RELIGIOUS  SYMBOLS AND SPIRITUALITY

ABSTRACT

Religious symbols, rituals or external show of piety of religious clothes in any faith do not confer spirituality as per AGGS. God becomes not propitious by the mere wearing of religious garbs. Sikhism is about inner cleanliness with the development of virtues by contemplation, deliberation, and reflection on the teachings of Sabd Guru in the householder’s daily life. Guru Arjun writes 67 Slokes and it is impossible to post all but a Sloke in itself is complete.

ਸਿਆਮਲੰ ਮਧੁਰ ਮਾਨੁਖ੍ਯ੍ਯੰ ਰਿਦਯੰ ਭੂਮਿ ਵੈਰਣਹ ॥
ਨਿਵੰਤਿ ਹੋਵੰਤਿ ਮਿਥਿਆ ਚੇਤਨੰ ਸੰਤ ਸ੍ਵਜਨਹ ॥
Siaamlan Madhur Manukhaneh Ridiayn Bhoom Vairneh, Nivant Hovant Mithia Chaytnan Sant Svajhneh.

The mortal is beautiful and speaks sweet words, but on 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 Arjun, Sahskirti Sloke # 60, AGGS, Page, 1959

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The purpose of this writing is not to denigrate religious symbols of any faith but to compare vis-à-vis in the light of teachings incorporated in Sabd Guru. Symbols could be the first step towards spirituality if followed by rigorous egoless honesty and good actions. The person wearing religious clothes is distinctive and his religiosity flows out from external appearance puffing up his/her ego.

Impersonator-ਭੇਖੀ- ਭੇਖ ਵਾਲਾ, ਮਜ਼ਹਬੀ ਲਿਬਾਸਾਂ ਨਾਲ, ਮਜ਼ਹਬੀ ਲਿਬਾਸਾਂ ਵਿੱਚ। adj. sham, feigning, disguised, false; n.m. a fake ਭੇਖਧਾਰੀ.- 1. ਕਰਨ ਵਾਲਾ. ਦੇਖੋ, ਭੇਖ (ਵੇਸ ਭੇਖਧਾਰੀ)। (2) ਪਾਖੰਡੀ। (3) ਭੇਖੀਂ. ਸੇ. ਭੇਸੋਂ ਸੇ. "ਭੇਖੀ ਭੁਖ ਨ ਜਾਇ". (ਮ ੩. ਵਾਰ ਵਡ) "ਭੇਖੀ ਪ੍ਰਭੂ ਨ ਲਭਈ". (ਮ ੫. ਵਾਰ ਮਾਰੂ ੨).-----Mahan Kosh.

Here is a full Sabd on ego, reality and religious dress with “Rahaou”.

ਹਉਮੈ ਕਰਤ ਭੇਖੀ ਨਹੀ ਜਾਨਿਆ ॥

ਗੁਰਮੁਖਿ ਭਗਤਿ ਵਿਰਲੇ ਮਨੁ ਮਾਨਿਆ ॥੧॥

ਹਉ ਹਉ ਕਰਤ ਨਹੀ ਸਚੁ ਪਾਈਐ ॥

ਹਉਮੈ ਜਾਇ ਪਰਮ ਪਦੁ ਪਾਈਐ ॥੧॥ ਰਹਾਉ ॥

ਹਉਮੈ ਕਰਿ ਰਾਜੇ ਬਹੁ ਧਾਵਹਿ ॥

ਹਉਮੈ ਖਪਹਿ ਜਨਮਿ ਮਰਿ ਆਵਹਿ ॥੨॥

ਹਉਮੈ ਨਿਵਰੈ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰੈ ॥

ਚੰਚਲ ਮਤਿ ਤਿਆਗੈ ਪੰਚ ਸੰਘਾਰੈ ॥੩॥

ਅੰਤਰਿ ਸਾਚੁ ਸਹਜ ਘਰਿ ਆਵਹਿ ॥

ਰਾਜਨੁ ਜਾਣਿ ਪਰਮ ਗਤਿ ਪਾਵਹਿ ॥੪॥

ਸਚੁ ਕਰਣੀ ਗੁਰੁ ਭਰਮੁ ਚੁਕਾਵੈ ॥

ਨਿਰਭਉ ਕੈ ਘਰਿ ਤਾੜੀ ਲਾਵੈ ॥੫॥

ਹਉ ਹਉ ਕਰਿ ਮਰਣਾ ਕਿਆ ਪਾਵੈ ॥

ਪੂਰਾ ਗੁਰੁ ਭੇਟੇ ਸੋ ਝਗਰੁ ਚੁਕਾਵੈ ॥੬॥

ਜੇਤੀ ਹੈ ਤੇਤੀ ਕਿਹੁ ਨਾਹੀ ॥

ਹਉਮੈ ਬੰਧਨ ਬੰਧਿ ਭਵਾਵੈ ॥

ਨਾਨਕ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਵੈ ॥੮॥੧੩॥

Ha▫umai karaṯ bẖekẖī nahī jāni▫ā.Gurmukẖ bẖagaṯ virle man māni▫ā. Ha▫umai jā▫e param paḏ pā▫ī▫ai. rahā▫o.Ha▫umai kar rāje baho ḏẖāvėh.Ha▫umai kẖapėh janam mar āvahi. Ha▫umai nivrai gur sabaḏ vīcẖārai. Cẖancẖal maṯ ṯi▫āgai pancẖ sangẖārai. Anṯar sācẖ sahj gẖar āvahi.Rājan jāṇ param gaṯ pāvahi.  Sacẖ karṇī gur bẖaram cẖukẖāvai. Nirbẖa▫o kai gẖar ṯāṛī lāvai.  Ha▫o ha▫o kar marṇā ki▫ā pāvai. Pūrā gur bẖete so jẖagar cẖukẖāvai.  Jeṯī hai ṯeṯī kihu nāhī. Gurmukẖ gi▫ān bẖet guṇ gāhī.  Ha▫umai banḏẖan banḏẖ bẖavāvai. Nānak rām bẖagaṯ sukẖ pāvai. 

Acting in egotism,  God is not known, even by wearing religious robes. How rare is that Guru Oriented, who surrenders his mind in devotional worship? By actions done in egotism, selfishness, and conceit, the True God is not obtained. But when egotism departs, then the state of supreme dignity is obtained. Pause. The kings act in egotism and undertake all sorts of expeditions. But through their egotism, they are ruined; they die, only to be reborn over and over again.  Egotism is overcome only by contemplating the Word of the Guru's Sabd. One who restrains his fickle mind subdues the five passions With the True God deep within the Self, the Celestial Mansion is intuitively found. Understanding the Sovereign God, the state of supreme dignity is obtained. The Guru dispels the doubts of those whose actions are true. They focus their attention on the Home of the Fearless God.  Those who act in egotism, selfishness and conceit die; what do they gain? Those who meet the Perfect Guru are rid of all conflicts.  Whatever exists is in reality nothing. Obtaining spiritual wisdom from the Guru, I sing the Glories of God.  Egotism binds people in bondage and causes them to wander around lost. O Nanak, peace is obtained through the devotional worship of God. -----Guru Nanak, Raag Gauri, AGGS, Page, 226-14

Question; Does the Sikh symbols better than other religion’s symbols in the domain of spirituality?

IMHO; No.

Some Sikhs give importance to these symbols for political identity, higher status leading to egotistical pride. Some think that the use of symbols leads to mental tranquility or spirituality. It could give some satisfaction to relieve their stress in some cases. Few years one close friend and forum member confided that a young Sikh who was baptized 8 years ago came to him and said that he has not seen any difference or any spiritual progress in himself by wearing the symbols. It should be stressed that wearing the symbols in itself is not the way to liberation or spiritual progress but needs active action on the part of the individual to earn (ਖੇਪ) profitable merchandise (Good deeds through Higher Instincts) being the only thing carried and useful after death. Symbols after death remains here being physical (Maya) as Guru Nanak said to the Brahmin in Raag Asa, page 471-2 about his sacred thread;

ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥

ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

ਨਾ ਏਹੁ ਤੁਟੈ ਨ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥

ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥

ਚਉਕੜਿ ਮੁਲਿ ਅਣਾਇਆ ਬਹਿ ਚਉਕੈ ਪਾਇਆ ॥

ਸਿਖਾ ਕੰਨਿ ਚੜਾਈਆ ਗੁਰੁ ਬ੍ਰਾਹਮਣੁ ਥਿਆ ॥

ਓਹੁ ਮੁਆ ਓਹੁ ਝੜਿ ਪਇਆ ਵੇਤਗਾ ਗਇਆ ॥੧॥
Dya-i-aa Kapaah Santokh Soot Jat Gandhee Sat Vat, Ayhu Janay-oo Jee-a Kaa Ha-ee Ta Paaday Ghat, Naa Ayhu Tutai Na Mal Lagai Naa Ayhu Jalai Na Jaa-ay, Dhan So Maanas Nankaa Jo Gal Chalay Paa-ay Cẖa▫ukaṛ mul aṇā▫i▫ā bahi cẖa▫ukai pā▫i▫ā. Sikẖā kann cẖaṛā▫ī▫ā gur barāhmaṇ thi▫ā.Oh mu▫ā oh jẖaṛ pa▫i▫ā veṯgā
ga▫i▫ā.

Make compassion the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the conscience; if you have it, then go ahead and put it on me. It does not break, it cannot be soiled by filth, and it cannot be burnt or lost. Blessed are those mortal beings, O Nanak, who wear such a thread around their necks, buy a thread for few shells, and seated in your enclosure, you put it on. Whispering instructions into others' ears, the Brahmin becomes a guru. But he dies, and the sacred thread falls away, and the soul departs without it.  

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 Nanak Sachay Naam Bin Kia Tika Kia Tag.

God, the Creator who formed the world, cares for it. Unto God I bow and offer my reverence; Its Royal Court is eternal. Nanak without the True Name of what avail is frontal mark and sacred thread. Man dies and the sacred thread falls and conscience departs without the thread.-----Guru Nanak, Raag Asa, AGGS, Page, 467

A book should not be judged by its cover. An individual is known for his actions and association, not by his dress or symbols.

The Absolute Universal Principle/God is everywhere, in every atom of the visible as well as of the invisible Cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of the evolution and involution, the omnipresent, omnipotent, creative potential with the universe unfolding itself out of its own essence.

The above statement is collaborated by two anecdotes;

Bhai Gurdas Vaar 1, Pauri-32

ਬਾਬਾ ਫਿਰਿ ਮਕੇ ਗਇਆ ਨੀਲ ਬਸਤ੍ ਧਾਰੇ ਬਨਵਰੀ |

ਆਸਾ ਹਥਿ ਕਿਤਾਬ ਕਛਿ ਕੂਜਾ ਬਾਂਗ ਮੁਸਲਾ ਧਾਰੀ |

ਬੈਠਾ ਜਾਇ ਮਸੀਤ ਵਿਚਿ ਜਿਥੈ ਹਾਜੀ ਹਜਿ ਗੁਜਾਰੀ |

ਜਾ ਬਾਬਾ ਸੁਤਾ ਰਾਤਿ ਨੋ ਵਲਿ ਮਹਰਾਬੇ ਪਾਇ ਪਸਾਰੀ |

ਜੀਵਣਿ ਮਾਰੀ ਲਤਿ ਦੀ ਕੇਹੜਾ ਸੁਤਾ ਕੁਫਰ ਕੁਫਾਰੀ |
ਲਤਾ ਵਲਿ ਖੁਦਾਇ ਦੇ ਕਿਉ ਕਰਿ ਪਇਆ ਹੋਇ ਬਜਿਗਾਰੀ |
ਟੰਗੋਂ  ਪਕੜਿ ਘਸੀਟਿਆ ਫਿਰਿਆ ਮਕਾ ਕਲਾ ਦਿਖਾਰੀ |
ਹੋਇ ਹੈਰਾਨੁ ਕਰੇਨਿ ਜੁਹਾਰੀ ।

Baba Fir Maqay Gaeyaa Neel Bastar Dharay Banwari. Aasa Hath Kitab Kach Kooja Baang Musla Dhari. Baitha Jaaey Maseet Vich Jithai Haaji Haj Gujari. Ja Baba Suta Raat No Val Mehrab Paaey Pasari. JeevaN Mari Lat Kehrha Suta Kufar Kufari. Lata Val Khudaey De Keo Kar Paeya Hoey Bajgari. Tango Pakarh Ghseetia Firia Maqa Kala Dikhari. Hoey Hairan Karayn Juhari.

Donning blue attire then Baba Nanak went to Mecca. He held a staff in his hand, pressed a book under his armpit, caught hold of a metal pot and mattress. Now he sat in a mosque where the pilgrims (Hajjis) had gathered, When Baba (Nanak) slept in the night spreading his legs towards the alcove of a mosque at Kaaba, the Qazi named Jiva kicked him and asked who this infidel enacting blasphemy was? Why this sinner is sleeping his legs spread towards God (Khuda)? Catching hold of the legs he lynched (Baba Nanak) and Lo and behold the miracle, the whole of Mecca seemed to be revolving. All got surprised and they all bowed.

2. Bhagat Namdev beheld the great Saint Vishoba Kuchar. The later assumed the appearance of a leper to make a trial of Namdev and lay himself on the ground in front of a temple with his feet on the Lingam of Shiva. On asking who he is and why his feet are on the lingam. Vishoba replied that he found no place which was not filled with God.

The essence of wearing symbols is nothing else but idolatry worship of symbols against the teachings of “Sabd Guru.” The practice of the Sikh faith is quite opposite to the tenets written in AGGS. The materialistic mind degrades the spiritual to the carnal by wearing material symbols of any kind. This leads to dragging the higher nature to the lower, instead of being purified and lifted up by the spiritual wisdom. Here are multiple hymns from Sabd Guru in chronological order;

ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥

ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥

ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥

ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥

ਰੰਗਿ ਹਸਹਿ ਰੰਗਿ ਰੋਵਹਿ ਚੁਪ ਭੀ ਕਰਿ ਜਾਹਿ ॥

ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ਬਾਝੁ ਸਚੇ ਨਾਹ ॥

ਦਰਿ ਵਾਟ ਉਪਰਿ ਖਰਚੁ ਮੰਗਾ ਜਬੈ ਦੇਇ ਤ ਖਾਹਿ ॥

ਦੀਬਾਨੁ ਏਕੋ ਕਲਮ ਏਕਾ ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ ॥

ਦਰਿ ਲਏ ਲੇਖਾ ਪੀੜਿ ਛੁਟੈ ਨਾਨਕਾ ਜਿਉ ਤੇਲੁ ॥੨॥
Andrahu Jhoothay Paij Baahar Dunee-aa Andar Fail, Athsath Tirath Jay Naaveh Utrai Naahee Mail, Jinh Pat Andar Baahar Gudarh Tay Bhalay Sansaar. Ŧinĥ nėhu lagā rab sėṯī ḏėkẖnĥė vīcẖār. Rang hasėh rang rovėh cẖup bẖī kar jāhi.Parvāh nāhī kisai kerī bājẖ sacẖe nāh.Ḏar vāt upar kẖaracẖ mangā jabai ḏe▫e ṯa kẖāhi.Ḏībān eko kalam ekā hamā ṯumĥā mel. Ḏar la▫e lekẖā pīṛ cẖẖutai nānkā ji▫o ṯel. 

Those who are false within, and honorable on the outside, are very common in this world. Even though they may bathe at the sixty-eight sacred shrines of pilgrimage, still, their filth does not depart. Those who have silk on the inside and rags on the outside are the good ones in this world. They embrace the love for God and contemplate beholding It. In God's Love, they laugh, and in the God's Love, they weep, and also keep silent. They do not care for anything else, except their True Husband God. Sitting, waiting at  God's Door, they beg for food, and when It gives to them, they eat. There is only One Court of  God, and It has only one pen; there, you and I shall meet. In the Court of  God, the accounts are examined; O Nanak, the sinners are crushed, like oilseeds in the press. -----Guru Nanak, Raag Asa, AGGS, Page, 473-15

ਅਖਰ ਪੜਿ ਪੜਿ ਭੁਲੀਐ ਭੇਖੀ ਬਹੁਤੁ ਅਭਿਮਾਨੁ ॥

ਤੀਰਥ ਨਾਤਾ ਕਿਆ ਕਰੇ ਮਨ ਮਹਿ ਮੈਲੁ ਗੁਮਾਨੁ ॥

ਗੁਰ ਬਿਨੁ ਕਿਨਿ ਸਮਝਾਈਐ ਮਨ ਰਾਜਾ ਸੁਲਤਾਨੁ ॥੪॥
Akhar Parh Parh Bhulee-ai Bhaykhee Bahut Abhimaan. Ŧirath nāṯā ki▫ā kare man mėh mail gumān.Gur bin kin samjā▫ī▫ai man rājā sulṯān. ||4|

Reading their books over and over again, people continue making mistakes; they are so proud of their religious robes.  But what is the use of bathing at sacred shrines of pilgrimage, when the filth of stubborn pride is within the mind? Other than the Guru, who can explain that within the mind is God, the King, the Emperor? -----Guru Nanak, Siri Raag, AGGS, Page, 61-2

ਬੇਦ ਪੁਰਾਣ ਕਥੇ ਸੁਣੇ ਹਾਰੇ ਮੁਨੀ ਅਨੇਕਾ ॥

ਅਠਸਠਿ ਤੀਰਥ ਬਹੁ ਘਣਾ ਭ੍ਰਮਿ ਥਾਕੇ ਭੇਖਾ ॥
Bayd Puraan kathay Sunay Haaray Munee Anaykaa, Athsath Tirath Baho Ghanaa Bharam Thaakay Bhaykhaa.

Reciting and listening to the scriptures (Vedas and the Puranas), countless wise men have grown weary. Many in their various religious robes have grown weary, wandering to the sixty-eight sacred shrines of pilgrimage.-----Guru Nanak, Raag Maru, AGGS, Page, 1008-17

ਭੇਖੀ ਹਾਥ ਨ ਲਭਈ ਤੀਰਥਿ ਨਹੀ ਦਾਨੇ ॥

ਪੂਛਉ ਬੇਦ ਪੜੰਤਿਆ ਮੂਠੀ ਵਿਣੁ ਮਾਨੇ ॥
Bhaykhee Haath Na Labh-ee Tirath Nahee Daanay, Poochha-o Bayd Parhanti-aa Moothee Vin Maanay.

Wearing religious robes, God is not obtained, nor is It obtained by giving donations at sacred shrines of pilgrimage. Go and ask the readers of the Vedas; without faith, the world is cheated.-----Guru Nanak, Raag Maru, AGGS, Page, 1012-13

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 ॥
Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛā­ī­ai. Jog na munḏī mūnd mudā­i­ai jog na sińī vā­ī­ai. Anjan māhi niranjan rahī­ai jog jugaṯ iv pā­ī­ai.

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 - this is the way to attain Yoga.-----Guru Nanak, Raag Suhi, AGGS, Page, 730-11 

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 Maseet Sidak Muslaa Hak Halaal Quran, Saram Sunat Seel Rojaa Hohu Musalmaan, KarNee Kaabaa Sach Peer Kalmaa Karam Nivaaj, Tasbee Saa Tis Bhaavsee Nanak Rakhai Laaj.

Let mercy be your mosque, faith your prayer-mat, and honest living your Quran. Make modesty your circumcision, and good conduct you're 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.-----Guru Nanak, Vaar Raag Majh, AGGS, Page, 140-19

ਹਠੁ ਕਰਿ ਮਰੈ ਨ ਲੇਖੈ ਪਾਵੈ ॥
ਵੇਸ ਕਰੈ ਬਹੁ ਭਸਮ ਲਗਾਵੈ ॥
ਨਾਮੁ ਬਿਸਾਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵੈ ॥
Hath Kar Marai Na Laykhai Paavai, Vays Karai Baho Bhasam Lgaavai, Naam Bisaar Bahur Pachtaavai.

One who dies in stubbornness shall not be approved, even though he may wear religious robes and smear his body all over with ashes. Forgetting the Naam, the Name of the God, he comes to regret and repent in the end.-----Guru Nanak, Raag Gauri, AGGS, Page, 226-5

ਕਾਜੀ ਸੇਖ ਭੇਖ ਫਕੀਰਾ ॥
ਵਡੇ ਕਹਾਵਹਿ ਹਉਮੈ ਤਨਿ ਪੀਰਾ ॥
Kaajee Saykh Bhaykh Fakeeraa, Vaday Kahaaveh Ha-umai Tan Peeraa.

The Qazis, Sheikhs, and Fakirs in religious robes, call themselves great; but through their egotism, their bodies are suffering in pain.-----Guru Nanak, Raag Gauri, AGGS, Page, 227-9

ਅਧਿਕ ਤਿਆਸ ਭੇਖ ਬਹੁ ਕਰੈ ॥
ਦੁਖੁ ਬਿਖਿਆ ਸੁਖੁ ਤਨਿ ਪਰਹਰੈ ॥

ADhik Ti-aas Bhaykh Baho Karai, Dukh Bikhi-aa Sukh Tan Parharai.

Excessive thirst for Maya makes people wear all sorts of religious robes. The pain of corruption destroys the body's peace.-----Guru Nanak, Raag Asa, AGGS, Page, 352-1

We read the news of the Sikh hierarchy in Punjab almost every day doing as expressed by Guru Nanak.

ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥
ਸਹੁ ਵੇ ਜੀਆ ਅਪਣਾ ਕੀਆ ॥
Baho Bhaykh Kee-aa Dayhee Dukh Dee-aa, Saho Vay Jee-aa Apnaa Kee-aa.

The more one wears religious robes, the more pain he causes his body. O my conscience, you must endure the consequences of your own actions.-----Guru Nanak, Raag Asa, AGGS, Page, 467-16

ਜਟਾ ਮੁਕਟੁ ਤਨਿ ਭਸਮ ਲਗਾਈ ਬਸਤ੍ਰ ਛੋਡਿ ਤਨਿ ਨਗਨੁ ਭਇਆ ॥
ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥
Jataa Mukat Tan Bhasam Lagaa-ee Bastar Chhod Tan Nagan Bha-i-aa, Ram Naam Bin Taripat Na Aavai Kirat Kai BaaNDhai Bhaykh Bha-i-aa.

The mortal's hair may be matted and tangled upon his head, and he may smear his body with ashes; he may take off his clothes and go naked. But without the God's Name, he is not satisfied; he wears religious robes, but he is bound by the karma of the actions he committed.-----Guru Nanak, Raag Bhario, AGGS, Page, 1127-15

ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥
ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥

Jogee Kaaprhee-aa Sirkhoothay Bin Sabdai Gal Faasee, Sabad Ratay Pooray Bairaagee.

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.-----Guru Nanak, Raag Parbhati, AGGS, Page, 1332-4

ਝੂਠ ਵਿਕਾਰ ਮਹਾ ਦੁਖੁ ਦੇਹ ॥
ਭੇਖ ਵਰਨ ਦੀਸਹਿ ਸਭਿ ਖੇਹ ॥
Jooth Vikaar Mahaa Dukh Dayh, Bhaykh Varan Deeseh Sabh Khayh.

Falsehood and corruption cause terrible suffering. All the religious robes and social classes look just like dust.-----Guru Nanak, Raag Asa, AGGS, Page, 352-4

ਆਪਿ ਦਿਖਾਵੈ ਆਪੇ ਦੇਖੈ ॥
ਹਠਿ ਨ ਪਤੀਜੈ ਨਾ ਬਹੁ ਭੇਖੈ ॥
Aap Dikhaavai Aapay Daykhai,Hath Na Pateejai Naa Baho Bhaykhai.

God, Itself watches over us and makes us see. It is not pleased by stubborn-mindedness, or by various religious robes.-----Guru Nanak, Raag Dhanasari, AGGS, Page, 686-9                                        

ਕਰਿ ਕਰਿ ਵੇਸ ਖਪਹਿ ਜਲਿ ਜਾਵਹਿ ॥
ਸਾਚੈ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵਹਿ ॥
Kar Kar Vays Khapeh Jal Jaaveh, Saachai Saachay Saach Samaaveh.

Those, who wear religious robes burn, and are ruined, Through Truth, the truthful ones merge into the True God. -----Guru Nanak, Raag Bilawal, AGGS, Page, 839-14

ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥
ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥
Mai Avar Gi-aan Na Dhi-aan Poojaa Har Naam Antar Vas Rahay, Bhaykh Bhavnee Hath Na Jaanaa Nankaa Sach Geh Rahay.

I have no other spiritual wisdom, meditation or worship; the Name of the 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

ਭੇਖ ਕਰਹਿ ਖਿੰਥਾ ਬਹੁ ਥਟੂਆ ॥
ਝੂਠੋ ਖੇਲੁ ਖੇਲੈ ਬਹੁ ਨਟੂਆ ॥
Bhaykh Karahi Khinthaa Baho Thatoo-aa, Jhootho Khayl Khaylai Baho Natoo-aa.

You wear religious robes, and your patched coat assumes many disguises. You play all sorts of false tricks, like a juggler.-----Guru Nanak, Raag Ramkali, AGGS, Page, 903-12

ਕਿਸੁ ਕਾਰਣਿ ਗ੍ਰਿਹੁ ਤਜਿਓ ਉਦਾਸੀ ॥
ਕਿਸੁ ਕਾਰਣਿ ਇਹੁ ਭੇਖੁ ਨਿਵਾਸੀ ॥
Kis Kaaran Garihu Taji-o Udaasee, Kis Kaaran Ih Bhaykh Nivaasee.

Why have you left your house and become a wandering Udaasee? Why have you adopted these religious robes?-----Guru Nanak, Raag Ramkali, AGGS, Page, 939-17

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਪਰਗਟੁ ਹੋਵੈ ਨਾਮੇ ਸੋਝੀ ਪਾਈ ॥
ਬਿਨੁ ਨਾਵੈ ਭੇਖ ਕਰਹਿ ਬਹੁਤੇਰੇ ਸਚੈ ਆਪਿ ਖੁਆਈ ॥
Naamai Hee Tay Sabh Pargat Hovai Naamay Sojhee Paa-ee, Bin Naavai Bhaykh Karahi Bahutayray Sachai Aap Khu-aa-ee.

Through the Name, everything is revealed; through the Name, understanding is obtained. Without the Name, people wear all sorts of religious robes; the True God Itself has confused them.-----Guru Nanak, Raag Ramkali, AGGS, Page, 946-14

Guru Amar Das in Raag Gauri attracts the attention of the folks to religious disguises but mind still attached to Maya and extensive use of lower instincts, advises their way out:

ਬਹੁਤੇ ਭੇਖ ਕਰੈ ਭੇਖਧਾਰੀ ॥
ਅੰਤਰਿ ਤਿਸਨਾ ਫਿਰੈ ਅਹੰਕਾਰੀ ॥
ਆਪੁ ਨ ਚੀਨੈ ਬਾਜੀ ਹਾਰੀ ॥
ਕਾਪੜ ਪਹਿਰਿ ਕਰੇ ਚਤੁਰਾਈ ॥
ਮਾਇਆ ਮੋਹਿ ਅਤਿ ਭਰਮਿ ਭੁਲਾਈ ॥
ਮਾਇਆ ਮੋਹਿ ਅਤਿ ਭਰਮਿ ਭੁਲਾਈ ॥
ਬਿਨੁ ਗੁਰ ਸੇਵੇ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥
ਬਿਨੁ ਗੁਰ ਸੇਵੇ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥
Bahutay Bhaykh Karai Bhaykh-Dhaaree, Antar Tisnaa Firai AhaNkaaree, Aap Na Cheenai Baajee Haaree, Kaaparh Pahir Karay Chaturaa-ee, Maa-i-aa Mohi At Bharam Bhulaa-ee, Bin Gur Sayvay Bahut Dukh Paa-ee.

The disguisers put on their various disguises. Desire rages within them, and they carry on egotistically. They do not understand themselves, and they lose the game of life. Putting on religious robes, they act so clever, but they are totally deluded by doubt and emotional attachment to Maya. Without serving the Guru, they suffer in terrible pain.-----Guru Amar Das, AGGS, Raag Gauri, AGGS, Page, 230-15

ਭੇਖ ਕਰਹਿ ਬਹੁ ਕਰਮ ਵਿਗੁਤੇ ਭਾਇ ਦੂਜੈ ਪਰਜ ਵਿਗੋਈ ॥
ਮੁਖਿ ਸੰਜਮ ਹਛਾ ਨ ਹੋਵਈ ਕਰਿ ਭੇਖ ਭਵੈ ਸਭ ਕੋਈ ॥
Bhaykh Karahi Baho Karam Vigutay Bhaa-ay Doojai Paraj Vigo-ee, Mukh Sanjam Hachhaa Na Hova-ee Kar Bhaykh Bhavai Sabh Ko-ee.

They wear religious robes and perform all sorts of rituals, but they are ruined; in the love of duality, their world is ruined, speaking about self-discipline, no one becomes pure; everyone walks around wearing religious robes.-----Guru Amar Das, Sloke Mahala 3, AGGS, Page, 1416- 16-18

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਾਕੇ ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ ॥
ਨਾਨਕ ਬਿਨੁ ਭਗਤੀ ਜਗੁ ਬਉਰਾਨਾ ਸਚੈ ਸਬਦਿ ਮਿਲਾਈ ॥
Parh Parh Pandit Monee Thaakay Bhaykhee Mukat Na Paa-ee, Nanak Bin Bhagtee Jag Ba-uraanaa Sachai Sabd Milaa-ee.

Reading and studying continually, the Pundits, the religious scholars, and the silent sages have grown weary; wearing religious robes, liberation is not obtained. O Nanak, without devotional worship, the world has gone insane; through the True Word of the Sabd, one meets the God.-----Guru Amar Das, Raag Asa, AGGS, Page, 440-3

ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਨੀ ਕਰਿ ਭੇਖ ਥਕੇ ਭੇਖਵਾਨੀ ॥
ਗੁਰ ਸਬਦੀ ਖੋਲਾਈਅਨ੍ਹ੍ਹਿ ਹਰਿ ਨਾਮੁ ਜਪਾਨੀ ॥
Upaa-ay Kitai Na Labhnee Kar Bhaykh Thakay Bhaykhvaanee, Gur Sabdee Kholaa-ee-aniH Har Naam Japaanee.

They cannot be found by any efforts; wearing their religious robes, the wearers have grown weary of trying. The doors are opened only by the Word of the Guru's Sabd, and then, one chant the Name of the God.-----Guru Amar Das, Raag Gujri Ki Vaar, AGGS, Page, 514-10

ਬਹੁਤੇ ਭੇਖ ਕਰਹਿ ਭੇਖਧਾਰੀ ॥
ਭਵਿ ਭਵਿ ਭਰਮਹਿ ਕਾਚੀ ਸਾਰੀ ॥
ਐਥੈ ਸੁਖੁ ਨ ਆਗੈ ਹੋਇ ॥
ਮਨਮੁਖ ਮੁਏ ਅਪਣਾ ਜਨਮੁ ਖੋਇ ॥
ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥
ਘਰ ਹੀ ਅੰਦਰਿ ਸਚੁ ਮਹਲੁ ਪਾਏ ॥੯॥
Bahutay Bhaykh Karahi Bhaykh-Dhaaree, Bhav Bhav Bharmeh Kaachee Saaree, Aithai Sukh Na Aagai Ho-ay. Manmukẖ mu▫e apṇā janam kẖo▫e.Saṯgur seve bẖaram cẖukā▫e.Gẖar hī anḏar sacẖ mahal pā▫e.

The religious fanatics wear all sorts of religious robes. They roll around and wander around, like the false dice on the board. They find no peace, here or hereafter. The self-willed waste away their lives, and die. Serving the True Guru, doubt is driven away. Deep within the home of the heart, one finds the Mansion of the True God's Presence. -----Guru Amar Das, Raag Bilawal, AGGS, Page, 842-19

ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿ ਪਰ ਘਰਿ ਭੋਜਨੁ ਕਰੇਨਿ ॥
ਉਦਰੈ ਕਾਰਣਿ ਆਪਣੇ ਬਹਲੇ ਭੇਖ ਕਰੇਨਿ ॥
ਅਭਿਆਗਤ ਸੇਈ ਨਾਨਕਾ ਜਿ ਆਤਮ ਗਉਣੁ ਕਰੇਨਿ ॥
Abhi-aagat Ayhi Na Aakhee-an Je Par Ghar Bhojan Karayn, Udrai Kaaran Aapnay Bahlay Bhaykh Karayn, Abhi-aagat Say-ee Nankaa Je Aatam Ga-on Karayn.

They are not called renunciates, who take food in the homes of others. For the sake of their bellies, they wear various religious robes. They alone are renunciates, O Nanak, who enter into their own self.-----Guru Amar Das, Raag Ramkali, AGGS, Page, 949-5

ਦੂਜੈ ਭਾਇ ਫਿਰੈ ਦੇਵਾਨੀ ॥
ਮਾਇਆ ਮੋਹਿ ਦੁਖ ਮਾਹਿ ਸਮਾਨੀ ॥
ਬਹੁਤੇ ਭੇਖ ਕਰੈ ਨਹ ਪਾਏ ਬਿਨੁ ਸਤਿਗੁਰ ਸੁਖੁ ਨ ਪਾਈ ਹੇ ॥
Doojai Bhaa-ay Firai Dayvaanee, Maa-i-aa Mohi Dukh Maahi Samaanee. Bahutay Bhaykh Karai Nah Paa-ay Bin Satgur Sukh Na Paa-ee Hay.

In the love of duality, the world wanders around insane. Immersed in love and attachment to Maya, it suffers in pain. Wearing all sorts of religious robes, God is not obtained. Without the True Guru, peace is not found.-----Guru Amar Das, Raag Maru, AGGS, Page, 1047-16

ਰਸ ਕਸ ਖਾਏ ਪਿੰਡੁ ਵਧਾਏ ॥
ਭੇਖ ਕਰੈ ਗੁਰ ਸਬਦੁ ਨ ਕਮਾਏ ॥
ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਦੁਖੁ ਭਾਰੀ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਹਾ ਹੇ ॥
Ras Kas Khaa-ay Pind VaDhaa-ay, Bhaykh Karai Gur Sabd Na Kamaa-ay, Antar Rog Mahaa Dukh Bhaaree Bistaa Maahi Samaahaa Hay.

Eating tasty delicacies, he fattens up his body. He wears religious robes, but he does not live in the Word of the Guru's Sabd. Deep with the nucleus of his being is the great disease; he suffers terrible pain and eventually sinks into the manure.-----Guru Amar Das, Raag Maru, AGGS, Page, 1058-4

ਮਨਹਠਿ ਕਰਮ ਕਰੇ ਸੋ ਛੀਜੈ ॥
ਬਹੁਤੇ ਭੇਖ ਕਰੇ ਨਹੀ ਭੀਜੈ ॥
ਬਿਖਿਆ ਰਾਤੇ ਦੁਖੁ ਕਮਾਵਹਿ ਦੁਖੇ ਦੁਖਿ ਸਮਾਇਦਾ ॥
Manhath Karam Karay So Chheejai, Bahutay Bhaykh Karay Nahee Bheejai, Bikhi-aa Raatay Dukh Kamaaveh Dukhay Dukh Samaa-idaa.

Those who act stubborn-mindedly are destroyed. Wearing all sorts of religious robes, they do not please  God. Tinged by corruption, they earn only pain; they are immersed in pain.-----Guru Amar Das, Raag Maru, AGGS, Page, 1059-6

ਭੇਖੀ ਹਾਥ ਨ ਲਧੀਆ ਸਭ ਬਧੀ ਜਮਕਾਲਿ ॥
ਨਾਨਕ ਗਲਾ ਝੂਠੀਆ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥
Bhaykhee Haath Na LaDhee-aa Sabh BaDhee Jamkaal, Nanak Galaa Jhoothee-aa Sachaa Naam Samaal.

Nothing is obtained by wearing religious robes; all will be seized by the Messenger of Death. O, Nanak, talk is false; contemplate the True Name.-----Guru Amar Das, Vaar Maru, AGGS, Page, 1089-9

ਬਹੁਤੇ ਭੇਖ ਕਰੇ ਭੇਖਧਾਰੀ ॥
ਬਿਨੁ ਸਬਦੈ ਹਉਮੈ ਕਿਨੈ ਨ ਮਾਰੀ ॥

Bahutay Bhaykh Karay Bhaykh-Dhaaree,Bin Sabdai Ha-umai Kinai Na Maaree.

Many disguise themselves with religious robes. Without the Sabd, no one has conquered egotism.-----Guru Amar Das, Raag Maru, AGGS, Page, 1067-18

ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾ ਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥
ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ ॥
Ih Jagat Mitee Kaa Putlaa Jogee Is Meh Rog Vadaa Tarisnaa Maa-i-aa, Anayk Jatan Bhaykh Karay Jogee Rog Na Jaa-ay Gavaa-i-aa.

This world is a puppet of clay, Yogi; the terrible disease, the desire for Maya is in it. Making all sorts of efforts, and wearing religious robes, Yogi, this disease cannot be cured.-----Guru Amar Das, Raag Ramkali, AGGS, Page, 909-3

ਇਕਿ ਭੇਖ ਕਰਹਿ ਫਿਰਹਿ ਅਭਿਮਾਨੀ ਤਿਨ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥
ਇਕਿ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਰਾਮ ਨਾਮੁ ਉਰਿ ਧਾਰੀ ॥
Ik Bhaykh Karahi Fireh Abhimaanee Tin Joo-ai Baajee Haaree, Ik An-din Bhagat Karahi Din Raatee Raam Naam Ur Dhaaree.

Some wear religious robes, and wander around in pride; they lose their life in the gamble. Some worship the Akal Purkh in devotion, night and day; day and night, they keep Its Name enshrined in their hearts.  -----Guru Amar Das, Raag Ramkali, AGGS, Page, 911-1

ਜੋਗੀ ਗ੍ਰਿਹੀ ਪੰਡਿਤ ਭੇਖਧਾਰੀ ॥
ਏ ਸੂਤੇ ਅਪਣੈ ਅਹੰਕਾਰੀ ॥
Jogee Garihee Pundit Bhaykh-Dhaaree, Ay Sootay Apnai AhaNkaaree.

The Yogis, the householders, the Pundits, the religious scholars, and the beggars in religious robes they are all asleep in egotism.-----Guru Amar Das, Raag Bhairo, AGGS,  Page, 1128-4

ਬਹਲੇ ਭੇਖ ਭਵਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਰੋਗੁ ਨ ਜਾਈ ॥
ਪੜਿ ਪੜਿ ਲੂਝਹਿ ਬਾਦੁ ਵਖਾਣਹਿ ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥
Bahlay Bhaykh Bhaveh Din Raatee Ha-umai Rog Na Jaa-ee, Parh Parh Loojheh Baad Vakaaneh Mil Maa-i-aa Surat Gavaa-ee.

Trying on all sorts of religious robes, they wander around day and night, but the disease of their egotism is not cured. Reading and studying, they argue and debate; attached to Maya, they lose their awareness. -----Guru Amar Das, Raag Bhairo, AGGS, Page, 1131-7

ਭੇਖ ਕਰੈ ਬਹੁਤੁ ਚਿਤੁ ਡੋਲੈ ਅੰਤਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥
ਅੰਤਰਿ ਤਿਸਾ ਭੂਖ ਅਤਿ ਬਹੁਤੀ ਭਉਕਤ ਫਿਰੈ ਦਰ ਬਾਰੁ ॥
Bhaykh Karai Bahut Chit Dolai Antar Kaam KroDh AhaNkaar, Antar Tisaa Bhookh At Bahutee Bha-ukat Firai Dar Baar.

The mortal wears various religious robes, but his consciousness is unsteady; deep within, he is filled with sexual desire, anger, and egotism. Deep within is the great thirst and immense hunger; he wanders from door to door.-----Guru Amar Das, Raag Bhairo, AGGS, Page, 1132-11

ਬਹੁ ਭੇਖ ਕਰਹਿ ਮਨਿ ਸਾਂਤਿ ਨ ਹੋਇ ॥
ਬਹੁ ਅਭਿਮਾਨਿ ਅਪਣੀ ਪਤਿ ਖੋਇ ॥
ਸੇ ਵਡਭਾਗੀ ਜਿਨ ਸਬਦੁ ਪਛਾਣਿਆ ॥

Baho Bhaykh Karahi Man SaaNt Na Ho-ay, Baho Abhimaan Apnee Pat Kho-ay, Say Vadbhaagee Jin Sabd Pachhaani-aa.

They wear all sorts of religious robes, but their minds are not at peace. In great egotism, they lose their honor, but those who realize the Word of the Sabd, are blessed by great good fortune.-----Guru Amar Das, Raag Basant, AGGS, Page, 1175-11

ਪੰਡਿਤ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਮੋਨੀ ਸਭਿ ਥਾਕੇ ਭ੍ਰਮਿ ਭੇਖ ਥਕੇ ਭੇਖਧਾਰੀ ॥
ਦੂਜੈ ਭਾਇ ਨਾਉ ਕਦੇ ਨ ਪਾਇਨਿ ਦੁਖੁ ਲਾਗਾ ਅਤਿ ਭਾਰੀ ॥
Pundit ParhH ParhH Monee Sabh Thaakay Bharam Bhaykh Thakay Bhaykh-Dhaaree. Ḏūjai bẖā▫e nā▫o kaḏe na pā▫in ḏukẖ lāgā aṯ bẖārī.

The Pundits, the religious scholars, read and study, and all the silent sages have grown weary; they have grown weary of wearing their religious robes and wandering all around. In love with duality, they never receive the Name. Held in the grasp of pain, they suffer terribly.-----Guru Amar Das, Raag Sarag, AGGS, Page, 1246-14

ਬਾਹਰਿ ਭੇਖ ਬਹੁਤੁ ਚਤੁਰਾਈ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥
ਹਉਮੈ ਬਿਆਪਿਆ ਸਬਦੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵੈ ॥
Baahar Bhaykh Bahut Chaturaa-ee Manoo-aa Dah Dis Dhaavai, Ha-umai Bi-aapi-aa Sabd Na CheenHai Fir Fir Joonee Aavai.

Outwardly, he wears religious robes and he is very clever, but his mind wanders in the ten directions. Engrossed in ego, he does not remember the Word of the Sabd; over and over again, he is reincarnated.-----Guru Ram Das, Raag Suhi, AGGS, Page, 732-9

ਕਰਿ ਭੇਖ ਨ ਪਾਈਐ ਹਰਿ ਬ੍ਰਹਮ ਜੋਗੁ ਹਰਿ ਪਾਈਐ ਸਤਸੰਗਤੀ ਉਪਦੇਸਿ ਗੁਰੂ ਗੁਰ ਸੰਤ ਜਨਾ ਖੋਲਿ ਖੋਲਿ ਕਪਾਟ ॥
Kar Bhaykh Na Paa-ee-ai Har Barahm Jog Har Paa-ee-ai Satsangtee Updays Guroo Gur Sant Janaa Khol Khol Kapaat.

Yoga - Union with God - is not obtained by wearing religious robes; God is found in the True Congregation and the Guru's Teachings. The humble Saints throw the doors wide open.-----Guru Ram Das, Raag Kanrha, AGGS, Page, 1297-10

ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ ॥
ਤਿਲਕੁ ਕਢਹਿ ਇਸਨਾਨੁ ਕਰਿ ਔਤਰ ਕਾਲੇਖੌ ॥
ਭੇਖੀ ਪ੍ਰਭੂ ਨ ਲਭਈ ਵਿਣੁ ਸਚੀ ਸਿਖੰ ॥
ਬਾਹਰ ਭੇਖਿ ਨ ਪਾਈਐ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥
Khat Darsan Bharamtay Fireh Nah Milee-ai BhaykhaN,Tilak Kadheh Isnaan Kar Antar KaalaykhaN, Bhaykhee Parabhoo Na Labh-ee Vin Sachee SikhaN, Baahar Bhaykh Na Paa-ee-ai Parabh Antarjaamee.

The followers of the six orders wander and roam around wearing religious robes, but they do not meet God. They apply ceremonial marks to their foreheads and take cleansing baths, but they are blackened within. They wear religious robes, but without the True Teachings, God is not found. By wearing religious robes outwardly, God, the Inner-knower is not found.-----Guru Arjun, Dakhnay Mahala 5t, AGGS, Page, 1099-1, 2, 7

ਅਨਿਕ ਭੇਖ ਅਰੁ ਙਿਆਨ ਧਿਆਨ ਮਨਹਠਿ ਮਿਲਿਅਉ ਨ ਕੋਇ ॥
ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਭਗਤੁ ਙਿਆਨੀ ਸੋਇ ॥
Anik Bhaykh Ar Nyi-aan Dhi-aan Manhath Mili-a-o Na Ko-ay, Kaho Nanak Kirpaa Bha-ee Bhagat Nyi-aanee So-ay.

By all sorts of religious robes, knowledge, meditation, and stubborn-mindedness, no one has ever met God. Says Nanak, those upon whom God showers Its Mercy, are devotees of spiritual wisdom.-----Guru Arjun, Raag Gauri, AGGS, Page, 251-4

ਬਾਹਰਿ ਭੇਖ ਅੰਤਰਿ ਮਲੁ ਮਾਇਆ ॥
ਛਪਸਿ ਨਾਹਿ ਕਛੁ ਕਰੈ ਛਪਾਇਆ ॥
ਬਾਹਰਿ ਗਿਆਨ ਧਿਆਨ ਇਸਨਾਨ ॥
ਅੰਤਰਿ ਬਿਆਪੈ ਲੋਭੁ ਸੁਆਨੁ ॥
Baahar Bhaykh Antar Mal Maa-i-aa, Chhapas Naahi Kachh Karai Chhapaa-i-aa, Baahar Gi-aan Dhi-aan Isnaan, Antar Bi-aapai Lobh Su-aan.

Outwardly, they wear religious robes, but within is the filth of Maya. They cannot conceal this, no matter how hard they try. Outwardly, they display knowledge, meditation, and purification, but within clings the dog of greed.-----Guru Arjun, Raag Gauri, AGGS, Page, 267-11

People copy the worship by others without understanding:

ਬਾਹਰਿ ਭੇਖ ਕਰਹਿ ਘਨੇਰੇ ॥
ਅੰਤਰਿ ਬਿਖਿਆ ਉਤਰੀ ਘੇਰੇ ॥
Baahar Bhaykh Karahi Ghanayray, Antar Bikhi-aa Utree Ghayray.

Outwardly, they wear various religious robes, but within, they are enveloped by poison.-----Guru Arjun, Raag, AGGS, Page, 372-17

ਕਰਤ ਫਿਰੇ ਬਨ ਭੇਖ ਮੋਹਨ ਰਹਤ ਨਿਰਾਰ ॥
ਕਥਨ ਸੁਨਾਵਨ ਗੀਤ ਨੀਕੇ ਗਾਵਨ ਮਨ ਮਹਿ ਧਰਤੇ ਗਾਰ ॥
Karat Firay Ban Bhaykh Mohan Rahat Niraar, Kathan Sunaavan Geet Neekay Gaavan Man Meh Dhartay Gaar.

Some wander around 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.-----Guru Arjun, Raag, AGGS, Page, 534-12

ਭੇਖ ਦਿਖਾਵੈ ਸਚੁ ਨ ਕਮਾਵੈ ॥
ਕਹਤੋ ਮਹਲੀ ਨਿਕਟਿ ਨ ਆਵੈ ॥
Bhaykh Dikhaavai Sach Na Kamaavai, Kahto Mahlee Nikat Na Aavai.

He wears religious robes, but he does not practice Truth. He says that he has found the Mansion of the God's Presence, but he cannot even get near it.-----Guru Arjun, Raag Suhi, AGGS, Page, 738-12

ਕਿਨਹੀ ਸਿਧ ਬਹੁ ਚੇਟਕ ਲਾਏ ॥
ਕਿਨਹੀ ਭੇਖ ਬਹੁ ਥਾਟ ਬਨਾਏ ॥
Kinhee SiDh Baho Chaytak Laa-ay,Kinhee Bhaykh Baho Thaat Banaa-ay.

Some work spells using the miraculous spiritual powers of the Siddhas. Some wear various religious robes and establish their authority.-----Guru Arjun, Raag Ramkali, AGGS, Page, 913-4

ਬਰਤ ਨੇਮ ਕਰਮ ਖਟ ਕੀਨੇ ਬਾਹਰਿ ਭੇਖ ਦਿਖਾਵਾ ॥
ਗੀਤ ਨਾਦ ਮੁਖਿ ਰਾਗ ਅਲਾਪੇ ਮਨਿ ਨਹੀ ਹਰਿ ਹਰਿ ਗਾਵਾ ॥
Barat Naym Karam Khat Keenay Baahar Bhaykh Dikhaavaa, Geet Naad Mukh Raag Alaapay Man Nahee Har Har Gaavaa.

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, Waheguru.-----Guru Arjun, Raag Maru, AGGS, Page, 1003-5

ਚੇਤਿ ਮਨ ਮਹਿ ਤਜਿ ਸਿਆਣਪ ਛੋਡਿ ਸਗਲੇ ਭੇਖ ॥
ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਸਦਾ ਨਾਨਕ ਤਰੇ ਕਈ ਅਨੇਕ ॥
Chayt Man Meh Taj Si-aanap Chhod Saglay Bhaykh, Simar Har Har Sadaa Nanak Taray Ka-ee Anayk.

Remember One God in your mind, renounce your clever tricks, and give up all your religious robes. Meditating in remembrance forever on God, Waheguru, O Nanak, countless beings have been saved. -----Guru Arjun, Raag Maru, AGGS, Page, 1007-9

ਬਨਿਤਾ ਛੋਡਿ ਬਦ ਨਦਰਿ ਪਰ ਨਾਰੀ ॥
ਵੇਸਿ ਨ ਪਾਈਐ ਮਹਾ ਦੁਖਿਆਰੀ ॥
Banitaa Chhod Bad Nadar Par Naaree,Vays Na Paa-ee-ai Mahaa Dukhi-aaree.

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 Arjun, Raag Parbhati, AGGS, Page, 1348-8

ਹਰਿ ਕੀਰਤਨੁ ਗੁਰਮੁਖਿ ਜੋ ਸੁਨਤੇ ॥
ਵਰਨ ਚਿਹਨ ਸਗਲਹ ਤੇ ਰਹਤਾ ॥
ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਰਮੁਖਿ ਜੋ ਕਹਤਾ ॥
Har Keertan Gurmukh Jo Suntay, Varan Chihan Saglah Tay Rahtaa, Nanak Har Har Gurmukh Jo Kahtaa.

Who, as Guru oriented, listen to the singing of the God's Praises, raises above all social classes and status symbols, O Nanak; one becomes Guru oriented and chants Its Name, Waheguru.-----Guru Arjun, Raag Gauri, AGGS, Page, 259-19

ਚਕ੍ਰ ਕਰਮ ਤਿਲਕ ਖਾਟੰਗਾ ॥
ਦਰਸਨੁ ਭੇਟੇ ਬਿਨੁ ਸਤਸੰਗਾ ॥
ਹਠਿ ਨਿਗ੍ਰਹਿ ਅਤਿ ਰਹਤ ਬਿਟੰਗਾ ॥
ਹਠਿ ਨਿਗ੍ਰਹਿ ਅਤਿ ਰਹਤ ਬਿਟੰਗਾ ॥
ਹਉ ਰੋਗੁ ਬਿਆਪੈ ਚੁਕੈ ਨ ਭੰਗਾ ॥
ਕਾਮ ਕ੍ਰੋਧ ਅਤਿ ਤ੍ਰਿਸਨ ਜਰੰਗਾ ॥
ਸੋ ਮੁਕਤੁ ਨਾਨਕ ਜਿਸੁ ਸਤਿਗੁਰੁ ਚੰਗਾ ॥
Chakar Karam Tilak Khaatangaa, Darsan Bhaytay Bin Satsangaa, Hath Nigrahi At Rahat Bitangaa, Ha-o Rog Bi-aapai Chukai Na Bhangaa, Kaam KroDh At Tarisan Jarangaa, So Mukat Nanak Jis Satgur Changa.

They apply religious symbols to their bodies and ceremonial marks to their limbs. They read through the Scriptures (Shastras), but they do not join the True Congregation. They stubbornly practice ritualistic postures, standing on their heads. They are afflicted with the disease of egotism, and their faults are not covered up. They burn in the fire of sexual frustration, unresolved anger, and compulsive desire. He alone is liberated, O Nanak, whose True Guru is Good.-----Guru Arjun, Raag Kanrha, AGGS, Page, 1305-6

ਹਰਿ ਕੇ ਨਾਮ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਲਾਗੀ ਅਨਿਕ ਭੇਖ ਬਹੁ ਜੋਰੀ ॥
ਤੂਟਤ ਬਾਰ ਨ ਲਾਗੈ ਤਾ ਕਉ ਜਿਉ ਗਾਗਰਿ ਜਲ ਫੋਰੀ ॥
Har Kay Naam Si-o pareet Na Laagee Anik Bhaykh Baho Joree, Tootat Baar Na Laagai Taa Ka-o Ji-o Gaagar Jal Foree.

He does not embrace a love for the Name of  God; he is totally attached to various religious robes. His attachments are shattered in an instant; when the pitcher is broken, the water runs out.-----Guru Arjun, Raag Sarag, AGGS, Page, 1222-13

ਕਬੀਰ ਪਾਹਨੁ ਪਰਮੇਸੁਰੁ ਕੀਆ ਪੂਜੈ ਸਭੁ ਸੰਸਾਰੁ ॥
ਦੇਖਾ ਦੇਖੀ ਸ੍ਵਾਂਗੁ ਧਰਿ ਭੂਲੇ ਭਟਕਾ ਖਾਹਿ ॥
Kabir Paahan Parmaysur Kee-aa Poojai Sabh Sansaar, Daykhaa Daykhee SavaaNg Dhar Bhoolay Bhatkaa Khaahi.

Kabir, someone sets up a stone idol and the entire world worships it as God. They look at one another and wear religious robes, but they are deluded and lost.-----Kabir, Sloke #135, AGGS, Page, 1371-14

ਮੈਲੇ ਸਿਵ ਸੰਕਰਾ ਮਹੇਸ ॥
ਮੈਲੇ ਸਿਧ ਸਾਧਿਕ ਅਰੁ ਭੇਖ ॥
Mailay Siv Sankraa Mahays, Mailay SiDh SaaDhik Ar Bhaykh.

Shiva, Shankar, and Mahesh are polluted. The Siddhas, seekers and strivers, and those who wear religious robes, are polluted.-----Kabir, Raag Bhairo, AGGS, Page, 1158-6

ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥

ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥
Maathay Tilak Hath Maalaa BaanaaN, Logan Raam Khil-a-unaa JaanaaN.

Some apply ceremonial marks to their foreheads, hold rosaries in their hands, and wear religious robes. Some people think that God is a play-thing. -----Kabir, Raag Bhairo, AGGS, Page, 1158-15

All the above hymns of Sabd Guru, are self-explanatory and none has been taken out of context clearly demonstrate that Sikh symbols and dress code is equivalent to other faiths’ symbols. Sikh Gurus, if present today will advise similarly about the religious dress and other symbols being materialistic and will degrade the spiritual to carnal and will advise that the symbols should be replaced by compassion, contentment, Truth, Faith, and Courage, with humility and altruism thus stressing on internal piety rather than the egotistical external material political identity. Thus hatred of the non-baptized Sikhs ceases not with hatred but with love, which is the eternal law.

Conclusion:

A true and clear perception of the purpose of life is towards realizing that purpose for which we have been given a human birth. It is also of great importance to know that we have to work intelligently towards that goal of perfecting ourselves with spiritual wisdom contained in Sabd Guru.

No external icon, symbol, religious dress, bought Akhand Path, 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. These deceitful situations are not a check that you can draw on the bank of God, whenever you are hard put to meet your needs. It is the sincerity and absolute honesty that are of prime importance to progress in spirituality. The moment you believe they have any powers or merit of their own, you believe in magic, you are being idolatrous, and you are breaking the teachings of your faith. All the false values in life are really the cause of stress in life causing diseases in the organism and lose their hold on the mind, which should be free to dwell in bliss, health, and peace under the guidance of the teachings as outlined in Sabd Guru.