LIVE AND LET LIVE

ABSTRACT

This proverb is Dutch in origin (Leuen ende laeten leuen, to liue and to let others liue) and is first recorded in Ancient Law Merchant by G. De Malynes, published in 1622. It was later included in a book of English proverbs collected by John Ray in 1678. “To live and let live, without clamor for distinction or recognition; to wait on divine love; to write truth first on the tablet of one's own heart - this is the sanity and perfection of living. The problems with live & let live arises in religious differences and understanding of people of their own religion, which they want to impose on others. The advantages of Guru Nanak’s religion are indescribable, and whoever leaves it and strays to other religions or sects is unfortunate and loses his human birth. He preached to all a religion of the heart as distinguished from a religion of external forms and unavailing ritual. He found that the acts and austerities practiced by professedly religious men of his age and country were without divine love or devotion, and consequently contained no merit before God. He satisfied himself that Brahma, the reputed author of the Vedas, did not include love in them, nor was it mentioned in the Simritees. He declared that God who has no form or outline was not found by wearing religious garbs, but by humility, and that if men rejected caste and worshipped God in spirit they should be accepted in His court. The Guru examined all religious sects, contemplated the gods, goddesses, and spirits of earth and heaven, and found them all immersed and perishing in spiritual pride. He scrutinized Hindus, Moslems, priests, and prophets, and found not one godly person among them. They were all groping in the blind pit of superstition.

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"Guru Nanak Advises both Muslims and Hindus in Raag Majh and Bhai Gurdas in Vaar 1, Pauri, 33 about morality character and cleaning the inner filth;

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 & 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                                                                                                                                                                                                                                  

ਪੁਛਨਿ ਗਲ ਈਮਾਨ ਦੀ ਕਾਜੀ ਮੁਲਾਂ  ਇਕਠੇ ਹੋਈ ।

ਵਡਾ ਸਾਂਗ ਵਰਤਾਇਆ ਲਖਿ ਨ ਸਕੈ ਕੁਦਰਤਿ ਕੋਈ ।

ਪੁਛਨਿ  ਫੋਲਿ ਕਿਤਾਬ ਨੋ ਹਿੰਦੂ ਵਡਾ ਕਿ ਮੁਸਲਮਾਨੋਈ ।

ਬਾਬਾ ਆਖੇ ਹਾਜੀਆ ਸੁਭਿ ਅਮਲਾ ਬਾਝਹੁ ਦੋਨੋ ਰੋਈ ।

ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਦੁਇ ਦਰਗਹ ਔਦਰਿ ਲਹਨਿ ਨ ਢੋਈ ।

ਕਚਾ ਰੰਗੁ ਕੁਸੰਭ ਦਾ ਪਾਣੀ ਧੋਤੈ ਥਿਰੁ ਨ ਰਹੋਈ ।

ਕਰਨਿ ਬਖੀਲੀ ਆਪਿ ਵਿਚਿ ਰਾਮ ਰਹੀਮ ਕੁਥਾਇ ਖਲੋਈ ।

ਰਾਹਿ ਸੈਤਾਨੀ ਦੁਨੀਆ ਗੋਈ ।

Puchan Gal Emaan De Kaji Mullan Ikathay Hoee. Vadda Sang Vartaa-eia Lakh Na Sakai Koee. Puchan Foal Kitab No Hindu Vadda Ke Muslmanoee. Baba Aakhay Haajia Subh Amlaa Vajoh Dono Roee. Hindu Muslaman Douey Dargah Andar Lehan Na Dhoee. Kacha Rang Kusanbh Da PaaNi Dhotai Thir Na Rahoee. Karan Bakheeli Aap Vich Raam Rahim Kuthaey Khloee. Raaeh Saitaani Dunia Goee.

Qazi's and Maulvis got together and began discussing religion. A great fantasy has been created and no one could understand its mystery. They asked Baba Nanak to open and search in his book whether Hindu is great or the Muslim. Baba replied to pilgrim Hajjis that without good deeds both will have to weep and wail. Only by being a Hindu or a Muslim one cannot be accepted in the court of the God. As the color of safflower is impermanent and is washed away in water, like wise the colors of religiosity are also temporary. In their exposition followers of both religions denounce Ram and Rahim. The whole world is following the way of Satan.

People are hated for a single mistake, even though there are thousands of reasons to love,” this is the extent of negativity of the world. The depth of your character will be revealed in the way you respond to situations you dislike.” Happiness is spiritual, born of Truth and Love of God. It is unselfish; therefore it cannot exist alone, but requires all mankind to share it.” The attitude should be; we live and let live. “This is actually an amazing change in values in a rather short time. Once you attempt legislation upon religious grounds, you open the way for every kind of intolerance and religious persecution”

"When we live and let live, we don't need to criticize, judge, or condemn others. We have no need to control them or try and make them conform to our way of thinking. Show tolerance for those different from yourself. We have no need to control them or try and make them conform to our way of thinking. We let others live their own lives and we live ours. This simple slogan helps center us on our own dual recovery and on living our own life in the best way we know how. Live and let live is one of the keys to peace in our lives and in the world. We can see the chaos in the world at present by not following this principle. Every one thinks superior to others. When we practice tolerance in our lives we are liberated to work on our own issues. When we use this slogan we end many of the conflicts in our lives and gain the ability to stop new ones before they build into big ones."

Guru Amar Das and Guru Arjan ponder on the duality created by God towards spirit and matter:

ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥


ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥


ਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥


ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥


ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥


ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥


ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥


ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥

Ḏovai ṯarfā upā▫e ik varṯi▫ā. Beḏ baṇī varṯā▫e anḏar vāḏ gẖaṯi▫ā. Parviraṯ nirviraṯ hāṯẖā ḏovai vicẖ ḏẖaram firai raibāri▫ā. Manmukẖ kacẖe kūṛi▫ār ṯinĥī nihcẖa▫o ḏargėh hāri▫ā. Gurmaṯī sabaḏ sūr hai kām kroḏẖ jinĥī māri▫ā. Sacẖai anḏar mahal sabaḏ savāri▫ā. Se bẖagaṯ ṯuḏẖ bẖāvḏe sacẖai nā▫e pi▫āri▫ā. Saṯgur sevan āpṇā ṯinĥā vitahu ha▫o vāri▫ā.

The One God created both sides and pervades the expanse. The words of the Vedas (Hindu Scriptures) became pervasive, with arguments and divisions. Attachment and detachment are the two sides of it; Righteousness the true religion is the guide between the two. The self-willed are worthless and false. Without a doubt, they lose in the Court of the God. Those who follow the Guru's Teachings are the true spiritual warriors; they have conquered sexual desire and anger. They enter into the True Mansion of the God's Presence, embellished and exalted by the Word of the Sabd. Those devotees are pleasing to Your Will, O God; they dearly love the True Name. I am a sacrifice to those who serve their True Guru.-----Guru Amar Das, Raag Malar, AGGS, Page, 1280

ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥


ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥


ਗੁਰਿ ਸੇਵਿਐ ਸਾਤਿ ਪਾਈਐ ਜਪਿ ਸਾਸ ਗਿਰਾਸਾ ॥


ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਥਿਰੁ ਨਹੀ ਨਾਮੇ ਬਲਿ ਜਾਸਾ ॥

Ḏovai ṯarfā opā▫ī▫on vicẖ sakaṯ siv vāsā. Sakṯī kinai na pā▫i▫o fir janam bināsā. Gur sevi▫ai sāṯ pā▫ī▫ai jap sās girāsā. Simriṯ sāsaṯ soḏẖ ḏekẖ ūṯam har ḏāsā. Nānak nām binā ko thir nahī nāme bal jāsā.

He created both sides; Shiva dwells within Shakti (the soul dwells within the material universe).

Through the material universe of Maya, no one has ever found God; they continue to be born and die in reincarnation. Serving the Guru, peace is found, meditating on God with every breath and morsel of food. Searching and looking through the Scriptures, I have found that the most sublime person is the slave of the God. O Nanak, without the Naam, nothing is permanent and stable; I am a sacrifice to the Name of the Immortal God.-----Guru Amar Das, Raag Maru, AGGS, Page, 1090

ਤੁਧੁ ਜਗ ਮਹਿ ਖੇਲੁ ਰਚਾਇਆ ਵਿਚਿ ਹਉਮੈ ਪਾਈਆ ॥


ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥


ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲੋੁਭਾਈਆ ॥


ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥


ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥


ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥

ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥


ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥

Ŧuḏẖ jag mėh kẖel racẖā▫i▫ā vicẖ ha▫umai pā▫ī▫ā. Ėk manḏar pancẖ cẖor hėh niṯ karahi buri▫ā▫ī▫ā. Ḏas nārī ik purakẖ kar ḏase sāḏ lobẖā▫ī▫ā. Ėn mā▫i▫ā mohṇī mohī▫ā niṯ firėh bẖarmā▫ī▫ā. Hāṯẖā ḏovai kīṯī▫o siv sakaṯ varṯā▫ī▫ā. Siv agai sakṯī hāri▫ā evai har bẖā▫ī▫ā. Ik vicẖahu hī ṯuḏẖ rakẖi▫ā jo saṯsang milā▫ī▫ā. Jal vicẖahu bimb uṯẖāli▫o jal māhi samā▫ī▫ā.

You have staged this play in the world, and infused egotism into all beings. In the one temple of the body are the five thieves, who continually misbehave. The ten brides (the sensory organs) were created, and the one husband, the self (Soul); the ten are engrossed in flavors and tastes. This Materialism fascinates and entices them; they wander continually in doubt. You created sides, spirit and matter (Shiva and Shakti). Matter loses out to spirit; this is pleasing to God. You enshrined spirit within, which leads to merger with the True Congregation. Within the water, You formed the bubble, which shall once again merge into the water.-----Guru Arjan, Raag Maru, AGGS, Page, 1096

Sikh Gurus and Bhagats were not against pantheism but just advised all to follow the tenets of their faith truthfully and letting the empty rituals. The following are the advises given to Muslims and Hindus (two main religions) at that time as recorded in Sabd Guru;

ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥


ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥

Ḏānasbanḏ so¬ī ḏil ḏẖovai. Musalmāṇ so¬ī mal kẖovai.

One who cleanses his own mind is wise. One who cleanses himself of impurity is a Muslim.-----Guru Nanak, Raag Dhanasari, AGGS, Page, 662-15

ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥


ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥


ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥


ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥

Mihar masīṯ siḏak muslā hak halāl kurāṇ. Saram sunaṯ sīl rojā hohu musalmāṇ. Karṇī kābā sacẖ pīr kalmā karam nivāj. Ŧasbī sā ṯis bẖāvsī Nānak rakẖai lāj.

Let mercy be your mosque, faith your prayer-mat, and honest living your Quran. Make modesty your circumcision, and good conduct your fast. In this way, you shall be a true Muslim. Let good conduct be your Kaaba, Truth your spiritual guide, and the karma of good deeds your prayer and chant. Let your rosary be that which is pleasing to God’s Will. O Nanak, God shall preserve your honor.

ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥


ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥


ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥


ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥


ਤਉ ਨਾਨਕ ਸਰਬ ਜੀਆ ਮਿਹਰੰਮਤਿ ਹੋਇ ਤ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥

Musalmāṇ kahāvaṇ muskal jā ho¬ė ṯā musalmāṇ kahāvai. Aval a¬ul ḏīn kar miṯẖā maskal mānā māl musāvai. Ho¬ė muslim ḏīn muhāṇai maraṇ jīvaṇ kā bẖaram cẖukẖāvai. Rab kī rajā¬ė mannė sir upar karṯā mannė āp gavāvai. Ŧa¬o Nānak sarab jī¬ā mihramaṯ ho¬ė ṯa musalmāṇ kahāvai.

It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one. First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life. As he submits to God's Will, and surrenders to the Creator, he is rid of selfishness and conceit. And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim.-----Guru Nanak, Raag Majh Ki Vaar, AGGS, Page, 140-141

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 ਧਿਆਵਨ੍ਹ੍ਹਿ 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 ॥

Musalmānā sifaṯ sarī¬aṯ paṛ paṛ karahi bīcẖār. Banḏė sė je paveh vicẖ banḏī vėkẖaṇ ka¬o ḏīḏār. Hinḏū sālāhī sālāhan ḏarsan rūp apār. Ŧirath nāveh arcẖā pūjā agar vās behkār. Jogī sunn ḏẖi¬āvniĥ jėṯė alakẖ nām karṯār. Sūkẖam mūraṯ nām niranjan kā¬i¬ā kā ākār. Saṯī¬ā man sanṯokẖ upjai ḏėṇai kai vīcẖār. Ḏė ḏė mangeh sahsā gūṇā sobẖ karė sansār. Cẖorā jārā ṯai kūṛi¬ārā kẖārābā vėkār. Ik hoḏā kẖā¬ė cẖaleh aithā¬ū ṯinā bẖe kā¬ī kār. Jal thal jī¬ā purī¬ā lo¬ā ākārā ākār. O¬ė je ākẖahi so ṯūʼnhai jāṇeh ṯinā bẖe ṯėrī sār. Nānak bẖagṯā bẖukẖ sālāhaṇ sacẖ nām āḏẖār. Saḏā anand raheh ḏin rāṯī guṇvanṯi¬ā pā cẖẖār.

The Muslims praise the Islamic law; they read and reflect upon it. The God's bound servants are those who bind themselves to see God's Vision. The Hindus praise the Praiseworthy God; the Blessed Vision of Its form is incomparable. They bathe at sacred shrines of pilgrimage, making offerings of flowers, and burning incense before idols. The Yogis meditate on the absolute God there; they call the Creator the Unseen God. But to the subtle image of the Immaculate Name, they apply the form of a body. In the minds of the virtuous, contentment is produced, thinking about their giving. They give and give, but ask a thousand-fold more, and hope that the world will honor them. The thieves, adulterers, perjurers, evil-doers and sinners -after using up what good karma they had, they depart; have they done any good deeds here at all? There are beings and creatures in the water and on the land of various forms in the worlds and universes. Whatever they say, You know; You care for them all. O Nanak, the hunger of the devotees is to praise You; the True Name is their only support. They live in eternal bliss, day and night; they are the dust of the feet of the virtuous.-----Guru Nanak, Raag Asa, AGGS, Page, 465

ਮੁਸਲਮਾਨੁ ਕਰੇ ਵਡਿਆਈ ॥


ਵਿਣੁ ਗੁਰ ਪੀਰੈ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥


ਰਾਹੁ ਦਸਾਇ ਓਥੈ ਕੋ ਜਾਇ ॥


ਕਰਣੀ ਬਾਝਹੁ ਭਿਸਤਿ ਨ ਪਾਇ ॥


ਏਥੈ ਜਾਣੈ ਸੁ ਜਾਇ ਸਿਞਾਣੈ ॥


ਹੋਰੁ ਫਕੜੁ ਹਿੰਦੂ ਮੁਸਲਮਾਣੈ ॥


ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਹੋਇ ॥


ਕਰਣੀ ਬਾਝਹੁ ਤਰੈ ਨ ਕੋਇ ॥

Musalmān karė vadi¬ā¬ī. viṇ gur pīrai ko thā¬ė na pā¬ī. Rāhu ḏasā¬ė othai ko jā¬ė. Karṇī bājẖahu bẖisaṯ na pā¬ė. Ėthai jāṇai so jā¬ė siñāṇai. Hor fakaṛ hinḏū musalmāṇai. Sabẖnā kā ḏar lėkẖā ho¬ė. Karṇī bājẖahu ṯarai na ko¬ė.

The Muslim glorifies his own faith. Without the Guru or a spiritual teacher, no one is accepted. They may be shown the way, but only a few go there. Without the karma of good actions, heaven is not attained.  One, who knows the God here, realizes It there as well. Others, whether Hindu or Muslim, are just babbling. Everyone's account is read in Its Court; without the karma of good actions, no one crosses over.-----Guru Nanak, Raag Ramkali, AGGS, Page, 951-19 and 952-4

Guru Nanak advises a yogi in Raag Suhi:

ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥


ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥


ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥


ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥


ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥


ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥


ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥


ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥

Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛā▫ī▫ai. Jog na munḏī mūnd mudā▫i▫ai jog na sińī vā▫ī▫ai. Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. Galī jog na ho▫ī. Ėk ḏarisat kar samsar jāṇai jogī kahī▫ai so▫ī.Yog na bāhar maṛī masāṇī jog na ṯāṛī lā▫ī▫ai. Jog na ḏes disanṯar bẖavi▫ai jog na ṯirath nā▫ī▫ai. Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai.

Yoga is not the patched coat; Yoga is not the walking stick. Yoga is not smearing the body with ashes. Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.

Remaining unblemished in the midst of the filth of the world is the only way to attain Yoga. By mere words, Yoga is not attained. One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances. Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage. Remaining unblemished in the midst of the filth of the world is the only way to attain Yoga.-----Guru Nanak, Raag Suhi, AGGS, Page, 730

ਬਾਰਹ ਮਹਿ ਰਾਵਲ ਖਪਿ ਜਾਵਹਿ ਚਹੁ ਛਿਅ ਮਹਿ ਸੰਨਿਆਸੀ ॥


ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥


ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥


ਅਉਹਠਿ ਹਸਤ ਮਹਿ ਭੀਖਿਆ ਜਾਚੀ ਏਕ ਭਾਇ ਲਿਵ ਲਾਗੀ ॥


ਬ੍ਰਹਮਣ ਵਾਦੁ ਪੜਹਿ ਕਰਿ ਕਿਰਿਆ ਕਰਣੀ ਕਰਮ ਕਰਾਏ ॥


ਬਿਨੁ ਬੂਝੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਮਨਮੁਖੁ ਵਿਛੁੜਿ ਦੁਖੁ ਪਾਏ ॥


ਸਬਦਿ ਮਿਲੇ ਸੇ ਸੂਚਾਚਾਰੀ ਸਾਚੀ ਦਰਗਹ ਮਾਨੇ ॥


ਅਨਦਿਨੁ ਨਾਮਿ ਰਤਨਿ ਲਿਵ ਲਾਗੇ ਜੁਗਿ ਜੁਗਿ ਸਾਚਿ ਸਮਾਨੇ ॥


ਸਗਲੇ ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮ ਜਪ ਤਪ ਤੀਰਥ ਸਬਦਿ ਵਸੇ ॥


ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲੈ ਮਿਲਾਇਆ ਦੂਖ ਪਰਾਛਤ ਕਾਲ ਨਸੇ ॥

Bārah mėh rāval kẖap jāvėh cẖahu cẖẖi▫a mėh sani▫āsī. Jogī kāpṛī▫ā sirkẖūthe bin sabḏai gal fāsī. Sabaḏ raṯe pūre bairāgī. A▫uhaṯẖ hasaṯ mėh bẖīkẖi▫ā jācẖī ek bẖā▫e liv lāgī. Barahmaṇ vāḏ paṛėh kar kiri▫ā karṇī karam karā▫e. Bin būjẖe kicẖẖ sūjẖai nāhī manmukẖ vicẖẖuṛ ḏukẖ pā▫e. Sabaḏ mile se sūcẖācẖārī sācẖī ḏargėh māne. An▫ḏin nām raṯan liv lāge jug jug sācẖ samāne. Sagle karam ḏẖaram sucẖ sanjam jap ṯap ṯirath sabaḏ vase. Nānak saṯgur milai milā▫i▫ā ḏūkẖ parācẖẖaṯ kāl nase.

The Yogis are divided into twelve schools, the Sanyasis (Ascetic) into ten. The Yogis and those wearing religious robes, and the Jains with their all hair plucked out - without the Word of the Sabd, the noose is around their necks. Those who are imbued with the Sabd are the perfectly detached renunciates. They beg to receive charity in the hands of their hearts, embracing love and affection for the One God. The Brahmins study and argue about the scriptures; they perform ceremonial rituals, and lead others in these rituals. Without true understanding, those self-willed understand nothing. Separated from God, they suffer in pain. Those who receive the Sabd are sanctified and pure; they are approved in the True Court. Night and day, they remain lovingly attuned to the Naam; throughout the ages, they are merged in the True One. Good deeds, righteousness of faith, purification, austere self-discipline, chanting, intense meditation and pilgrimages to sacred shrines - all these abide in the Sabd. O Nanak, united in union with the True Guru, suffering, sin and death run away.-----Guru Nanak, Raag Parbhati, AGGS, Page, 1332

ਅਲਹ ਅਗਮ ਖੁਦਾਈ ਬੰਦੇ ॥


ਛੋਡਿ ਖਿਆਲ ਦੁਨੀਆ ਕੇ ਧੰਧੇ ॥


ਹੋਇ ਪੈ ਖਾਕ ਫਕੀਰ ਮੁਸਾਫਰੁ ਇਹੁ ਦਰਵੇਸੁ ਕਬੂਲੁ ਦਰਾ ॥


ਸਚੁ ਨਿਵਾਜ ਯਕੀਨ ਮੁਸਲਾ ॥


ਮਨਸਾ ਮਾਰਿ ਨਿਵਾਰਿਹੁ ਆਸਾ ॥


ਦੇਹ ਮਸੀਤਿ ਮਨੁ ਮਉਲਾਣਾ ਕਲਮ ਖੁਦਾਈ ਪਾਕੁ ਖਰਾ ॥


ਸਰਾ ਸਰੀਅਤਿ ਲੇ ਕੰਮਾਵਹੁ ॥


ਤਰੀਕਤਿ ਤਰਕ ਖੋਜਿ ਟੋਲਾਵਹੁ ॥


ਮਾਰਫਤਿ ਮਨੁ ਮਾਰਹੁ ਅਬਦਾਲਾ ਮਿਲਹੁ ਹਕੀਕਤਿ ਜਿਤੁ ਫਿਰਿ ਨ ਮਰਾ ॥


ਕੁਰਾਣੁ ਕਤੇਬ ਦਿਲ ਮਾਹਿ ਕਮਾਹੀ ॥


ਦਸ ਅਉਰਾਤ ਰਖਹੁ ਬਦ ਰਾਹੀ ॥


ਪੰਚ ਮਰਦ ਸਿਦਕਿ ਲੇ ਬਾਧਹੁ ਖੈਰਿ ਸਬੂਰੀ ਕਬੂਲ ਪਰਾ ॥


ਮਕਾ ਮਿਹਰ ਰੋਜਾ ਪੈ ਖਾਕਾ ॥


ਭਿਸਤੁ ਪੀਰ ਲਫਜ ਕਮਾਇ ਅੰਦਾਜਾ ॥


ਹੂਰ ਨੂਰ ਮੁਸਕੁ ਖੁਦਾਇਆ ਬੰਦਗੀ ਅਲਹ ਆਲਾ ਹੁਜਰਾ ॥


ਸਚੁ ਕਮਾਵੈ ਸੋਈ ਕਾਜੀ ॥


ਜੋ ਦਿਲੁ ਸੋਧੈ ਸੋਈ ਹਾਜੀ ॥


ਸੋ ਮੁਲਾ ਮਲਊਨ ਨਿਵਾਰੈ ਸੋ ਦਰਵੇਸੁ ਜਿਸੁ ਸਿਫਤਿ ਧਰਾ ॥


ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ ॥


ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ॥


ਤਸਬੀ ਯਾਦਿ ਕਰਹੁ ਦਸ ਮਰਦਨੁ ਸੁੰਨਤਿ ਸੀਲੁ ਬੰਧਾਨਿ ਬਰਾ ॥


ਦਿਲ ਮਹਿ ਜਾਨਹੁ ਸਭ ਫਿਲਹਾਲਾ ॥


ਖਿਲਖਾਨਾ ਬਿਰਾਦਰ ਹਮੂ ਜੰਜਾਲਾ ॥


ਮੀਰ ਮਲਕ ਉਮਰੇ ਫਾਨਾਇਆ ਏਕ ਮੁਕਾਮ ਖੁਦਾਇ ਦਰਾ ॥


ਅਵਲਿ ਸਿਫਤਿ ਦੂਜੀ ਸਾਬੂਰੀ ॥


ਤੀਜੈ ਹਲੇਮੀ ਚਉਥੈ ਖੈਰੀ ॥


ਪੰਜਵੈ ਪੰਜੇ ਇਕਤੁ ਮੁਕਾਮੈ ਏਹਿ ਪੰਜਿ ਵਖਤ ਤੇਰੇ ਅਪਰਪਰਾ ॥


ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥


ਬਦ ਅਮਲ ਛੋਡਿ ਕਰਹੁ ਹਥਿ ਕੂਜਾ ॥


ਖੁਦਾਇ ਏਕੁ ਬੁਝਿ ਦੇਵਹੁ ਬਾਂਗਾਂ ਬੁਰਗੂ ਬਰਖੁਰਦਾਰ ਖਰਾ ॥


ਹਕੁ ਹਲਾਲੁ ਬਖੋਰਹੁ ਖਾਣਾ ॥


ਦਿਲ ਦਰੀਆਉ ਧੋਵਹੁ ਮੈਲਾਣਾ ॥


ਪੀਰੁ ਪਛਾਣੈ ਭਿਸਤੀ ਸੋਈ ਅਜਰਾਈਲੁ ਨ ਦੋਜ ਠਰਾ ॥


ਕਾਇਆ ਕਿਰਦਾਰ ਅਉਰਤ ਯਕੀਨਾ ॥


ਰੰਗ ਤਮਾਸੇ ਮਾਣਿ ਹਕੀਨਾ ॥


ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥


ਮੁਸਲਮਾਣੁ ਮੋਮ ਦਿਲਿ ਹੋਵੈ ॥


ਅੰਤਰ ਕੀ ਮਲੁ ਦਿਲ ਤੇ ਧੋਵੈ ॥


ਦੁਨੀਆ ਰੰਗ ਨ ਆਵੈ ਨੇੜੈ ਜਿਉ ਕੁਸਮ ਪਾਟੁ ਘਿਉ ਪਾਕੁ ਹਰਾ ॥


ਜਾ ਕਉ ਮਿਹਰ ਮਿਹਰ ਮਿਹਰਵਾਨਾ ॥


ਸੋਈ ਮਰਦੁ ਮਰਦੁ ਮਰਦਾਨਾ ॥


ਸੋਈ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ਸੋ ਬੰਦਾ ਜਿਸੁ ਨਜਰਿ ਨਰਾ ॥


ਕੁਦਰਤਿ ਕਾਦਰ ਕਰਣ ਕਰੀਮਾ ॥


ਸਿਫਤਿ ਮੁਹਬਤਿ ਅਥਾਹ ਰਹੀਮਾ ॥


ਹਕੁ ਹੁਕਮੁ ਸਚੁ ਖੁਦਾਇਆ ਬੁਝਿ ਨਾਨਕ ਬੰਦਿ ਖਲਾਸ ਤਰਾ ॥

Allah agam kẖuḏā¬ī banḏė. Cẖẖod kẖi¬āl ḏunī¬ā kė ḏẖanḏẖė. Ho¬ė pai kẖāk fakīr musāfar ih ḏarvės kabūl ḏarā. Sacẖ nivāj yakīn muslā. Mansā mār nivārihu āsā. Ḏėh masīṯ man ma¬ulāṇā kalam kẖuḏā¬ī pāk kẖarā. Sarā sarī¬aṯ lė kammāvahu. Ŧarīkaṯ ṯarak kẖoj tolāvahu. Mārfaṯ man mārahu abḏālā milhu hakīkaṯ jiṯ fir na marā. Kurāṇ kaṯėb ḏil māhi kamāhī. Ḏas a¬urāṯ rakẖahu baḏ rāhī. Pancẖ maraḏ siḏak lė bāḏẖhu kẖair sabūrī kabūl parā. Makā mihar rojā pai kẖākā. Bẖisaṯ pīr lafaj kamā¬ė anḏājā. Hūr nūr musak kẖuḏā¬i¬ā banḏagī alah ālā hujrā. Sacẖ kamāvai so¬ī kājī. Jo ḏil soḏẖai so¬ī hājī. So mulā mala¬ūn nivārai so ḏarvės jis sifaṯ ḏẖarā. Sabẖė vakẖaṯ sabẖė kar vėlā. Kẖālak yāḏ ḏilai meh ma¬ulā. Ŧasbī yāḏ karahu ḏas marḏan sunaṯ sīl banḏẖān barā. Ḏil meh jānhu sabẖ filhālā. Kẖilkẖānā birāḏar hamū janjālā. Mīr malak umrė fānā¬i¬ā ėk mukām kẖuḏā¬ė ḏarā. Aval sifaṯ ḏūjī sābūrī. Ŧījai halėmī cẖa¬uthai kẖairī. Punjvai panjė ikaṯ mukāmai ėhi panj vakẖaṯ ṯėrė aparparā. Saglī jān karahu ma¬uḏīfā. Baḏ amal cẖẖod karahu hath kūjā. Kẖuḏā¬ė ėk bujẖ ḏėvhu bāʼngāʼn burgū barkẖurḏār kẖarā. Hak halāl bakẖorahu kẖāṇā. Ḏil ḏarī¬ā¬o ḏẖovahu mailāṇā. Pīr pacẖẖāṇai bẖisṯī so¬ī ajrā¬īl na ḏoj ṯẖarā. Kā¬i¬ā kirḏār a¬uraṯ yakīnā. Rang ṯamāsė māṇ hakīnā. Nāpāk pāk kar haḏūr haḏīsā sābaṯ sūraṯ ḏasṯār sirā. Musalmāṇ mom ḏil hovai. Anṯar kī mal ḏil ṯė ḏẖovai. Ḏunī¬ā rang na āvai nėṛai ji¬o kusam pāt gẖi¬o pāk harā. Jā ka¬o mihar mihar miharvānā. So¬ī maraḏ maraḏ marḏānā. So¬ī sėkẖ masā¬ik hājī so banḏā jis najar narā. Kuḏraṯ kāḏar karaṇ karīmā. Sifaṯ muhabaṯ athāh rahīmā. Hak hukam sacẖ kẖuḏā¬i¬ā bujẖ Nānak banḏ kẖalās ṯarā.

O, slave of the inaccessible God Allah, forsake thoughts of worldly entanglements. Become the dust of the feet of the humble saints, and consider yourself a traveler on this journey. O saintly dervish, you shall be approved in God’s Court. Let Truth be your prayer, and Faith your prayer-mat. Subdue your desires, and overcome your hopes. Let your body be the mosque, and your mind the priest. Let true purity be God's Word for you. Let your practice be to live the spiritual life. Let your spiritual cleansing be to renounce the world and seek God. Let control of the mind be your spiritual wisdom, O holy man; meeting with God, you shall never die again. Practice within your heart the teachings of the Quran and other western scriptures; restrain the ten sensory organs from straying into evil. Tie up the five demons of desire with faith, charity and contentment and you shall be acceptable. Let compassion be your Mecca, and the dust of the feet of the holy your fast. Let Paradise be your practice of the Prophet's Word. God is the beauty, the light and the fragrance. Meditation on Allah is the secluded meditation chamber. He alone is a Qazi, who practices the Truth. He alone is a Hajji, a pilgrim to Mecca, who purifies his heart. He alone is a Mullah, who banishes evil; he alone is a saintly dervish, who takes the Support of the God's Praise. Always, at every moment, remember God, the Creator within your heart. Let your meditation beads be the subjugation of the ten senses. Let good conduct and self-restraint be your circumcision. You must know in your heart that everything is temporary. Family, household and siblings are all entanglements. Kings, rulers and nobles are mortal and transitory; only God's Gate is the permanent place. First, is the God's Praise; second, contentment; third, humility, and fourth, giving to charities. Fifth is to hold one's desires in restraint. These are the five most sublime daily prayers. Let your daily worship be the knowledge that God is everywhere. Let renunciation of evil actions be the water-jug you carry. Let realization of the One God be your call to prayer; be a good child of God - let this be your trumpet. Let what is earned righteously be your blessed food. Wash away pollution with the river of your heart. One who realizes the Prophet attains heaven. Azrael, the Messenger of Death, does not cast him into hell. Let good deeds be your body, and faith your bride. Play and enjoy 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. To be Muslim is to be kind-hearted, and wash away pollution from within the heart. He does not even approach worldly pleasures; he is pure, like flowers, silk, ghee and the deer-skin. One, who is blessed with the mercy and compassion of the Merciful God, is the manliest man among men. He alone is a Sheikh, a preacher, a Hajji, and he alone is God's slave, who is blessed with God's Grace. The Creator has Creative Power and Mercy. The Praises and the Love of the Merciful Creator are unfathomable. Realize the True Command of the God, O Nanak; you shall be released from bondage, and carried across.-----Guru Arjan, Raag Maru, AGGS, Page, 1084

ਸੋ ਮੁਲਾਂ ਜੋ ਮਨ ਸਿਉ ਲਰੈ ॥


ਗੁਰ ਉਪਦੇਸਿ ਕਾਲ ਸਿਉ ਜੁਰੈ ॥


ਕਾਲ ਪੁਰਖ ਕਾ ਮਰਦੈ ਮਾਨੁ ॥


ਤਿਸੁ ਮੁਲਾ ਕਉ ਸਦਾ ਸਲਾਮੁ ॥


ਹੈ ਹਜੂਰਿ ਕਤ ਦੂਰਿ ਬਤਾਵਹੁ ॥
 
ਦੁੰਦਰ ਬਾਧਹੁ ਸੁੰਦਰ ਪਾਵਹੁ ॥


ਕਾਜੀ ਸੋ ਜੁ ਕਾਇਆ ਬੀਚਾਰੈ ॥


ਕਾਇਆ ਕੀ ਅਗਨਿ ਬ੍ਰਹਮੁ ਪਰਜਾਰੈ ॥


ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਨਾ ॥


ਤਿਸੁ ਕਾਜੀ ਕਉ ਜਰਾ ਨ ਮਰਨਾ ॥


ਸੋ ਸੁਰਤਾਨੁ ਜੁ ਦੁਇ ਸਰ ਤਾਨੈ ॥
 
ਬਾਹਰਿ ਜਾਤਾ ਭੀਤਰਿ ਆਨੈ ॥


ਗਗਨ ਮੰਡਲ ਮਹਿ ਲਸਕਰੁ ਕਰੈ ॥


ਸੋ ਸੁਰਤਾਨੁ ਛਤ੍ਰੁ ਸਿਰਿ ਧਰੈ ॥


ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥
 
ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥


ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥
 
ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥

So mulāʼn jo man si¬o larai. Gur upḏės kāl si¬o jurai. Kāl purakẖ kā marḏai mān. Ŧis mulā ka¬o saḏā salām. Hai hajūr kaṯ ḏūr baṯāvhu. Ḏunḏar bāḏẖhu sunḏar pāvhu. Kājī so jo kā¬i¬ā bīcẖārai. Kā¬i¬ā kī agan barahm parjārai. Supnai binḏ na ḏė¬ī jẖarnā. Ŧis kājī ka¬o jarā na marnā. So surṯān jo ḏu¬ė sar ṯānai. Bāhar jāṯā bẖīṯar ānai. Gagan mandal meh laskar karai. So surṯān cẖẖaṯar sir ḏẖarai. Jogī gorakẖ gorakẖ karai. Hinḏū rām nām ucẖrai. Musalmān kā ėk kẖuḏā¬ė. Kabīr kā su¬āmī rahi¬ā samā¬ė.

He alone is a Mullah, who struggles with his mind, and through the Guru's Teachings, fights with death. He crushes the pride of the Messenger of Death. Unto that Mullah, I ever offer greetings of respect. God is present, right here at hand; why do you say that He is far away? Tie up your disturbing passions, and find the Beauteous Creator. He alone is a Qazi, who contemplates the human body, and through the fire of the body, is illumined by God. He does not lose his semen, even in his dreams; for such a Qazi, there is no old age or death. He alone is a sultan and a king, who shoots the two arrows, gathers in his outgoing mind, and assembles his army in the realm of the mind's sky, the Tenth Gate. The canopy of royalty waves over such a sultan. The Yogi cries out, "Gorakh, Gorakh". The Hindu utters the Name of Ram. The Muslim has only One God. The Creator and Master of Kabir is all-pervading.   -----Kabir, Raag Bhairo, AGGS, Page, 1160

ਬੁਤ ਪੂਜਿ ਪੂਜਿ ਹਿੰਦੂ ਮੂਏ ਤੁਰਕ ਮੂਏ ਸਿਰੁ ਨਾਈ ॥


ਓਇ ਲੇ ਜਾਰੇ ਓਇ ਲੇ ਗਾਡੇ ਤੇਰੀ ਗਤਿ ਦੁਹੂ ਨ ਪਾਈ ॥


ਮਨ ਰੇ ਸੰਸਾਰੁ ਅੰਧ ਗਹੇਰਾ ॥


ਚਹੁ ਦਿਸ ਪਸਰਿਓ ਹੈ ਜਮ ਜੇਵਰਾ ॥


ਕਬਿਤ ਪੜੇ ਪੜਿ ਕਬਿਤਾ ਮੂਏ ਕਪੜ ਕੇਦਾਰੈ ਜਾਈ ॥


ਜਟਾ ਧਾਰਿ ਧਾਰਿ ਜੋਗੀ ਮੂਏ ਤੇਰੀ ਗਤਿ ਇਨਹਿ ਨ ਪਾਈ ॥


ਦਰਬੁ ਸੰਚਿ ਸੰਚਿ ਰਾਜੇ ਮੂਏ ਗਡਿ ਲੇ ਕੰਚਨ ਭਾਰੀ ॥


ਬੇਦ ਪੜੇ ਪੜਿ ਪੰਡਿਤ ਮੂਏ ਰੂਪੁ ਦੇਖਿ ਦੇਖਿ ਨਾਰੀ ॥


ਰਾਮ ਨਾਮ ਬਿਨੁ ਸਭੈ ਬਿਗੂਤੇ ਦੇਖਹੁ ਨਿਰਖਿ ਸਰੀਰਾ ॥


ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ਕਹਿ ਉਪਦੇਸੁ ਕਬੀਰਾ ॥

Buṯ pūj pūj hinḏū mū¬ė ṯurak mū¬ė sir nā¬ī. O¬ė lė jārė o¬ė lė gādė ṯėrī gaṯ ḏuhū na pā¬ī. Man rė sansār anḏẖ gahėrā. Cẖahu ḏis pasri¬o hai jam jėvrā. Kabiṯ paṛė paṛ kabiṯā mū¬ė kapaṛ kėḏārai jā¬ī. Jatā ḏẖār ḏẖār jogī mū¬ė ṯėrī gaṯ ineh na pā¬ī. Ḏarab sancẖ sancẖ rājė mū¬ė gad lė kancẖan bẖārī. Bėḏ paṛė paṛ pandiṯ mū¬ė rūp ḏėkẖ ḏėkẖ nārī. Rām nām bin sabẖai bigūṯė ḏėkẖhu nirakẖ sarīrā. Har kė nām bin kin gaṯ pā¬ī kahi upḏės kabīrā.

Worshipping their idols, the Hindus die; the Muslims die bowing their heads. The Hindus cremate their dead, while the Muslims bury theirs; neither finds true state of God. O, mind, the world is a deep, dark pit. On all four sides, Death has spread his net. Reciting their poems, the poets die; the mystical ascetics die while journeying to Kedara Nath. The Yogis die, with their matted hair, but even they do not find Your state, God. The kings die, gathering and hoarding their money, burying great quantities of gold. The Pundits die, reading and reciting the Vedas; women die, gazing at their own beauty. Without the God's Name, all come to ruin; behold, and know this, O body. Without the Name of the God, who can find salvation advises Kabir.-----Kabir, Raag Sorath, AGGS, Page, 654

ਅਲਹੁ ਏਕੁ ਮਸੀਤਿ ਬਸਤੁ ਹੈ ਅਵਰੁ ਮੁਲਖੁ ਕਿਸੁ ਕੇਰਾ ॥


ਹਿੰਦੂ ਮੂਰਤਿ ਨਾਮ ਨਿਵਾਸੀ ਦੁਹ ਮਹਿ ਤਤੁ ਨ ਹੇਰਾ ॥


ਅਲਹ ਰਾਮ ਜੀਵਉ ਤੇਰੇ ਨਾਈ ॥


ਤੂ ਕਰਿ ਮਿਹਰਾਮਤਿ ਸਾਈ ॥


ਦਖਨ ਦੇਸਿ ਹਰੀ ਕਾ ਬਾਸਾ ਪਛਿਮਿ ਅਲਹ ਮੁਕਾਮਾ ॥


ਦਿਲ ਮਹਿ ਖੋਜਿ ਦਿਲੈ ਦਿਲਿ ਖੋਜਹੁ ਏਹੀ ਠਉਰ ਮੁਕਾਮਾ ॥


ਬ੍ਰਹਮਨ ਗਿਆਸ ਕਰਹਿ ਚਉਬੀਸਾ ਕਾਜੀ ਮਹ ਰਮਜਾਨਾ ॥


ਗਿਆਰਹ ਮਾਸ ਪਾਸ ਕੈ ਰਾਖੇ ਏਕੈ ਮਾਹਿ ਨਿਧਾਨਾ ॥


ਕਹਾ ਉਡੀਸੇ ਮਜਨੁ ਕੀਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਨਾਂਏਂ ॥


ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰੈ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਂਏਂ ॥


ਏਤੇ ਅਉਰਤ ਮਰਦਾ ਸਾਜੇ ਏ ਸਭ ਰੂਪ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥


ਕਬੀਰੁ ਪੂੰਗਰਾ ਰਾਮ ਅਲਹ ਕਾ ਸਭ ਗੁਰ ਪੀਰ ਹਮਾਰੇ ॥


ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਨਰ ਨਰਵੈ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾ ॥


ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਤਬ ਹੀ ਨਿਹਚੈ ਤਰਨਾ ॥

Alhu ėk masīṯ basaṯ hai avar mulakẖ kis kėrā. Hinḏū mūraṯ nām nivāsī ḏuh meh ṯaṯ na hėrā. Allah rām jīva¬o ṯėrė nā¬ī. Ŧū kar mihrāmaṯ sā¬ī. Ḏakẖan ḏės harī kā bāsā pacẖẖim alah mukāmā. Ḏil meh kẖoj ḏilai ḏil kẖojahu ėhī ṯẖa¬ur mukāmā. Barahman gi¬ās karahi cẖa¬ubīsā kājī mah ramjānā. Gi¬āreh mās pās kai rākẖė ėkai māhi niḏẖānā. Kahā udīsė majan kī¬ā ki¬ā masīṯ sir nāʼn¬ėʼn. Ḏil meh kapat nivāj gujārai ki¬ā haj kābai jāʼn¬ėʼn. Ėṯė a¬uraṯ marḏā sājė ė sabẖ rūp ṯumĥārė. Kabīr pūngrā rām alah kā sabẖ gur pīr hamārė. Kahaṯ Kabīr sunhu nar narvai parahu ėk kī sarnā. Kėval nām japahu rė parānī ṯab hī nihcẖai ṯarnā.

If the God Allah lives only in the mosque, then to whom does the rest of the world belong? According to the Hindus, the God's Name abides in the idol, but there is no truth in either of these claims. O Allah, O Ram, I live by Your Name. Please show mercy to me, O Master. The God of the Hindus lives in the southern lands, and the God of the Muslims lives in the west. So search in your heart - look deep into your heart of hearts; this is the home and the place where God lives. The Brahmins observe twenty-four fasts during the year, and the Muslims fast during the month of Ramadan. The Muslims set aside eleven months, and claim that the treasure is only in the one month. 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? You fashioned all these men and women, God. All these are Your Forms. Kabir is the child of God, Allah/Ram. All the Gurus and prophets are mine. Says Kabir, listen, O men and women: seek the Sanctuary of the God. Chant the Name of the God, O mortals, and you shall surely be carried across.-----Kabir, Raag Parbhati, AGGS, Page, 1349

ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥


ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥


ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥


ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥

Hinḏū anĥā ṯurkū kāṇā. Ḏuhāʼn ṯė gi¬ānī si¬āṇā. Hinḏū pūjai ḏėhurā musalmāṇ masīṯ. Nāmė so¬ī sėvi¬ā jah ḏėhurā na masīṯ.

The Hindu is sightless; the Muslim has only one eye. The spiritual teacher is wiser than both of them. The Hindu worships at the temple, the Muslim at the mosque. Naam Dev serves that God, who is not limited to either the temple or the mosque.-----Namdev, Raag Gond, AGGS, Page, 87

Conclusion:

Let others live their own lives and we live ours. This simple slogan helps center us on our own spiritual growth and living our own life in the best way we know how. Live and let live is one of the keys to peace in our lives. When we practice tolerance in our lives we are liberated to work on our own issues. When we use this slogan we end many of the conflicts in our lives and gain the ability to stop new ones before they build into big ones." It means not to criticize or judge others as the spark of Higher Power equally exists in all. What living entails ---true living --- is loving others as they are....offering a helping hand, but not judging or criticizing.” If advice is asked, we may offer as did Guru Arjan in Raag Gauri:

ਜਾਪ ਤਾਪ ਗਿਆਨ ਸਭਿ ਧਿਆਨ ॥


ਖਟ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਵਖਿਆਨ ॥


ਜੋਗ ਅਭਿਆਸ ਕਰਮ ਧ੍ਰਮ ਕਿਰਿਆ ॥


ਸਗਲ ਤਿਆਗਿ ਬਨ ਮਧੇ ਫਿਰਿਆ ॥


ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਏ ਬਹੁ ਜਤਨਾ ॥


ਪੁੰਨ ਦਾਨ ਹੋਮੇ ਬਹੁ ਰਤਨਾ ॥


ਸਰੀਰੁ ਕਟਾਇ ਹੋਮੈ ਕਰਿ ਰਾਤੀ ॥


ਵਰਤ ਨੇਮ ਕਰੈ ਬਹੁ ਭਾਤੀ ॥


ਨਹੀ ਤੁਲਿ ਰਾਮ ਨਾਮ ਬੀਚਾਰ ॥


ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਇਕ ਬਾਰ ॥

Jāp ṯāp gi▫ān sabẖ ḏẖi▫ān. Kẖat sāsṯar simriṯ vakẖi▫ān. Jog abẖi▫ās karam ḏẖaram kiri▫ā. Sagal ṯi▫āg ban maḏẖe firi▫ā. Anik parkār kī▫e baho jaṯnā. Punn ḏān home baho raṯnā. Sarīr katā▫e homai kar rāṯī. varaṯ nem karai baho bẖāṯī. Nahī ṯul rām nām bīcẖār Nānak gurmukẖ nām japī▫ai ik bār.

Chanting, intense meditation, spiritual wisdom and all meditations; the six schools of philosophy and sermons on the scriptures; the practice of Yoga and righteous conduct; the renunciation of everything and wandering around in the wilderness; the performance of all sorts of works; donations to charities and offerings of jewels to fire; cutting the body apart and making the pieces into ceremonial fire offerings; keeping fasts and making vows of all sorts -none of these are equal to the contemplation of the Name of the God, O Nanak, if, as Guru oriented, one chants the Naam, even once is enough.-----Guru Arjan, Raag Gauri, AGGS, Page, 265