Revelatory Nature
Guru Nanak (1469-1539 CE) claimed a direct encounter with Ultimate Reality and claimed to teach the Truth exactly as1 it was revealed to him by God1. He also asserted that what he had to say was relevant for the entire humankind. He believed that the purpose of his ministry was to bring everyone together in God - a valuable asset in a world torn apart by mutual strife. He travelled to the religious centres of most of the known world to interact with other faiths and to share his Truth. That is exactly what we are doing here today. A detailed examination of the alternate and distinct world view revealed to the Guru is ample evidence of his unifying mission. The ideal is reaffirmed by his concept of God, by the depiction of God’s love and concern for creation, by the human being’s spiritual duty to live according to His Will and to become its champions in the world.
Concept of One God
Guru’s God is One, is the Final Cause, and is the common God of the entire creation. There is none other than Him4. He is all love. He is an absolute sovereign without a rival5. He is both ‘transcendental and immanent. You inhere in all beings, in water, on land in the atmosphere, or wherever else, You inhere in them all’6 To emphasise the oneness of God, Guru Granth opens with the numeral “1” which is placed before the first letter of the Gurumukhi alphabet to make ‘Ik-onkaar’ unambiguously meaning, ‘One Absolute Reality.’ In the opening verse, the Guru describes the attributes of God, which according to his theology, form the basis of the human ethical value system and virtues for He is the source of all values.
Attributes of God: The equalising effect
He is described as ‘Ever existent (True) Consciousness (name), the Creator Person, without fear, without enmity, the never dying entity, the never-born one, self-effulgent and knowable only by His own grace.’ In the first composition, ‘Japu’ the Sikh Morning Prayer with which the scripture commences, the first attribute is emphasised, ‘True in the beginning, true throughout time, is True and shall ever be True’7. The Guru thus points to a timeless Reality which is self-revealing, self established and self-naming8 dependent upon none to introduce it to its creation. Guru’s God is Himself the Teacher. ‘He himself speaks and is Himself the listener. He is Himself one and Himself the expanded form (creation)’9. Everyone is on an equal footing with such a God. The Guru claims no special equation with God and no power to intercede on behalf of anyone. None may have an exclusive pact with Him, for He is the only God common to all10. He has no chosen people and there is none who is permanently or even primarily bad or tainted by sin11. He is not impressed by formal declaration of faith, neither by the recommendation of another12. Purity of life is the key. He delivers ‘true justice’ based on one’s deeds. No rival (Satan, devil, maya or mara) vying for human allegiance, exists in the Guru’s reckoning. He believes in the innate goodness of all beings13. “—Bias for man-made ethical systems has been dropped in the hymns of” Guru Granth14. The Guru excludes no one from His mercy. It is thus that he made a conscious bid to put individual humans in direct touch with Ultimate Spiritual Reality, ignoring geographic, racial, linguistic colour, caste barriers and defying religious ones. Could there be better news for those who support pluralism in faith?
All faiths equally valid
The answer is yes. Guru Granth clearly initiates the doctrine of the equal validity of all faiths. The third Nanak earnestly prays ‘save them from whatever door they approach You. Have mercy, save the world on fire.’ The fourth Nanak continues in the same vein, ‘take care of all beings -let the corn be in plenty - rid them all of pain and poverty, comfort the world’15.
God’ sex
Adding another dimension to his universal and equalising approach, the benign Guru reveals an aspect of Reality, which ensures absolute equality of status for half the human race consisting of women. He says of God that He ‘Himself is man and Himself the woman’16. Elsewhere he states, ‘it cannot be ascertained whether God is a Female or a Male’17. His successor Gurus refer to God both as ‘Father and again Mother as well’18. Often the gender indicator is ignored while addressing God. We also have a statement of a perceptive bard to the same effect entered in the concluding pages of the Guru Granth. This revealed truth forms perhaps the most potent basis for establishing the equality of sexes in relation to Ultimate Reality. Guru Nanak’s most meaningful comment about women is his lament that she ‘who bears the best of humans’ should be condemned as bad. He is referring to certain systems which denigrated her as an untouchable, a seductress, a ‘female serpent’ and a ‘doorway to hell’ in spiritual reckoning. Had the Guru had his way, millions of them would not have perished at the stake as they did in the 15th, 16th and 17th centuries in Europe.
Divine concern for human welfare
Unfolding further the implication of God being love, the Guru Granth describes in great detail that God, the Father and Mother takes deep interest in the created and ‘provides succour to all humans as one would to one’s children.’ Besides father and mother, God is perceived as a ‘friend’ and a ‘brother’19. He is interested in human welfare as a father is interested in a child or as a dear friend is interested in one’s friend. His desire is to see no one in distress20.
God’s Will
God is perceived to be so concerned about human beings that He does not want them to ‘experience fear’ or to ‘suffer even a moment of anxiety.’ The ‘world is created by Him and he also looks after it’21. He protects it here and in the hereafter22. This is His Will. It is the most pivotal concept mentioned in the Guru Granth and has been understood as the ‘divine imperative’ or ‘God’s cosmic order.’ It is universal and brooks no exceptions.
Human birth a rare opportunity
The prevalent reality however is that the world is full of tension, mutual strife and exploitation leading to poverty, to war and misery. In the Guru’s opinion, the evil causing so much misery is born in the mind of a ‘self-oriented person’ (manmukh, an egoist) who has succumbed to the five faults (passions and cravings) in human nature. Should such a person assume religious garbs in a bid to escape, it cannot be done because such a person is a pretender and is not religious at heart23. Such a person wails in pain all his life for want of exercising the discerning intellect24. The compassionate Lord views this as a great tragedy worth averting. For him this world is an ideal ‘place for spiritual development’ and a person comes to it to earn spiritual merit25. Human birth is a rare opportunity for salvation26. The ones who don’t use it are condemned to cast away a valuable ruby for the sake of mere glass. Among the most powerful lines in the Guru Granth are those in which the Guru reminds people of their destiny and of how they are wasting themselves for inconsequential material gains27.
The way out for the individual
First part of the Guru’s solution to the human predicament is the creation of God-oriented individuals, with altruism as an essential nature. This implies getting rid of the ego and the attendant evils like ‘indulgence, anger, greed, excessive attachment and arrogance.’ These are the five universal deceivers, the road-blocks to spiritual fulfilment. The Guru straightaway rejects total renunciation as the answer28. He recommends a middle path of living life fully but under reasonable restraint. ‘One must live in the dirt without being soiled by it’ just as a duck remains in water but is not wetted29. Initially this involves a two-fold effort. One needs to decontaminate oneself just as a vessel has to be rubbed clean and purified before venturing out to fetch milk30. Indication is that purity of life is the pre-condition of ethical and spiritual progress. Under the guidance of a worthy teacher this can be completely successfull31. This is followed by the process of cultivated and conscious imbibing of the values which are the attributes of the Supreme Reality. The seeker must progressively draw nearer to God by persistent striving to serve others, constant remembrance of His name and by contemplation upon His attributes. ‘A person can be fulfilled only if merger with the One, whose attributes are recited, is complete’32. It is complete submission of ones ego to the divine imperative.
The second step
The ‘wall of deception’ is removed for good and one merges into Reality33. The Guru describes the situation as one of dying to the world and of taking new birth in God. His formula for ‘eternal inner peace’ is to ‘always bear God in mind,’ to ‘die as described in the Word and to then live. This is salvation’34. It is not, however, the end. To complete the process, serving the world must be made the primary purpose of life35. Like individual character, human behaviour has to be reconstructed on the foundations of God’s attributes.
The purity of thought and deed coupled with virtuous and ethical living brings one nearest to the last phase of spiritual development. Self conquest is symbolised by offering of the head, which means complete identification with the will of God. Ridding himself of individual prejudices, the seeker is ready to serve humanity36 lovingly and in an eternal blissful equipoise. That is, the seeker is fully prepared to execute God’s will in this world. The final release is but a step away37. In accordance with the doctrine of the worshipper assuming the form of the worshipped, the person has lifted himself to divinity by his boot-strings. A human’s relationship with God is now the same as of a wave with the ocean. Dross is so completely transformed that the human form itself is now misleading38.
The wider field
The most meaningful task of social transformation still remains. The entire preparation has been done with this end in view. The society’s suffering is due to the aggressive instincts of individuals who impose injustice upon it. It is to be rendered conducive to promoting freedom of worship, equality, social and economic justice. The method is to rid it of tension, the underlying fear which is its first cause. By spiritual discipline the human psyche has already been trained to sustain the new values. A believer in religion, a spiritually awakened person must refuse to remain neutral in this ongoing strife and must identify with the victims of arrogance and oppression39.
The malady
Resistance appears to be inevitable. Learned sociologists like Max Weber ascribe all social ills to human inequality and aggression. It has been inferred that an apparatus of domination and coercion is basic to all political institutions and that the ultimate sanction for social order is armed might. This status quo favours the megalomaniac, the well entrenched exploiter, self-seeker who would live on another’s earning and would, (using George Orwell’s phrase), demand to be projected as ‘more equal.’ On the other hand, religions based on “mystically oriented temper of brotherly love,” or indeed on any ethical system at all, must experience tension with a state apparatus so constituted40.
The primary concern
How to act in the situation is the primary concern of Guru’s theology. Salvation for the Guru is synonymous with social redemption. He aims at constructing a new well organised society with God-oriented individuals as instruments of His Will. His Will (hukam) must prevail for He, after all, is the only sovereign, the ‘king of kings’41. Socio-political ills can be eradicated only by rendering the society conducive to right goals set under the guidance of God-inspired love for His creation. To transmute that state of human psyche into permanent institutions responsible for maintaining the society in a healthy, tension-free state, is his basic social, economic and political concern. Towards that end there are no short cuts and no price is too heavy to pay. Guru portrays God Himself as the ‘destroyer of evil’42. This is the function the God-oriented are expected to perform.
A collective enlightened action by the God-oriented is deemed necessary. Hence is issued the Guru’s call to individuals who wish to play ‘the game of love.’ He invites them to come to him in the full knowledge that courting martyrdom may become necessary. Humble desire to serve all is the motivation leading to complete spiritual fulfilment43. He also states that ‘if the cause is acceptable to God, it is worth dying for’44. Puran Singh a perceptive poet and a philosopher portrays it like this, “Death in His Name offers the cup of sweet Companionship with Him through an intense ecstasy”45. No matter what the consequences are, it is a responsibility which cannot be shirked. It is an expression of spirituality which cannot be denied to the self. This is the grand culmination, the supreme test of commitment to Truth. Two Gurus and an infinite number of their followers have themselves tread this path to the very end.
Two other compositions need to be examined to complete the narration. First one consists of the four Babarvani verses of Guru Nanak. They were revealed on the occasion of Babur’s invasion of Hindustan. In these he initiates several politically potent principles of revolutionary dimension. He denies the divine right of kings to govern. These verses “suggest a serious concern of the author with politics. This concern was intimately connected with deeper concern for salvation. - moral commitment is given a clear primacy over - political obligations. -this attitude was capable of resulting in revolt--”46. This is the manifestation that these principles have had in subsequent history.
From the above discussion it may be inferred that the Guru’s solution envisages a just society. It is one in which the human spirit is truly free to worship according to its lights, to lead life according to its cultural traits, to live without coercion of any kind, is guarded against the wolf at the door and is guaranteed reasonable security. In a unique, distinct passage, Guru Arjan the Fifth Nanak, the compiler of the Guru Granth, has clearly defined the situation. He indicates how inspired people have fashioned themselves into the basic building blocks for a just society. Self discipline, ‘Guru’s guidance and God’s mercy have all combined to produce champion(s) of God. After blessing his knight He sits back to watch his victorious performance47. The champion will dance this last dance and be delivered for ever. Humankind is delivered of fear. The reign of humility is to begin and it is His decree that none shall henceforth intimidate another. Everyone shall live now in happiness and peace.’ This composition is comprehensive and expressive. It delineates the stuff of which the champion is made and for what the Guru’s discipline has prepared him. The Guru unfolds his vision of how the difficulty of transforming society can be surmounted through the agency, leadership and physical striving of people such as the one described as God’s champion. It is a single composition which takes the closest look at all the implications of the Guru’s thesis elaborated in the scripture48.
It is also the most optimistic note of the Guru Granth. The process has been launched in the final shape. A sufficient number of highly motivated people forming a distinct social group have taken up the responsibility of establishing a just society. God’s intervention in human history is underway. The revolution is on and is inviting participants inspired by idealism to serve His creation.
Conclusion:
The appeal of Guru Granth Sahib is universal. It addresses human beings as men and women and not as devotees, followers, ‘flock,’ or ‘believers.’ No human is alien or ‘the other’ for it, since God is the common Father or Mother equally of all. The way to salvation necessitates individual ethical and spiritual progress. All human values correspond to God’s attributes and are cherished as virtues. The first step to salvation constitutes the cleaning of the self of vices and the imbibing of divine values. The process is near culmination with a person becoming indistinguishable from God. Guru Granth further seeks to organise a society of the God-oriented with love as the main cohesive force. This constitutes His own instrument for intervening in history.
The group so formed is to implement God’s hukam or law that aims at establishing a universal coercion free, non-exploitative society. All its members must follow the Guru’s celebrated trilogy of values. Firstly, they must sustain themselves by non-exploitative labour, (kirat karna). Secondly, they must live constantly in the glow of His will (naam japna), and must share the fruits of their labour with others (wand chhakna). It is a perfect formula for the establishment of the True Sovereign’s rule on earth. Reason and persuasion is the primary tool to be used for the purpose, but force is not ruled out. It includes assuming and wielding political power by the God-oriented. That is the culmination of the mission.
The infinitely compassionate Guru’s universal humanism is a sure guide. It tells us how to establish peace, harmony, contentment, social, political and economic justice. The Guru has charted ‘a royal road’ (a gadi rah) for all to tread irrespective of the religion they subscribe to. It is a highway on which vehicles of all shapes, sizes and brands ply and reach their destination. The fifth Guru, the complier of the scripture, draws humankind’s attention to this ecumenical aspect of Nanak’s path in the stirring words: ‘Listen, listen O! holy men! my brothers, the people, the Guru emphatically proclaims that, if you desire to enjoy everlasting peace and equanimity of the soul, act according to the Guru’s instructions’49. The Guru today is the Word embodied in Guru Granth Sahib. For the purpose of the present undertaking it preaches integrated whole life in harmony with His Will which is synonymous for the universal good.
Sikh history answers the question; ‘how practical is it eventually?’ The Gurus themselves carried out an elaborate experiment. Each Guru built an urban centre as a focal point for the community of persons who adopted the idea. These grew into what historians have called, a ‘state within a state’ and an ‘embryonic state.’ In due course it challenged and prevailed upon the most established and the most strangulating despotism of all times.
Notes
(With an exception or two all translations are from Manmohan Singh, Sri Guru Granth Sahib, Shiromani Gurdwara Prabandhak Committee, Amritsar, (1969), and Gopal Singh, Sri Guru Granth Sahib, (mainly vol. iv), Gurdas Kapur & Sons Private Limited, Delhi, 1964).
The ‘respected teacher, the Book’ is a very rough translation of the nomenclature of the (Sikh) scripture known as Guru Granth Sahib. It is a duly anointed successor Guru. Theologically it is the embodiment (record) of the ‘light’ or the enlightenment spread by the ten Gurus although it contains the Word of God as revealed to the ninth and the first five Gurus only. Besides, as is well known, it contains the verses of about two dozen holy persons of known piety and having a distinct following as holy persons. They include such diverse persons as Shaikh Farid a devout Muslim to very orthodox Vaishnav Hindu saints, some saints belonging to the so called low castes who do not get even a nod of acceptance from the upper-caste people to this day, and some bards. Besides giving its own nomenclature to Ultimate Reality, the Guru Granth freely uses the Hindu and Muslim scriptural names of God. In its opinion, salvation and spiritual elevation is available without any reservation, to all who strive. It is meant as a non-denominational record of revelation relevant to all human beings regardless of their religious affiliations. Therefore, in figurative language often used in the east to represent mystic truths, it has been likened to a ‘royal road’ (gadi rah) to salvation and a ‘ship for crossing over the ocean of life in the dark age,’ that is our times. In India Guru Granth Sahib is a juristic person according to law. To followers it represents ‘the teacher’ and is also the symbol of Divine Sovereignty. So it is revered as a sovereign as well as a preceptor.
Note :
2. eyhu aKru iqin afiKaf ijin jgqu sBu Aupfieaf] Gauri ki Vaar M4 GG 306 This Word is uttered by Him, who has created the whole world; jYsI mY afvY Ksm kI bfxI qYsVf krI igafnu vy lflo] Tilang M1, GG 722 As the word of the Lord comes to me, so do I utter, O Lalo; hAu afphu boil n jfxdf mY kihaf sBu hukmfA jIAu] Suhi M5 GG 763 By myself I know not how to speak. I utter all that is the command of my Lord.
3. nfnk siqguru aYsf jfxIaY jo sBsY ley imlfie jIAu] Srirag M1 GG 72 Nanak, deem that such is the True Guru who unites all with the Lord. nfnk siqguru aYsf jfxIaY jo sBsY ley imlfie jIAu] Srirag M1 GG 72 Nanak, deem that such is the True Guru who unites all with the Lord.
4. krx kfrx sBnf kf eyko avru n dUjf koeI] Dhanasri M3 GG 666 The one Lord is the cause of all the causes and there is not any other second; imil sKIaf puCih khu kMq nIsfxI] ris pRym BrI kCu boil n jfxI] Asa M5 GG 459. My mates meet me and say “tell us the distinctive sign of thy Spouse. I was so filled with the elixir of His love, that I could not say anything.
5. krx kfrx smrQ apfrf avru nfhI ry koeI] Asa M5 GG 380 Thou art the Doer of deeds, Omnipotent and Infinite. Without Thee, O Lord, there is not another; krx kfrx smrQ apfrf avru nfhI ry koeI] Gauri Sukhmani M5 GG 276 The Lord alone is the Doer of deeds, there is no other than He.
6. srb joiq qyrI psir rhI] jh jh dyKf qh nrhrI]1] Ramkali M1 GG 876. Thine Light, O Lord is pervading all. Wherever I see there I see the Man-lion, my Lord ; srgun inrgun inrMkfr suMn smfDI afip] Gauri Sukhmani M5 Slok (Ashatpadi 21)-GG 290. The Formless Lord is Himself related and absolute. He Himself is in primordial trance; jyqy jIa jMq jil Qil mhIail jqR kqR qU srb jIaf] Bhairo M1 GG 1127 As many as are the creatures and living beings in the ocean, land, underworld and sky or whosesoever they are; amongst them all, You O Lord, are contained; ppY pfiqsfhu prmysru vyKx kAu prpMcu kIaf] dyKY bUJY sBu ikCu jfxY aSqir bfhir riv rihaf]24] Rag Asa M1 GG 433. The Transcendent Lord our King, has made the world to be hold. He, sees, understands and knows everything. Within and without He is pervading. MS
7. afid scu jugfid scu] hY BI scu nfnk hosI BI scu]1] M1 GG 1True in the Prime, True in the beginning of ages, True is even now and True He, verily, shall be, O Nanak!
8. afpInéY afpu sfijE afpInéY ricE nfAu] Asa M1 463 The Lord, of Himself created His-own-self and assumed He Himself the Name; afpih bfp afp hI mfieE] Gauri Bawanakhari M5 GG 250 He is His own father, His own Mother.
9. afip kQY afip sunnYhfru] afpih eyku afip ibsQfru] jf iqsu BfvY qf isRsit Aupfey] afpnY BfxY ley smfey] qum qy iBMn nhI ikCu hoie] afpn sUiq sBu jgqu proie] Gauri Sukhmani Ashtpadi 22 M5 GG 292. He Himself is the speaker and Himself the listener. He Himself is One and Himself many. When it pleases Him, He creates the world. By His pleasure, He absorbs it in Himself. Without You nothing can be done. On Thy string Thou hast strung the whole world; bUJY dyKY krY ibbyk] afpih eyk afpih anyk] mrY n ibnsY afvY n jfie] nfnk sd hI rihaf smfie]6] Gauri Sukhmani M5, GG 279. He understands, beholds and exercises judgment. He Himself is one and Himself many. Nanak, He ever remains diffused among all. MS
10. ijs qy KflI koeI nfhI aYsf pRBU hmfrf] Suhi M5 GG 778. Such is my Lord, bereft of whom there is not anyone.
11. mSdf iks no afKIaY jF sBnf sfihbu eyku] M2 GG1238. ‘Whom should we call bad, when all have One and the same Lord?’; Hindu Vaishnavas (Ramanuj) considered women and sudras to be ‘born in sin’ and therefore did not admit them to Vaishnavism. S. Jaiswal, Origin and Development of Vaishnavism, pp. 115-118, 212. There is also the concept of original sin; imT bolVf jI hir sjxu suafmI morf] hAu sMmil QkI jI Ehu kdy n bolY kAurf] kAuVf boil n jfnY pUrn BgvfnY aAugxu ko n icqfry] piqq pfvnu hir ibrdu sdfey ieku iqlu nhI BMnY Gfly] Gt Gt vfsI srb invfsI nyrY hI qy nyrf] nfnk dfsu sdf srxfgiq hir aSimRq sjxu myrf]1] Rag Suhi M5, GG 784. Reverend God, who is my Friend and my Master speaks sweetly. I have grown weary of trying Him, but he speaks not harshly ever. The perfect Lord who thinks not of my demerits, knows not the bitter word. To purify the sinners is said to be the creed of my God. He ignores not even an iota of man’s service. He dwells in all the hearts, He is pervading everywhere and He is the nearest of the near. Slave Nanak ever seeks the Lord’s refuge. He, the Lord is his Nectar-sweet Friend (MS); “What our reason pronounces bad not as regards the order and laws of universal nature, but only as regards the laws of our own nature taken separately—as for the terms good and bad they indicate nothing positive considered in themselves- -.” -Spinoza.
12. There is no alternative to leading a virtuous life. Guru emphatically refutes a prophet’s power to intercede on behalf of a follower or the efficacy of a verbal formula of commitment to see one through. sBnf kf dir lyKf hoie] krxI bfJhu qrY n koie] Ramkali Var M1, 952. All mortals’ accounts a taken in the Lord’s court; mSdf cMgf afpxf afpy hI kIqf pfvxf] Asa M 1, GG 471. Man himself obtains the fruit of his bad and good deeds; jyhf bIjY so luxY] Majh M 5, GG 134. As a man sows so does he reap.
13. burf nhI sBu Blf hI hY ry] Kanra M5 GG 1302. He finds no evil in no one, but good alone (G.S); imT bolVf jI hir sjxu suafmI morf] hAu sMmil QkI jI Ehu kdy n bolY kAurf] kAuVf boil n jfnY pUrn BgvfnY aAugxu ko n icqfry] piqq pfvnu hir ibrdu sdfey ieku iqlu nhI BMnY Gfly] Gt Gt vfsI srb invfsI nyrY hI qy nyrf] nfnk dfsu sdf srxfgiq hir aSimRq sjxu myrf]1] Rag Suhi M5, GG 784. Reverend God, who is my Friend and my Master speaks sweetly. I have grown weary of trying Him, but he speaks not harshly ever. The perfect Lord who thinks not of my demerits, knows not the bitter word. To purify the sinners is said to be the creed of my God. He ignores not even an iota of man’s service. He dwells in all the hearts, He is pervading everywhere and He is the nearest of the near. Slave Nanak ever seeks the Lord’s refuge. He, the Lord is his Nectar-sweet Friend (MS); “Spinoza therefore sweeps aside all such questions as ‘How God comes to permit the existence of sin,’ by simply saying there is no such thing as sin- -” Sir H. Cunynghame, Short Talk Upon Philosophy, Constable & Company Limited, London, 1923, 109.
14. Puran Singh, The Spirit Born People, 13.
15. jgqu jlµdf riK lY afpxI ikrpf Dfir] ijqu duafrY AubrY iqqY lYhu Aubfir] Bilawal Var Slok M3 GG 853. O Lord, the world is on fire. Showering Thy benediction save it Thou, through whichever way it can be delivered, deliver it that-vise; sBy jIa smfil apxI imhr kru] aSnu pfxI mucu Aupfie duK dfldu BMin qru] ardfis suxI dfqfir hoeI issit Tru] lyvhu kMiT lgfie apdf sB hru] nfnk nfmu iDafie pRB kf sPlu Gru]1] Sarang ki vaar M4 GG 1251. O Lord, shower Thou Thine benediction and take care of all the beings. Produce Thou plenty of corn and water and ridding them of pain and penury, ferry them across the world-ocean. The Beneficent Lord heard my prayer and the world has been comforted. My Lord, take Thou me into Thine embrace and banish all my misery. Nanak meditates on the Lord’s Name, for the House of the Lord is the Giver of boons. [The Christian position on equality and poverty is somewhat summed up by the following : From one of the many sermons preached to denounce Chartism, Chartism Unmasked ran 19 edition. It is quoted by Alec R. Vidler, The Church in an age of Revolution, Penguin Books, Baltimore,1976, p. 95] “The Chartist leaders preach and the doctrine of ‘equality’; but we have no such doctrine taught in the Book of Nature or the Book of God. - Another Chartist doctrine opposed to the Word of God is that poverty is not the everlasting purpose of a Sovereign God but is only the result of unjust human laws. - This is disproved by the Bible which says ‘The poor shall never cease out of the land.’”
16. afpy purKu afpy hI nfrI] Maru sohle M1 GG 1020. Thou Thyself art the male and Thyself the female; {afpy nru afpy Puin nfrI] Swaiye Mahle chauthe ke GG1403 He Himself is the man, Himself, again, the woman’ (G.S); Guru Amardas (1479-1574CE) the Third Nanak appointed women bishops to recognise that women were equally capable of the highest spiritual development - an uncommon recognition. One of the well known holy man of his times, Chhajju came to Guru Arjan the compiler, to get his writing included in the scripture he was compiling. He recited his composition, ‘if she be a doll of paper, even then none must look at her. It will devastate a person just as does a gang of dacoits.’ (kagaz sandi pootri tau na triyia nihaar. Eiuon he mar le jaygee join Bilochan di dhar). The Guru’s reply to him was that, ‘your words are for the ascetic. The way promulgated by us is for the householder. A householder must discriminate between his and other person’s wife.’ He did not include his compositions in the scripture. See Bhai Mani Singh, Sikhan di Bhagatmala, Khalsa Samachar, Amritser, February 1955, 152.
17. suMn mSzl ieku jogI bYsy] nfir n purKu khhu koAU kYsy] Dhanasari M1 GG 685. In the primal state sits a Yogi, our Lord. He being neither a female, nor a male, how can anyone describe it?
18. qumih ipqf qum hI Puin mfqf. Sarang M5 GG-1215. Thou art my Father, Thou my Mother.
19. pRBu myro ieq Auq sdf shfeI] mnmohnu myry jIa ko ipafro kvn khf gun gfeI]1] rhfAu] Kyil iKlfie lfz lfzfvY sdf sdf andfeI] pRiqpflY bfirk kI inafeI jYsy mfq ipqfeI]1] iqsu ibnu inmK nhI rih skIaY ibsir n kbhU jfeI] khu nfnk imil sMqsMgiq qy mgn Bey ilv lfeI] Sarang M5 GG1213-14. He dandles and fondles me and ever, ever and father blesses me with bliss. He sustains me in such a way as mother and father do their child. Without Him, I can live not even for a moment, so I forget Him not ever. Says Nanak, meeting with the saints’ society, I am enraptured and attuned to my Lord; mY hir ibnu avru n koeI bylI myrf ipqf mfqf hir sKfieaf] Ramkali M 4, 882. Without God, I have no other friend. The Lord alone is my father, mother and accompanier; nfnk ipqf mfqf hY hir pRBu hm bfirk hir pRiqpfry] Ramkali M4 GG 882.The Lord God is the Father and Mother of Nanak. God cherishes me like His child; qU myrf ipqf qUhY myrf mfqf] M5 GG 1144. Thou, O Lord, art my Father and Thou my Mother; BfeI pUqu ipqf pRBu mfqf]3] Gauri M5 GG 240; The Master is my brother, son, father and mother; sBnf kf mf ipAu afip hY afpy sfr kryie] M3 GG 653. He Himself is the father and mother of all and Himself He, takes care of them; qUM myrf ipqf qUMhY myrf mfqf] M5 GG 103. Thou art my father, Thou art my mother; hir jI mfqf hir jI ipqf hir jIAu pRiqpflk] M5 GG 1101. The Reverend Lord is my mother, Reverend Lord my father and the Reverend Lord my Cherisher.
20. nfnk ipqf mfqf hY hir pRBu hm bfirk hir pRiqpfry] Ramkali M4 GG 882 The Lord God is the Father and Mother of Nanak. God cherishes like His child.
21. qUM myrf ipqf qUMhY myrf mfqf] qUM myrf rfKf sBnI QfeI qf BAu kyhf kfVf jIAu] Majh M5 GG 103 Thou art my father, Thou art my mother. In all the places Thou art my protector. Then why should I feel fear and anxiety; afip Aupfey mydnI afpy krdf sfr] Vaar Malar ki M1 GG 1288 The Lord, of Himself, creates the world and of Himself takes care of it; tUtI gfZnhfr guopfl] srb jIaf afpy pRiqpfl] sgl kI icMqf ijsu mn mfih] iqs qy ibrQf koeI nfih] Gauri Sukhmani M5, GG 282. The World-cherisher is the Mender of the broken. He Himself cherishes all the sentient beings. Within whose mind is the anxiety of all, none returns empty-handed from Him. (MS)
22. aAuKI GVI n dyKx dyeI apnf ibrdu smfly] hfQ dyie rfKY apny kAu sfis sfis pRiqpfly]1] pRB isAu lfig rihE myrf cIqu] afid aSiq pRBu sdf shfeI DMnu hmfrf mIqu] Dhanasari M5 GG 682. Aware of His innate nature, the Lord lets not His slave see the difficult hour. Lending His hand, He preserves His own slave and cherishes him at every breath. My Mind remains attached with the Lord. From the beginning to the end the Lord is ever my saviour; Wonderful is my Friend.
23. ByK krY bhuqu icqu zolY aSqir kfmu k®oDu ahMkfru] aSqir iqsf BUK aiq bhuqI BAukq iPrY dr bfru] -Bhairo M3 GG1132. The mortal assumes religious garbs, his mind greatly wobbles and within his mind his lust, wrath and ego. Within him is an exceedingly great thirst and hunger and he wonders about from door to door.
24. hAumY mfieaf moih Kuafieaf duKu Kty duK Kfie] aSqir loB hlku duKu BfrI ibnu ibbyk Brmfie] Bhairo M3 GG1132. Whosoever strays in self-conceit, riches and worldly love; he earns pain and pain he eats. Within him is the great ailment of the rabidness of avarice and he wanders about benefit of the Divine comprehension.
25. BeI prfpiq mfnuK dyhurIaf] goibMd imlx kI ieh qyrI brIaf] Asa M5, GG 12. The human body has come to thy hand. This is thy chance to meet the Lord of the world. M.S.
26. kfc bfdrY lflu KoeI hY iPir iehu aAusru kid lhf] Sarang M5 1203 He loses the jewel in exchange for glass. When shall this opportunity come to him again; kAuzI bdly rqnu iqafgih] Gauri M5 195 Casts away the jewel in exchange for a shell.
27. lK cAurfsIh BRmqy BRmqy dulB jnmu ab pfieE]1] ry mUVy qU hoCY ris lptfieE] aSimRqu sMig bsqu hY qyrY ibiKaf isAu AurJfieE]1] rhfAu] rqn jvyhr bnjin afieE kflru lfid clfieE] Maru M5 GG1017. Rambling and roaming through eighty-four lacs of existence, thou hast now obtained the invaluable human-life. O fool, thou art clinging to the paltry relishes. The Nectar-Name abides with thee thou art engrossed in sin. Thou didst come to deal in rubies and jewels, but thou hast loaded the nitre of sins.
28. This world is not an illusion or less real than the next and therefore must not be renounced. It is ‘an abode of the True one.’ {iehu jgu scY kI hY koTVI scy kf ivic vfsu] slok] M2, GG 463. The world is the True Lord’s chamber and within it is the abode of the True One; world is the ‘dharamkhand’ or the field for the practise of religion, an opportunity to serve God and win his favour Ascetics, who reject worldly involvement, according to the Guru are renegades. This was Guru Nanak’s rebuke to the holy men of the Jogi order members of which considered themselves well advanced in spirituality. (Vaaran Bhai Gurdas 1-29-6. isD Cp bYTy prbqIN kOx jg kAu pfr Auqfrf] A truly cultured man’s, a spiritually elevated soul’s pathway to salvation lies through acceptance of total responsibility which is the logical consequence of perception of God as Love. He spells out his plan for revolutionary changes with the help of ‘principles of True faith and the people’ who embrace them; St. Simeon Stylites who lived for thirty years atop a 60 feet high tower would have no respectability in the Guru’s reckoning.
29. aSjn mfih inrMjin rhIaY jog jugiq iev pfeIaY] Suhi M1 GG 730. Abide pure amidst the worldly impurities. Thus shalt thou find the way to Yoga; jYsy jl mih kmlu inrflmu murgfeI nY sfxy] Ramkali M1 GG 938. As a lotus-flower remains unaffected in water, as also a duck swims against the stream’s current and becomes not wet.
30. BFzf Doie bYis DUpu dyvhu qAu dUDY kAu jfvhu] Rag Suhi M1, GG 728. Sitting down wash and perfume the vessel, then go to bring the milk.’
31. suKdfqf guru syvIaY siB avgx kZY Doie] M5 GG 43. Wait upon Guru, the giver of peace, and he shall wash off all thy sins.
32. sdf anµid rhih idnu rfqI gux kih guxI smfvixaf] Majh M3 GG122. Day and Night they ever abide in bliss, and by uttering His praises are absorbed in the praise-worthy Lord; nfnk BuKf qf rjY jf gux kih guxI smfie]2] Vaar Majh ki Slok M2 GG147. Nanak it is obtained by him on whose face and forehead the writ of good fortune is recorded.
33. ijnI suix kY mSinaf iqnf inj Gir vfsu] Sri Rag M3 GG 27. They, who hear God’s Name and believe in it, obtain an abode in their own home.’
34. gur kY sbid mrih iPir jIvih iqn kAu mukiq duafir] aSqir sFiq sdf suKu hovY hir rfiKaf Aur Dfir] Bhairon M3 GG1132. They who die by the Guru’s word; they come to life again and obtain the door of emancipation. They are blessed with mental solace and eternal peace and they keep God enshrined in their heart.
35. sy Bgq hir Bfvdy jo gurmuiK Bfie clµin] afpu Coiz syvf krin jIvq muey rhMin] Gauri Bairagan M3 GG 233. Pleasing to God, are the devotees who walk according to the Will of the Supreme Court. Stilling their self-conceit they perform Lord’s service, and remain dead in life; vich duniya sev kamaie ta dargah baisan paieai. M1; According to Will Durant, (The Story of Philosophy, 185), Spinoza appears to put it like this: ‘The passivity of passion is “human bondage” the action of reason is human liberty--. To be superman is to be free not from the restraints of the social justice, but from the individualism of the instinct.’
36. sIsu vZy kir bYsxu dIjY ivxu isr syv krIjY] Raag vadhans M 1, 558. Cutting off my head I will give it to him to sit on, and without head, I will perform his service.
37. gur kY sbid mrih iPir jIvih iqn kAu mukiq duafir] aSqir sFiq sdf suKu hovY hir rfiKaf Aur Dfir] Bhairon M3 GG 1132.They who die by the Guru’s word they come to life again and obtain the door of emancipation. They are blesses with mental solace and eternal peace and they keep God enshrined in their heart.
38. ey mn jYsf syvih qYsf hovih qyhy krm kmfie] Rag Suhi M3 GG 755. O man, as thou servest, so becomest thou and so are the deeds which thou performest; The phenomena has been often referred to as dross becoming gold on contact with the philosopher’s stone; mnUrY qy kMcn Bey BfeI guru pfrsu myil imlfie] Sorath M 1, GG 638. From the rusted iron I have been transformed into gold, by uniting in the union of Guru, the philosopher’s stone, O brother; hir kf syvku so hir jyhf] Bydu n jfxhu mfxs dyhf] ijAu jl qrMg AuTih bhu BfqI iPir sllY sll smfiedf] Maru Sohle M5 GG 1076. God’s slave; he is like unto the Lord. Due to his human body deem him not distinct from the Lord. As water waves rise in various ways, but water merges in water again; anhq suMin rqy sy kYsy] ijs qy Aupjy iqs hI jYsy] Ramkali M1 GG 943. Q. 63. “Of What kind are they who are imbued with the Imperishable Lord?”. The Guru Says Ans. “They are like Him, from whom they have emanated. They transmigrate not, nor do they come and go.”
39. nIcf aSdir nIc jfiq nIcI hU aiq nIcu] nfnku iqn kY sMig sfiQ vizaf isAu ikaf rIs] M1 GG 15. Nanak seek the company of those who are of low caste among the lowly, nay rather the lowest of the low Why should he (he has no desire to) rival the lofty; sUrf so pihcfnIaY ju lrY dIn ky hyq] purjf purjf kit mrY kbhU n CfzY Kyqu] Rag Maru Kabir GG 1105. He alone is known to be a warrior, who fights for the sake of his religion. He dies cut piece by piece, but deserts not the battle-field, ever. Guru Nanak himself went to Eminabad area which was suffering due to invasion of Babar and was imprisoned for sympathy with the suffering people. Dichotomous approach, according to him is a positive hindrance. Dividing human concerns into watertight compartments doesn’t take one far; grIbf Aupir ij iKMjY dfVI] pfrbRhim sf agin mih sfVI]1] Gauri M5 GG 199. If one haughtily strokes his beard on the poor; that the Lofty Lord burns in fire. MS
40. See Jagjit Singh, “The significance of the concept of Meeri-Piri and its historical impact,” quoting Max Weber, Sociology of Religion, 223 and 227.
41. eyko qKqu eyko pfiqsfhu] srbI QfeI vyprvfhu] Basant M1 GG 1188 There is but One Throne and One King. The Absolute Lord is contained in all places; scY qKiq invfsu hor afvx jfixaf]1] Vaar Malar ki M1 GG 1279. Thou art seated on the Eternal Throne, O Lord. All others but come and go; eyko afip qUhY vz rfjf] hukim scy kY pUry kfjf] Maru Sohle M5 GG 1074. The alone art the great King. By Thy command, O True Lord the affairs are fulfilled; sB sfhf isir sfcf sfhu] vymuhqfju pUrf pfiqsfhu] Ramkali M5 GG 893. Over the head of all the Kings is God, the True King. He is the Independent, Perfect Sovereign.
42. dYq sMGfir sMq insqfry]7] Gauri M1 GG 224 Slaying the demons, the Lord saved the Saints; dUjY Bfie dYq sMGfry] Gauri M1 GG 225 Because of duality God slew the devils; dUq dusmn siB quJ qy invrih pRgt pRqfpu qumfrf] jo jo qyry Bgq duKfey Ehu qqkfl qum mfrf]1] Dhanasari M5 GG 681 All the demons and adversaries are warded off by Thee, O Lord and manifest is Thy glory. Who-so-ever annoys Thine saints, him Thou destroyest forth-with.
43. jAu qAu pRym Kylx kf cfAu] isru Dir qlI glI myrI afAu] Salok M 1, GG 1412. If thou art Zealous of playing (the game) of Love, then enter upon my Path with thy head on thy palm (GS); pihlf mrxu kbUil jIvx kI Ciz afs] hohu sBnf kI ryxukf qAu afAu hmfrY pfis]1] Maru Vaar M5 GG1102Accept thou death first, abandon the hope of life, and be the dust of the feet of all, then alone come thou to me. (MS)
44. mrxu muxsf sUiraf hku hY jo hoie mrin prvfxo] Rag Wadhans M1, GG 579. Fruitful is the dying of the brave persons, whose death is approved by the Lord. (die for a good cause).
45. Puran Singh, The Spirit Born People, Languages Department Punjab, Patiala, 1970, 5.
46. See, Grewal J. S., Guru Nanak in History, Panjab University, Chandigarh, 1969, 165 and 166.
47. This is exactly why the Guru Granth declares the world to be a fit field for practising religion, a place for spiritual development. iqsu ivic DrqI Qfip rKI Drm sfl] Japu GG 7 ‘In the creation the earth has been established as a place to execute one’s duty.’ Shabdarath 7; ivic dunIaf syv kmfeIaY] qf drgh bYsxu pfeIaY] Srirag M1 GG26 In this world perform Lord’s service. Then, (shalt thou) get a seat in Master Court, and swing thy arm (happily,) says Nanak; hAu gosfeI df pihlvfnVf] mY gur imil Auc dumflVf] sB hoeI iCMJ iekTIaf dXu bYTf vyKY afip jIAu] Sri rag M1 GG 74. I am the petty wrestler of the World Lord. Having met the Guru, I have put on a tall plumed turban. All the assemblage to witness wrestling is gathered, and the Merciful Master Himself is seated to behold it.’
48. Srirag M5 Guru Granth, 73-74. About this hymn of the Fifth Nanak this is what a team of competent annotators said in 1941, ‘In this hymn the respected Guru depicts the extent to which one who serves his Lord is empowered. In this connection, the religious centre established on the strength of selected Sikhs, so organised the powers of good that they picked up the courage to put a stop to oppression, to banish fear. It was generally felt that the Merciful Lord had issued an order that from this day none will cause suffering to another, all will live in peace. Worshippers were imbued with the spirit of freedom and they started believing themselves to be God’s champions. This fact influenced our subsequent history very deeply.’ Shabdarath Sri Guru Granth Sahib Ji, (4th ed.) Shromani Gurdwara Prabandhak Committee, Amritsar, May 1969, 73; Spinoza appears to be paraphrasing the Guru when he says: “The last end of state is not to dominate men, nor to restrain them by fear; rather it is so to free each man from fear that he may live and act with full security and without injury to himself or his neighbour,” -quoted by Will Durant in, The Story of Philosophy, The Pocket Library, New York, January 1967, 192.
49. sMqhu sunhu sunhu jn BfeI guir kfZI bfh kukIjY] jy afqm kAu suKu suKu inq loVhu qF siqgur srin pvIjY]5] Kalyan M4 GG 1326 Hear ye, O Saints, the Guru shouteth out to ye. If ye seek the Peace of the soul, then repair ye to the Guru’s Feet. (G.S.)