhai Naa Boojh-ee Bhaykhee Bharam Bhulaa-ay Gurmatee Har Sadaa Paa-i-aa Rasnaa Har Sas samaa-ay.
God cannot be understood by reading scriptures.  The deceitful pretenders are deluded by doubt. It is always found through the Guru’s teachings, and then the tongue is permeated with Its Sublime Essence.-----Guru Amar Das, Siri Raag, AGGS, Page, 66-18, 19
ਸਤਿਗੁਰ ਸਾਚੀ ਸਿਖ ਸੁਣਾਈ  
ਹਰਿ ਚੇਤਹੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ
Satgur Saachee Sikh Sunaa-ee, har chaytahu ant ho-ay sakhaa-ee.
The True Guru has imparted the True Teachings. Think of the Eternal God, who shall be your Help and Support in the end.-----Guru Amar Das, Raag Majh, AGGS, Page, 117-19
ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ
ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ
Updays Jay Ditta Satguru So Suniaa Sikheee Kannay, Jin Satgur Kaa Bhaanaa Mani-aa Tin Charhee Chavgan Vannay.

The disciples listen to the Teachings imparted by the True Guru. Those who surrender to the True Guru's Will are imbued with the four-fold Love of Eternal God.-----Guru Amar Das, Raag Gauri, AGGS, Page, 314-9

The True Guru teaches but it needs the Grace of the God to bestow those teachings to the individual. Guru Ram Das ponders on the ways to understand the real meaning or essence of reality, in Raag Dhanasari, as follows:

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
ਬੋਲਹੁ ਭਾਈ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਭਵਜਲ ਤੀਰਥਿ
ਹਰਿ ਦਰਿ ਤਿਨ ਕੀ ਊਤਮ ਬਾਤ ਹੈ ਸੰਤਹੁ ਹਰਿ ਕਥਾ ਜਿਨ ਜਨਹੁ ਜਾਨੀ
Sayvak Sikh PoojaN Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaave-aa SuNe-aa Tin Ka Har Thaa-ey Paavai Jin Sat Gur Ki Aage-aa Sat Sat Kar Maanee, Bolhu Bhaa-ee Har Keerat Har Bhavjal Tirath, Har Dar Tin Kee Ootam Baat Hai Santahu Har Kathaa Jin Janhu Jaanee.

All the disciples and servants come to worship and adore You; they sing the sublime Sabds of God and Master. Their singing and listening are approved by Guru; they accept the Order of the True Guru as True, totally True. Chant God's Praises, O Siblings of Destiny; God is the sacred shrine of pilgrimage in this terrifying world-ocean. They alone are praised in God’s Court, O Saints, who know and understand the It's sermon.-----Guru Ram Das, Raag Dhanasari, AGGS, Page, 669-14, 15
Grace is bestowed by Divine mercy to the one engaged in devotion.

ਹੇ ਰਸਨਾ ਜਪਿ ਗੋਬਿੰਦੋ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਪਿ ਹਰਿ ਹਰਿ ਤ੍ਰਿਸਨਾ ਜਾਏ ਰਾਮ ॥

ਜਿਸੁ ਦਇਆ ਕਰੇ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਸੁ ਮਨਿ ਨਾਮੁ ਵਸਾਏ ਰਾਮ

ਜਿਸੁ ਭੇਟੇ ਪੂਰਾ ਸਤਿਗੁਰੂ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸੋ ਹਰਿ ਧਨੁ ਨਿਧਿ ਪਾਏ ਰਾਮ ॥

ਵਡਭਾਗੀ ਸੰਗਤਿ ਮਿਲੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਏ ਰਾਮ ॥੩॥

He rasnā jap gobinḏo merī jinḏuṛī▫e jap har har ṯarisnā jā▫e rām. Jis Daya Karay Mera Par-Braham Meri Jindariyie Tis Man Wasaay Ram. Jis bẖete pūrā saṯgurū merī jinḏuṛī▫e so har ḏẖan niḏẖ pā▫e rām.vadbẖāgī sangaṯ milai merī jinḏuṛī▫e Nānak har guṇ gā▫e rām. 


O tongue, chant the Name of God; O my soul, chanting the Name of the God, Waheguru Waheguru, your desires shall be extinguished. On whomsoever the Supreme God showers mercy, the Holy Name is lodged in his heart. One who meets the Perfect True Guru, O my soul, obtains the treasure of God's wealth. By great good fortune, one joins the Company of the Holy, O my soul. O Nanak, sing the Glorious Praises of  God. -----Guru Ram Das, Raag Bihagrha, AGGS, Page, 541 


In seeking God’s shelter in humility one is induced and inspired to prayer that opens the gateway to grace by following the teachings of Sabd Guru.

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ
ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ
Jis Noo Daiyaal Hovai Mayraa Suaamee Tis Gursikh Guru Oupdays Sunaavai, Jan Nanak Dhoorh Mangai Tis GurSikh Kee Jo Aap Japai Avrah Naam Japaavai.

Unto whom my God and Master is kind and compassionate, is bestowed with the teachings of the Guru. 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, Raag Gauri, AGGS, Page, 306-1
                             
ਏਹੁ ਭਉਜਲੁ ਜਗਤੁ ਸੰਸਾਰੁ ਹੈ ਗੁਰੁ ਬੋਹਿਥੁ ਨਾਮਿ ਤਰਾਇ ॥
ਗੁਰਸਿਖੀ ਭਾਣਾ ਮੰਨਿਆ ਗੁਰੁ ਪੂਰਾ ਪਾਰਿ ਲੰਘਾਇ
Ėhu bẖa▫ojal jagaṯ sansār hai gur bohith nām ṯarā▫e. Gursikhee Bhaanaa Maniaa Gur Poora Paar Langhaa-eyaa.

This world, this universe, is a terrifying ocean. On the Boat of the Naam, the Name of God, the Guru carries us across. The disciples of the Guru accept and obey the God's Will; the Perfect Guru carries them across.-----Guru Ram Das Slokes, AGGS, Page, 1424-8

Teachings include:                                                         

  1. Subjugation of lower instincts (Lust, Anger, Greed, Attachment, and Vanity) and dispelling duality
ਦੂਜੈ ਸਭੁ ਕੋ ਲਗਿ ਵਿਗੁਤਾ ਬਿਨੁ ਸਤਿਗੁਰ ਬੂਝ ਨ ਪਾਈ
ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਈ
Doojai Sabh Ko Laeg Vigutaa Bin Satgur Boojh Na Payee, Satgur Sayvay So Sukh Paa-ay Jis No Kirpaa Karay Rajaa-ee.

When attached to duality, all are ruined. Without the True Guru, there is no understanding. Those who serve the True Guru find peace; they are blessed with Grace by the Will of God.

ਭੈ ਬਿਨੁ ਭਰਮੁ ਨ ਕਟੀਐ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ
ਸਤਿਗੁਰ ਤੇ ਭਉ ਊਪਜੈ ਪਾਈਐ ਮੋਖ ਦੁਆਰ
Bheh Bin Bharam Na Kattiyeaa Naam Na Lagea Piar. Saṯgur ṯe bẖa▫o ūpjai pā▫ī▫ai mokẖ ḏu▫ār.

Without the Fear of God, doubt is not dispelled, and love for the Name is not embraced. Through the True Guru, the Fear of God wells up, and the Door of Salvation is found.-----Guru Nanak, Raag Parbhati, AGGS, Page, 1287 and 1288-9

ਜਿਤੁ ਗ੍ਰਿਹਿ ਗੁਨ ਗਾਵਤੇ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵਤੇ ਰਾਮ ਗੁਨ ਗਾਵਤੇ ਤਿਤੁ ਗ੍ਰਿਹਿ ਵਾਜੇ ਪੰਚ ਸਬਦ ਵਡ ਭਾਗ ਮਥੋਰਾ ॥
ਤਿਨ੍ਹ੍ਹ ਜਨ ਕੇ ਸਭਿ ਪਾਪ ਗਏ ਸਭਿ ਦੋਖ ਗਏ ਸਭਿ ਰੋਗ ਗਏ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਗਏ ਤਿਨ੍ਹ੍ਹ ਜਨ ਕੇ ਹਰਿ ਮਾਰਿ ਕਢੇ ਪੰਚ ਚੋਰਾ
Jiṯ garihi gun gāvṯe har ke gun gāvṯe rām gun gāvṯe ṯiṯ garihi vāje pancẖ sabaḏ vad bẖāg mathorā. Tinh Jan Kay Sabh Paap Ga-ay Sabh Doakh Ga-ay Sabh Roag Ga-ay Kaam Krodh Lobh Moh Abhimaan Ga-ay Tinh Jan Kay Har Maar Kadhay Panch Choraa.

That household, in which the Glorious Praises of the God are sung, where the Five Primal Sounds, resound - great is the destiny written on the forehead of one who lives in such a household. All the sins of that humble being are taken away as are all his pains.  All diseases, sexual desire, anger, greed, attachment, and egotistical pride are eradicated. God drives the five thieves out of such a person.-----Guru Ram Das, Raag Sarang, AGGS, Page, 1201-4

2. Development of higher instincts of Truth, Contentment, Compassion, Faith, and Righteousness that lead to inner cleanliness;

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ ਭੀਤਰਿ ਵਾਰੇ
ਜਨਮ ਮਰਨ ਚੂਕੇ ਸਭਿ ਭਾਰੇ
Sat Santokh Daya Dharam Sach Ih Apunai Gireh Bheetar Vaaray, Janam Maran Chookay Sabh Bhaara.
Purity, contentment, compassion, faith, and truthfulness -- I have ushered these into the home of my self. All the burdens of birth and death have been removed.-----Guru Arjun, AGGS, Page, 379-3,4     
3. Humility: It dictates what is right while ego dictates who is right. It is not less thinking of your self but thinking of your self less.

ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥
ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ
Fal fike ful bakbake kamm na āvahi paṯ.Mithat Neevee Nanaka Gun Changiaea Tatt.

Poplar tree’s fruits are tasteless, its flowers are nauseating, and its leaves are useless. Sweetness and humility, O Nanak, are the essence of virtue and goodness.-----Guru Nanak, Raag Asa, AGGS, Page, 470-13
ਆਪਸ ਕਉ ਜੋ ਜਾਣੈ ਨੀਚਾ
ਸੋਊ ਗਨੀਐ ਸਭ ਤੇ ਊਚਾ
Aapas Ka-o Jo Jaanai Neechaa, So-oo Ganee-ai Sabh Tay Oochaa.

One who sees himself as lowly shall be accounted as the highest of all.-----Guru Arjun, Raag Gauri, AGGS, Page, 266-7       

5. Disciplined way of life:
ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ
ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ
ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ
Saachee Rehat Saacha Man Soyee, Manmukh Kathnee Hai Per Rehat Na Hoyee, Naavoh Bhoolay Thaou Na Koyee.
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 serenity.-----Guru Nanak, Raag Bilawal, AGGS, Page, 831
ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ
ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ
Pat Vin Poojaa Sat Vin Sanjam Jat Vin Kaahay Janay-oo, Naavoh Dhovoh Tilak Charhavoh Souch Vinn Soach Na Hoyee.

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

6. Dharma/Righteousness:

There is only one religion “Righteousness” as defined by the following hymns. It represents the individual's internal "law," to which obedience must be given if that individual is to live a life in accordance with the Divine Will. It broadly refers to a universal value system.

ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ
ਗੁਰਮਤਿ ਪੂਰਾ ਜੁਗਿ ਜੁਗਿ ਸੋਈ
Ayko Dharam Dirrhai Such Koyee, Gurmat Pooraa Jug Jug So-ee.

There is only one religion of Righteousness; let everyone grasp this truth. Through the Guru's Teachings, one becomes perfect, all through the ages.-----Guru Nanak, Raag Basant, AGGS, Page, 1188-15

Why would anyone call another as bad or a sinner, or (ਪਤਿਤ) patit?   This is against the teachings of Gurus? Such comments denote the character defects of the individual making these judgments.  The following hymns point to the humility and goodness of a Guru willed as Gurus themselves define them.
ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥

Hum Nahee Channgay Burra Nahee Koey, Paranvat Nanak Taaray So-ay.
 I am not good, but nobody is bad. Prays Nanak, He alone saves us!-----Guru Nanak, Raag Suhi, AGGS 728-13
ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥

ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥
Naa Hum Changay Aakheeah Buraa Na Dhisai Koey, Nanak Ha-umai Maaree-ai Sachay Jayhrhaa So-ay.


I am not called good, and I see none who are bad. O Nanak, one who conquers and subdues his ego, becomes just like the True GOD-----Guru Nanak, Raag Maru, AGGS, Page, 1015-12

Guru Arjan in Raag Gauri explains that chanting the name of God while maintaining ethical conduct is the best faith.

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ
ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ
Sarab Dharam Meh Srayst Dharam, Har Ko Naam Jup Nirmal Karam.

Of all religions, the best religion is to chant the Name of God and maintaining pure conduct. -----Guru Arjun, Raag Gauri, AGGS, Page, 266-13
If one can learn to hear, trust, and embrace the wisdom that lives in one’s consciousness, one will be able to confidently navigate the life with spiritual wisdom.

ਬੁਰਾ ਭਲਾ ਕੋਈ ਨ ਕਹੀਜੈ
ਛੋਡਿ ਮਾਨੁ ਹਰਿ ਚਰਨ ਗਹੀਜੈ
Buraa Bhalaa Ko-ee Na Kaheejai, Choad Maan Har Charn Gaheejai.

Do not say that anyone is good or bad. After shedding our ego we should ask for the support of God’s feet?-----Guru Arjun, Raag Gauri, AGGS, Page, 186-6

7. Respecting others:
ਏਕੁ ਬੁਰਾ ਭਲਾ ਸਚੁ ਏਕੈ
ਬੂਝੁ ਗਿਆਨੀ ਸਤਗੁਰ ਕੀ ਟੇਕੈ
Ayk Buraa Bhalaa Such Aykai, Boojh Gi-aanee Satgur Kee Taykai.

One is bad and another good, but the One True God is contained in all.-----Guru Nanak, Raag Ramkali, AGGS, Page, 905-1
ਪਰਵਿਰਤੀ ਨਰਵਿਰਤਿ ਪਛਾਣੈ
ਗੁਰ ਕੈ ਸੰਗਿ ਸਬਦਿ ਘਰੁ ਜਾਣੈ
ਕਿਸ ਹੀ ਮੰਦਾ ਆਖਿ ਨ ਚਲੈ ਸਚਿ ਖਰਾ ਸਚਿਆਰਾ ਹੇ
Parvirtee Narvirat Pachhaanai, Gur Kai Sang Sabd Ghar Jaanai, Kis He Mandaa Aakh Na Chalai Such Kharaa Suchiaaraa Hay.

One who realizes what he has to possess, and what he has to abandon and associates with the Guru, comes to know the Word of the Sabd, within the home of his own self. Do not call anyone else bad.   Follow this edict. Those who are true are judged to be genuine by the True God.-----Guru Nanak Raag Maru, AGGS, Page, 1027-11
ਮੰਦਾ ਨਾਹਿ ਕੋਇ ਹਾਂ
ਸੰਤ ਕੀ ਰੇਨ ਹੋਇ ਹਾਂ
Mandaa Naa-eh Koey Haan, Sant Kee Rayn Hoey Haan.

None is bad and become the dust of the feet of Saints.-----Guru Arjun, Raag Asavari, AGGS, Page, 410-16
ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ
ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ
Faridaa Khaalak Khalak Meh Khalak Vasai Rab Maahi, Mandaa Kis No Aakheeai Jaan This Bin Koee Naa-eh.

Farid, the Creator is in the Creation, and the Creation abides in God. Whom can we call badly? There is none without God.-----Sloke Sheikh Farid, AGGS, Page, 1381-17

8. Equality:

Sikhism does not denigrate any religion but advises that the empty rituals must be abandoned.  Instead, one should embrace the true tenets of one’s religion.  That is the path to progress spiritually.

ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ
ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ
ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ
ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ
Rāh ḏovai ik jāṇai so▫ī sijẖsī. Kufar go▫a kufrāṇai pa▫i▫ā ḏajẖsī. Sabẖ ḏunī▫ā sub▫hān sacẖ samā▫ī▫ai. Sijẖai ḏar ḏīvān āp gavā▫ī▫ai.

One knowing both paths (Hindu and Muslim) is to be the one who alone will find fulfillment. One who repudiates this faith will burn in the fire of hell. The whole world is holy. Be absorbed in its purity and by discarding egoism does one finds acceptance at God’s portal and Its Divine Court.-----Guru Nanak, Raag Majh Ki Vaar, AGGS, Page, 142-8

Sikhism advises one to let go of the empty rituals and follow the real true tenets of one’s religion to progress on the spiritual path. The religion of humanity has no boundaries, as God created the whole creation and all are equal as explained by the hymn of Guru Nanak in Japji;

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
                                                                                                                                                                       ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥

Gura Ik Dayh Bujhaa-ee, Sabhna Jee-aa Ka Ik Data So Mai Visser Na Jaa-ee.

The Guru has given me this one understanding: There is only the One -- the Giver of all souls. May I never forget God?-----Guru Nanak, Japji, AGGS, Page, 2-10

The only requirements of union with the Eternal God in this universal religion of humanity are the negation of self-conceit and active service of humanity in real simple terms.

ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ
ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ
Sabh Ayk Darisat Samat Kar Daykhai Sabh Aatam Raam Pachhaan Jee-o, Har Har Jas Gaa-i-aa Param Pad Paa-i-aa Tay Ootam Jan ParDhaan Jee-o.

Look upon all with equality, and recognize the Supreme God, pervading among all. Those who sing the praises of the Creator God, obtain the supreme status; they are the most exalted and acclaimed people.-----Guru Ram Das, Raag Asa, AGGS, Page, 446-12

All the above hymns are true examples of humility.  One should regard oneself as bad and the lowest of the lowly while considering everyone else as good. Once it is accepted that God is present in everyone then we cannot call anyone bad. It is also true that even the worst individuals do have a little good in them and vice versa, in this world. Kabir in his Slokes wonders how anyone can be called evil, once we have accepted the fact that God lives in all.

The religion of humanity has no boundaries, as God created the whole creation and all are equal.

ਕਿਸੈ ਜਿਵੇਹਾ ਨਾਹਿ ਕੋ ਦੁਬਿਧਾ ਔਦਰਿ ਮੰਦੀ ਚੰਗੀ
ਪਾਰਬ੍ਰਹਮੁ ਨਿਰਲੇਪੁ ਹੈ ਪੂਰਨੁ ਬ੍ਰਹਮੁ ਸਦਾ ਸਹਲੰਗੀ
Kisai Jivayhaa Naa-eh Ko Dubidhaa Andhar Mandee Changee, Paarbraham Nirlayp Hai Pooran Sada Sahlangee.

None resembles anyone and the psyche is good or bad according to the ratio of perplexity in him. Being transcendent God is detached from everything and being perfect Braham, is always with everybody (Immanent).-----Bhai Gurdas, Vaar, 18, Pauri, 10

Conclusion:

Religion’s purpose is to advance humans in spirituality. However, at present, religions are being institutionalized to control their followers. Spirituality is the knowledge of the spirit and not of intellect and Maya. It shapes human character through habits and repeated actions.  They, in turn, are the result of the thought processes. One cannot be spiritual without a good character, which is the sum total of the actions of an individual. One cannot be spiritual when one is unkind to others. Character is a combination of qualities that makes an individual ethically admirable and well settled in relation to feelings and action. It is an unconflicted state where emotional responses and rational assessment speak with the same voice. The moral law dictates that one needs the strength of will and self-mastery to fulfill imperfect duties. A positive and optimistic attitude creates contentment, which in turn creates compassion, joy, and happiness. One should be actually contented by what he does not have, and what he does not want. It is hoped that one’s faith stays personal.


    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 Kamaeya, Seva Sadh Na Jania Har Raa-eya,Kaoh Nanak Ham Neech Karma, Saran Paray Ki Rakhoh Sarma.
 
I have not practiced meditation, self-discipline, self-restraint or righteous living. I have not served the Holy; I have not acknowledged God, my King. Says Nanak, my actions are contemptible! O God, I seek Your Sanctuary; please, preserve my honor.-----Guru Arjun, Raag Asa, AGGS, Page, 12 

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