by Baldev Singh

Abstract

Sikhism has been distorted in literature largely because of the influence of Vedantic philosophy to represent it as part of Hinduism. Now some Christian theologians are using this flawed literature to compare Christianity with Sikhism despite the fact that Aad Guru Granth Sahib (AGGS) is the only authentic source to understand Nanakian Philosophy (Gurmat).

According to AGGS, Guru Nanak rejected all the essentials of Hinduism: incarnation of God, caste system, transmigration, karma, hell, heaven, gods, goddesses, and idol worship. Guru Nanak also rejected the method or approach of attaining salvation preached by the Semitic and the Indian religions. Moreover, while the fundamentalist Christians oppose the teaching of evolution even in the twenty-first century, Guru Nanak discussed and imparted credence to the subject of evolution about five hundred years ago, roughly 350 years before Charles Darwin.

Furthermore, while the custodians of Christianity were investing despots with “divine rights” and the Hindu elite was hailing them as Ishwro va Dillishwro va (the king of Delhi is as great as God); Guru Nanak denounced them and their allies in no uncertain terms. He called for the establishment of just rule - Halemi Raj (the rule of humility and benevolence). Nanakian philosophy postulates that the ultimate source of spiritual as well as temporal power is Godhead.

Introduction

In September 2004 Colonel G.B. Singh, the author of Gandhi: Behind the Mask of Divinity came across a Web site, “Hope for Sikhs” operated by Reverend Tony Zekveld, a Canada-based missionary. Expectedly, his motives were to witness the Sikhs for the purposes of converting them to Christianity. G.B. Singh invited the Reverend to have an open debate on the Bible -- God, soul, heaven etc. on the pages of SikhSpectrum, an online publication. At that time G.B. Singh asked me to add my comments on these topics from the perspective of Nanakian philosophy. This particular article is an updated version of my “A Comparison Between the Two Credos: Christian and Sikh: Rejoinder to Rev. Tony Zekveld”, which was published on SikhSpectrum.com in its November 2005 issue. Discussion

Like G.B. Singh, I too would like to express my thanks to the Reverend for sharing his article with us. G.B. Singh has already written two letters explaining some problems in the article authored by Reverend Zekveld[1]. For the understanding and discussion of Nanakian philosophy, Aad Guru Granth Sahib (AGGS)[2] is the only authentic source; not what others have written about it, which is the case most often we encounter. In the last issue of the SikhSpectrum, G.B. Singh has described the attributes of Biblical God straight from the Hebrew and Christian texts of the Bible[3] whereas Reverend Tony Zekveld has used the interpretations of others (Hindus, Christians and others) to describe Guru Nanak’s God. That is why his article contains many erroneous statements and misinterpretations.[4] It is beyond the scope of this article to respond to all of them, therefore, I am discussing only a few of them, which show very clearly the Reverend’s misunderstanding, misinterpretation or ignorance of Gurmat. 1.

1. The Granth Sahib states the simple fact that God created the universe. How and why He created no one knows. Furthermore, by the immanence of God, the Sikh means that the universe is "an emanation of God, who willed its existence," like a spider, which emits its own web from itself. Sikhs, therefore, do not have any difficulty with the scientific theories of evolution….

I find this statement amusing. What is the Reverend trying to say? Is he trying to scare ignorant and simple-minded people just because the Sikhs believe in the scientific validity of evolution? While the Biblical God is opposed to the idea of evolution of life, Nanakian philosophy (Gurmat) supports it. While the fundamentalist Christians oppose the teaching of evolution even in the twenty-first century, Guru Nanak discussed and imparted credence to the subject of evolution nearly five hundred years ago, roughly 350 years before Charles Darwin. Moreover, the Creator according to Guru Nanak is Itself evolving as in the very act of creation of the cosmos when the Transcendent became Immanent - the Invisible became Visible - the Unmanifest became Manifest.

Guru Nanak has expressed his views on the vastness the cosmos, the time of its creation and how it came into being.

When was the cosmos created?

What was the moment or time or date or day or season or month when the cosmos was created? Had the authors of Hindu scriptures or Quran known it, they would have mentioned it. Neither did the yogi know the date or day or month or season. It is only the Creator, Who knows when the cosmos was created. AGGS, Jap 21, p 4.

How vast is the cosmos?

After an immense and tiring search the authors of Vedas concluded that there are hundreds of thousands netherworlds under nether worlds and skies above skies. The Semitic texts say there are eighteen thousand worlds, but their Creator is One. However, the cosmos is so vast that it is beyond the scope of counting/measurement (i.e. beyond human comprehension) - one would run out of numbers if one were to undertake the counting. Nanak salutes the Great One, as It alone knows the vastness Its creation. AGGS, Jap 22, p 3.

How did the cosmos come into being?

Guru Nanak postulates that there was darkness for immeasurable length of time and the Creator with inherent Hukam (Cosmic Law or Universal Law) was in transcendent mode filling the void like fog fills space. And then at some moment according to the Cosmic Law, the cosmos was brought into being with infusion of Cosmic-consciousness (also referred to as Spirit, Light and God-consciousness).

For immeasurable length of time there was darkness. Neither there was Earth or sky nor day or night nor moon or sun, except the Creator and Its Hukam. The Creator was in a transcendent mode filling the void like fog fills space. The cosmos was brought into being according to the Hukam without any visible support upholding the vast expanse. AGGS, M 1, p 1035.

The cosmos sprang from a single command of the Hukam.

The cosmos sprang from a single act of Hukam generating innumerable currents of creation. M 1, Jap 16, p 3.

In total content the Creator remains the same (constant), neither It increases nor decreases, which is consistent with what modern physics says about the relationship between energy and matter expressed by Einstein’s formula, E = MC2 - the sum total of energy and mass remains constant.

The Creator neither increases nor decreases in totality. AGGS, M 1, p 9.

According to Guru Nanak, this event - the creation of the cosmos which is a mystery and a matter of wonder, is a support for the Creator as it is pleasing to It to express Itself in the creation.

First, the Creator created Itself and gave Itself an Identity (nau, nwau)-cosmos. Second, It created nature and seated therein (transcendently), It takes delight watching it. AGGS, M 1, p 463.

The Creator creates and recreates and then watches it with delight. O Nanak, true is the work of the True One. AGGS, Jap 31, p 7.

The Creator is continuously evolving in Its immanent form (cosmos) and so are our planet Earth and the life on it.

Commenting on the dispute over eating of flesh Guru Nanak declared:

Only fools quarrel over the partaking of flesh, as they do not have knowledge and understanding of the subject-what is flesh and what is vegetable? Why the eating of one is sin, not the eating of the other as both are obtained from living things? O Pandit, you do not know where did flesh originate! It is water where life originated and it is water that sustains all life. It is water that produces grains, sugarcane, cotton and all forms of life. AGGS, M 1, p 1289.

Elaborating further on this subject, Guru Nanak says:

The True One created the air, air produced water and water created the world of life with God-consciousness (Cosmic-consciousness). AGGS, M 1, p 19.

When it comes to the evolution of life, Guru Arjun (fifth Nanak) couldn’t have spoken more clearly than these words about 250 years before Charles Darwin:

Homo sapiens evolved through countless forms of life like other species - ants, worms, moths, fish, elephants, dears, snakes and domestic animals like horses and bullocks- starting from inanimate matter, the basic elements. Moreover, he goes on to say that basic elements were recycled as inanimate matter like rock and mountains before the creation of “building blocks” for evolution of a living cell.

Many births (different evolutionary stages of life) created worm and insect. Many births created elephant, fish and deer. Many births created bird and snake. Many births created ox and horse, which are yoked. O human being, now is your time to meet the Lord of the universe - the Creator, since it took a very log time for the human body to evolve through many evolutionary stages of life. Pause. The matter constituting the human body was recycled many times as rocks and mountains. Many births resulted in abortion (defective mutations resulting in death of the species). Many births produced plant life. It took innumerable births to produced human body. AGGS, M 5, p 176.

Guru Nanak also postulated that in the cosmos there are other planets with life.

God’s worth (greatness) is beyond measure, nor it can be overestimated. You alone are the True Lord of mine and of other beings of countless worlds. AGGS, M 1, p 15.

There are living beings in water, on land and in the cosmos. O Creator, You know their needs as You take care of them. AGGS, M 1, p 466.

2. “Because Sikhism is a reform movement within Hinduism, this statement from the Mool Mantra must also be understood from the Hindu context. Hindus teach the doctrine of the avatars, the descent of the gods to earth in human form.”

Guru Nanak rejected all the essentials of Hinduism: incarnation of God, transmigration, karma, caste system, hell, heaven, idol worship, miracles, demons and gods/ goddesses.[5-12] On the other hand, the Reverend’s own faith, Christianity shares several common features with Hinduism like incarnation of God, hell, heaven, miracles, demons, angels and other kinds of ghosts. Guru Nanak also rejected the concept of salvation preached by the Semitic and the Indian religions. I hope my Christian friends would pardon me for saying that Christianity is the grandchild of Hinduism! On the other hand Guru Nanak rejected all earlier religious traditions when he declared: God is beyond the scope of Hindu and Semitic texts.

Neither the Vedas (four Hindu texts) nor the four Kateba [Semitic texts: the Torah, the Zabur (Psalms), the Injil (Gospel), and the Quran] know the mystery of the Creator of the cosmos (AGGS, M 1, p. 1021).

It is the teachings of Vedas, which has created the concepts of sin and virtue, hell and heaven, and karma and transmigration. One reaps the reward in the next life for the deeds performed in this life-goes to hell or heaven according to the deeds. The Vedas have also created the fallacy of inequality of caste and gender for the world. AGGS, M 2, p 1243.

The Merciful One is the only Emancipator (Maula), not the holy men (pir and sheikh), or Prophet. The Master of every heart, Who delivers justice, is beyond the description of the Quran and other Semitic texts. AGGS, M 5, p. 897.

3. Reverend Zekveld has quoted a stanza from “Dasam Granth”, which he ascribes to Guru Gobind Singh whom he erroneously calls “Padshahi 20.” He is also in error when he claims that this stanza is from “Granth Sahib.”

Dasam Granth is not the work of Guru Gobind Singh; rather it was the British East India Company, which hired the Mahants (priests/monks) of Takhat Patna to write Dasam Granth. Dasam Granth has been the favorite tool of Christian missionaries and Hindu writers for the misinterpretation and distortion of Sikhism. The British and Christian missionaries played a major role in the subversion of Nanakian philosophy. After the annexation of Punjab Kingdom, the British authorities kidnapped Maharaja Dalip Singh, merely a ten-year-old boy, took him away from his mother and placed him in the custody of missionaries, and finally converted him to Christianity. The British took control of gurdwaras (Sikh places of worship) and made Hindu priests and caretakers in-charge, whereas not a single Hindu temple or a mosque was touched in the entire British Indian Empire.

There is no evidence that Dasam Granth was found in Punjab or Delhi in the eighteenth century. There is also no evidence that in the eighteenth century Aad Guru Granth Sahib was not given exclusive preference over the bani (composition) of Guru Gobind Singh. Prior to John Malcolm’s mention of Dasam Granth in his Sketch of the Sikhs published in 1810, there is no reference to it either in Sikh or non-Sikh sources (Muslim and European). However, by 1890 there were 32 Dasam Granths circulating in the Amritsar area. The presently published Dasam Granth (1902) was created by the Sodhak Committee made-up of British cronies (1895-1897) to bring it into closer conformity with the “Granth” floated by the British in the late eighteenth century prepared by Nirmalas/Mahants (Nawal Singh, Dayal Singh and Sukha Singh) at Takhat Patna.13

The “Patna Granth” was implanted in the East India Company Library by Colebrook and Charles Wilkins and used by John Malcolm to write his Sketch of the Sikhs in 1810.13 Devanagari version of this “Granth” was written in February 1847 after the Sikhs lost the first Anglo-Sikh War (Second treaty with Lahore, December 16, 1846 at Bhairowal when the British became virtual masters of Punjab). Treacherous Sardar Tej Singh (a Brahmin) was the chief of the regency council when this Devanagari Dasam Granth was created. In recognition of his services, the title of Raja was conferred on him on August 7, 1847.13

Near the end of the eighteenth century, Takhat Patna came under the control of the British East India Company. Revenue records of Patna treasury show that Nirmalas/Mahants of Takaht Patna were provided with pension and opium from 1814 onwards by the East India Company.13

Why did Christian missionaries convert Maharaja Dalip Singh to Christianity? How much of the brainwashing tactic was applied? Were these missionaries trying to duplicate the lessons learnt from their past successes of first converting the King and then expecting the rest of the masses to follow suit? A case in point is the example of the conversion of Emperor Constantine and thereafter imposing the Christian faith on his subjects through threats and force. Little did the missionaries realize that in Nanakian philosophy the real sovereign is God, and not an earthly monarch! A Sikh owes his/her allegiance to God and Guru. And that is why the abominable act of converting Maharaja Dalip Singh failed to follow through with the en-masse conversion of Sikhs, except for a few solitary examples.

4. The Reverend stated: “This begs the question, of course, "If God is without fear and enmity," then why is it that the Sikh fears doing bad? How do they account for their own deep spiritual unrest? Moreover, how does one account for what we read in their own writings that God cuts the head of the devil? Note these lines from the Padshahi in the Granth Sahib.”

I have already dealt with the last part of this statement about Guru Gobind Singh and the Dasam Granth. The Reverend asks, “Why the Sikhs fear doing bad things if their God is without fear and enmity?” The answer to this question is on the opening page of AGGS in the first stanza of Guru Nanak’s composition Jap. The primary purpose of human life is to be one with God by becoming a gurmukh (a God-centered being), which requires living in harmony with God’s Hukam (Universal Law). Moreover, civilized society demands of its members to be law-abiding and upright citizens. Sikhs, who have been misled about Gurmat, are the ones who suffer from spiritual unrest, not the ones who understand and practice Gurmat. Moreover, if the Reverend would look around, he will find that spiritual unrest is everywhere including Christians!

How could one become a sachiara (Godlike), a God-centered being (gurmukh) and how could one get rid of ignorance and falsehood? “By living in harmony with Hukam (Universal Law),” says Nanak. AGGS, Jap 1, p 1.

5. According to the Reverend: The concept of "grace" here must also be understood in the context of Hinduism. Because Sikhism is a particular kind of "guru cult," an adequate concept for their term of grace is "darshan" or "the guru’s glance”.

Here the Reverend has given a literal interpretation of “grace”. Grace in Nanakian philosophy (Gurmat) means the benevolence of the Creator towards creation. The very act of creation is grace. Being born as a human being is grace. The Creator has endowed mankind with superior intellect, critical thinking/discerning intelligence and conscience; this is what grace means in Gurmat.

O human being, other living beings are at your service and you are their commander on this Earth. AGGS, M 5, p 374.

“O my mind, the Universal Light (God-consciousness) is within you, recognize your roots - the source of your origin - the Primordial Energy. God is with you, enjoy yourself by reflecting on Guru’s teachings” so says Nanak. AGGS, M, 3, p 441.

The Creator created mankind and let it free to do as it wills. But how it was accomplished, only the Creator knows. AGGS, M 1, p 932.

The Creator fashioned human body from the earthly elements and by some method endowed it with life, wisdom and discerning intellect. AGGS, M 5, p 913.

6. Talking about his own faith, Reverend Zekveld has made the following claim about Biblical God and Jesus Christ:

“The Bible says that if we do not begin with Biblical God, neither will we end up with Him. There may be a way that seems right to you, but its end is the way of death. The Biblical God – He is true and living God. The Bible says that all things were created through Jesus Christ, Who is God, who is called Word. The only way we can know the Biblical God, the true living God is by believing in Jesus. God has revealed Himself in Jesus. He (Jesus) has made Him known.”

Nanakian philosophy (the teachings of Aad Guru Granth Sahib-Gurmat) categorically rejects the incarnation of God in human or any living form and the concept of virgin birth, resurrection, demons (Satan) and angels (Holy Ghost) and the Biblical concept of soul and sin.

The Commencing Verse of AGGS describes God as Ajuni, meaning God does not come into anthropomorphic form. Guru Arjan echoed and amplified this view of Guru Nanak about God.

Satguru (God) is Niranjan - beyond Maya (without material content). Do not believe that It is in the form of man. AGGS, M 5, p 895.

May that mouth burn, which says that God incarnates. AGGS, M 5, p 1136.

Contrary to the Christian belief that human beings are born sinners, Gurmat makes it abundantly clear that the Creator blesses humans with God-consciousness. It is only when one loses touch with God-consciousness and becomes alienated that one commits a sin.

“O my mind, the Universal light (God-consciousness) is within you, recognize your roots-the source of your origin,” so says Nanak. AGGS, M 3, p 441.

People do not become virtuous or sinners by calling them so. It is their deeds that determine whether they are virtuous or sinners. It is their deeds that determine their union or separation from God. One reaps what one sows.

One gets reward according to what one does, and what one sows, so shall one reap. AGGS, M 1, p 662.

We earn what we do day and night. Why blame others, it is our own doings that lead us astray. AGGS, M 5, p 745.

Good and bad deeds determine the relationship with God. According to their deeds some are drawn closer to God, whereas others move away. AGGS, M 1, p 8.

There are two types of human activities, the ones that bring about union with God and others that cause separation from God. AGGS, Jap 29, p. 6.

All are subject to Hukam (Cosmic Law); nothing is exempt from it. AGGS, Jap 2, p 1.

The Infinite Creator has fashioned human body with beautiful features from father's semen and mother’s blood (eggs). AGGS, M 1, p 1022.

Mother and father create a child through sexual union according to the Hukam (Universal Law)-biology of reproduction of life. AGGS, M 1, p 989.

A child can’t be produced without the sexual union of mother and father, as clothes can’t be washed without water AGGS, Kabir, p 872

It is Hukam (cosmic Law), which causes birth and death- birth and death occur according to Hukam (biology of death and birth). AGGS, M 1, p 472.

O Kabir, human birth is difficult to attain because a dead person is not born again like a ripe fruit fallen on the ground does not get attached to the branch again. AGGS, Kabir, p 1366.

7. Guru Nanak rejected the type of God described in the Bible, as this God is nothing more than a tribal god, an exclusive God. For Guru Nanak the Creator is “One and Only” and Its creation, mankind is also one whereas belief in Biblical God leads to the balkanization or disintegration of mankind. The thoughts of many sages of diverse background that are compatible with the Gurmat are incorporated in the AGGS, however, there are no quotes from the texts of Semitic and Hindu religions, as these religions are based on the concept of an “exclusive God”.

In addition to the millions of gods, Hindus also believe in a God who communicates only through the Brahmans and then there is a God for the chosen people, the Jews. Christian God is approachable only through his only son Jesus Christ. For the Muslim, Mohammed is the last and final in a long line of Prophets of Allah (God) and they claim that theirs is the only true prophetic religion.

The God described in AGGS is easily understandable to all seekers of “Truth” irrespective of their creed, caste, gender, color, ethnicity and geographical considerations. Guru Nanak did not assign any specific name or gender to God. He used the prevalent names of God in usage by both the Hindus and the Muslims without any distinction along with addressing new names of his own. Most often in the AGGS, God is described by Its attributes like Creator, Formless, Transcendent, Omnipotent, Infinite and Ineffable or simply as True One, One or You or Oh meaning that or he/she.

My Master is One, hey brother, It is One and Only. AGGS, M 1, p 350.

The true Guru (God) has made me see that the One is in every thing and every thing is in One. AGGS, M 1, p 907.

When I realised the True One within, then I saw It without. Nanak, the Almighty pervades everywhere and in every pore of the creation. AGGS, M 5, p 966.

Hey, fellow seeker there is one Father and we all are His progeny. AGGS, M 5, p 611.

Nanak says, “A True Guru (God) brings all together.” AGGS, M 1, p 72.

All are partners in Your commonwealth; You do not look at anyone as a stranger. AGGS, M 5, p 97.

Within all there is light and it is Your light which is in all. AGGS, M 1, p 663.

“Think it over dispassionately that Allah resides within all,” Kabir proclaims loudly, “The same God is within both Hindus and Muslims.” AGGS, Kabir, p 483.

You are my father, You are my mother, You are my relative and You are my brother. AGGS, M 5, p 103.

In a hymn addressed to Muslims Guru Nanak says, “The mere fact of subscribing to the faith of Prophet Muhammad ensures nothing, neither paradise nor salvation because Allah is inscrutable.”

Dear baba (Sir), Allah (God) is Unreachable and Infinite- beyond human comprehension in totality. No one can even describe the power of Its Hukam. Allah does not consult any one when It makes or unmakes, or when It gives or takes away. Allah alone knows Its qudrat (nature, cosmos), It alone is the doer. AGGS, M 1, p 53.

To violate or usurp someone’s right is like eating pork for a Muslim and cow for a Hindu. The Guru/Prophet would support only if the follower does not make unlawful living. Mere talk does not lead to paradise; salvation lies in right conduct. If you add spice to unlawfully earned food, it does not become lawful (Halal). Nanak, falsehood begets only falsehood. AGGS, M 1, p 141.

Truth is higher than every thing but higher still is truthful living. AGGS, M 1, p 62.

In the AGGS, God has been described as infinite and ineffable again and again. In totality, God is beyond human reach and comprehension. A finite entity can’t define an Infinite Entity. To emphasize this point Guru Nanak says:

How many people are attempting to describe the greatness of God and how many have passed away doing the same? If God were to create as many more as already created, even then they would not be able to describe the greatness of God. AGGS, Jap 26, p 6.

However, Guru Nanak has described many of the attributes of God, which human beings can comprehend and he wants people to practice these attributes in their life so that they could become God-like (gurmukh).

Guru Nanak’s composition on creation makes it abundantly clear that gods and goddesses, karma and transmigration, hell and heaven, reincarnation and religious ceremonies and rituals are the inventions of man, not the creation of God.

Before the creation of the cosmos there was neither heaven nor Earth nor the under-world. There was neither hell nor heaven nor the destroyer-time. There was neither hell nor heaven nor birth or death nor anyone being born or dying. There was neither Brahma, nor Vishnu nor Shiva. There was no one else except the One and only. …There was neither caste nor caste based birth. AGGS, M 1, p. 1035.

Moreover, there are other verses in AGGS, which amplify and reinforce Guru Nanak’s above-mentioned views.

When there was no creation, how did the first being inherit karma? Or who created karma initially? The reality is that it is God, Who created the world. For God creation is a game and It continues to play. AGGS, M, 5, P 748.

You say that the body is made of five elements, but wherefrom were the elements created? You say that the law of karma determines man’s fate, but who created the law of karma? AGGS, Kabir, p 870.

Let your daily actions be the field, sow the seed of Sabad (Word, Truth, and Divine knowledge) and water it daily with truth. Work hard like a farmer and grow a crop of firm belief. O ignorant one, then you would understand the meaning of hell and heaven. AGGS, M1, p 24.

As long as one longs for heaven, there is no communion with God. AGGS, Kabir, p 325.

O the Sustainer of all, wherever You keep me is heaven. AGGS, M 5, p 106.

Wherever Your praises are sung is heaven and it is You who kindle devotion in the seeker. AGGS, M 5, p 749.

“Where people are engrossed in worldly pleasures and forget the Almighty is a desolate place like hell,” says Nanak. AGGS, M 5, p 707.

Nanak says, “Who are blessed with the company saints are not afflicted with suffering (hell, nurk). Their minds and bodies are completely infused with the Omnipresent and they don’t see any thing without It.” AGGS, M 5, p 531.

The pursuit of maya (material comforts) shackles one to the worldly attachments. It is the business of maya, which causes one pain (hell, nurk) or pleasure (heaven, surg). AGGS, M 5, p 761.

The evil person suffers much pain. He suffers spiritual death (hell, nurk) in the darkness of ignorance. AGGS, M 1, p 1029.

What is hell and what is that silly heaven, the saints reject both. We are not dependent on anybody due to the grace of our Guru (God). AGGS, Kabir, p 969.

Moreover, the concept of salvation in Nanakian philosophy is also different from Semitic and Hindu religions.

I don’t crave for a worldly kingdom or salvation (going to heaven); I crave for the comfort of God’s beautiful lotus feet.^* Whereas others search for Brahma, Shiv, Sidhs, Munis and Indra (Hindu deities), I yearn for the glimpse of the Lord. AGGS, M 5, p 534. (* I crave for the comfort of meditating on God’s attributes.)

All want the luxury of heaven through salvation and continuously hope for it. But the devotees who long for a glimpse of God, do not want that salvation, they are satisfied to have a glimpse of Him. AGGS, M 4, p 1324.

Kabir says, “The merciful true Guru (God) has saved me from the temptations of heaven and the fear of hell. I am enjoying the pleasure of being at His lotus feet continuously.” AGGS, Kabir, p 1370.

He, who abides by God’s Will, is a liberated person-one who obtains salvation (jiwan mukta). AGGS, M 5, p 275.

He, who remembers God all the time, becomes a jiwan mukta by seeking within. AGGS, M 1, p 904.

Nanak says, “One crosses the ocean of worldly temptations when the true Guru unites one with God. Such a one who obtains freedom from the influence of haumain (self-centeredness) is called jiwan mukta.” AGGS, M 4, p 449. It is service to others that earns seat in God’s court. AGGS, M 1, p 26.

Another major difference between Nanakian philosophy and other religions is the concept of soul. In Nanakian philosophy soul is God, the Transcendent One that permeates the entire cosmos and it is called as jyoti (light), atma or jio (spirit), sabad-surat (God-consciousness) and moral principles that guide life (conscience). Guru Nanak rejected the idea that soul is something separate from God and that it leaves the body after death to receive punishment or reward depending upon the person whose body it inhabits.

“After death some bodies are burnt, some are buried and some are left to be devoured by animals/birds (dogs). Some are thrown in water while others are thrown in a dry well. There is no evidence/proof where the so-called soul ends after these different methods of disposal of the dead body,” opines Nanak. AGGS, M 1, p 648.

Do not believe that the benefits of deeds performed in the current life will be rewarded in the next world. AGGS, M 1, pp 729-730.

Within all there is light (God-consciousness) and it is Your light which is in all. AGGS, M 1, p 663.

The “One Creator” sustains all and the “Sustainer” is also the Atma within all. In other words Atma is the Transcendent One. Nanak is at the service of one who understands this mystery, as such a person is God-like. AGGS, M 1, p 1353.

God is in soul and soul is in God. AGGS, M 1, p 1153.

“O my mind, the Universal light is within you, recognize your roots-the source of your origin-the Primordial Light-Energy,” so says Nanak. AGGS, M 3, p 441.

Within all there is light and it is Your light which is in all. AGGS, M 1, p 663.

One obtains comfort through sabad-surat (God-consciousness) by imbibing God’s excellences, which are the source of bliss. AGGS, M 1, p 62.

“Listen o enlightened beings (bhagtoh ),” warns Beni, “Who finds salvation after death?” In other words salvation is achieved while being alive by living in harmony with Hukam. AGGS, Beni, p 93.

Besides, the Sikh Gurus rejected the notion of past life or the life after death, and made it abundantly clear that the present life is the only chance to realize God. For example:

O my mind, my dear friend, this is the time for you to meet the Creator. Moreover, this opportunity will last only as long as the body is healthy and full of vitality. AGGS, M 1, p 20.

This is your only opportunity, this is your only turn to meet God, ponder and seek within. AGGS, Kabir, p 1159.

Take advantage of your birth as a human, this is your only opportunity to meet God. AGGS, M, 5, p 378.

“Don’t look to the past, make efforts to make your future life successful by meeting God, because you won’t be born again,” says Nanak. AGGS, M, 5, p 1096.

“You won’t be born again, take some measures to obtain salvation right now. Praising the Merciful One, will take you across the ocean of worldly temptations,” says Nanak. AGGS, M 9, p 220.

This is your chance to meet the Lord of the universe, meet Him. It took a very long time for the human body to evolve through many evolutionary stages. AGGS, M 5, p 176.

The reverend has also made errors in the interpretation of the opening verse of AGGS, which is the foundation of Nanakian philosophy.

One and Only That is Infinite – Truth is Its name, Creator, Omnipresent, Sovereign, Without enmity, Timeless Entity (unaffected by time), Beyond birth and death, Created by Itself, Enlightner and Bounteous. AGGS, Opening Verse, p 1.

Further down on the same page in the beginning of his composition of Jap, Guru Nanak has used the word Sach, meaning Truth for God and has emphasized its Eternal nature.

“Truth is primordial, It existed in the primal age, It exists now and It will exist forever,” proclaims Nanak. AGGS, Jap, p 1.

Then in the first stanza of Jap he has explained the purpose of human life by asking:

How could one become a sachiara (Godlike), a God-centered being (gurmukh) and how could one get rid of ignorance and falsehood? “By living in harmony with Hukam (Universal Law),” says Nanak. AGGS, Jap 1, p 1.

How could one get rid of ignorance and falsehood? Through knowledge based on Truth. When the yogis asked Guru Nanak:

“Who is your Guru or whose disciple are you?” “Sabad (Truth, Divine knowledge) is the Guru and my mind, which is focussed on the Sabad and comprehends it, is the disciple,” replied Guru Nanak. AGGS, M 1, pp 942-43.

For Guru Nanak, God is knowledge and the source of all knowledge. God’s creation, the Cosmos is the laboratory where one gathers this knowledge. What is needed to understand Hukam? It is knowledge based on Truth. So a sachiara is one who understands the Hukam. Who understood the Hukam, Galileo or the Pope? In our opinion it was Galileo who understood the Hukam, which makes him a sachiara. A sachiara (gurmukh) is called jiwan mukta (liberated one)--one who is one with God and this is called salvation in Nanakian philosophy.

9. Guru Nanak rejected the notion that God performs miracles. God according to Guru Nanak is a Rational Being. The Cosmos is sustained and supported according to God’s Hukam (Universal Law). Everything is subject to Hukam and nothing is beyond it. Every action and reaction and happening occurs according to Hukam. Hukam is immutable and it controls the entire activity of the Cosmos. It is the ignorance of Hukam, which makes people say that such a phenomenon or happening is a miracle.

God creates all, fills all and is yet the Infinite Creator is unattached. AGGS, M 1, p 937.

You are the creator and You create every thing. There is no second one equal to You. You continuously take care of them according to their needs. AGGS, M 4, pp 11-12.

It is God’s Hukam (Cosmic Law), which controls the working of the creation and it is immutable and ineffable.

Every thing is created according to Hukam, but the Hukam is inexplicable (in totality). Every thing is subject to Hukam and nothing is beyond it. AGGS, M 1, p 1.

Belief in Biblical God requires blind faith whereas Guru Nanak insists on bibek budhi (discerning intellect/critical thinking).

Use wisdom and reason in the worship of God and practice of charity. One learns by intelligent reading and earns respect by exercising wisdom. AGGS, M 1, p 1245.

One who applies discerning intellect can understand the subject in its real perspective. AGGS, M 5, p 285.

One who is endowed with discerning intellect is indeed a wealthy person. AGGS, M 5, p 1150.

First evaluate the goods, then buy or first evaluate and idea or philosophy, then accept it.

Deliberation and discussion on Guru’s teaching is the utmost objective for a Sikh. AGGS, M 1, p 1410.

I focus my mind on the excellences of the Creator and deliberate on them with a God-centered being (gurmukh). Research leads to spiritual progress, while polemics destroy it. O my Guru, the Creator, I am sacrifice to You. AGGS, M 1, p 1255.

“Do not live a life of isolation; interact with others. Keep learning from others and teaching others as long as there is breath of life,” says Nanak. AGGS, M 1, p 661.

Guru Nanak rejected ascetic and celibate life, as it is the householder who sustains human society. He advocated and emphasized active and creative householder life for the realization of God.

Why should he beg who claims to be one with God? AGGS, M 1, p 953.

Never touch the feet of those who claim to be gurus and pirs (holy men) but live on charity. AGGS, M 1, p 1245.

One who works hard to make an honest living and practices charity finds the righteous path. AGGS, M 1, p 1245.

Sexual drive is organic; therefore, it is futile to suppress it. Suppression of sexual feelings is fraught with danger, potentially causing deep psychological problems resulting in altered state of personality.

Yogi calls himself jati (celibate) but has no control over his sexual drive. AGGS, M 1, p. 903.

In spite of all efforts the ascetic cannot control his sexual urge. AGGS, M 1, p. 906.

If celibacy could lead to salvation then why does not a eunuch obtain salvation? AGGS, Kabir, p. 423.

10. While the custodians of Christianity were investing despots with “divine rights” and the Hindu elite was calling them Ishwro va Dillishwro va (the king of Delhi is as great as God). 14 Guru Nanak denounced the bigoted and cruel rulers and their allies. He called for the establishment of Halemi Raj (the rule of humility, benevolence and justice). Nanakian philosophy (Gurmat) postulates that the ultimate source of spiritual as well as temporal power is Godhead.

There is no other king except the Almighty. AGGS, M 1, p 836.

There is one Throne and one King. AGGS, M 1, p 1188.

Only a gurmukh (God-centered being), who has control over -- lust, anger, greed, attachment and arrogance/self-conceit, deserves to occupy the throne. AGGS, M 1, p 1039.

The Benevolent One has now issued a decree that no one is persecuted. All live happily in peace under the Halemi Raj. AGGS, M 5, p 74.

Guru Nanak found that the masses were confronting three formidable problems: lack of morality (alienation from God) grinding poverty and the tyranny of the ruler.

One pain is the separation from God, second pain is grinding poverty and third pain is the tyranny of the ruler. AGGS, M 1, p 1256.

Therefore, he launched a campaign to educate the masses to fight these problems.

The rulers are like ferocious tigers and their officials as wild dogs, who harass and persecute the innocent subjects. AGGS, M 1, p 1288.

Unless the petitioner bribes, even the king does not accept the petition. If someone petitions in the name of God (justice), nobody listens. AGGS, M 1, p 350.

The kings perform religious duties for selfish interests and practice charity for heavenly rewards. AGGS, M 1, p 1024.

The blind (ignorant) populace is exploited and victimized by official corruption. AGGS, M 1, p 468.

The Khatris have abdicated their duties. Instead, they have adopted the language and manners of their masters (Muslims)) whom they call malesh (the polluted ones) in private. The whole society has degenerated so much that no one pays attention to moral obligations. AGGS, M 1, p 663.

You (Khatri official) are taxing the cow and Brahman whom you worship; you are mistaken if you think that cow-dung-coating of your kitchen would absolve you of your sins. You wear a mark on your forehead, a dhoti (cloth worn around the waist) and tell beads, but you are working for the malesh to make a living. Give up this hypocrisy! AGGS, M 1, p 471.

Commenting on the atrocities committed on the Hindu masses by the bigoted Muslim rulers, Guru Nanak exposed the nexus between Muslim rulers and the Khatris and Brahmans in a biting political satire. It was the Muslim ruler, who was responsible for the persecution of Hindu masses, but it was the Khatri officials who executed the orders of their master, and the Brahman priests approved the doings of the Khatris.

The man-eater performs Namaz (Muslim prayer). The one who carves out the flesh for him wears the sacred thread around his neck (Khatri). The Brahman blows the conch in the Khatri’s house to sanctify his doings. AGGS, M 1, p 471.

11. The followers of Biblical God long for the heaven where Jesus resides with his Father whereas Guru Nanak says that our planet, Earth is the place for the gurmukh (God-centered being).

It is for the gurmukh that the True One has fashioned this Earth. AGGS, M 1, p 941.

The government of the True one is Eternal. One who obeys the Hukam (Cosmic Law) of the Commander is honored. The Master has created the human being to obey the Hukam. AGGS, M 1, p. 142.

Solution to Human Predicament

There are two types of human activities, the ones that bring about union with God and others that cause separation from God.

There are two types of human activities, the ones that bring about union with God and others that cause separation from God. AGGS, Jap 29, p 6.

Those who find union with God are called gurmukhs (God-centered beings) and ones who are separated from God are called manmukhs (self-centered beings). A gurmukh is a person, who dwells on God’s attributes constantly and lives in harmony with Hukam whereas a manmukh is a degenerate person who does every thing according to his/her own will.

A gurmukh sings the praises of the True One and dwells on Its attributes constantly. AGGS, M 1, p 942.

A gurmukh remembers the Hukam, obeys it and lives in harmony with it. AGGS, M 4, p 1423.

Why call someone blind who is naturally blind? Blind is one who does not understand the Hukam. AGGS, M 2, p 954.

Whatever God wills is inevitable, but a manmukh (self-centered person) thinks otherwise-that he/she can do whatever he/she wants, comes to grief. AGGS, M 1, p 1034.

Blinded by haumai (self-centerdeness), a mankukh continues treading on the unrighteous path. AGGS, M 3, p 1068.

A gurmukh sees God everywhere and in each living being whereas a manmukh is blind to God. Gurmukh’s actions are consistent with God’s Hukam whereas haumai (self-centeredness) controls manmukh’s actions. Nankian philosophy (Gurmat) advises us not to become slave to haumai and the five passions – sexual drive, anger, greed, attachment and arrogance/self-conceit.

Human behavior and actions are governed by the five passions, but an ignorant manmukh does not understand this fact. AGGS, M 3, p 113.

Aad Guru Granth Sahib advises us again and again with urgency to make haumai and the five passions subservient by exercising restraint, so that we may channel our energies and talents to positive thinking and creative activities. One who achieves this objective conquers worldly temptations.

Nanak surrenders to God and prays for guidance to overcome the deleterious effects of lust, anger, greed, attachment and arrogance/self-conceit AGGS, M 5, p 269.

O yogi, make your order (Aee Panth) universal brotherhood and subdue your mind to conquer the worldly temptations.

Hope is not lost for a manmukh. God is gracious, loving and forgiving. By following Guru’s way of Naam Simran (constant focus on God’s attributes), a manmukh can find the way to God.

Constant remembrance of God and the company of gurmukhas overpower the “five thieves”-five pasions. AGGS, M, 5, p. 810.

Praying to God with great humility and deep love cleans the inner self of impurities. This process gives one the inner strength to control one’s passions and haumai. Slowly and steadily one progresses to a stage of spiritual advancement where haumai and the five passions are restrained and one becomes a gurmukh.

Conclusion

The God as presented in the Aad Guru Granth Sahib is rational, benevolent, loving, merciful, forgiving and the Creator of all. It embraces all seekers of

“Truth” with a bear hug, irrespective of their creed, caste, gender, color, ethnicity and geographical consideration.

All are partners in Your commonwealth and You do not look at anyone as a stranger. AGGS, M 5, p. 97.

Enmity to none, nor we consider anyone stranger, getting along with all is our creed. AGGS, M 5, p. 1299).

It is no wonder that Sikh congregational prayer ends with a plea for the well being of the whole world (sarbat da bhala).

REFERENCES

¹ Singh, G.B. Feedback, Sikhspectrum.com, August-October 2005.

² AGGS= Aad Guru Granth Sahib, 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahla, i.e. succession number of the Sikh Gurus to the House of Nanak. For the composition of bhagats, M is substituted by the name of the bhagat/bhat for their Bani, P = page of the AGGS).

³ Singh, G.B. Biblical God, Sikhspectrum.com, August- October 2005.

⁴ Zekveld, Tony. A Comparison between the Two Credos: Christian and Sikh. Sikhspectrum.com, August-October 2005.

⁵ Singh, B. Misinterpretation of Gurbani by W.H. McLeod, Understanding Sikhism Res. J., 2002, 4(2), pp. 32-36.

⁶ Singh, B. Misinterpretation of Gurbani by W.H. McLeod, Abstracts of Sikh Studies, 2003, 5(2), pp.72-80; 2003, 5(3), pp.66-78.

⁷ Singh, B. The Ever-Changing Interpretation of Sikhism by Khushwant Singh, Sikh Virsa, 2004, 9 (104), pp. 50-57.

⁸ Singh, B. Dr. Zidani’s Interpretation of Guru Nanak’s Thoughts: A Rejoinder, Sikh Virsa, 2004, 9 (105), Pp. 56-59; Abstracts of Sikh Studies, 2004, 6(4), Pp. 63-74.

⁹ Singh, B. Misinterpretation of Guru Nanak’s Teachings. Sikh Virsa, 2005, 10 (110), pp.50-55; 2005, 10 (111), Pp. 55-58; 2005, 10 (112), pp.55-60.

¹⁰ Singh, J. The Sikh Revolution: A Perspective View, 4th reprint, 1998, p. 105.

¹¹ 11. Singh, S. The Sikhs in History, 4th ed., 2001, p. 19.

¹² Grewal, J. S. The Sikhs of the Punjab, 1994, p. 31.

¹³ Mann, J, S. Fresh Look at Text and History of Daasam Granth, Guru Nanak Memorial Lecture, Punjabi University, December 9, 2003.

¹⁴ Narang, G. C. Transformation of Sikhism, 5th ed.,1960, p. 98.


Copyright©2006 Baldev Singh. About the author