Guru Nanak Dev
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Tanjore-style painting (Tanjore Oviyam), late 19th century
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Contents |
Life
Brief Biography
S.Charandeep Singh, Guru Nanak Dev ji Daily Excelsior 14/11/2016
Guru Nanak Dev Ji,the first of the ten Gurus of Sikhs,the founder of Sikhism was born on 15th April, 1469 in the house of Mehta Kalyan Das, more popularly known as Mehta Kalu ji, and Mata Tripta ji at Rai-Bhoi-Di Talwandi in the present district of Sheikhpura (Pakistan), now called Nanakana Sahib. Guru Ji came to this worldly existence at a time when oppression and chaos was prevailing and when the real spirit of religion was crushed by ritualism, when the hearts of the people were filled with falsehood, cunningness, selfishness and greed, when there was decline of righteousness and religious persecution was prevailing. Bhai Gurdas ji, the scribe of Guru Granth Sahib ji, says
“Sounee Poukaar Daataar Prabh Guru Nanak Jag Maah Pathaaia”.
(”The Bounteous Lord heard the anguished cry and so, Guru Nanak he sent to this world of woe.”)
Guru ji was an extra-ordinary child having contemplative mind and rational thinking. He had started questioning the basics of rituals at a very young age. Little Nanak began to talk of God, and his prattling words were admired by all. He was sent to the village primary school under one Pandit ji for schooling at the age of six where he learned what his teacher knew, but was said to have often embarrassed them by raising questions into the background and reality behind all things. He learnt Hindi from his teacher Gopal Pandit. At the age of thirteen, he learned Persian from Maulvi Qutabdin and Sanskrit from Pandit Brij Lal. He surprised his teachers with the sublimity of his extra-ordinary knowledge about divine things and, he became the most learned young man in the region at the age of 16. Guru Nanak used to have discourse on religious philosophies with the holymen who used to visit Chuharkana, the main marketing centre of the region and also a resting place for holymen moving on pilgrimage tours. Guru Nanak Dev Ji used to help every needy person he saw, particularly, giving food and money to the travelling holymen passing through Chuharkana.In those days he spent much time in the fields in grazing buffaloes, and there is a legend that shade of a tree under which he would rest used to move round against sun so as to give him coolness always.He found less interest in the secular works his father put him to-working in a little shop, digging in the fields and the like.He sought every chance of slipping away from them to reach out towards that great God. Guru ji’s heart was already seeking God whom he had begun to love with fiery longing.
Guru Nanak Dev Ji made four great journeys commonly known as Udasis, travelling to all parts of India, and into Arabia and Persia; visiting Mecca and Baghdad. During the four long journeys,Guru Nanak visited different religious places and had discussions with religious philosophers. The real aim of the Udasis was awakening the general masses to realize the truth about God.He established a network of preaching centres of Sikhism which were called “Manjis”. He spoke before Hindus, Jains, Buddhists, Parsis, and Muslims. He spoke in the temples and mosques, and at various pilgrimage sites. Wherever he went, Guru Nanak spoke out against empty religious rituals,pilgrimages, the caste system, the sacrifice of widows, of depending on books to learn the true religion, and of all the other tenets that were showy and irrational. But he never asked his listeners to follow him. His permanent companions were Bhai Bala,a Hindu and Bhai Mardana, a Muslim. He wanted Muslims to be true Muslims and the Hindus to be true Hindus.Guru ji invariably showered grace on the poor, the sick, the low. He recognized no distinction between Muslims and Hindus, between rich and poor, between high caste and low caste.
Guru Nanak founded and formalized the three pillars of Sikhism: Naam Japna, (Meditating God through reciting, chanting, singing and constant remembrance followed by deep study and comprehension of God’s name and virtues), Kirat Karna (To live as honorable householders, to honestly earn by ones physical and mental effort while accepting both pains and pleasures and to stay truthful at all times and, fear none but the Eternal ) and Vand Chakna ( Share and Consume together).
Guru Nanak Dev Ji, eradicated the existing distinctions between people of different castes, creeds or religion by instituting and advocating two most important teachings of Sikh faith, a common mode of worship called ‘Sangat’ and a common social institution called “Pangat”, the former meaning a gathering of good and noble people in a religious discourse and later signifying people sitting and eating together(Langer) in the same row irrespective of their caste, creed or status. Guru Nanak Sahib also upheld the cause of women and advocated treatment of women at par with men. He says
“So Kiyu Manda Akhiye Jit Jamme Rajaan”,
“Bhandho He Bhand Upjaay Bhanda Baaj Na Koye”.
(So why call her bad? From her, kings are born. From women, women is born; without women,there would be none at all.)
After the last of his great journeys, Guru Nanak acquired a piece of land on the banks of the river Ravi (in Punjab) where he taught for another fifteen years, there he established a town in 1522 and called it Kartarpur (The Place of God). Followers from all over came to settle in Kartapur to listen, and sing, and to be with him. It was here that his followers began to refer to him as Guru. The Guru told his followers that they were to be householders and could not live apart from the world and there were to be no hermits, thus furthering his teachings of Sikh faith. Faith in one God and devotion for humanity are the basic pillars which laid the foundation of Sikhism.
On September 22, 1539 AD Guru ji left this world at Kartarpur. Guru ji’s followers who had been raised as Hindus or Muslims argued whether Guru ji’s earthly remains should be cremated or buried. But when the cloth sheet was removed from Guru ji’s body only two flowers were found below the cloth. The two communities then divided the cloth sheet together with the flowers which the Muslims buried and the Hindus consigned that to fire. Therefore, both a samadh (Hindu tradition monument of remembrance) and a grave (according to Muslim traditions) were made in the Gurudwara at Kartarpur which lies there as a reminder of this joint claim to Guru Nanak by both the communities..
(The author is a KAS officer)
Philosophy, teachings
A Contemporary Philosophy
Inder Raj Ahluwalia, Guru Nanak Dev's `Contemporary' Philosophy, Nov 14 2016 : The Times of India
In the 15th century , Guru Nanak, the founder of Sikhism the world's youngest religion was quietly preaching a gospel in the Indian subcontinent that was new, unique and inspiring.
Amazingly , much of what Guru Nanak said is totally relevant to presentday , contemporary society . Today, the world is acknowledging his wisdom, sagacity and gospel as not being merely divine, but also performing the function of a beacon, a guiding light. One can now measure how effectively his words and actions have shaped thinking and viewpoints of many people, and how important they are in today's turbulent global situation.
Born in 1469, an era of invasions, violence and unrest, Guru Nanak was not only an apostle who propagated dharma and belief in one God, but was also among the greatest philosophers of the modern era. He reached the heights of spiritual enlightenment rarely experienced at any age, and his teachings have paralleled those of any other school of liberal philosophy.
Guru Nanak took extensive land journeys within India and abroad, spreading his universal messages. He travelled with a purpose to contribute towards creating a better world.
Guru Nanak's inherent nature of not accepting what was told and taught, at face value, led him to evolve as an original spiritual thinker.He believed in listening, understanding and acquiring firsthand knowledge before forming his own opinion. He listened to people of all faiths and cultures. He read extensively about Hinduism, Islam and Buddhism, for instance. The best illustration of the Guru's philosophy is through his three fundamental principles: `Kirt Karni' or working for a living; `Naam Japna', remembering God; and `Vand Chakna', sharing one's possessions with the needy. These were the cornerstones of Guru Nanak's teachings, the guiding principles of Sikhs. He said to believe in one God; do selfless service; share and care with the needy; earn an honest living; shed all inequalities; and be compassionate.
Guru Nanak addressed issues that impacted contemporary society . He challenged the caste system; endorsed gender equity and became a pioneer in championing the cause of women's liberation. He promoted education for all by introducing the Gurmukhi script of the Adi Granth, which became accessible to everyone. He believed that integrity , respect and trust between different communities would lead to dignity for all people.
His greatest contribution was the teaching of the `Science of the Word' (Naam), which forms the subject matter of the Adi Granth which was composed and compiled by Sikh Gurus. Naam by communion with the Word (Shabad) shall be attained the personal realisation of God, and salvation.
Guru Nanak earned everyone's love and respect. When he passed on, flowers from both Hindus and Muslims were placed over his body . Kartarpur, where he breathed his last, is a site immortalised by a tomb built over the Muslims' flowers, and a temple built over the Hindus' flowers.
Today , Guru Nanak's teachings are a way of life for millions, and are acknowledged as being highly relevant to contemporary society . Guru Nanak is also referred to as `Baba Nanak' or `Nanak Shah'. The currency of the Empire of The Sikhs established by Maharaja Ranjit Singh was `Nanakshahi'.
God, and how to reach God
Kulbir Kaur, Guru Nanak’s Teachings Transcend Barriers, November 23, 2018: The Times of India
Once Guru Nanak, while travelling to Kashmir, met Pandit Brahm Das, a learned but proud man. Brahm Das approached the Guru with two camel loads of books and texts and with a stone idol suspended from his neck. Unable to find out the religious identity of the Guru, he questioned Guru Nanak on his faith, the rituals he observed and the food he ate. The Guru replied, ‘There is but one highway and there is but one entrance; He created Himself and Himself He recognised. God is Himself the relish, the thing relished and the relisher’.
Brahm Das further asked him how the Lord existed before creation. ‘There was neither night nor day, neither sun nor moon, no earth, nor firmaments. He alone was there. There was neither birth nor speech, neither air nor water, neither creation nor destruction, neither coming nor going. There was neither male nor female, neither caste nor reincarnation, neither pain nor pleasure. The Unspeakable One was Himself the speaker, the Unknowable One had alone the knowledge of Himself ’, answered Guru Nanak.
The Almighty, as seen by Guru Nanak, is Ik Onkar, the One. He is the Creator and the creation. The Nirakar (Formless) manifests through creation so the question of divisions does not emerge. The Supreme is Satnam, the only Truth and it is futile to please Him through rituals and sacrifices. Outward forms, formulas, incantations, image-worship and superstitions are of no use.
Guru Nanak exhorted the people to establish a direct link with the Almighty through a simple marg of Nam-simran, chanting the Name. Divine love is the only way of salvation. When he was weighing wheat-flour in the provision store, as Nanak would reach the number 13 (tera), which in Punjabi means ‘yours’, Nanak could only utter, ‘Tera, Tera, Tera…( Lord, I am Thine, I am Thine)’.
Can there be a love of God without service? All living beings are God’s own and none can obtain any reward without rendering service, says Guru Nanak. In fact, we shall be rewarded according to the service we render. Vand-chchakna, sharing, incorporates another aspect of Sikh faith. It is like providing service to society and people. But this sharing should be based on kirat karni, honest livelihood. ‘Nam japna, vand-chchakna and kirat kar na’ along with seva, for m the main pillars of Sikhism as propounded by Guru Nanak.
In Japji Sahib, Guru Nanak explains the five stages in the path of realisation. Dharam-khand is where a man performs his duties towards himself, family and society. Jnana-khand symbolises knowledge where man realises the vastness of God’s creation. Saram-khand is the realm of spiritual effort and a man tries to imbibe the qualities of God like truth, justice and compassion. Jaisa sewai taisa hoi – you become what you meditate on. Karamkhand is grace. With the grace of Guru, he gets a vision of God’s realm and becomes a Gurmukh. The last stage shows him Sach-khand, the Almighty, the Truth. These stages are a part of householder’s way of life, not of a renouncer. Guru Nanak says that this highway of illumination is open to one and all. ‘The learned and the illiterate can both attain the highest spiritual stage’, says the Guru.
Hence, listening to the Word, Gurbani and its acceptance, and then carrying out the Guru’s instructions in everyday life is what distinguishes the Sikh way of life.
The Truth
Guru Nanak's Ecstasy On Discovering Truth
Kulbir Kaur
The Times of India Nov 05 2014
Guru Nanak, while working as a storekeeper in Sultanpur Lodi, was counting the items ordered by customers. As he would reach number 13 ¬ `tera' in Punjabi ¬ he would go into a trance and in spiritual ecstasy could only say , `Tera, Tera, Tera ¬ I am yours, I am yours, I am yours.' He would find it impossible to move to the next number as the whole universe was by then resounding with this sound and he could see the hand of God in everything, even in the numbers he was counting. Guru Nanak conveyed that nothing is ours, for everything is that of the Creator, the only Truth ¬ nirankar or formless.
This ecstatic feeling of `tera', the meditative mystical stage of union with the Divine, also contains wonder that reflects the very presence of the Creator. In his bani, `Suhi ki Var', Nanak asks: `Kauna taraju kavanu tula tera kavanu saraphu bulava' ¬ `What scale, weights, and what assayer shall I call for You, Lord?' He chose to address the Almighty with the magical `Waheguru' implying wonder at the Divine Light having the power to eliminate darkness. Wah Guru ¬ Hail the Lord ¬ whose name eliminates spiritual darkness. In `Asa di Var', the opening lines convey this feeling of wonder and trance: `Wondrous is the sound, wondrous the wisdom.' The mystery of the cosmic order can be unravelled only through guru's grace to be realised through Naam-simran or remembrance of the Shabad of the guru ¬ one of the cardinal, moral principles of Sikhism. The others are kirat karni or honest labour and vand chhakna or sharing with the needy. This simple philosophy presented a perfect balance between a worldly and spiritual life. He denoun ced renunciation and advocated salvation while still following a householder's life.
According to Guru Nanak, `Asceticism doesn't lie in ascetic robes or in ashes... It doesn't lie in mere words. He is an ascetic who treats everyone alike.Asceticism doesn't lie in burial places or in wandering about and bathing at places of pilgrimage. Asceticism is to remain pure amidst impuri ties.' The religion he preached was practical in nature and based solidly on work ethics.
Guru Nanak was addressed by his followers as Baba, Pir, Shah Faqir and Sachcha Padshah. He rejected idolatry and pro pounded a simple idea of monotheism. Wherever he went, he would wear a combination of styles worn by both Hindu and Muslim holy men. Not surprisingly, he was often asked whether he was Hindu or Muslim.
When asked about the true way to attain God, Guru Nanak would say: `There's one God and there is only His way to attain Him, not another. Invoke Him who is eternal and is contained in the whole Universe.' He emphasised the unity and uniqueness of the Supreme Being in his hymns, especially through the Mool-mantra, the preamble of Sikh philosophy: `There is but One God, the only Truth, the Creator, without fear, without enmity , everpresent and free from the concept of beginning and end, Self-existent ¬ free from the cycle of birth and rebirth and He can be realised with His grace only .' Naam-simran and sadhsangat along with seva (service) is the only way to achieve His grace which finally leads to the ultimate stage of bliss.That's why every Sikh prays and wishes for `Nam Khumari Nanaka Charhi Rahe Din Raat ¬ May I ever be imbued with the Name (Shabad) of Guru Nanak.'
In 2014 the Prakash Utsav of Guru Nanak was on November 6.
Liberal Philosophy
The Liberal Philosophy Of Guru Nanak
Inder Raj Ahluwalia The Times of India Nov 06 2014
Kirt karni, working for a living; Naam japna, remembering God and vand chakna, sharing one's possessions these formed the cornerstone of Guru Nanak's thinking and philosophy. The founder of Sikhism, the world's youngest religion, Guru Nanak was not only a supreme apostle who propagated dharma and belief in one God; he was also among the greatest philosophers of the modern era, having reached heights of spiritual enlightenment.
Among the western world's philosophers, Galileo's belief that planets orbit the sun, led to his arrest. Prince Machiavelli's acute understanding of the human nature was regarded the work of the devil. William Gilbert, Vesalius and Francis Bacon shaped their generation's thinking, and Martin Luther, John Knox and John Wesley are credited with awakening the stupefied spirit. At about the same time, Guru Nanak was shaping thinking in the Indian subcontinent. His projection of earth's distance to the moon corresponds to what scientists tell us today. He also disclosed that there are multiple universes, spheres and planets.
While Christopher Columbus was voyaging the seas, Guru Nanak walked the land, spreading his teachings in the same manner as had Jesus some 1,400 years before. Going by recorded accounts, Guru Nanak spent a lot of time travelling the world. He is believed to have travelled over 28,000 kilometres in his five major tours between 1500 and 1524, leaving a great impact on everyone he encountered. What's significant is the fact that he travelled with a purpose to contribute towards creating a better world.
The Guru gave his attention to almost all issues that impacted society and contemporary existence. He challenged the Indi existence. He challenged the Indian caste system, promoted women's rights, championing the cause of women's liberation. He promoted education for all men, women and children by introducing the Gurmukhi script of the Adi Granth, which became accessible to all.He introduced an agenda of reconciliation and community cohesion to create an inclusive society and just world.He believed that integrity , respect and trust between different communities would lead to dignity for all people. His greatest contribution was the teaching of the `Science of the Word' (Naam), which forms the subject matter of the Adi Granth which was com posed and compiled by the Sikh Gurus. The gift of Naam was the ultimate gift of the Sikh faith and has a pure and special message for the whole world by communion with Shabad, the Word, shall be attained the personal realisation of God, and hence, the sure way to salvation.
Guru Nanak was an embodiment of love. People of all faiths loved and respected him, and on his death, flowers from both Hindus and Muslims were placed over his body . According to legend, the claim to his body was to go to the community whose flowers remained fresh the longest. The following morning, both groups of flowers remained fresh but the body was missing! Thanks to Guru Nanak's wisdom, Sikhism with its monotheistic outlook shared a common bond with Islam, and with its Indian cultural identity , a cultural one with Hinduism and Buddhism. Sikhism was to be the common meeting ground between these three cultural streams. This gives meaning to the decision of Guru Ram Das to invite a Muslim saint to lay the foundation stone of the Golden Temple, which was intended to be a symbol for a future confluence of world cultures.
Guru Nanak's teachings of love, compassion, mercy , kindness, tolerance and mutual respect flowed from his teachings of love for God.
Message of peace
Mehak Kaur Sodhi, Message of peace 'Daily Excelsior 14/11/2016
Guru Nanak the founder of the Sikh religion was born to Kalyan Chand Mehta and Mata Tripta on 15 April 1469 AD in a small village called Rai Bhoe di Talwandi near Lahore. However, for the sake of convenience his birth anniversary is being observed on the occasion of the full moon in the month of Kartik(Oct-Nov). The first cry of the child was like the laughter of a wise grown up person joining a social gathering. Pundit Hardyal, the family’s Brahmin priest was asked to make the horoscope of the child . The pundit and the midwife (Daulatan) agreed that the child had an exceptional aura. The horoscope prepared by pundit Hardyal predicted that the Hindus and the Muslims alike would acknowledge Nanak as a philosopher-teacher and that he in turn would make no distinction between them.
Nanak was strongly opposed to the caste distinction which was very prominent at that time in the Indian culture. Nanak was of very firm belief that the grace of God may come to a scholar or to an illiterate, high or low, rich or poor. A missionary in the true sense, he traveled extensively and interfaced and interacted with people of different faiths preaching Universal brotherhood, purity, justice and goodness. He did not set out to impose a new set of doctrines but reverted back to the truths and wisdom forgotten by strife torn world. He set out to build a community of men and women devoted to God and filled with a sense of love equality, and mutual respect, since he believed that God’s language is love – for all creatures. He believed that without practicing truthful conduct, all pilgrimages, penances and alms -giving bring little merit. It is difficult to believe that God, who is both loving and powerful, would make any such discrimination amongst His people. Such discriminations are made by man to serve his own selfish purpose, said Guru Nanak.
He restored women to their rightful equal place in society and regarded them as man’s companion on the spiritual plane. Guru Nanak’s moral laws are written on the tablets of eternity. He turned people from violence to peace; converted tyrants into compassionate beings; and changed painful societies into blissful communities. People of all faiths listened to his message and gained from his wise and sacred words. During one of his early morning ablutions by the river, Nanak had his first mystic experience (communion with God) wherein he was taken in a vision to God’s presence. Guru Ji’s first statement after his prophetic communion with God was “There is no Hindu, nor there is Mussalman.” He also declared his clear and primary interest not in any metaphysical doctrine but only in man and his fate. It means love your neighbor as yourself.
Nanak’s travel in Jammu & Kashmir (References “Historical Sikh Shrines of Jammu and Kashmir” and ” Ladakh and Nanak Rinpoche by Commodore DS Sodhi)
Guru Nanak traveled extensively within the country and as far as Ceylon and Baghdad. Guru Nanak’s first travel has been recorded to east , the second to south , the third to north and finally the fourth to west including Mecca and Medina. Commodore Sodhi in his work after perusing the work of various historians and scholars has drawn a probable route of Guru Nanak in jammu and kashmir. The probable route to his appreciation emerges as entering Ladakh , travelling to Leh, Kargil (Skardu, Gilgit now in POK), Harimukat (Harmukh ganga near Gangbal lake), Srinagar (Hari parbat, shankracharya), Awantipur, Bij Behara, Ananat Nag, Mattan, Amarnath, Kishtawar (Gulab Garh Padder), Badherwa (Sidhan Di Bageechi), Chenani, Ramnagar, Lakes Surinsar and Mansar, Vaishnodevi (Garb Yoni), Jammu (Jamvant Guffa now called Peer Kho), Ma Kali Mandir Bahu Fort , Purmandal and Jasrota. The Bani recited by Guru Nanak at some of these revered shrines is an integral part of Shri Guru Granth Sahib. Beautiful Gurdwaras commemorating the visit of Guru Nanak to some of these places stand tall and are frequently visited by the pilgrims. It is heartening to know that the people of village Bakhta (Jasrota) donated the land (where Guru Nanak is supposed to have sat and given discourses and blessed the people) for construction of a Gurdwara to commemorate Nanak’s visit to that area.
Since the present-day tensions have developed uncontrollably across our borders, there is an urgent need to create bonds of mutual respect and love between all communities, and a firm resolve to avoid strife and disharmony. We have all to work towards attaining this goal in our personal and public lives. No one can accomplish these goals better and faster than the younger generation – of every religious persuasion and nationality – for Guru Nanak broke all barriers, social as well as geographical, to disseminate this spirit of universal brotherhood. In an era when the people of diverse faiths live in mortal fear of clash of cultures, and the so-called civilized nations compete in the clandestine manufacture of destructive weaponry, the rousing message of Guru Nanak for peaceful co-existence and mutual trust acquires a special urgency. Our Prime Minister in his recently aired ” Maan Ki Baat” said Guru Nanak’s teachings are the guiding principles not only for Indians but for the entire humanity,
Finally on the Birth anniversary of Guru Nanak let us pray and hope that the message of Guru Nanak “Let universal brotherhood be the highest aspiration of your religious order. He who grasps this truth realises that there is the one religion of all mankind” is understood by all of us and peace prevails within and across the Borders.
Universal Spirituality
The Times of India, Nov 25 2015
M N Kundu
Guru Nanak's melody of universal spirituality
An experience of Alakh Niranjan, the Absolute and cosmic harmony in creation, as an expression of a single eternal Spirit shaped the non-sectarian precepts and mystic ideals of Guru Nanak who revealed the secret of spiritual communion in beholding all in One and One in all. His spiritual melody is expressed in the Japji and Gurbani where he says that to enable us to experience oneness we have to place right living and right deeds above bookish creeds and religious rituals. The way to God is the way of sacrifice, the way of self-effacing love for God in all and abandoning all delimiting sense of divisiveness.
Nanak Dev stood for spirituality beyond religious rituals and humanism beyond manmade factionalism.When the priests of Baghdad asked him about his sect he said, “I belong to no sect and adore but one God. I see Him in the earth below and in the heavens above and in all directions.“ He added that greatness of God becomes invisible due to pride of man and vanity of knowledge. When the priests of Haridwar asked him about his caste he said, “My caste is that of wood and fire and I came from a town from where come both day and night.“
When the true spirit of religion got shrouded by external ritualism and utmost divisiveness, Nanak Dev appeared with his humble, experiential, non-sectarian spiritual wisdom for unification of humanity beyond caste, creed and religion. He said, “I have searched through the vedas and books of Islam and they are dull; speechless in the presence of the mystery of the Infinite.“ Guru Nanak said, “No one is Hindu and no one is Muslim these are our names for the masks behind the mask search for the light within.“ He spread the religion of compassion and as such his emphasis is not on scriptures, ceremonials or rituals but on life and living, on love for God and right action.His all-time dear companion Mardana was a Muslim. He said, “He is true to his faith who loveth God and man seeing all, abideth in God.“
Nanak Dev noticed the deep tragedy of the world caught in the mire of materialism, factionalism and hence, suffering and pain. He found solutions in rising above these to attain God through service, love and Omkara.
He prescribed meditation on the word of God with eightfold exercise or sadhana: purity of body and mind, silence, concentration of mind, realisation of the meaning of mantra, patience and contentment, faith, satsang or association with pure and holy ones, and living the mantra in daily life. Without meditation, merely doing good deeds with ego are spiritually fruitless. The disciple, whose mind and heart are focussed on God, is Gurmukhi; progressing on the path to God. Those whose mind is entangled in material prosperity and enjoyment of the world are Manmukhi, and this leads them to suffering and pain. Without a boat there is no way to navigate the ocean and the eternal advice of the guru is the boat which takes us across.
Nanak Dev travelled far and wide to spread the message of true spirituality suited to entire humanity . The keynote of his universal melody is that selfish ego is the root cause of sin and suffering and the remedy lies in renouncing self with humble service, sharing proceeds of efforts and sustaining self-effacing love for God. (November 25 is Guru Nanak Jayanti.)
Women
Kulbir Kaur, I Wonder Why Women Are Considered Impure, October 20, 2018: The Times of India
Are women impure? Should they be barred from sacred places as protesters demonstrate in Sabarimala, Kerala, as they physically prevent women (of menstruating age) from entering the shrine despite the Supreme Court ruling that all women of all ages can enter the temple? Are women polluted?
Guru Nanak wrote in Asa di Var, “Of woman are we born, of woman conceived; to woman we are engaged, to woman married. Women are befriended, by woman is the civilisation continued. It is by woman that the entire social order is maintained. Then why call her evil of whom are great men born? From the woman is born woman, without the woman there is none.”
Guru Nanak regards woman as creator through whom all life gets created. Equality in all forms and at every level was central to Guru Nanak’s teachings. “Women and man, all by God are created. All this is God’s play. Says Nanak, “All thy creation is good, Holy.” It is their conduct which makes them pure or polluted.
Pollution is not in bodily functions nor in food or blood. Guru Nanak says, “Greed is the pollution of the mind; lying is pollution of the tongue … listening to slander is pollution of the ears. The pollution in which they commonly believe is all superstition.”
Strangely enough, some blame women for distracting men or acting as hindrance to their path of salvation. This has resulted in various rules and sanctions being imposed upon women. In Sikhism, it is not women but men who are blamed for their sinful thoughts upon seeing a woman. Why do men allow lust to dominate their minds? The Guru states, “Vain are the eyes which behold the beauty of another’s wife.” It is regarded as pollution of the eyes.
Women are an integral part of Sangat. In fact the Sikh Code of Conduct, Article 16, states, “It is not proper for a Sikh woman to wear a veil or keep her face hidden by veil or cover.” Purdah system was regarded as a marker of inferior status of women. All human beings are equal. No distinctions are observed between men and women in matters of initiation, participation in sangat and pangat, religious and secular matters.
Guru Amar Das condemned the inhuman customs of sati and female infanticide and advocated equal status for women. Bhai Gurdas says, “A woman is a favourite in her parental home, loved dearly by her father and mother. In the home of her in-laws, she is the pillar of the family, the guarantee of its good fortune. Sharing in spiritual wisdom and enlightenment and with noble qualities endowed, a woman, the other half of man, exhorts him to the door of liberation.”
Sikh women are asked to wear five kakkars, and kirpan – one of the kakkars – is symbolic of her power which can be used to defend herself and others. Not surprisingly, every Sikh women is a Singhni, lioness, and Kaur, princess, at the same time.
Sikhism strongly advocates the idea of same soul and same salvation. The only requirement is right path, right thought and right conduct. Guru Nanak says, “Imbued with the Shabad, they have become sacred places full of purity, having put an end to the filth and misery of egoism; Nanak washes the feet of such God-oriented (Gurmukhs) saints in whose hearts is enshrined the True One.”
Principles, Baramaha, PanjaSahab
Balbir Singh Bhasin, Guru Nanak Dev And His Noble Mission, November 4, 2017: The Times of India
Guru Nanak and the nine Gurus who succeeded him, set a wonderful example of living spiritually , while yet taking an active part in the world. Guru Nanak advocated obtaining education and using it for the well-being of people. The Baramaha of Nanak Dev in Taknari raag is a unique description of nature, ecology and environment.
He always said that God is One whether we call him Allah, Ishwar or Wahe Guru and we are all children of one father `Ek pita ekas ke barak.' He believed in `Dharam di kirat karni' to work and earn by the sweat of the brow, to live a family way of life, and practise truthfulness and honesty in all dealings.
After travelling through Arabia and many other countries, Guru Nanak returned to the Punjab. In due course, he reached a place called Hassan Abdal, about 50 kilometres from Rawalpindi.He halted there at the foot of a hill. He talked to people of their duty to God and his children. More and more people began to gather around him every day. On the top of that hill, there lived a Muslim fakir, Bawa Wali Qandhari. His house was near a spring of fresh water.The water collected there in a small tank. From there it flowed down to the town, supplying water to the people who had no water from any other source. Wali Qandhari was a proud man. He saw people gathering around Guru Nanak Ji and created hurdles in the water flow. The Guru said to them, “Don't lose heart, good people. God is great and merciful. He can make springs flow where He likes. Let us all pray to him.“
They all prayed with them. Then he lifted a stone. At once, a stream of cool, clean water began to flow. It washed the Guru's feet. It then flowed towards the town. The people were filled with joy. At the same time, Wali Qandhari's spring dried up. Angry , he pushed a large rock towards the Guru. He thought that it would fall on the Guru. It would crush him to death. It came rolling down towards Guru Nanak and Guruji stopped it with the palm of his hand and the print of the palm (Panja) was imprinted on it and it is still there. The water came down running out of his palm. Guru Nanak said, “Truth is high but higher still is truthful living.“ We should not only advocate truth but we should inculcate truth in our deeds, thoughts and our day-to-day behaviour.Today we fight in the name of religion because we do not know the true meaning of religion. We believe that observance and preaching of rituals is religion.
The noble man is one who always praises God and earns his livelihood with honesty. He must remember the Almighty, earn with right measures and distribute his earnings amongst the needy. Such persons are truly religious.They can easily overcome kama, krodha, lobha, moha and ahankara desire, anger, lust and greed, attachment and pride. To get rid of worries and anxieties we must have qualities of tolerance and sweetness. Harmony at home and in the world is possible with the power of Truth only.
