Sikhs Are Confused Hindus?

[dehodars]

The Hindu never gives up to finish off Sikhism. With the help of the perfect student this Hindu writes a article. The Sikh Sangat worldwide needs to judge with an open mind. RSS is running our people in the UK.

Sikhism–Hinduism

Philosophical Relationship

Basic Question

Sometime in life, we all ask some basic questions, and once asked we make at least some attempt to seek and search for their answers. Questions such as:

• What is the purpose or goal of life?

  
  

• What is this world and who, if anyone created it?

  
  

• Who am I?

  
  

• What is my relationship with the Creator, the world and the others?

  
  

• How can I be happy?

  
  

Science, Philosophy and Religion have made, and continue to make, serious attempts to answer these questions; and make further attempts to question the answers thus produced. Quite a few answers produced by a religion are beyond the scope of science. Religions depend upon faith to derive the answers which they may term as ‘spiritual truths’. These truths must invite seekers to verify them for themselves through experiences.¹ These answers naturally cover the universal aspects as well as short term and long term necessities of a spiritual life.

Sikhism is one such modern, religion propounded by the ten Gurus. First of them was Guru Nanak who started preaching in 1499 in (Punjab) India. Being a compassionate person, Guru Nanak had observed the selfish ways of life and was touched by unhappiness prevalent in people at large in his time. He saw the tyranny of Muslim rulers². He commented on the weaknesses of both – Hindu and Muslim – communities. At that time the noble Hindu culture had, in practice, yet again, fallen a victim of decadence³. Casteism⁴ was yet again rampant and lower caste persons were treated inhumanly. Mechanical performance of rituals had become the norm. Internal purity of mind and spiritual progress were not the aim, only external actions were the aim. Despite the divine knowledge about the four Paths for ‘Spiritual Progress’ viz. ‘Jnaana Yoga⁵’ (Knowledge), ‘Karma⁶ (Action) Yoga’, ‘Paatanjali⁷ Yoga’ and of ‘Bhakti (Devotion) Yoga being available, upper castes including Brahmins, in their selfish interests, were inhumanly exploiting the lowest castes. On the one hand such divine knowledge was available, and on the other such abysmal inhuman behavior!!

Bhakti Movement : Historical Background

It would help to understand the evolution of Guru Nanak’s devotional path – ‘Naam Simarana’ – chanting the Name of ‘Advaitic (non-dual) God’. Among many others, the old scriptures like Bhagwad Geeta, Upanishads (Upani) and Naarada Bhakti Sutra (NBS) and even Paatanjali Yoga Sootra⁸ have discourses on paths of devotion. Bhakti (devotion) basically is remembering and chanting Names of Gods or Supreme One. NBS is a comprehensive treatise on paths of devotion, inclusive of chanting of His Name, and all other modes described in Guru Granth Sahib (GGS). Bhakti (devotion) movement in India is ancient. Both Patanjali and Naarada are believed to belong to the ancient period, but certainly a few centuries prior to Christ. Bhakti Movement of ‘Alawars’ was prevalent from 7th to 9th century A.D. in South India. Around 800 AD, the greatest exponent of modern era of Jnaana Yoga, Aadi Shankaraachaarya (Shankara) himself had written and sung devotional hymns; and he, a brahmin, had accepted an enlightened lowest caste person as one of his Gurus. During 11th and 12th centuries in South India Sant⁹ philosopher Raamaanujaachaarya (1017 – 1137) expounded ‘Devotion’ as per his ‘Qualified Monism’. He indeed had rebelled against the caste system of Hinduism. He, a brahmin by birth, accepted an enlightened person of a lowest caste as his Guru! And he preached the lowest castes openly.

In north Karnaataka, Santa (Saint) Basawannaa, also a Braahmin by birth, had propounded an adwaitic (non-dualist) Bhakti movement in mid 12th century, through his devotional songs known as ‘Wachanas’. He propagated that in the spiritual path all humans are equal regardless of their castes, gender, class and status. He was one of the greatest rebels, if not the greatest, who not only rejected the caste system but also the important concept of rebirth. In his time a galaxy of talented women, the most courageous being Akkaa Mahaadevi, became rebel devouts who were venerated as sants. Santa Jnaaneshwara (1275 – 1296) of Maharashtra, in the 13th century was highly respected preceptor.

Naamdeva (1270 – 1309), also of Mahaaraashtra, a lowly tailor by caste, enriched the Bhakti tradition with his both Saguna (God with form) and later Nirguna (God without form) devotional songs. In Kashmir, Lalleshwari (1335 – 1376) propagated ‘non-dual devotion’ through ‘waakhs’ (sentences). She, living under a Islamic ruler Shah Mir, proclaimed, “ Supreme One pervades the world, Hindus and Muslims are the same.” Devotional Movement was brought by Santa Raamaanand in the mid 15th century to North India. He openly sang, “Nobody asks for anyone’s caste, for one who chants His Name becomes His¹⁰.” He also propounded a concept that although God Raama was a reincarnation of the Formless¹¹ One, He is the Supreme Spirit the Formless One. And his disciple Sants Kabir (1440 – 1510), Ravidaasa (15th century), and Dhannaa (15th century) etc. were preaching ‘non-dualistic (Advaitic) devotion’. Ravidaasa was the Guru of Santa Meeraa (1498 – 1563). (Akkaa Mahaadevi, Lalleshwaree and Meeraa form the trio of famous women rebel devouts that the Hindu society produced 7 to 8 hundred years ago). Guru Nanak (1469 – 1538) also taught the same¹², and used all other names of various reincarnations of Brahman like Hari, Har, and Gobinda etc. to convey that these Names, commonly used to indicate different Gods, in fact, indicate the same Supreme One. ‘Chaitanya Mahaaprabhu (1468 – 1533) of Bengal, a contemporary of Guru Nanak, was extremely respected in North India, with his Dualism- based- Devotion.

Vallabhaachaarya (1479 -1531) and Shankar Deva (1499 – 1569) were extremely respected with their ‘Duality based Devotion’ in the 16th century in North and Northeast India respectively. In that period the Bhakti Movement spread in the four corners of India. It also refutes the claim of some writers viz. that India was never a nation before the arrival of British. India was a ‘nation’ in a deeper sense than in a mere political sense. India was and is a ‘Nation’ united in every Indian’s heart. All these devotional movements are still prevalent in India (unfortunately, except in Kashmir), e.g. Chaitanya Mahaaprabhu’s Path is being followed internationally by ‘Hare Raama Hare Krishna Movement’.

It is a truism that there are always ups and downs in peoples’ lives and cultures depending on vicissitudes that they pass through. From this extremely brief view of development of ‘Devotion’, recurrence of casteism and rebellions against it in Hindu Society appear to be one such phenomenon. What is worth noticing is that Hindu Dharma is a highly dynamic way of life, from which reform movements spring whenever there is a need to suit the changing social, economic and philosophical conditions. It may also be worth noticing that most of the rebellions against Caste System were initiated by Brahmins. Guru Nanak also belonged to an upper caste.

Guru Nanak (1469 – 1539) was born into a Bedi (well versed in Vedas) family, in the village Kartarpur in Punjab. He was brought up in the Hindu tradition of ‘Vedic learning¹³’. Guru Nanak was well versed in most of the Hindu scriptures, and had reverence for them¹⁴. From among the four ‘Paths’, Guru Nanak realized¹⁵ the non-dual God, the Supreme One, ‘Parabrahma’ early in life through the path of ‘Devotion’, and he got the answers to the above basic questions. He realized the One Reality, and the utter unity not only among humans but in the entire cosmos. He decided to make the world a better place, and started preaching the Truth, the way to ultimate happiness, contentment and bliss. Guru Nanak did not see different¹⁶ castes, genders and status as different for spiritual realization as had become customary among the calcified Hindus. To him not only were rituals useless but, if performed perfunctorily¹⁷, were obstacles in the path of realization. He was against¹⁸ those rituals which either did not purify the mind or were performed superficially¹⁹. He was not against the rituals that would purify²⁰ the mind. He wanted the heart to be as pure as possible to begin Naam Simarana, which would further purify the heart till realization takes place. Like a realized person, he worked for happiness of the whole humanity.

The great genius of Guru Nanak was that he :

• Simplified the process of devotion (by chanting) to the utmost and named it ‘Naam Simarana’. He had realized that understanding of Vedas esp. the ‘Advaitic philosophy’ of Upanishads for a man of the world was difficult, as availability of teachers had become difficult. This achievement of simplification is even more remarkable for he did not lose the philosophical essence of complex hymns of the Upanishads.

  
  

• Established the practice of group chanting daily in a regular and disciplined manner. Thus he developed social harmony and love.

  
  

• To avoid rituals, he started a separate temple, appropriately known as ‘Gurudwara’, – door of Guru - for congregational chanting.

  
  

• He used the language of common man like some other Sants. He also used Sanskrit for a few Shlokas (couplets).

  
  

• He started teaching congregations his message through devotional songs (not just poems but musical compositions), obviously one of the most attractive and effective methods. This was done for the first time probably after the compositions of ‘Saama Veda’ and some Upanishads.

  
  

• Although previous Sants had written devotional poems, they had not got them composed musically.

  
  

• In Gurudwaras he started the custom of distributing sanctified Karaaha Parsaada, a sweet food (halwa) which is prepared in a Karaaha – an iron cauldron, hence the adjective. In a congregation, while distributing parsaada, no differential treatment was given to any person based on his caste, gender, status or class. This was a very simple and yet extremely effective method of ensuring equality of all before the Supreme One and also in the society.

  
  

• Those who accepted his teachings were known as ‘Sikhs’²¹ literally meaning disciples. In the period of early Gurus, Sikhs basically remained Hindus. After considerable time the word ‘Sikh’ evolved into the meaning that we are familiar with today, and ‘Sikhism’ was established as a religion.

  
  

Dualism and non-dualism

The goal of both Sikhism²² and Hinduism is to achieve happiness here and now and also to attain ‘Moksha’ hereafter i.e. liberation from the cycle of birth and death. Looking at the complexity, and difficulty of the other three Paths or Yogas,

Guru Nanak chose the simplest ‘Path of Devotion’. In this Path there are three ways:

1. Dualist Path of devotion

   
   There is the God and separately there is His creation. He gives His grace and is merciful, but no person’s soul can ever unite with the God. Some dualists believe that He has a form (saakaar or saguna i.e. Brahman with form).
   

   
   

2. Non-dualist Path of devotion

   
   There is the Supreme One who is formless (Niraakaar or Nirguna²³), and there is His creation, but in essence both are the same. Any person’s soul can unite with Him, indeed the soul is the same in every one, and the Atman and Brahman are the same.
   

   
   

3. Dualist–Non-dualist Path

   
   The Supreme One is indeed formless, but He also takes forms when needed to restore justice. This path believes in ‘awataarawaada’ (the other two paths do not believe in this).

   
   

Out of these, Guru Nanak chose the Non-dualist (Advaitic or Nirguna) Path, which had been already used by Santa Naamadeva and Santa Kabir etc. who had been preaching the non-dualistic (Advaitic, Nirguna) Path for the past 200 years. And what I find extremely praiseworthy is that Guru Nanak deliberately uses the names of Hindu gods with forms (Saguna) in far too many places for it to be either a chance or to meet necessities of rhythm for the song, or merely to please any group. Names of Gods like Brahma, Vishnu, Mahesh (or Shiva), Rama, Gobinda, Krishna, Paarwatee, Har, Hari etc., who all have ‘forms’, have been used liberally. There is an apparent contradiction in believing in the Supreme One who is both ‘formless’ (Nirguna) and with form (Saguna). This does not throw any doubt on his firm faith in and experience of the non-dual (‘Nirguna’) Supreme One, but indicates that he is preaching that ultimately the Truth or Parabrahma (Supreme One) is both, formless and with form. Thus rather than merely condemn dualists and create a confrontation, he lovingly reconciles²⁴ the difference. He says that Rama, Krishna, Shiva etc are the same as Parabrahma. Indeed Hindu scriptures keep reminding everyone about the same truth.²⁵

Scriptural Sources of Sikhism

Sikhism has two authoritative scriptures which are authored and edited by the Gurus viz. Guru Granth Sahib (GGS) and Dasam Granth (DG). DG is authored by the Tenth Guru – Guru Gobinda Singh. DG is also a rich source of information on Gurus and the structure of Sikh Panth²⁶. However, most of the philosophical bases are in GGS. Superficially, GGS appears to be an anthology of 5894 devotional songs by the ten Gurus and some Bhagats (Sants)²⁷, but it has a meaningful structure. It opens with a ‘Moolamantra’ (Moola means seed or fundamental, a mantra is a capsule of spiritually powerful syllables). The Moolamantra is not really a definition of the One Reality but indication of some of His attributes, although He is attributeless. It also announces that He is realizable with the grace of Guru. This mantra is expounded with its philosophical bases in Japuji, the next small section consisting of 93 pages out of the total of 1429 pages of GGS. The philosophical bases are further expounded in the rest of 1336 pages. Some appropriate references from Hindu scriptures are also given by me to indicate their relationships.

Faiths in Sikhism

Faith forms the basis of any religion. However very often faiths, till the end, remain faiths. But that is not the case either with Upanishadic or Sikhism faiths. Guru Nanak asks his disciples to first verify the path and then follow it²⁸. Main faiths²⁹ of Sikhism are the same as that of Advaitic–Devotional Hinduism, and they are:

• There is only one Reality³⁰, one Truth, one Absolute, the Supreme - One. He is Infinite, Formless, Never-changing, Unfathomable, Inaccessible³¹ etc. There is only one Supreme One i.e. One Onkaara, and there is nothing else³². ‘He’, the Supreme One I am³³; all this (world) is That³⁴ (Supreme One). All this (world) without That (The Supreme One) is like a dream³⁵. Activities of the world without the Supreme One are all false³⁶ because they are like a wall of sand.

  
  

• Ik’onkaara³⁷ (the Supreme One) is transcendent and immanent³⁸. He is transcendent because He is beyond the reach of body, mind and intellect. One can achieve the transcendent state of consciousness, which is beyond the normal state of consciousness, and in that state one realizes this Unity. He is immanent because He pervades all His creation. The transcendent state has been called as ‘Sahaja³⁹ ’ in GGS. He is the eternal Being who becomes this cosmos.

  
  

• Ik’onkaara is ineffable – Brahman⁴⁰ the Supreme One is beginning-less, formless, infinite⁴¹ and changeless. He permeates everything and yet cannot be seen, He is the Truth of Truth⁴², He does not do anything, yet nothing happens without Him. These are the ways in which That ineffable is described⁴³. He is beyond description⁴⁴, because he is beyond experiences of mind and senses. He is realized in the fourth state (the transcendent or ‘turiya’) of consciousness, beyond the three distinct states of consciousness viz. awake, dreaming and deep sleep.

  
  

• Rebirth⁴⁵ as per Karma Siddhaanta⁴⁶ – The law of causality states that all causes result into effects and all effects must have had a cause. Therefore all actions performed by an individual must result into their effects. All causes in one’s life may not be able to effect in their results. Therefore all must be reborn again and again till they can exhaust their karmas (actions). If a person is born in to a noble family, it must be an effect of his noble actions in his past life for there is no valid cause for him in this life responsible for his birth. All have to pass through petty pleasures and pains, successes and failures, happiness and miseries etc in the continuous cycle of birth and death.

  
  

• ‘Moksha’⁴⁷ (liberation) – Moksha is the highest goal of life on attaining of which one goes beyond the cycle of birth and death for one unites with the Supreme One who is Bliss personified. For happiness here and Moksha hereafter, Guru Nanak says follow the path of devotion. Both, happiness here⁴⁸ and Moksha hereafter, are attained by realization of the Supreme-One (Ik’onkaara) through the path of devotion – of ‘Naam Simarana’ i.e. remembrance of His Name. This state of realization is also described as one in which one receives ‘amrita’ or ‘ambrosia⁴⁹’ that is one becomes Eternal – passes beyond time.

  
  

• Path of devotion and need of a preceptor i.e. a Guru – The Supreme one (Ik’onkaara) can be realized through devotion, but not by thoughts⁵⁰, rituals⁵¹ and external symbols. In this path a devotee chants the Naam (name), with total love and devotion to Ik’onkaara who is formless⁵². Grace of Guru⁵³ is essential in this Path of devotion i.e. Naam simarana i.e. remembering His Name. Guru⁵⁴ is either Ik’onkaara Himself or a person who has realized Him⁵⁵. The two sacred epitomes – ‘Aadi Granth or Guru Granth Sahib’ (now onwards GGS) and ‘Dasam Granth’ have also been given the stature of ‘Guru’ by the tenth Guru – Guru Gobinda Singh. Devotion to Parabrahma has to be absolutely exclusive⁵⁶, as was the love of gopies⁵⁷ (Milkmaids of Brindaaban who loved Krishna absolutely exclusively).

  
  How does Naam Simarana path of devotion work? Path of Naam Simarana lifts a devotee’s mind beyond desires and thoughts into his Self. Thus Naam Simarana changes the outlook of a person on desires, indeed on his purpose of life, etc. It brings his ego, anger, greed etc. under his control, makes his mind pure and ultimately unites him with Brahman.

  
  

• Maya⁵⁸ – If a man is Ik’onkaara (Absolute God) then ordinarily why doesn’t he feel or know accordingly? Maya is the creative power of the supreme One by which He Creates this universe. Man is created to live and work in the world so ordinarily his senses have to look outwards into the world of objects⁵⁹. But a man gets totally absorbed in desires and objects of the world, thus he forgets his true identity, and falls a victim to ‘duality’, which prevents his realization⁶⁰. Duality is the belief that spirit and matter are two totally different entities, and other than Brahman (Pure Spirit) there is existence of creatures who can never unite with Him. (In Hindu scriptures there are concepts of ‘vidyaa’ and ‘avidyaa’; and avidyaa is caused by Maya). It is due to Maya that a man thinks that he is this mind – body – intellect. A man who identifies his Self with body etc. cannot attain infinite Bliss. Indeed such a person is going to suffer here and hereafter. Guru Nanak has invented an appropriate word for such a person suffering from duality, under the influence of Maya –‘Manmukh⁶¹’. And for a person who does not identify his self with his body etc. and is devoted to Brahman, Guru Nanak has invented the word ‘Gurmukh⁶²’. (Maya is the cause of duality and avidyaa.) Maya has many meanings – power of creation of Parabrahma; power that creates duality i.e. delusion or illusion in a person’s mind; this duality or delusion, or illusion itself; of the nature of the three Gunas⁶³ (power of action that binds). All these meanings have been used in GGS.⁶⁴

  
  

• Equality of human being and necessity of ‘character’. Anyone can realize Brahman regardless of his caste, class, color, gender, occupation, status etc. This path of devotion, however, does not work for persons who are not truthful, have no character, are not kind, and have not controlled their ego, desires, senses and mind⁶⁵. But such persons are not lost provided, while walking this path of Naam Simarana, they do so with whole hearted sincerity for then such impurities get washed⁶⁶ away. Serving humanity purifies the mind and thus prepares one for Realization. If every person is equal before Parabrahma, the Supreme One, then there should be no ill treatment of any creature especially of lower caste people and weak people including women! Not only are all human beings equal before Him, but they, who are devoted to Him, are also Him⁶⁷. Whosoever chants His Naam with loving devotion, he gets bliss and moksha. Brahmin (the superior caste) is one who has realized Parabrahma⁶⁸, and not the one who is merely born into one.

  
  

Sikhism is monistic

All the authors that I have read on Sikhism consider Sikhism to be a monotheistic and a revelatory religion. In monotheism duality⁶⁹, meaning existence of two distinct entities, remains – duality between one God and the rest who are different from God. Humans may receive His mercy or grace but cannot unite with Him. But Sikhism, like non-dual (Advaitic) Hinduism, is a monistic (Advaitic or non-dual) religion. As per the Guru’s precept there is nothing else other than the Supreme One. Monistic or Advaitic path is also called ‘Nirguna’⁷⁰ (formless, opposite of Saguna (with form)) path. Some persons see no difference between polytheism (also pantheism) and monism. In polytheism there are many gods, as sky – god, sea – god etc. In pantheism all forces of nature are gods. In monism everything is the same Supreme God, sea- god is Him and the sea also is Him, whole nature is His creation and is ,in essence, same as the Supreme One. All that exists is Him. The differences we see are differences in mere names and appearances, like all gold ornaments are but gold having different forms and names. We are not aware of this unity because our consciousness is covered with desires and thoughts. As soon as a person realizes the Supreme One, these differences disappear and he becomes Him⁷¹. Therefore monism is not polytheism or pantheism either⁷². The Supreme One (Absolute Formless) is all⁷³. Therefore Sikhism is neither a monotheistic nor a polytheistic nor a pantheistic, but a monistic religion.

Sikhism is not a Revelatory Religion

Sikhism is a realizational religion and not a revelatory religion. In some religions the spiritual Truth is revealed to some chosen person or persons by God. In a realizational religion, the Supreme One is not revealed by some one to some one else, but, the Supreme One is realized⁷⁴ by the seeker himself; his own Self is the Supreme One.

The Moolamantra

Guru Granth Sahib opens with the Moolamantra (root-mantra; Seed-mantra) which is

“Ik’onkaara Sati-Naamu Karataa Purakhu Nirbhau Nirwairu Akaala - Moorati Ajuni Saibham Guraparasaadi .

⁷⁵

”

Its meaning is as follows:

• Ik’onkaara⁷⁶: He is the One Reality (described <A href="

  http://www.boloji.com/sikhism/005.htm#1O">above) and there is nothing else. ‘Onkaara’ is the aural form of ‘Om’, the symbol, par excellence, of that One Reality. Amongst Hindus most of mantras or sacred songs or actions begin with the word ‘Om’⁷⁷ or ‘Onkaara’. ‘Onkaara’ itself is a powerful mantra for chanting His name.

  
  

• Sati – Naam: Sat means Pure Existence⁷⁸, that never changes and therefore Sat also means ‘True’. Naam (also Sabada⁷⁹) means ‘Name’. Sati-Naam therefore means His name is Truth⁸⁰ or ‘Pure Existence⁸¹’.

  
  

• Karataa Purakhu⁸²: He is the Creator and the Doer of all that happens in the sense that every thing happens as per the divine laws⁸³ as promulgated by Him.

  
  

• Ajuni⁸⁴: Not born, without a cause, He has always been there and will remain so. He is the cause of all causes.⁸⁵

  
  

• Nirbhau⁸⁶ Nirwaira: He is fearless and has no enemy not only because He is all powerful but also because there is no one else, so no one else to fear or to create enmity with.

  
  

• Akaala - Moorati: He is formless. His form is beyond time. He is not bounded by space or time⁸⁷. He created space and time.

  
  

• Saibham: He is His own creator. He has no beginning.

  
  

• Guraparasaadi: He is realizable through the grace of Guru⁸⁸.

  
  

The Moolmantra means: “The Reality is One Onkaara, whose name is ever True; He is the Creator, Fearless, without enmity, whose form is beyond time, who is without birth, Self created and can be known through the grace of the enlightened Preceptor (Guru).

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Continued on Next Page

1. Naarada Bhakti Sootra

2. Guru Naanaka had condemned Babar’s attack and way of ruling.

3. Hindus had become rather self - centered, and kings were fighting among themselves. Despite advanced sciences available, they were not developing new weapons, or new strategies suiting the times. Time and again they used elephants for defence not realizing that against the superior cavalry of invaders, elephants could become a handicap. This militarily successful invasion of an alien force was also an attack on Hindu Dharma because of their (invader’s) missionary zeal. Consequently Hindus were finding themselves at loss.

4. Although considerable progress has been made, Hindus have not been able to resolve this problem fully satisfactorily yet, despite Mahatma Gandhi’s efforts and rule of democracy. There are broadly speaking two aspects of casteism ; inhuman treatment and social segregation. By and large inhuman treatment is withering away, social uplift is taking place, but intercaste marriages with the lowest castes are not taking place.

5. Yoga means union with Supreme Reality or Brahman. The prefix indicates the method which such a union is attained. E.g. Jnaana Yoga means yoga attained through spiritual knowledge. This path involves obtaining knowledge from scriptures, contemplating and understanding that knowledge, listening discourses on it, and meditating (different method of meditation than chanting).

6. Karma Yoga means realizing Him by becoming free of desires through ‘desireless actions’.

7. Patanjali recommends an eight point ‘yogic’ method, described in Paatanjali Yoga Sootra.

8. Paatanjali Yoga Sootra – Samadhi Paada - 23 & 27 to 29.

9. Santa is a devotee of the highest order who may convey his spiritual experiences and feelings through prose, poetry and oration. Saint may not always be an appropriate translation of Santa in to English.

10. Kamat’s Potpourri; www.kamat.com

11. See website – Kamat’s Potpourri : Bhakti – Saint Ramanand

12. Japuji - 51 -11, 64 – 9, 68 – 17, GGS – 98 – 8&9,102 – 17 to 19.

13. D.G., Bichitra Naataka,5th chapter,1.4, 3.4; GSS 470.8; Guru Naanaka says in GGS (983-12) I found out that Shastras and Sage Narada proclaimed that in the devotee’s congregation by chanting the Name Moksha is attained.

14. Japuji – 2-8, 2-19, 57-14, 59-8, 84-4

15. Japuji – 43 – 13 & 14.

16. Guru Nanak says, “Know the ‘Light’, do not enquire someone’s caste, for there is no caste of the Enlightened. N.B.S. 41 & 72 also tells the same truth.

17. Japuji – 2-11, 56-8

18. N.B.S. 9 (Any action that does not lead to evotion is to be avoided)

19. Japuji – 84 -1&2

20. GGS – 1362 -11 – Bathing in the Sacred Raam Daasa pool (now Amritsar) sins are washed away.

21. Japuji – 3-10

22. GGS – 1361 -4.

23. Japuji – 3-6, 11; 4-6,

24. GGS – 98 -8&9; 102 – 17 to 19; Kathopani. 1.3.9.

25. Jaimineeya Upanishada Braahmana – 1.14.2; Kathopani. 2.1.12 & 13. Ishopani. – 15 & 16; Geetaa –11. 15 to 24.

26. Pantha means both, the ‘Path’ and its followers

27. Santa is a devotee of highest order who may convey his spiritual experiences and feelings through prose, poetry and oration. Saint may not always be an appropriate translation of Santa into English.

28. GGS “ O, you self hypnotized Musk Deer, listen to this profound statement – first know the merchandise well that you want to purchase, and then trade in it.”

29. Japuji – 3- 6 to 3-11

30. Japuji – 2.13, 27.5, 93.15; also Shwetaashwatara Upani. (now onwards S.Upani.) 3-2 to 4, 4 -2 to 5; Mundak Upani. -2.2.12;

31. GGS – 104 -1; 98 -7&8;

32. Japuji – 39 -4, 85 -4&5; GGS –96 -9; 274 -2; Ishopani 1; Chhandogya Upani. (now onwards Chh. Upani.) – 6.2.1&2.

33. Japuji- 60-13; Ishopani-16

34. Japuji – 2-6, 39-4, 85-4 Chh. Upani.-3.14.1

35. GGS -1427 -14; 1429 -3;

36. GGS -1429 -2 (the world as such is not false in the sense of not being real, but false because it is ever changing and ephemeral – and that is what Hindu scriptures have claimed. The word ‘mithyaa’ has been misunderstood as false, instead of ‘changing and ephemeral’.

37. Prash. Upani. 5.7.

38. Japuji- 1.5, 51-13, 68-6, 68-7 to 17; GGS – 1034 – 18&19; Taittireetya Upani. (now onwards Tai. Upani.) -2.4.1.

39. Japuji – 33 -6; 39 -2; GGS – 112 -18, 113.2;

40. GGS – 1034 -18&19.

41. GGS – 1362 -3

42. Br.Upani – 3.8.9

43. Ishopani. 4&5; Kenopani. 1.3; Mundaka Upani. 2.2.10; Kathopani. 1.2.19; 1.2.212.2.13;Chhand.Upani.7.24.1; Br.Upani. 3.4.2;Tai. Upani.2.4.1; Geetaa 13-12, 2- 46, 4-24, 7-19, 9-15,

44. Japuji – 2-9; GGS- 1021-16(Hecannot be kown by reading Vedas or books); Kena Upani.-2.3; Mundaka Upani- 2.2.1,3.2.3; Kathopani. 1.2.9; 1.2.12;

45. Japuji – 27-5, 58-10; GGS -1035 – 5; Ishopani 3; Kathopani; 2.1.11, 2.2.7. …

46. Japuji – 38-19; 50-7, 66-8

47. Japuji -2-5, 58-9; GGS – 1362 -3.

48. Japuji – 85 – 6; Mundaka Upani. 3.2.9; Kathopani. 2.3.14&15, Ishopani. 11,14; Brihadaaranyaka (now onwards Bri.) Upani. 3.9.28; Tai. Upani. 2.4.1;

49. GGS – 1362 -4; Kathopani. 2.3.14&15;

50. Mundaka Upani.-2.2.1; Tai Upani.-2.4.1;

51. Mundaka Upani. 1.2.7-11; Chhand.Upani. 1.12&13

52. Mundaka Upani. – 2.2.4

53. Japuji – 61-17; GGS – 1035 -3; Kathopani.1.2.23; Mundaka Upani. 3.1.10, 3.2.3; Tejbindu - 6; Kathopani. 1.2.8&9,

54. Guru is a technical word in Sikhism, as it means Ik’onkaara or One Reality and also a person who has realized Him.

55. Japuji -61-7

56. Japuji -16-4; 27-3, 60-2 to 6; also N.B.S.9, 10.

57. Japuji – 73-3; N.B.S.19&21; Geetaa 4-4.

58. Japuji – 30-10 to 13, 50-7, 56-8, 60-17, 61-18, 67-3, 83-5; GGS -1427 -15&16, 18 ;

59. Kathopani. 2.4.1.

60. Japuji – 27-5, 67-3

61. Japuji – 27 -17, 28 -8, 29 -7, 10,

62. Japuji – 27 -6, 28 -7, 28 -11, 29 -5, 8, 9

63. Aadi Shankara defines it in his treatise ‘Tattwa Bodha’; Geetaa - 45

64. Japuji – 30 - 10, 11 &13, 60-17, 67-6, 73-2; GGS -632 -19;

65. Japuji – 27.17; Kathopani.- 1.2.24.

66. Japuji – 2.15;

67. GGS -1428.1; Mundaka -3.2.9;

68. Japuji – 68-2

69. Japuji – 73-4, 84-13

70. Japuji – 68-14, 68-17; Maandookya (Maand) Upani. 6.

71. GGS – 111 -15; Mundaka Upani. 3.2.9. Kathopani. – 2.1.15.

72. Japuji -46-9; Ishopani. 1, 11; Chha.Upani. 6.2.2;

73. Japuji – 2.6, 39.4, GGS 785 – 3; Kathopani. 2.2.13;

74. Japuji- 2.18, 33.3, 43.14 Kathopani. 2.3.14, Br. Upani. 4.4.7.

75. Prashnopani-5.7.

76. GGS – 1361 -6; see note 98.

77. It is clearly stated in Hindu scriptures that ‘…in the beginning was the word (sabada means word), and the word was ‘Aum’ (Om)’.

78. Br. Upani. “Sanmaatram hi Brahman”.— Sat i.e. Pure Existence is Brahman.

79. Japuji – 4-7&8, 58-9,

80. Japuji – 58-7; GGS -1035 -2

81. In ‘Sat-Chit-Aananda’ which is one of the few phrases that describes what the indescribable Brahman is, Sat means ‘Absolute Being, Pure Existence,; Chit means absolute Consciousness; and Aananda means ‘Bliss’. This ‘Trinity’ is always together. Meaning of the word ‘Sat’ has evolved through long period of time. In one ‘richa’ (a couplet in Rig-Veda -1.164.46) Sat means various gods like ‘fire, god of death, etc. In Chha.Upani. (6.2.2) ‘Sat’ has been explained – ‘In the beginning there was only Sat and no other. From ‘Sat’ only the universe is created.

82. Purakha is the Punjabee version of Sanskrit ‘Purusha’, meaning one who lives in a city, in this case city of mind, body and intellect; therefore it means the Atman or Brahman. As per Kathopanishada (1.3.11) Parabrahma in His Creative role is known as ‘Purusha’ i.e. ‘Karataa Purakha’. In Rig-Veda (10.90.2) there is one composition on the subject – ‘Purusha Sookta’. In GGS - 663 – 7 The Absolute has been described as having 1000 eyes etc, which is very much like as described in Purusha Sookta. The process of creation as described in GGS – 1035 is very much like that described in Naasadeeya Sookta of Rig-Veda 8.7.17.1-3.

83. Japuji – 1-7,1-8

84. Ajuni is the Punjabee version of ‘Ayoni’ which means not created from a yoni – source of creation- therefore without a cause (Maand.Upani 6). Kathopani. -1.2.18. Ishopani. 8; Br. Upani. 4.4.25;

85. GGS- 1035 – 7.

86. Br. Upani. 4.4.25;

87. Japuji - 1-4, 64-10

88. GGS – 274 – 16 & 17

[Harjeet.Singh]

I think hindus are confused sikhs, if you ask me.

[Akaali1]

hahahah good one Harjeet Singh

[The_Perfect_Student]

i think we all are confused so long as we do not realise the teachings of baba nanak dev ji maharaj that there is no hindu or muslim. there is no religion in the game of love, all is the creation of god, we have to live for all and serve all. If he was here now, he would say no hindu, muslim or sikhism but the love for GOD.

Actually, the guru has made it clear as possible, he clearly says everything in SGGS, especially today when we have access to so much, such as we can get gurbani translated in english as well, so some of us that cannot read punjabi can still read it and english and there is still so much confusion.

You know, guru says, where there is confusion, there is maya. GOD is simple, yet it appears to be so complicated for people in the world because they are in maya.

So who can make it simple for you?, the guru because he has got control over maya not YOu. so SGGS itself is beyond maya, but you have to follow, if you take advantage of the voiceless, then that itself should keep us wandering.

satnaam sada satnaam

forever the dust of your feet

[Mehtab Singh]

I think hindus are confused sikhs, if you ask me.

As an ex-Hindu myself, I can say that was the best response.

[The_Perfect_Student]

I think hindus are confused sikhs, if you ask me.

As an ex-Hindu myself, I can say that was the best response.

As long as there is confusion, we are stuck in maya.

GOD is simple, a simple person is more closer to GOD than smart guy in religion who claims to know everything.

Guru himself said, that the one who claims to know everything, shall not be decorated in the world hereafter.

which means our job is to become lowest of the low and the dust of the entire creation.

my guru says that conquer the mind, conquer the world. my guru says ham nahi change, bura nahi koyee. Only if i listen to the guru, the lord govind shall come and save me.

Oh my mind, why do you continue pointing fingers at others, the guru has given me this one understanding, the day you point the fingers at your ownself, the lord himself become your support.

satnaam sada satnaam

forever the dust of your feet

[chhokaranwala]

the only confusion is creating by the false pride of individuals