Guru Nanak Sahib has a message that does influence the Indian Philosophy provided the message is understood in its totality. We do not see much prominence being given to thoughts of Guru Nanak Sahib because of its simplicity. Scholars are normally digging in depth while ignoring the simple message, like the one given below by Guru Sahib:-.
Guru Nanak Sahib's simple message is:-
ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ ॥੭॥ (Raag Raamkali M. 1, GGS. 903).
Know that there is only One Creator of the creation. ||7||
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥
Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.
Guru Nanak Sahib calls Naam as a source of Channan (sohjee/budh-bebik) that removes sufferings arising out of Dubida.
ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ (Raag Asa M. 1, 358-7).
Waheguru's Name is my lamp; I have put the oil of suffering into it.
ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥
Naam is chaanan that removes all ignorance.
Guru Ji's message is so simple - it is just to remember Waheguru always.
However, it is made complicated by our scholastic EGO (of Sikhs as well of non-Sikhs), which creates duality (dubida). Guru Ji' prescription is straight forward:-
ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M. 1, GGS. 685-14).
Forsaking duality, one becomes a devotee of the Formless Lord.
Guru Ji relates a tale of personal relationship with Waheguru in Gurbani:-
ਸਾਹਿਬੁ ਮੇਰਾ ਨੀਤ ਨਵਾ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Dhanaasree M. 1, GGS. 660-4).
My Lord and Master is forever new; He is the Giver, forever and ever. ||1||Pause||
ਅਨਦਿਨੁ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅੰਤਿ ਛਡਾਏ ਸੋਇ ॥
Night and day, I serve my Lord and Master; He shall save me in the end.
ਸੁਣਿ ਸੁਣਿ ਮੇਰੀ ਕਾਮਣੀ ਪਾਰਿ ਉਤਾਰਾ ਹੋਇ ॥੨॥
Hearing and listening, O my dear sister, I have crossed over. ||2||
ਦਇਆਲ ਤੇਰੈ ਨਾਮਿ ਤਰਾ ॥
O Merciful Lord, Your Name carries me across.
ਸਦ ਕੁਰਬਾਣੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥
I am forever a sacrifice to You. ||1||Pause||
ਸਰਬੰ ਸਾਚਾ ਏਕੁ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥
In all the world, there is only the One True Lord; there is no other at all.
ਤਾ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥੩॥
He alone serves the Lord, upon whom the Lord casts His Glance of Grace. ||3||
ਤੁਧੁ ਬਾਝੁ ਪਿਆਰੇ ਕੇਵ ਰਹਾ ॥
Without You, O Beloved, how could I even live?
ਸਾ ਵਡਿਆਈ ਦੇਹਿ ਜਿਤੁ ਨਾਮਿ ਤੇਰੇ ਲਾਗਿ ਰਹਾਂ ॥
Bless me with such greatness, that I may remain attached to Your Name.
ਦੂਜਾ ਨਾਹੀ ਕੋਇ ਜਿਸੁ ਆਗੈ ਪਿਆਰੇ ਜਾਇ ਕਹਾ ॥੧॥ ਰਹਾਉ ॥
There is no other, O Beloved, to whom I can go and speak. ||1||Pause||
ਸੇਵੀ ਸਾਹਿਬੁ ਆਪਣਾ ਅਵਰੁ ਨ ਜਾਚੰਉ ਕੋਇ ॥
I serve my Lord and Master; I ask for no other.
ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਬਿੰਦ ਬਿੰਦ ਚੁਖ ਚੁਖ ਹੋਇ ॥੪॥
Nanak is His slave; moment by moment, bit by bit, he is a sacrifice to Him. ||4||
ਸਾਹਿਬ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਬਿੰਦ ਬਿੰਦ ਚੁਖ ਚੁਖ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥੪॥੧॥
O Lord Master, I am a sacrifice to Your Name, moment by moment, bit by bit. ||1||Pause||4||1||
When the Sikhs will be able to raise an army of Sikhs without duality (Dubida), then the world will recognize the truthful message of Guru Nanak to mold and shape not only the Indian Philosophy but other philosophies as well. At present most of our scholars are scratching on the surface of Guru Nanak's message without digesting and practicing it.
All the Gurus, Bhagats and Mahapurakhs were drenched in Naam and were without duality. They all made a difference in their life time and left a Gurmat guideline in Guru Granth Sahib for us to explore vigorously with trust and faith (ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ). It sounds easy but difficult to believe and more difficult to put in practice as long as a the last seed of duality is not removed - for which we need 'Gurparsad', which is prominently placed in Mool Mantar by Guru Nanak Sahib.
Every Sikh is admirer and promoter of Guru Nanak's philosophy. The Greatest admirers were the nine Gurus and Mahapurakhs; Sadh/Sants/GurSikhs/Gurmukhs/Jan/Sevaks/Brahmgianis..........
According to Guru Nanak Sahib's philosophy, we are guided to meet Waheguru by giving up our ego:-
ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang M. 1, GGS. 722-6).
Give up your self-hood, and so obtain your Husband Lord; what other clever tricks are of any use?
The need is to follow the direction in which Guru Sahib is pointing. But unfortunately you are simply promoting to hold on to the pointer without going the way Guru Ji is emphasising.
According to Gurbani, 'Gurparsad' is the main thrust in Guru Nanak's message, which is duly endorsed by Guru Amar Das Ji:-
ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥(Raag Bilaaaval M. 3, GGS. 852-10).
By Guru's Grace, the Naam, the Name of the Lord, comes to dwell in his mind; night and day and as a result one meditates on the Naam.
One God is defined as Ik Oankar in the Mool Mantar in Jap Ji Sahib of Guru Nanak Dev:-
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Jap Ji Sahib, Guru Nanak, GGS. 1-1).
One Universal Creator God, TheName Is Truth Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace~
On the subject of ONENESS of God, Guru Nanak Dev further proclaims loudly:-
*ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥(Raag Asa, M. 1, GSS, 350- 4).
My Lord and Master is One;
ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥
He is the One and Only; O Siblings of Destiny, He is the One alone. ||1||Pause||
ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਲੇਵੈ ਦੇਇ ॥
He Himself kills, and He Himself emancipates; He Himself gives and takes.
ਆਪੇ ਵੇਖੈ ਆਪੇ ਵਿਗਸੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥
He Himself beholds, and He Himself rejoices; He Himself bestows His Glance of Grace. ||2||
ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥
Whatever He is to do, that is what He is doing. No one else can do anything.
ਜੈਸਾ ਵਰਤੈ ਤੈਸੋ ਕਹੀਐ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
As He projects Himself, so do we describe Him; this is all Your Glorious Greatness, Lord. ||3||
*ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, GGS. 420-16).
My Lord and Master is the One; there is no other, O Siblings of Destiny.
*ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥ (Raag Maaroo, M. 1, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||
Guru Nanak goes further and asserts the Unity of various Holy Books in meeting the One God:-
ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ (Raag Asa, Guru Nanak, GGS. 470-8).
The four Vedas each claim to be true.
ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥
Reading and studying them, four doctrines are found.
1.ਭਾਉ 2.ਭਗਤਿ ਕਰਿ 3.ਨੀਚੁ ਸਦਾਏ ॥
With loving devotional worship, abiding in humility,
ਤਉ ਨਾਨਕ 4.ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Tho Naanak Mokhanthar Paaeae ||2||
When translated in simple words it reads:-
i).Love for Waheguru ii). devotional worship, with iii). total loss of one’s ego/houmai/duality (abiding in humility and iv). The above three steps lead to the final state of attaining Salvation.
Guru Sahib emphasizes on giving up one's ego/houmai/Dubida:
ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ Raag Tilang ,M. 1, GGS. 722-130.
Give up your self-hood, and so obtain your Husband Lord; what other clever tricks are of any use?
The above concept is further strengthened by Guru Arjan Dev Ji:-
ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥(Raag Gauri, M. 5, GGS. 288-13).
Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.
ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa, M. 1, GGS.468-3).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.
ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥
Some do not understand their origins, and without cause, they display their self-conceit.
In my view Guru Nanak Sahib's Divine message (philosophy) is amply contained in the following four verses:-
1. Mool Mantar of Jap Ji Sahib.
2. ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Srirag M. 1, GGS. 24-15).
Your Name alone, Lord, saves the world.This is my hope; this is my support. ||1||Pause||
3. ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ (Sriraag M. 1, GGS. 62-11).
Truth is higher than everything; but higher still is truthful living. ||5||
4. ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ (Salok Guru Nanak, GGS. 8-12).
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows.
All spiritual philosophies have links with the past and at the same time serve the present and offer something for the future. Same is true with the philosophy of Guru Nanak Ji as per my humble undertanding. Guru Nanak's philosophy did not develop in vacuum rather it started to address some pitfalls in then prevalent philosophies in order to give a fresh impetus to suit the prevailing time. To say that Gur Nanak philosophy had/has nothing to do with other faiths(philosophies) is shutting one's eyes in ignorance.
Guru Nanak's philosophy is certainly original in terms of the following:
1.The original aspect of beauty and strength of Guru Nanak's philosophy lies in the fact that Guru brought an altogether new concept of "Common Jot". Guru Nanak transferred his 'Jot' into Bhai Lehan (later known as Guru Angad - part of Guru Nanak's Ang) and the same process continued to the subsequent nine Gurus.
2. The other original aspect of Guru Nanak's philosophy is that all the Gurus after Guru Nanak were imbued with Guru Nanak's philosophy as a result their Bani also carries word 'Nanak' signifying the spirit of Guru Nanak in them.
3. Finally Guru Gobind Singh Ji ordained The Guru Granth Sahib as embodiment of all the Gurus - an original way of accepting and consolidating the Guru Nanak's philosophy as one.
4. The collective Banis of the Gurus were put into practice successively by ALL THE SIKH GURUS in their life time (for over 200 years) to place Guru Nanak's philosophy on a unique pedestal as a philosophy, which is thoroughly tested and practised one.
The need is to follow the direction in which Guru Sahib is pointing. But unfortunately you are simply promoting to hold on to the pointer without going the way Guru Ji is emphasizing.
Guru Nanak's Guru is Hazar-Hazur and all-knoing:-
ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ (Raag Asa, M. 1, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere.
ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ (Sri Raag M. 1,GGS. 61-7).
Everyone makes mistakes; only the Guru and the Creator are infallible.
ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥
One who instructs his mind with the Guru's Teachings comes to embrace love for the Lord.
The Gurmat creates in us an awareness of our 'Dharam' (both in spiritual and ethical terms and on 'Hukam-razai chalna'). There are heaps of people who just stop at this stage of awareness of Gurmat.
The increasing awareness of Gurmat stirs up some persons and lead them to the realm of knowledge in which one starts enjoying 'uchi surti' and a taste of 'Anand'.
Further one become pious with a growing divine guidance. In this awastha one feels a natural sense of elevation in one's thinking faculties coupled with unusual high degree of awareness leading to 'Sehaj'.
Slowly one qualifies to receive Waheguru's grace/nadr and feels blessed ('sito-sita') with Waheguru and sees Him around and in everybody. At this stage one enjoys blissful experiences full of divine courage and strength in one's actions, speech and writings - a state of 'Gobind Milan where when looses one's personal identity and matt in exchange for Gurmat.
According to Gurmat the Nam Japna is an important step to open/control one's mind in order to climb to spiritual heights enjoyed by our Gurus, Bhagats, Mahapuraks, Gurmukhs and some Gursiks. The outcome of Naam Japna is beyond comprehension and belongs to some "Virle". Sadh, Sants, Brahm Giani, and Gurumuk etc. Being Virle ( i.e rare only) cannot be easily recognized when they are always present and around. The riddle is fully explained in the Gurbani: Sadh ki sobha sadh ban aahie" and "Braham giani ki ghatt brahmgiani jane".(Sukhmani Sahib).
One needs to be a Sadh/Sant/Brahmgiani to know one another. As a result common people will say that there are no such elevated souls because they cannot see them out of their own ignorance. The most positive common thread among the Gurus and the Bhagats was that of Naam Japna and it was this link which attracted them closer to one another.
No rituals, dress or dietary codes, holdings of positions in religious institutions or related bodies help one to acquire the Gurmat. Basically one receives the Gurmat with Waheguru's kirpa/nadr/grace/gurparsad only and the stating point is daily nit-nem of Gurbani of Guru Granth Sahib.
ਨਾਮੁ ਭੈ ਭਾਇ ਰਿਦੈ ਵਸਾਹੀ ਗੁਰ ਕਰਣੀ ਸਚੁ ਬਾਣੀ ॥ (Raag Malar M. 1, GGS. 1275-7).
One who, through the love and fear of God, enshrines the Naam within his heart, acts according to the Guru's Instructions and knows the True Bani.
One can easily gauge one's level of "Gurmat" based on some spiritual and ethical pointers prescribed in the Gurbani particularly in Pauris of Khands in Japji Sahib and in four steps of Laavan. And this awareness of the level of Gurmat is exactly "Gurdarshan" (channan from Gurmat).
Guru Nanak's Takhat symbolises with the glory of Waheguru and those who attain this state are Gurmukh. Gurmukh occupies the Takhat of Piri.
ਜਿਨ ਕਉ ਤਖਤਿ ਮਿਲੈ ਵਡਿਆਈ ਗੁਰਮੁਖਿ ਸੇ ਪਰਧਾਨ ਕੀਏ ॥ (Raag Basant Himdol M. 1, GGS. 1172-1).
Those who are blessed with the glory of the Lord's Throne - those Gurmukhs are renowned as supreme.
ਪਾਰਸੁ ਭੇਟਿ ਭਏ ਸੇ ਪਾਰਸ ਨਾਨਕ ਹਰਿ ਗੁਰ ਸੰਗਿ ਥੀਏ ॥੪॥੪॥੧੨॥
Touching the philosopher's stone, they themselves becomes the philosopher's stone; they become the companions of the Lord, the Guru. ||4||4||12|I
'Miri Takhats' are platforms to administer Piri effectively and their number should be determined by the growing needs of the Sikh Sangat as long as these Takhats are run under the guidance of a Gurmuk or a group of Gurmukhs. There is no ceiling that there should be only ONE Takhat only.
According to Gurbani, Nam Japna (is an intellectual invitation to divine virtues by contemplating on Gurbani) brings a gradual transformation in an individual where "I"-ness gradually melts in to "Toon-ness"- at total surrender. At this stage one looses ego and gains Divine wisdom/awareness and gets elevated to a level of a sant and/or sadh/Gurmukh (refer to Pauris on Khands In Jap Ji Sahib and Laavan) and the following Tuks:-
ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥ (Raag Bilaaval M. 1, GGS, 795).
On regular Naam Japna, one firmly comes to accept the karta role of Waheguru.The Gurbani clearly proclaims that Waheguru is first 'Data' and then 'Karta'. It implies that before we are born He has made all the necessary arrangements for our sustenance in life time.
ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ (Raag Asa M. 1, GGS. 463).
Guru Angad Sahib reiterates on the Philosophy of Guru Nanak Sahib:-
ਆਪੇ ਸਾਜੇ ਕਰੇ ਆਪਿ ਜਾਈ ਭਿ ਰਖੈ ਆਪਿ ॥ ਤਿਸੁ ਵਿਚਿ ਜੰਤ ਉਪਾਇ ਕੈ ਦੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ॥ (Raag Asa M. 2, GGS. 475).
ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ॥੨॥
To claim 'My family and my responsibility' sounds superfluous in Sikhi. We normally thank our parents and similarly we should be thankful to our children, grandchildren, relatives and friends etc also for whose sake Waheguru prepared us with necessary education, profession, health and material & spiritual wealth to serve them in turn. Claims of 'My family and my responsibilities' are all in fact illusions in ignorance in Sikhi. There is only one reality, which is Waheguru "sab kich aapae aap". And saas saas His Naam Japna is a virtuous act, which comes to some vadbhagis with His kirpa/nadr/grace:-
The very fact that we are governed by a Divine Law 'hum aadmi hei ik dam'i. So how can we claim of doer of any efforts/actions whatsoever. It is His nadr that prepares and guides us to discharge His ordained duties in our life time by granting us our limited breaths.
In the life of all the Gurus, Bhagats, Mahapurakhs and Gurumukh there is evidence of situations where 'Vich Karta aap khoIoaya'.
Participation in Satsangat, daily Ardas for sumat & Naam-dan helps in recognizing one's role and responsibility in life devoid of any egoistic approach.
Guru Ji's advice to all scholars is as given below in unambiguous terms:-
ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਧੋਤੀ ਟਿਕਾ ਨਾਮੁ ਸਮਾਲਿ ॥ (Raag Asa M. 1, GGS. 355).
ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥ਵਿਣੁ ਨਾਵੈ ਹੋਰਿ ਕਰਮ ਨ ਭਾਲਿ ॥੨॥
ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥ (Raag Suhi M. 1, GGS. 728).
Strong endorsement of Guru Nanak Philosophy comes from Kabir Ji, Guru Raam Dass Ji, Guru Teg Bahadur and Guru Gobind Singh Ji:-
ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1350-1).
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ ((Raag Asa, M. 4, GGS. 11-1).
You are constant in each and every heart, and in all things. O Dear Lord, you are the One.
ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ (Salok M. 9, GGS. 1429-10).
I have enshrined the Lord's Name within my heart; there is nothing equal to it.
ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥|
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1|I
Guru Gobind Singh speaks of unity of Humanity in the light of ONENESS of God as:-
-ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥ (Guru Gobind Singh, Dasam Granth, 50-14).
Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, but all the human beings, as a species, are recognized as one and the same.
ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਦੀ ਭੂਲ ਭ੍ਰਮ ਮਾਨਬੋ ॥
Karta (The Creator) and Karim (Merciful) is the same Lord, Razak (The Sustainer) and Rahim (Compassionate) is the same Lord, there is no other second, therefore consider this verbal distinguishing feature of Hindusim and Islam as an error and an illusion.
ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭ ਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਬੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥੧੫॥੮੫॥
Thus worship the ONE LORD, who is the common enlightener of all; all have been created in His Image and amongst all comprehend the same ONE LIGHT.
ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭਰਮਾਉ ਹੈ ॥
The temple and the mosque are the same, there is no difference between a Hindu worship and Muslim prayer; all the human beings are the same, but the illusion is of various types.
ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੱਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥
The gods, demons, Yakshas, Gandharvas, Turks and Hindus… all these are due to the differences of the various garbs of different countries.
ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਔ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥
Allah of Muslims and Abhekh (Guiseless) of Hindus are the same, the Puranas of Hindus and the holy Quran of the Muslims depict the same reality; all have been created in the image of the same Lord and have the same formation.
© Copyright Dr. Kirpal Singh
Wellington, New Zealand
Camp, New Delhi
4 August, 2019
Dr Kirpal Singh, Professor of Chemistry since 1981 (retired in 2007 as Professor Emeritus), has served in various Universities and Institutions in different parts of the World. Ex- Member, Board of Directors, Pacific Basin Consortium for Environment and Health, East-West Centre, Honolulu, Hawaii, USA. Authored a book “Gurmat Saachi Saacha Vichaar”,Kirpal Singh, Sanbun Publishers, New Delhi, India, April, 2014. Currently living in Wellington, New Zealand.Please acknowledge quotations from this article
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