Sri Guru Granth Sahib – The Eternal Guru
Dedicated to the Gurta Gaddi tercentenary

Preceptors in all religions have presented their respective concepts of the Creator, the soul, purpose of life and life in the hereafter as understood in their time. They also took into account the then prevailing social systems. However with the human mind becoming progressively more inquisitive with time led to the understanding being refined or updated. It was also recognized that human beings are social animals and hence ethics and interpersonal relations became part of religion. As education developed the teachings were put in writing and the scriptures came into being. However almost in all cases the scriptures were written much after the preceptor had left the world. Authenticity of the scriptures could not therefore be guaranteed.
The three Semitic religions namely Judaism, Christianity and Islam all accept one man, Abraham, as their patriarch and the Old Testament as the initial scripture. Christianity and Islam also have the New Testament and the Quran respectively as their exclusive scriptures. All these are claimed to be revealed words of God. However questions are raised on their acceptance as such. For example in the New Testament, on the one hand Jesus acknowledges the Old Testament but on the other Apostle Paul questions it in his epistles (letters) written to various destinations. The Quran acknowledges only the first five books of the Old Testament, called the Torah as also the New Testament but does not agree with the fundamental Christian belief of crucifixion and resurrection of Jesus. All these cannot be right and the therefore the claim of revelation becomes questionable.
Many people state that the New Testament was changed to include dogmas like the virgin birth and physical resurrection of Jesus later. The situation about the Hindu scriptures is still more unclear because in many cases their actual authors and the time of their writing are not certain. The advance of education and the accompanying emphasis on logic raised more questions about dogmas, rituals and superstitions which were the corner-stones of some faiths.
There was a scientific and industrial revolution between the 15th and 18th centuries CE which enunciated new scientific facts. This resulted in antagonism between the Christian Church and the scientist as the Church leaders refused to accept any statement by science if it was not compatible with the contents of the Bible. Scientists who stood their ground were persecuted. In the 16th century CE Bruno was burned alive and Galileo was imprisoned. However as understanding developed, scientific facts were understood and the Bible entries were interpreted in the light of those. Galileo was pardoned on 31 Oct 1992 by Pope John Paul II when the Church realized it was wrong. However the science versus religion debate continues.
A spiritual revolution also took place concurrently with the industrial revolution. This was the period during which the Sikh gurus lived and Sri Guru Granth Sahib the holy scripture of the Sikh faith was compiled.
Sri Guru Granth Sahib (SGGS), being recent, is modern in outlook. It contains scientific facts which science discovered centuries later. Notable amongst these are the Big Bang Theory of creation, evolution following creation, multiplicity of the solar systems, the sun being at the center of the solar system and the moon drawing light from the sun. These were recorded centuries before science postulated the respective theories. This was possible through Divine revelations received by the Gurus. There is no conflict between the Sikh beliefs and science.
An important aspect of the teachings is the concept of ‘Naam’ which represents Divine virtues and ‘Hukam’ i.e. Divine commands. Naam literally means ‘name, and indicates that we can know the Creator through His virtues which become His myriad names.
Human birth is an opportunity for the soul to merge back into the Creator. This is possible by remembering the Divine commands or Hukam which in essence means performing one’s role well in the environment in which one is placed. Sincerely performing one’s assigned duties is the other name for carrying out Divine commands. Men and women are asked to lead fruitful and productive lives in their given environment. The Divine virtues are to be taken as a model and emulated so that one becomes God-like and thus entitled to merge in God.
SGGS comprises of the compositions of the Sikh Gurus as well as saints and bards of Hindu and Muslim faiths. It mentions the scriptures and teachings of the religions of both the Eastern and Semitic origin and gives practical meanings to their teachings. It therefore has universal appeal and may be called the modern scripture of all faiths.
The Sikh religion had ten Gurus who walked the earth for 239 years from the advent of the first, Guru Nanak in 1469 to the ascension of the tenth, Guru Gobind Singh 1n 1708 CE. The scripture contains the hymns of only the first five and the ninth gurus. While no writings of the sixth, seventh and eighth gurus are available those of the tenth are available separately.
Each of the first four gurus passed on his writings along with those of the predecessors to his successor. This is a unique feature of SGGS in that the contents were authenticated by the authors themselves. Its hymns are infallibly numbered and preserved. As such no changes to the scripture are possible. The hymns of the saints and bards were collected during the period of the first five gurus and kept with those of the compendium of the gurus’ compositions. Only those hymns of the saints and bards were incorporated that stood the test of unity of God, avoidance of rituals, ethics and promoting amity between religions. The gurus’ hymns all conform to these.
The scripture was compiled in two stages. The first compilation, containing the compositions of the first five gurus, saints and bards was done by the fifth guru and completed in 1604 CE. This was called Pothi Sahib meaning a revered holy book. Compositions of the ninth guru were added by the tenth guru and the scripture was given final shape in 1708 CE as Granth or religious book. Before shedding his mortal frame the tenth guru bequeathed guru-ship to the Granth and the scripture became Guru Granth reverently called Sri Guru Granth Sahib.
Since every guru passed on his spiritual and temporal experiences to his successor, they are spiritually one, and the same light guides their teachings. Guru-ship was transferred while the predecessor Guru was still alive so that there was no chance of any controversy. This transfer from the first to the second Guru has been described thus:
ਗੁਰਿ ਚੇਲੇ ਰਹਰਾਸਿ ਕੀਈ ਨਾਨਕਿ ਸਲਾਮਤਿ ਥੀਵਦੈ ॥ ਸਹਿ ਟਿਕਾ ਦਿਤੋਸੁ ਜੀਵਦੈ ॥੧॥——ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥ ਬਲਵੰਡ ੯੬੬
While still alive Guru Nanak paid obeisance to his disciple; and gave the mark of guru ship in his life time —– they had the same light, the same way of life; only the body changed (Balwand, SGGS, p 966).
To affirm the unity of spirit the hymns in the SGGS of all the gurus use the pen name of the founder, ‘Nanak’, the author being identified by the embodiment numbers 1, 2, 3, 4, 5 and 9. The long period of their sojourn on earth and incorporation of the works of the saints and bards enabled virtually all real life situations to be addressed and included in the scripture.
We therefore have a scripture that is universal, covering almost all aspects of practical life in modern times.
The scriptures of earlier religions were written in languages which most people did not understand. Sanskrit the language of the Hindu scriptures right down to the Bhagvad Gita is understood mostly by the Brahmins. The Old Testament in Hebrew and the New Testament in Greek are understood by only a few people and most versions of the Bible today are translations which vary in many aspects from version to version. The original Quran is in Arabic which is not universally understood and its translations are not allowed to be treated as the Quran. SGGS mostly uses the language understood by the people, may be with some help.
It is often complained that by claiming theirs’ to be the best or the only way, the protagonists of different religions promote antagonism between religions. SGGS does not make any such claim and instead asks people to try and understand the teachings of other religions rather than find fault with them:
ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਕਬੀਰ ੧੩੫੦
Do not find fault with the Eastern or Semitic scriptures; the fault lies with one who does not contemplate on them (Kabir, SGGS. p 1350).
The scripture guides people by showing what is best in various spheres:
ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ ਸਗਲ ਕ੍ਰਿਆ ਮਹਿ ਊਤਮ ਕਿਰਿਆ ॥ ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰਿਆ ॥ ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥ ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ ॥ ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ ॥ ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ ॥੮॥੩॥ ੫ ੨੬੬
The best religion is to remember God’s virtues and commands, and live a truthful life; the best ritual is washing one’s mind of evil through participation in holy congregation; the best endeavor is to try to live according to Divine commands, the best words are the ambrosial words in praise of the Lord – to hear and recite; the most superior place is that wherein God is remembered (M: 3, SGGS, p 266)
In olden times each community or group had exclusive deities or gods for moral and spiritual support. As human intellect and means of communications developed, interaction between different people expanded. The exchange of ideas on spirituality resulted in the realization that each one was talking of his or her own version of the Creator of the same universe. This led to the awakening that there is one Creator and monotheism was born. Judaism, Christianity and Islam are called monotheistic faiths because they believe in one God, but His area of activity is sought to be restricted. We thus see a God exclusive to the Jews in the Old Testament. He is the God of Abraham, Isaac and Jacob, or the father of Jesus alone, in the New Testament. He is befittingly called ‘Rabbulaalmin’, the God of all the worlds in the Quran but is sought to be appropriated by the Muslims saying that God likes only their religion. SGGS does not impose any such limitations and highlights the supreme majesty and all-pervasiveness of the Almighty. It is emphasized that God does not belong to any one person or group, we are all His children:
ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥
The Creator does not belong to any one person or group; the Master likes love (Ravidas, SGGS, p 658).
The scriptures of earlier religions give the impression that God abides in some remote or high places and communication with Him is restricted to only a few. Also it is believed that knowledge about God is restricted only to a few. In Hindu belief only the Brahmin can know about God. The Old Testament shows God talking only to Adam in the Garden of Eden, to Abraham or Noah at unspecified places and to Moses on Mount Sinai. The New Testament mentions Him as Jesus’ father in in heaven. According to Muslim belief God talked to Mohammad through the angel Gabriel on Mount Hira in Arabia. This shows that only these spiritually exalted persons were able to communicate with God. In contrast according to the SGGS, God transcends both time and space. He is all pervasive, not as a person but as Spirit, ever present in every one and every thing that exists any where. Communication with God is through the inner self; there is no time or place fixed for this. All existence bears His stamp, the Creator is all pervasive:
ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥ ੧ ੪
All creation bears the Creator’s Name; there is no place without the Name (SGGS, p 4).
SGGS is not just a product of human wisdom but Divine revelation. The gurus do not claim any strength but say humbly:
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ ੧ ੭੨੨
I say as the word comes to me from the Master, O Laalo (M: 1, SGGS, p 722).
Laalo was a beloved disciple of the first Guru.
ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥ ੫ ੭੬੩
I can say nothing on my own, I say as directed by the Almighty (M: 5, SGGS, p 763).
SGGS teaches strict monotheism. Those who believe in multiplicity of gods and goddesses say they are using these only as aids and have faith in one God. However any one who starts worshipping them never goes beyond to think of the Creator. The gods and goddesses themselves pray to God so why not worship and remember God who is above all:
ਦੇਵੀ ਦੇਵਾ ਪੂਜਹਿ ਡੋਲਹਿ ਪਾਰਬ੍ਰਹਮੁ ਨਹੀ ਜਾਨਾ ॥ ਕਹਤ ਕਬੀਰ ਅਕੁਲੁ ਨਹੀ ਚੇਤਿਆ ਬਿਖਿਆ ਸਿਉ ਲਪਟਾਨਾ ॥੪॥੧॥੪੫॥ ਕ ੩੩੨
Worship of gods and goddesses leads one astray and one does not get to know about the Supreme Master; without remembering the Lord who comes from no lineage one remains embroiled in worthless practices (Kabir, SGGS, p 332).
ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਆ ਚਰਨ ਕਮਲ ਰਖੁ ਮਨ ਮਾਹੀ ॥ ਤਾ ਕੀ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਦਾਸੁ ਜਾ ਤੇ ਊਪਰਿ ਕੋ ਨਾਹੀ ॥੨॥੧੨॥੯੮॥ ੫ ੮੨੪

I achieve comfort by continuously remembering the Creator and contemplating on His Lotus feet in mind; this servant Nanak seeks sanctuary in the One Master above whom there is none (SGGS, p 824).
The scripture envisages that an ordinary human being cannot see within the mind and therefore remains in the dark. The fortunate ones meet the true guru and with his help are able to see within, for he holds the key to open the mind.
ਬਿਨੁ ਸਬਦੈ ਅੰਤਰਿ ਆਨੇਰਾ ॥ ਨ ਵਸਤੁ ਲਹੈ ਨ ਚੂਕੈ ਫੇਰਾ ॥ ਸਤਿਗੁਰ ਹਥਿ ਕੁੰਜੀ ਹੋਰਤੁ ਦਰੁ ਖੁਲੈ ਨਾਹੀ ਗੁਰੁ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਵਣਿਆ ॥੭॥ ੩ ੧੨੪
Without the Word the mind remains in darkness; one can neither find (the jewels of) Naam, nor escape the cycles of death and rebirth; the true guru has the key and none else can open the entrance to the mind; the lucky ones meet such a guru (M: 3, SGGS, p 124).
The modern thinking man is getting away from religion because he feels that religion is only superstitions and rituals mostly based on dogmas. SGGS being the scripture of the modern time has done away with these and shown the practical way of imbibing good qualities so that good deeds are performed. On superstitions it says:
ਸਗੁਨ ਅਪਸਗੁਨ ਤਿਸ ਕਉ ਲਗਹਿ ਜਿਸੁ ਚੀਤਿ ਨ ਆਵੈ ॥ ਤਿਸੁ ਜਮੁ ਨੇੜਿ ਨ ਆਵਈ ਜੋ ਹਰਿ ਪ੍ਰਭਿ ਭਾਵੈ ॥੨॥ ੫ ੪੦੧
Good and bad omens are for those who do not remember God; the messenger of death does not even come near one whom God likes (M: 5, SGGS, p 401).
SGGS considers rituals only a method to impress people:
ਨਾਨਕ ਉਧਰੇ ਨਾਮ ਪੁਨਹਚਾਰ ॥ ਅਵਰਿ ਕਰਮ ਲੋਕਹ ਪਤੀਆਰ ॥੪॥੧੨॥੨੫॥ ੫ ੧੧੪੨
Salvation is possible by ever remembering God; all other rituals are for impressing people (M: 5, SGGS, p 1142).
One should lead a life of Sahj or equipoise where good deeds comes without effort and not by rituals:
ਸਹਜੇ ਜਿਨਿ ਪ੍ਰਭੁ ਜਾਣਿ ਪਛਾਣਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਮਾਨਿਆ ॥੪॥੧॥ ੩ ੬੬੪
Those who, living in equipoise, realize that God abides in the mind are blessed with Naam (Divine virtues) and their mind is pleased with it (M: 3, SGGS, p 664).
The purpose of human birth is for the soul to merge back into the Creator. For this the person – human soul – must conduct himself such as to be acceptable to God for merger. We receive a lot from God, family and the society. These must be paid back through deeds and materially by helping others in need. An account of all this is maintained on orders of the Creator:
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ੫ ੧੨
You have got human birth; this is your chance to meet the Master (M: 5, SGGS, p 12).
ਨਾਨਕੁ ਆਖੈ ਰੇ ਮਨਾ ਸੁਣੀਐ ਸਿਖ ਸਹੀ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਬੈਠਾ ਕਢਿ ਵਹੀ ॥ ਤਲਬਾ ਪਉਸਨਿ ਆਕੀਆ ਬਾਕੀ ਜਿਨਾ ਰਹੀ ॥ ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਹੋਸੀ ਆਇ ਤਈ ॥ ਆਵਣੁ ਜਾਣੁ ਨ ਸੁਝਈ ਭੀੜੀ ਗਲੀ ਫਹੀ ॥ ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ ੧ ੯੫੩
O my mind take this correct advice; with the account book opened God will ask you to explain the account; those in debit will be hauled up; it is here that the Ajraeel the messenger of death will appear; once in his hold there is no way to escape coming and going (reincarnation); that field is narrow; remember falsehood loses and truth always prevails in the end (M: 1, SGGS, p 953).
ਪੁਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥ ੧ ੪ ॥
One does not become virtuous or sinner only by words; whatever we do is written and goes with us; we reap what we sow; reincarnation is by Divine commands (M: 1, SGGS, p 4). .
The method of presentation in SGGS is unique .The scriptures of earlier religions revolve around life stories. The Hindu scriptures tell us the lives of gods and goddesses; the Old Testament about Adam and Eve, the families of Abraham, Noah and Moses, and the New Testament about Jesus and the apostles. This is not so in respect of SGGS. The entire scripture is devoted to spiritual, ethical and social issues. There are no dogmas, rituals or superstitions. The entire teachings may be encapsulated in the twin principles of:

1. Simran – Remembrance, involving:
*Search for Truth by remembering God’s virtues – Naam Japna ,
*Living by Divine commands – Hukam Razaaee Chalna.
2. Seva – Service, involving:
*Earning honestly – Dharam Di Kirt.
*Sharing with others – Vand Chhakna.
These translate into a householder’s life of spirituality with social responsibility. The scripture says “Truth is higher than everything else, but higher still is truthful living” (M: 1, SGGS, p 62).
Social responsibility means identifying one- self with the society and acting in a way that benefits the whole society rather than just the self. It also means working to bring harmony in the society. To that end SGGS advocates obliterating discrimination on grounds of religion, caste, and creed, country of origin, financial status and gender. It also means fighting for the cause of the downtrodden and oppressed. Sharing with the needy is also emphasized as is the need for amiable interpersonal relations based on self-examination.
The scripture starts with the Mool Mantar or the Root Mantra, which denotes the unity of God by using by the numeral ‘1’ thus emphasizing His indivisibility. There is only one God of all. SGGS teaches to treat all humanity as one family with fatherhood of God and brotherhood of mankind;
ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥
One Father, we are all His children; You are the great Guru O Lord (M: 5, SGGS, p 611).
In the prayer called Ardas, the Sikhs both individually and in congregation pray for the welfare of all creation saying ‘Sarbat da bhalla’ (welfare of all). SGGS shows the guru praying:
ਸਭੇ ਜੀਅ ਸਮਾਲਿ ਅਪਣੀ ਮਿਹਰ ਕਰੁ ॥ ਅੰਨੁ ਪਾਣੀ ਮੁਚੁ ਉਪਾਇ ਦੁਖ ਦਾਲਦੁ ਭੰਨਿ ਤਰੁ ॥ ੫ ੧੨੫੧
O Lord, please take care of all creatures; provide plenty of food and water to enable people to come out of poverty and destitution (M: 5, SGGS, p 1251).
SGGS recognizes that there will always be inequalities of wealth among people but this wealth is transitory. Also the more wealth one has the more one craves for still more. Financial status should not be the cause for discrimination, saying:
ਨਿਰਧਨੁ ਸਰਧਨੁ ਦੋਨਉ ਭਾਈ ॥ ਪ੍ਰਭ ਕੀ ਕਲਾ ਨ ਮੇਟੀ ਜਾਈ ॥੩॥ ਕਹਿ ਕਬੀਰ ਨਿਰਧਨੁ ਹੈ ਸੋਈ ॥ ਜਾ ਕੇ ਹਿਰਦੈ ਨਾਮੁ ਨ ਹੋਈ ॥੪॥੮॥ ਕ ੧੧੫੯
The poor and the rich are brothers; God’s plan cannot be erased; one who does not remember the Creator (who grants contentment), is really poor (Kabir, SGGS, p 1159).
On the equality of genders the scripture says Women and men are created by God and are both good:
ਜੋਰਾ ਪੁਰਖ ਸਭਿ ਆਪਿ ਉਪਾਇਅਨੁ ਹਰਿ ਖੇਲ ਸਭਿ ਖਿਲਾ ॥ ਸਭ ਤੇਰੀ ਬਣਤ ਬਣਾਵਣੀ ਨਾਨਕ ਭਲ ਭਲਾ ॥੨॥ ੪ ੩੦੪
Women and men have been created by God and they all play their allotted roles: whatever You have made is good O Lord (M: 4, SGGS, p 304).
The scripture notes exploitation and oppression of the people by the powerful. Some people show religiosity but exploit others. The fourth Guru using a metaphor says:
ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ ੧ ੧੪੦
If a garment is stained with blood it is considered impure; how then can the mind of those, who drink human blood, be clean (M; 1, SGGS, p 140).
During Guru Nanak’s time India was under the control of the Lodi dynasty that did not care for the people. The Mogul forces of Babar invaded India and caused great suffering to the people. Guru Nanak displayed great social sensitivity when he questioned, even the Creator, and the Lodis for not feeling the pain of the suffering humanity. To God he complained:
ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥੧॥
Didn’t You feel the pain when the people suffered so much and cried in pain? (M: 1, SGGS, p 360).
About the Lodis the Guru said:
ਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥ ਰਤਨ ਵਿਗਾੜਿ ਵਿਗੋਏ ਕੁਤਂ‍ੀ ਮੁਇਆ ਸਾਰ ਨ ਕਾਈ ॥ ੧ ੩੬੦
O Creator You are the Lord of all; if a powerful one attacks another powerful one there can be no complaint; but when unprotected herd (of people) is attacked, the herdsman (rulers) is answerable, but these (Lodi) dogs have ruined this jewel (India); they will have nowhere to go after death (M: 1, SGGS, p 360).
These teachings are for all times and unexceptionable.
Man is a social animal. He must live in harmony with others. The scripture teaches that if one’s own mind sheds viciousness, all will be his friends. This is learnt by participating in holy congregation or Sadh Sangat:
ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥ ੫ ੨੬੬
Remove evil from the mind and you will see the whole universe as friends (M: 5, SGGS, p 266).
ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥ ੧ ੭੨੮
We are not good, none else is bad (M: 1, SGGS, p 728).
ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ ੫ ੧੨੯੯
All jealousy of others has left me since I joined the holy congregation. Pause. There is now no enemy or stranger; I get along with all (M: 5, SGGS, p 1299).
Ethical values are lasting; they do not change with time. These are therefore common to all religions and are also included in SGGS. Such values include honesty, respect for parents, adultery being taboo, avoidance of arrogance, inculcation of humility and so on.
If dogmas, rituals and superstitions are ignored, fundamental teachings of all religions are similar. They all teach belief in God and ethics. Differences are seen only in their presentation depending on the places of their origin. Changes have also taken place along with the evolution of understanding about nature and the Creator with time. That is how comparison of the Sikh faith with others given herein may be seen keeping in mind that Sikhism is the latest religion, as part of the process of evolution of religious thought.
The Creator abiding in all creatures enables direct communication between the Creator and every creature, within the mind. For this they do not have to go to mountains or pilgrimages. Among all the life forms the humans have been granted the highest intellect. Human birth is attained after going through many other life forms and is an opportunity for the soul to reunite with the source, the Creator. Here is a sample of a dialogue between the Creator and the seeking soul. The soul prays:
ਅਨਿਕ ਜਨਮ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਿਆ ਬਹੁਰਿ ਬਹੁਰਿ ਦੁਖੁ ਪਾਇਆ ॥ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਮਾਨੁਖ ਦੇਹ ਪਾਈ ਹੈ ਦੇਹੁ ਦਰਸੁ ਹਰਿ ਰਾਇਆ ॥੧॥ ੫ ੨੦੭
I have been through many births suffering great pain of wandering in numerous life forms; with your grace I have been given human form, pray grant me the vision of You (M: 5, SGGS, p 207).
The soul is further advised that if he wants a lasting relationship it should reform itself and not look elsewhere:
ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥ ਫ ੧੩੮੨
If you reform yourself you will meet me and find comfort: If you be mine the whole world will be yours (Farid, SGGS, p 1382).
The soul accepts the advice and says:
ਇਨ ਲੋਗਨ ਸਿਉ ਹਮ ਭਏ ਬੈਰਾਈ ॥ ਏਕ ਗ੍ਰਿਹ ਮਹਿ ਦੁਇ ਨ ਖਟਾਂਈ ॥ ਆਏ ਪ੍ਰਭ ਪਹਿ ਅੰਚਰਿ ਲਾਗਿ ॥ ਕਰਹੁ ਤਪਾਵਸੁ ਪ੍ਰਭ ਸਰਬਾਗਿ ॥੭॥
I have given up all vices and they are now strangers to me; (I realize that) both evil and Divine cannot coexist in the mind; I have come to the Lord tagging on to the Guru; O Lord You are omniscient pray decide (if I am acceptable).
God blesses the soul:
ਪ੍ਰਭ ਹਸਿ ਬੋਲੇ ਕੀਏ ਨਿਆਂਏਂ ॥ ਸਗਲ ਦੂਤ ਮੇਰੀ ਸੇਵਾ ਲਾਏ ॥ ਤੂੰ ਠਾਕੁਰੁ ਇਹੁ ਗ੍ਰਿਹੁ ਸਭੁ ਤੇਰਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਆ ਨਿਬੇਰਾ ॥੮॥੧॥ ੫ ੧੩੪੭
The Lord smiled and said He had taken the decision; “all vice will now be in your control; you are the master and this body is your dominion”. The Guru has resolved this for me in my mind (M: 5, SGGS, p 1347).
The Creator cares every one; hence we should believe that what he does is good.
ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸਰਬ ਚਿੰਤ ਤੁਧੁ ਪਾਸੇ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਚੰਗਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸੇ ॥੪॥੨॥ ੧ ੭੯੫
O Lord all living beings seek your sanctuary you know the concerns of all; what pleases You is for the good of all; this is my prayer M: 1, (SGGS, p 795).
As may be seen SGGS recognizes direct communication between the Creator and all creatures.
A question may be asked as to how a scripture can be the Guru. For this let us see the qualities a guru should possess. The word “guru’ means one who removes darkness or ignorance and enlightens the mind, enabling one to be able to see within. He (or she) should be one who brings people together and teaches people to remember the Master:
ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥ ੧ ੭
The true guru is one who brings people together (M: 1, SGGS, p 72).
SGGS teaches that jealousy is the cause of suffering:
ਪਰ ਕਾ ਬੁਰਾ ਨ ਰਾਖਹੁ ਚੀਤ ॥ ਤੁਮ ਕਉ ਦੁਖੁ ਨਹੀ ਭਾਈ ਮੀਤ ॥੩॥ ੫ ੩੮੬
If you do not wish ill for others; you will never suffer (M: 5, SGGS, p 386).
In the modern age of science and education such beliefs have become questionable. The SGGS does not advocate any dogmas or rituals. In fact it dissuades from any such beliefs or actions man should lead a spiritual life with the simplicity of a child:
ਸੰਤ ਪ੍ਰਸਾਦਿ ਬੈਦ ਨਾਰਾਇਣ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭ ਏਕ ॥ ਬਾਲ ਬੁਧਿ ਪੂਰਨ ਸੁਖਦਾਤਾ ਨਾਨਕ ਹਰਿ ਹਰਿ ਟੇਕ ॥੨॥੮॥੧੩॥ ੫ ੭੧੪
With the grace of the Guru one realizes that the Creator is the healer and whatever happens is by Him alone; if one believes in this with childlike simplicity, God alone is seen as the support (M: 5, SGGS, p 714).
The discerning person is not impressed by those indulging in self praise or teaching dogmas, rituals and superstitions. He follows a course that he does not have to change. He says:
ਸੋ ਗੁਰੁ ਕਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਕਰਨਾ ॥ ਸੋ ਪਦੁ ਰਵਹੁ ਜਿ ਬਹੁਰਿ ਨ ਰਵਨਾ ॥ ਸੋ ਧਿਆਨੁ ਧਰਹੁ
ਜਿ ਬਹੁਰਿ ਨ ਧਰਨਾ ॥ ਐਸੇ ਮਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਮਰਨਾ ॥੨॥ ਕ ੩੨੭
I will take such a guru that the need for another is obviated; I will walk on such a path that I do not have to go on another; I will meditate on the One Master and look to none else; I will submits to the One Master and look to none else (SGGS, p 327).
SGGS abhors the caste system. It asks people to see the light of one God in all:
ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥੧॥ ਰਹਾਉ ॥ ੧ ੩੪੯
Do not ask for any one’s caste, rather identify the Divine light in him/her identify; there is no caste in God’s court. Pause. (M: 1, SGGS, p 349).
SGGS envisages a political system in which every one is equal and no one harms any other:
ਹੁਣਿ ਹੁਕਮੁ ਹੋਆ ਮਿਹਰਵਾਣ ਦਾ ॥ ਪੈ ਕੋਇ ਨ ਕਿਸੈ ਰਞਾਣਦਾ ॥ ਸਭ ਸੁਖਾਲੀ ਵੁਠੀਆ ਇਹੁ ਹੋਆ ਹਲੇਮੀ ਰਾਜੁ ਜੀਉ ॥ ੧੩॥ ੧ ੭੪
The merciful Lord has given the command, no one will harm another; every one will live comfortably; the rulers will rule in humility (M: 1, SGGS, p 74).
Such are the teachings of SGGS, which is the Guru of all humanity for for all times.