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Sikhism's Compatibility With Other Faiths

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Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh,

A lot of modern Sikhs are very quick to extol their opinions that Sikhism equates all the major religions of the world to rivers flowing into a single ocean: http://en.wikipedia.org/wiki/Universalism#Sikhism

In other words all religions, when properly followed, can lead one to God.

Aside from this metaphor being nauseating for its sentimentality, the idea that two faiths with completely different and usually contradictory precepts can both yield the same spiritual pay dirt strikes me as being utterly fanciful. It also betrays an ignorance of the religions with which Sikhi is being equated.

Take Muhammad, as an instance of a prophet from another religion. Some members of our Panth consider that both the Prophet of Islam, and our own Gurus, were all sent by the same God in order to enlighten the masses, that both these parties are composed of the messengers of God. However, it is made explicitly clear in the Quran, which was supposedly revealed to Muhammad by Allah himself, that he would be the very last prophet in history, to the exclusion of all others that came after him. This includes our own Guru Sahibaan: "Muhammad is... the Apostle of God, and the Seal of the Prophets (The Quran, Surah 33:40). As a "seal" closes a letter, so does Muhammad close the line of prophethood. Therefore, if we accept Muhammad as a prophet, we must by definition accept that his revelation (all of which came directly from Allah through the supposed intercession of the Angel Gabriel), and in lending any credence to the idea that he is the last messenger of God, we are in effect denouncing our own Guru Sahibaan as pretenders. We cannot possibly believe in both the Gurus and Muhammad. Either Muhammad was right and our Gurus were liars, or our Gurus are right and Muhammad was a liar. I very much doubt that any of us inclines towards the former.

Secondly, how can it be argued that both Islam and Sikhi both lead to salvation, when the two of them advocate completely different and antithetical ways of attaining it? In Sikhism, as the members of the Sangat here will well know, one is instructed that rituals such as fasting, pilgrimages, circumcisions are wholly unimportant and of no consequence. One who wishes to attain Mukhta is counselled to avoid these things. But in Islam, fasts, pilgrimages and rituals are of the utmost importance, and are actually said to be necessary if one wishes to go to heaven (two of the so called five pillars of the faith being predicated on ritual).

To summarise, is it possible for Muhammad to have been sent by the very same God who sent our own Guru Sahibaan, when the first party's message excludes and contradicts that of the latter?

Waheguru ji creates all and give all their duties on Earth , so yes it is feasible that Muhammed was sent ...but did he join all with Akal Purakh which was his mission? NO . reason being the messenger did not write the quran himself and ensure that it remained un changed . the sayings the biography were written 100-200 years after his death by people who relied on the say so of arabs who had their own motives not people who stayed with Muhammed himself. One can only say a faith brings you to Akal Purakh if it gives the highest ideals for its followers of the truth to become Godlike in compassion, understanding and deed - one cannot say that about people who insist on following suspects hadiths.

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Waheguru ji creates all and give all their duties on Earth , so yes it is feasible that Muhammed was sent ...but did he join all with Akal Purakh which was his mission? NO . reason being the messenger did not write the quran himself and ensure that it remained un changed . the sayings the biography were written 100-200 years after his death by people who relied on the say so of arabs who had their own motives not people who stayed with Muhammed himself. One can only say a faith brings you to Akal Purakh if it gives the highest ideals for its followers of the truth to become Godlike in compassion, understanding and deed - one cannot say that about people who insist on following suspects hadiths.

Indeed, Muhammad, and it seems, Allah, didn't even consider the dangers of passing down a revelation entirely through the medium of oral tradition, which is notoriously susceptible to corruption. One would think an omnipotent God would be aware of this danger and would instruct his messenger to act in order to prevent it. But as is apparent from the Koran, Allah must have thought this concern was not as important as the injunctions to commit atrocities against women and unbelievers. Whether or not the Koran today is exactly as it was in the early days of Islam, the revelations could not have acquired such a sanguinary character in the short hundred years or so before the Koran was actually written down, unless some of that character was present in the first place. It is very difficult to make significant alterations to a text which most people know by heart without arousing ire or opposition.

By the time Muhammad died, pretty much the whole of Arabia had been brought beneath the sway of the new religion. Thus, Arab motives and Islamic motives became synonymous. Islam lent a new zeal and fanaticism to the expansionist urges of the Arabs

Nor would I be so quick to discount the importance of the Hadith in the practice of Islam. A religion and its tenets are not necessarily entirely summed up in the flagship scripture of the faith. Sri Guru Granth Sahib Ji for instance offers no commentary on the maintenance of kes, the rehat maryada, or amrit sanchaar. But only a fool would dispute that these principles are integral to Sikhi. These mandates may instead be found in old rehitnamas, which occupy a roughly equivalent status in Sikhi to that of the Hadith in Islam. The most reliable Hadith today was written by Bukhari about one and half centuries after Muhammad. Bukhari, over the course of his endeavors, collected 300,000 hadith. He ruled that 200,000 of these were entirely unsubstantiated, and that another 90,000 were slightly dubious. So thorough and devout a man can't justly be suspected of not having done his research. The 10,000 hadiths which he deemed accurate, should not therefore be discounted lightly.

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Indeed, Muhammad, and it seems, Allah, didn't even consider the dangers of passing down a revelation entirely through the medium of oral tradition, which is notoriously susceptible to corruption. One would think an omnipotent God would be aware of this danger and would instruct his messenger to act in order to prevent it. But as is apparent from the Koran, Allah must have thought this concern was not as important as the injunctions to commit atrocities against women and unbelievers. Whether or not the Koran today is exactly as it was in the early days of Islam, the revelations could not have acquired such a sanguinary character in the short hundred years or so before the Koran was actually written down, unless some of that character was pleasant in the first place. It is very difficult to make significant alterations to a text which most people know by heart without arousing ire or opposition.

By the time Muhammad died, pretty much the whole of Arabia had been brought beneath the sway of the new religion. Thus, Arab motives and Islamic motives became synonymous. Islam lent a new zeal and fanaticism to the expansionist urges of the Arabs

Nor would I be so quick to discount the importance of the Hadith in the practice of Islam. A religion and its tenets are not necessarily entirely summed up in the flagship scripture of the faith. Sri Guru Granth Sahib Ji for instance offers no commentary on the maintenance of kes, the rehat maryada, or amrit sanchaar. But only a fool would dispute that these principles are integral to Sikhi. These mandates may instead be found in old rehitnamas, which occupy a roughly equivalent status in Sikhi to that of the Hadith in Islam. The most reliable Hadith today was written by Bukhari about one and half centuries after Muhammad. Bukhari, over the course of his endeavors, collected 300,000 hadith. He ruled that 200,000 of these were entirely unsubstantiated, and that another 90,000 were slightly dubious. So thorough and devout a man can't justly be suspected of not having done his research. The 10,000 hadiths which he deemed accurate, should not therefore be discounted lightly.

yet by the hadiths the abrogations are forced in place of the early quran's (mecca)message of peace and understanding either one can say Muhammed fell foul of maya by the time of Medina did commit the atrocities against the christians and jews , took slaves and shared then with his trusted followers or the quran was re written to suit the arab tribes who wanted to carry on their old ways. I don't know which but I would like to think that the man did not fall that far from God's graces.

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Bhai Jugraj did mention that we Sikhs should say all people are equal, but not all religions are equal. In sense, that other religions have some Truth but the complete Truthful teachings are in the GGS. Muslims should follow guidance that is given in the Guru Granth Sahib for them.

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Most religions do have some truth in them, the truth can be found everywhere. Some religions have too many rituals or extras that stop people from finding the actual path to Waheguru.

Does it matter if you say you are a Sikh? Labels don't matter. If I label myself as a Sikh, but don't even attempt to live the Guru's word, will I gain anything? Look at Bhai Gurdas Ji's vaars, he talks about Guru Nanak Dev Ji at Mecca, the Muslims asked Guru Ji if the Muslims or Hindus were better. Guru Ji told them the importance of good deeds, without them it didn't matter what they labled themselves as, they would both weep. Bhai Gurdas Ji expands on this, saying religion is like the colour of a safflower, it will fade away. What really matters is if you have done good deeds and contemplated upon Waheguru. All religions lead you to this path to some extenet, however, it can be harder to get this essential truth in some. Sometimes the rituals and other extras get in the way.

Also, what does salvation mean to you?

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Most religions do have some truth in them, the truth can be found everywhere. Some religions have too many rituals or extras that stop people from finding the actual path to Waheguru.

Does it matter if you say you are a Sikh? Labels don't matter. If I label myself as a Sikh, but don't even attempt to live the Guru's word, will I gain anything? Look at Bhai Gurdas Ji's vaars, he talks about Guru Nanak Dev Ji at Mecca, the Muslims asked Guru Ji if the Muslims or Hindus were better. Guru Ji told them the importance of good deeds, without them it didn't matter what they labled themselves as, they would both weep. Bhai Gurdas Ji expands on this, saying religion is like the colour of a safflower, it will fade away. What really matters is if you have done good deeds and contemplated upon Waheguru. All religions lead you to this path to some extenet, however, it can be harder to get this essential truth in some. Sometimes the rituals and other extras get in the way.

Also, what does salvation mean to you?

Exactly spot on, the fact is most ultra conceptual (devoid of any practical living, experience just dry bankrupt incompetent conceptual knowledge) religious people fight among each other how their paths is more righteous, provides guarantee salvation and are sole custodians of truth but hardly anyone walk the walk. Religious hypocrisy is what gurbani warns us over and over again not to follow mindset of hindu and muslims bickering yet we are treading going towards following same path of hindu and muslim bickering and hypocrisy.

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Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh,

A lot of modern Sikhs are very quick to extol their opinions that Sikhism equates all the major religions of the world to rivers flowing into a single ocean: http://en.wikipedia.org/wiki/Universalism#Sikhism

In other words all religions, when properly followed, can lead one to God.

Aside from this metaphor being nauseating for its sentimentality, the idea that two faiths with completely different and usually contradictory precepts can both yield the same spiritual pay dirt strikes me as being utterly fanciful. It also betrays an ignorance of the religions with which Sikhi is being equated.

Take Muhammad, as an instance of a prophet from another religion. Some members of our Panth consider that both the Prophet of Islam, and our own Gurus, were all sent by the same God in order to enlighten the masses, that both these parties are composed of the messengers of God. However, it is made explicitly clear in the Quran, which was supposedly revealed to Muhammad by Allah himself, that he would be the very last prophet in history, to the exclusion of all others that came after him. This includes our own Guru Sahibaan: "Muhammad is... the Apostle of God, and the Seal of the Prophets (The Quran, Surah 33:40). As a "seal" closes a letter, so does Muhammad close the line of prophethood. Therefore, if we accept Muhammad as a prophet, we must by definition accept that his revelation (all of which came directly from Allah through the supposed intercession of the Angel Gabriel), and in lending any credence to the idea that he is the last messenger of God, we are in effect denouncing our own Guru Sahibaan as pretenders. We cannot possibly believe in both the Gurus and Muhammad. Either Muhammad was right and our Gurus were liars, or our Gurus are right and Muhammad was a liar. I very much doubt that any of us inclines towards the former.

Secondly, how can it be argued that both Islam and Sikhi both lead to salvation, when the two of them advocate completely different and antithetical ways of attaining it? In Sikhism, as the members of the Sangat here will well know, one is instructed that rituals such as fasting, pilgrimages, circumcisions are wholly unimportant and of no consequence. One who wishes to attain Mukhta is counselled to avoid these things. But in Islam, fasts, pilgrimages and rituals are of the utmost importance, and are actually said to be necessary if one wishes to go to heaven (two of the so called five pillars of the faith being predicated on ritual).

To summarise, is it possible for Muhammad to have been sent by the very same God who sent our own Guru Sahibaan, when the first party's message excludes and contradicts that of the latter?

Bang on! This is quite a credible argument which many blind Sikhs however shove under the carpet in order to tow the line, ''all religions are equal...'

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Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh,

A lot of modern Sikhs are very quick to extol their opinions that Sikhism equates all the major religions of the world to rivers flowing into a single ocean: http://en.wikipedia.org/wiki/Universalism#Sikhism

In other words all religions, when properly followed, can lead one to God.

They do the same when they can't explain what Gurdwara means.............it means Sikh temple...........i go to the temple every Sunday because Sunday is a special day for Sikhs as it is Christianity.......Christianity and Sikhism....its the same.........we all believers. :stupidme: :stupidme: :stupidme:

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Most religions do have some truth in them, the truth can be found everywhere. Some religions have too many rituals or extras that stop people from finding the actual path to Waheguru.

Does it matter if you say you are a Sikh? Labels don't matter. If I label myself as a Sikh, but don't even attempt to live the Guru's word, will I gain anything? Look at Bhai Gurdas Ji's vaars, he talks about Guru Nanak Dev Ji at Mecca, the Muslims asked Guru Ji if the Muslims or Hindus were better. Guru Ji told them the importance of good deeds, without them it didn't matter what they labled themselves as, they would both weep. Bhai Gurdas Ji expands on this, saying religion is like the colour of a safflower, it will fade away. What really matters is if you have done good deeds and contemplated upon Waheguru. All religions lead you to this path to some extenet, however, it can be harder to get this essential truth in some. Sometimes the rituals and other extras get in the way.

Also, what does salvation mean to you?

What does salvation mean to me? I suppose Sant Baba Waryam Singh Ji Ratwara Wale put it best in his telling of the Sakhi of Pir Buddhu Shah and Guru Gobind Singh Ji. Pir Ji asked the Guru, "how shall I become one with God?", to which Guru Sahib replied "as night merges with day". The implication being that night never merges with day, when one begins, the other ends. When all notion of 'I' ends, there is only God. The painting is rubbed blank, leaving only the canvas.

Jkvlondon Ji expressed this very same sentiment very concisely and neatly.

But I think your question misses the point of my argument. This isn't an issue of labels. I am not deriding those who call themselves Muslims or uplifting those who consider themselves Sikh. This matter is entirely one of doctrine and content. The fact of the matter is that many of the teachings of Islam stand in direct opposition to so much of what our Gurus taught us to believe in, for instance, the equality of all people, abhorrence of empty ritual, and opposition to forceful prozelytization. Yes, if a religion teaches good precepts, it can lead one to God, but I don't believe Islam does. Or for that matter, the Bible.

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I think there is a lot of confusion here, all religions are equally covalid based on their time space variables. This is the sentiment behind all religions being equal. The sikh gurus did not make the religion totalitarian and so its followers should not also. The adage " last and final" does not exist in the literal translation of the "seal" in the Koran, in fact all it states is "and Mohammed is the prophet of Allah". Again this proves my point that it is the followers who made the religion of Islam totalitarian and gave the sense of finality. The second point to be made is about the different meaning of prophet and satguru, the two words have a fundamental difference in meaning, a prophet is gods representative whereas as a satguru is gods voice, again based on the time space variables this would indicate an evolution of religiosity. All religions allow for a space to be created for a new manifestation of gods presence, it might come as a shock but there may be a time where Sikhism also carves out a cause for new revelation. That time is far off.

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Many Hindus have extolled the vision of "many paths lead to the same goal". I don't know why Sikhs use it too, being a theology student I can aptly say I don't believe it.

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Absolutely love the sakhi of Guru sahib giving such a beautiful updesh to Pir Buddhu Shah.

Gurbani redefines (where its required)/ reiterates muslim their own islam spiritual stages of development and gives updesh to muslims to rise their surti above from shariat, tariqat and into hakikat, marfat. This means- spiritual development stages already exist in islam as gurbani uses pre-existing frame work in islam - shariat, tariqat, hakikat and marfat to give updesh to muslims. These spiritual development stages were there before however were clouded/obscured by followers stuck in shariat or tariqat level turned into hadith style gospel truth... so gurbani raises followers bar by outright rejecting mindset of shariat followers / empty rituals, rituals turned into totally empty-dogma/useless so they can transcend into higher reality within islam.

Here is my favourite shabad of transcendence updesh:

Ang- 1083

saraa sareeath lae ka(n)maavahu ||

Let your practice be to live the spiritual life

thareekath tharak khoj ttolaavahu ||

Let your spiritual cleansing be to renounce the world and seek God.

maarafath man maarahu abadhaalaa milahu hakeekath jith fir n maraa ||3||

Let control of the mind be your spiritual wisdom, O holy man; meeting with God, you shall never die again. ||3

Gurbani message above resonates with general spiritual stage frame work applies to all and also Islamic HIGHER spiritual development frame work below :

http://hazrat-inayat-khan.org/php/views.php?h1=31&h2=14&h3=16

Vol. 9, The Unity of Religious Ideals Prophets and Religions

The Four Grades of Knowledge in Islam

In Islam there is no caste, as the Message was meant to be for uniting humanity in one brotherhood, and yet it was found necessary to train the individuals according to their evolution in life. A training was given in four classes, namely, Shariat, Tarikat, Haqiqat, and Marifat.

Since the world of Islam became busy in national and social affairs, the Shariat was held fast by the religious authorities and Tarikat only with a few pious ones, who sought the door of a Sufi, wanting an initiation in the inner light which was contained in the two remaining classes, Haqiqat and Marifat.

The two immediate disciples of the Prophet, Ali and Sadik, were initiated by the Prophet, and were the great Masters of the inner teachings of the knowledge of God. Besides, the Sufis who existing during the time of the Prophet were benefited by the presence of the Prophet and the inspiration they gained in Sufism, to which one soon reaches through the path of Shariat, Tariqat, Haqiqat, and Marifat.

Shariat means the law that it is necessary for the collectivity to observe, to harmonize with one's surroundings and with one's self within. Although the religious authorities of Islam have limited it to restrictions, yet a thousand places in the Qur'an and Hadith one can trace where the law of Shariat is meant to be subject to change to suit the time and place. The law of Shariat, unlike any other religious law, deals with all aspects of life, and it is therefore that the Prophet of Islam had to experience personally all aspects of life. The Prophet as an orphan, as a warrior, as a politician, as a merchant, as a shepherd, as a king, as a husband, as a father, as brother, as son and grandson, had to play different parts in the world's various aspects of life before he was prepared to give this divine law.

Tariqat is the understanding of law besides following it, that we must understand the cause of all things that we must do and must not do, instead of obeying the law without understanding. Those who are not evolved are supposed to have faith and to submit to the law. It is for those whose intelligence does not accept things that cannot answer their reason.

Haqiqat is to know the truth of our being and the inner law of Nature. This knowledge widens the heart of a person. When he has realized the truth of being, he has realized the One Being; he is different from nobody, distant from no one: he is one with all. That is the grade where religion ends and Sufism begins.

Marifat is the actual realization of God, the One Being, when there is no doubt anywhere.

When these four classes are accomplished, then the full play of Sufism comes. Sufi means Safi, pure--not only pure from differences and distinctions, but even pure from all that is learnt and known. That is the state of Allah, the pure and perfect One.

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Here is gurbani beautiful transcedence message to our muslims brothers who are stuck in shariat since gurbani applies to all, this message also applies to sikhs as well who are in similar boat(frame of mind-state) to follow truth in their respective religion:

source: http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&fb=0&Param=1083

ਮਾਰੂ ਮਹਲਾ ੫ ॥ मारू महला ५ ॥ Mārū mėhlā 5. Maaroo, Fifth Mehl:
ਅਲਹ ਅਗਮ ਖੁਦਾਈ ਬੰਦੇ ॥ अलह अगम खुदाई बंदे ॥ Alah agam kẖuḏā▫ī banḏe. O slave of the inaccessible Lord God Allah,
ਛੋਡਿ ਖਿਆਲ ਦੁਨੀਆ ਕੇ ਧੰਧੇ ॥ छोडि खिआल दुनीआ के धंधे ॥ Cẖẖod kẖi▫āl ḏunī▫ā ke ḏẖanḏẖe. forsake thoughts of worldly entanglements.
ਹੋਇ ਪੈ ਖਾਕ ਫਕੀਰ ਮੁਸਾਫਰੁ ਇਹੁ ਦਰਵੇਸੁ ਕਬੂਲੁ ਦਰਾ ॥੧॥ होइ पै खाक फकीर मुसाफरु इहु दरवेसु कबूलु दरा ॥१॥ Ho▫e pai kẖāk fakīr musāfar ih ḏarves kabūl ḏarā. ||1||
Become the dust of the feet of the humble fakeers, and consider yourself a traveler on this journey. O saintly dervish, you shall be approved in the Court of the Lord. ||1||
ਸਚੁ ਨਿਵਾਜ ਯਕੀਨ ਮੁਸਲਾ ॥ सचु निवाज यकीन मुसला ॥ Sacẖ nivāj yakīn muslā.
Let Truth be your prayer, and faith your prayer-mat.
ਮਨਸਾ ਮਾਰਿ ਨਿਵਾਰਿਹੁ ਆਸਾ ॥ मनसा मारि निवारिहु आसा ॥ Mansā mār nivārihu āsā.
Subdue your desires, and overcome your hopes.
ਦੇਹ ਮਸੀਤਿ ਮਨੁ ਮਉਲਾਣਾ ਕਲਮ ਖੁਦਾਈ ਪਾਕੁ ਖਰਾ ॥੨॥ देह मसीति मनु मउलाणा कलम खुदाई पाकु खरा ॥२॥ Ḏeh masīṯ man ma▫ulāṇā kalam kẖuḏā▫ī pāk kẖarā. ||2||
Let your body be the mosque, and your mind the priest. Let true purity be God's Word for you. ||2||
ਸਰਾ ਸਰੀਅਤਿ ਲੇ ਕੰਮਾਵਹੁ ॥ सरा सरीअति ले कमावहु ॥ Sarā sarī▫aṯ le kammāvahu.
Let your practice be to live the spiritual life.
ਤਰੀਕਤਿ ਤਰਕ ਖੋਜਿ ਟੋਲਾਵਹੁ ॥ तरीकति तरक खोजि टोलावहु ॥ Ŧarīkaṯ ṯarak kẖoj tolāvahu.
Let your spiritual cleansing be to renounce the world and seek God.
ਮਾਰਫਤਿ ਮਨੁ ਮਾਰਹੁ ਅਬਦਾਲਾ ਮਿਲਹੁ ਹਕੀਕਤਿ ਜਿਤੁ ਫਿਰਿ ਨ ਮਰਾ ॥੩॥ मारफति मनु मारहु अबदाला मिलहु हकीकति जितु फिरि न मरा ॥३॥ Mārfaṯ man mārahu abḏālā milhu hakīkaṯ jiṯ fir na marā. ||3||
Let control of the mind be your spiritual wisdom, O holy man; meeting with God, you shall never die again. ||3||
ਕੁਰਾਣੁ ਕਤੇਬ ਦਿਲ ਮਾਹਿ ਕਮਾਹੀ ॥ कुराणु कतेब दिल माहि कमाही ॥ Kurāṇ kaṯeb ḏil māhi kamāhī.
Practice within your heart the teachings of the Koran and the Bible;
ਦਸ ਅਉਰਾਤ ਰਖਹੁ ਬਦ ਰਾਹੀ ॥ दस अउरात रखहु बद राही ॥ Ḏas a▫urāṯ rakẖahu baḏ rāhī.
restrain the ten sensory organs from straying into evil.
ਪੰਚ ਮਰਦ ਸਿਦਕਿ ਲੇ ਬਾਧਹੁ ਖੈਰਿ ਸਬੂਰੀ ਕਬੂਲ ਪਰਾ ॥੪॥ पंच मरद सिदकि ले बाधहु खैरि सबूरी कबूल परा ॥४॥ Pancẖ maraḏ siḏak le bāḏẖhu kẖair sabūrī kabūl parā. ||4||
Tie up the five demons of desire with faith, charity and contentment, and you shall be acceptable. ||4||
ਮਕਾ ਮਿਹਰ ਰੋਜਾ ਪੈ ਖਾਕਾ ॥ मका मिहर रोजा पै खाका ॥ Makā mihar rojā pai kẖākā.
Let compassion be your Mecca, and the dust of the feet of the holy your fast.
ਭਿਸਤੁ ਪੀਰ ਲਫਜ ਕਮਾਇ ਅੰਦਾਜਾ ॥ भिसतु पीर लफज कमाइ अंदाजा ॥ Bẖisaṯ pīr lafaj kamā▫e anḏājā.
Let Paradise be your practice of the Prophet's Word.
ਹੂਰ ਨੂਰ ਮੁਸਕੁ ਖੁਦਾਇਆ ਬੰਦਗੀ ਅਲਹ ਆਲਾ ਹੁਜਰਾ ॥੫॥ हूर नूर मुसकु खुदाइआ बंदगी अलह आला हुजरा ॥५॥ Hūr nūr musak kẖuḏā▫i▫ā banḏagī alah ālā hujrā. ||5||
God is the beauty, the light and the fragrance. Meditation on Allah is the secluded meditation chamber. ||5||

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