CHAPTER III
THE HEART OF
SIKHISM
Religion deals essentially with
three subjects, the nature of Reality, the nature of Man, of its relation to this
Reality and, lastly, with the way to reach this Reality. The first two subjects belong to
Philosophy proper and it is the third subject which brings the other two into
the domain of religion. As long as religion merely defines the nature of
Reality and seeks to lay down the true values of human activity, it is no more
than Philosophy and Ethics, but when it seeks and promises to help human soul
to take these truths to heart and to put them into action with the object of resolving
the problem of suffering and alienation which is inherent in the innermost core
of man, his self-consciousness, then it becomes religion proper. Man can,
possibly, keep his mind away from the intellectual problems of the mystery of
universe, the nature of his own self and that of the world around him and the
nature of the relationship that binds both, but he cannot help yearning and suffering.
As Pascal has said, “Man is the only wretched creature that there is” and a
religion which did not whole-heartedly tackle this problem would ring hollow.
In this sense, Buddhism was eminently right when it declared that, the basic
human problem, demanding resolution is “sab dukha” i.e. all individuated
existence entails suffering which means that suffering inheres in the very
nature of the human psyche.
Sikhism
is essentially a Religion of the Way, i.e. something that must be lived and
experienced rather than something that must be intellectually grasped and
declared. True, there can be practice without the dogma. Sikhism, therefore,
has its doctrines, its dogmatic stand, its view of Reality, its view of the
nature of man, and their inner relationship, but it lays primary stress on the
practice, the discipline, “the way which leads to “the cessation of suffering”,
as Gautam, the Buddha formulated it.
A
careful reading and understanding of the Sikh scripture reveals that the
religion of Sikhism has three postulates implicit in its teachings, One, that
that there is no essential duality between the spirit and the matter. 1 Two,
that man alone has the capacity to enter into conscious participation in the
process of the Evolution, with further implication that the process of
Evolution, as understood by the modern man, has come to a dead-end and it,
therefore, must be rescued b the conscious effort of man who alone is capable
now of furthering this process. 2 Three, that then man has reached
the highest goal of Evolution, namely, the vision of God, he must not be
absorbed back into God but must remain earth conscious so as to transform this
mundane world into a higher and spiritual plane of existence.3
The
first of these propositions is a postulate of Philosophy. The view taken by Sikhism
on this point is that ‘the spirit’ and ‘the matter’ are not antagonistic to or
dissevered from each other, the one subtle, the other gross, but they are
simply and just dissimilated, and that the core of the human nature which is
self-conscious, and the physical nature which is not conscious and is utterly
inert, are accountable ultimately in nature of ‘the subtle.’ The mathematico-physical
aspect of Nature, to a mode of consciousness which is pin-pointed and
individuated, appears to be poles apart from itself. Indeed, consciousness as ‘subject’
is wholly dependent for its very existence upon the object as its polarity. A
true comprehension, however, which results from proper religious discipline and
culture of sublimating and integrating the human faculties, removes this basic
duality between the mind and the matter. “When I saw truly, I knew that all was
primeval. Nanak, the subtle and the gross are, in fact, identical.” 4
This assertion is repeated in the Sikh scripture again and again in exegesis of
the basic formula of Sikh dogmatism, given as the
opening line of the Sikh scripture, in which it is declared that, “the Primary is true, the pre-Temporal
is true, the Phenomena is true, and the yet-to-be-Evolved is, likewise, true.” 5 This view of Reality
which Sikhism postulates, has far-reaching implications, both in respect of the
traditional Hindu philosophy, and the problem of the true conduct for man.
Firstly, it, in essence,
repudiates the basic concept of Hindu thought embodied in the doctrine of Maya
which is stated as the illusory Power which createth illusion and ignorance.
True, the subtle Hindu mind characterises it as, anarvacni ‘unsayable, whether
is or is not,” “real yet not real,” but it definitely is a
veiling obscuring Power of nature, and an agent of error and illusion,
accountable for the manifestation of all phenomena. In Sikhism, the term, Maya, is retained but it is
interpreted otherwise so as to make it not a category of existence, but a mere
stage and plane in the
involution of the spirit. The result of this re-interpretation is replete with tremendous
consequences for the practical outlook of man. The world of phenomena is no longer
a dream and a phantasmagoria in the minds of the gods, to be by-passed and
shunned by serious minded persons. It is as real, in fact as the Ultimate
Reality, but the perceiving human mind is beset with limitations that must be
transcended and cut as under. It is this that has made it possible for Sikhism
to lay down that the highest religious discipline must be practiced while
remaining active in the socio-political context, and not by giving up and
renouncing the worldly life. It is this which has given the Sikh mind a sense
of urgency, and imparted to it a genuine strain of extroversion which the
Western mind has achieved only adopting basically different postulates, such as
that, this one life on earth is the only life a soul may look forward to till
eternity, and that, the essence of the real is its characteristic, of being the object of
sensory-motor perception. It is the peculiar virtue of Sikhism that while it
retains the primacy of the spirit over the matter, it prevents human life from
degenerating into the purely secular and expedient modes of activity. It is a
further virtue of this postulate of Sikh religion that it lends the necessary
sense of urgency to the mind of man and imparts to it an extrovert outlook, in
so far as it is desirable to retain them for human welfare, material prosperity
and spiritual advancement on this earth.
The
second postulate inherent in the teachings of Sikhism is, that the blind urge
of Evolution, the thrust of the Life Force, after reaching the point of
creating the self-conscious man, has come
to a dead end and by itself is incapable of making any further real progress,
unless the self-consciousness, in which is grounded the will of man, now takes
a consciously guided and directed part in this evolutionary process: “Hail, the
Guru for, he teaches the ascent of man over himself.” 7
This line of thought, in various forms, runs throughout the voluminous Sikh
scripture, and it is legitimate to say that the concept of the “Superman”, which
agitated the mind of Nietzsche during the 19th century in Europe,
and from whom the modern Indian thinker, Aurovindo Ghose, has taken his cue, is
first of all adumberated in the Sikh scripture and that, the conscious effort man alone is now, at this
stage, capable of furthering the process of Evolution that has gone so far to make and
shape the phenomenal
world, is now a familiar concept to thinking modern minds.
But by far the most startling
insight of Sikhism is that the true end of the man is not such· a Vision of God that ends in
re-absorption of the individual into the Absolute Reality, but the emergence of
a race of God-conscious men, who remain earth-aware and thus operate in the
mundane world of the phenomena, with the object of transforming and spiritualising
it into a higher and ampler plane of ·existence. “The God-conscious man is animated with an intense desire
to do good in this world.” 8 By and large the aim of the highest
religious discipline has been taken and accepted as the attainment of abiding
and self-sufficient identity with, or propinquity to God. It was not thus
thought in terms of utilising the God-consciousness for transforming and
spiritualising the life on earth, and transformation of humanity. It is this
stance of Sikhism which is the true prototype of the sophisticated philosophy
of the modern Hindu sage Aurovindo Ghose, though there might be no direct
indebtedness to the Sikh thought. Those however, who know how basic and
revolutionary trends of human thought of this kind are capable .of influencing men and minds, far
separated by distance and time, without contact or causal connection from its
original appearance, may perceive no difficulty in seeing the nexus between the
two. In this .connection
it is interesting to
recall that not long ago, when Ramakrishna the Paramhamsa, the modern . Hindu theophant, was at his most
critical stage of blocked theophanic development, it was a Sikh ascetic, Udasi
Totapuri, who imparted to the Paramhamsa the Sikh esoteric mantram
efficacious for removing impediments on the spiritual path, and that is why
the most illustrious chela of the Paramhamsa,
Swami Vivekanand, so often uttered and introduced into his writings and
speeches the Sikh mystic formula, Vaheguru, so as to sustain his flow of
inspiration.
What
is the discipline, and the practice which Sikhism recommends as necessary and
efficacious for attaining this God-consciousness, and for yoking it to the
evolutionary transformation of life and humanity on this earth, and on the
plane of mundane existence? It is the Doctrine and Practice of the Name. “In the Age through which humanity is passing
now no other practice but that of the Name is efficacious. Therefore; practice
the Discipline of Name” 9 This is the message repeated again and again
in the Sikh scripture.10 “O, my mind, there is no help but in the
Name; other ways and practices are full of pitfalls.”
Now, which
is this ‘Discipline of the Name’
which Sikhism teaches, as the essence of religion for mankind in the present Age?
In the
history of great religions, five paths have been recognized as efficacious for
leading to liberation, i.e., for achievement of the summum bonum of
religion: 1. disinterested action, known as the Karmayoga in Hindu religious thought; 2. devotion
known as bhakti; 3.
gnosis, the jnan; 4. the ritual known, as yajn; ,and 5. asceticism, maceration of tapas. This fifth and the last
path to liberation is a typical
Indian contribution to the history of religious practices. All the other four
have been accepted, in some form or other with varying degrees of stress on one
or the other as valid paths to liberation. In the Sikh scripture, the first
three are variously mentioned and summed under “the Discipline of Name”. No logically systematic account of the
theory or practice of ‘The Name’ is given in’ ‘the Sikh scripture, but throughout
its voluminous pages, it stresses, again and again, with a wealth of metaphor
and imagery, illustrative material and exposition, that the , discipline of the Name is the only suitable and efficacious practice for leading to the Vision
of God for final fulfillment of man, for
cancelling his basic alienation and for achieving the unitive experience of the Numenon. It is
further sententiously declared that, “Sikhism is the religion of the Name.” 11
In
their Congregational Prayer, for the last three centuries, the Sikhs, morning
and evening, conclude their collective supplication to God by saying, ‘‘May the
Religion of the Name, preached by Nanak, increase and prevail in the world,
ever and for ever more”. 12 The discipline of bhakti, the
discipline of karma, and the dis-interested works, are also mentioned,
commended and praised
but throughout it is tacitly assumed that it is a part and parcel of the basic
Discipline, “the Practice of the Name” 13 The vision of God is, not
easier to have by any other endeavour than that of the Name and man engages in this effort only by good fortune, for all the
Various disciplines and practices pale into insignificance before the Practice
of Name”. 14 It is asserted that, gyan, the Gnosis, the cancellation of
the dispersal of mind; dhyan, and all-comprehending intuition, tatva-buddhi,
is a fruit of the
Practice of the Name 15 and that devotion, bhakti is a
corollary of the discipline of Name. It is again said that “disinterested
action, in the sense of high altruism or genuine karamayoga is a natural
propensity of the man in whom the discipline of the Name is ripened.” 16
“The Mastery of mind, the acme of Purity, and all-encompassing Consciousness,
are results of the programmed remembrance of God, the Name” 17
It is clear, therefore, that Sikhism teaches a religious discipline
which is in essence a practice which includes the technique of bhakti, the supreme training of the emotions
in the service of one supreme End, and a socio-politically active life, motivated
not by the little ego of the individual but by an individual self which is
yoked to the universal Self.
The
technique of yoga has aroused a great deal of interest in the West during the
recent years, but mostly as a technique for achieving mental rest and physical
health, though this is not the true purpose of the science of Yoga. The concept
of yoga, though not the term, is as old as the Rigveda itself. That the
Vedic material is complex is recognised in the Nirukta; the science of
analysis of the Veda, itself which takes account of several methods of its
exegesis. In recent times, particularly by Western scholars of Archeology, it
has been suggested that Vedic material is primarily historical events,
transmuted into myth. It is also said that it consists of poetic exordia to the
Brahmanic ritual. There is a theory, recently revived by Sri Aurovindo Ghose
that the Veda is a vast piece of symbolism representing the passions of the
soul and its striving for highest spiritual realms, a concept which he himself
has adopted as the proto-type of his great poem, the Savitri. Bergaigne
suggested the theory that all mythological portrayals in the Veda are variants
of the sacred fire and the sacrificial liquor, the soma. 18
Whatever may be said about this as a general, theory of interpretation of the Vedas, it has the merit of
suggesting a method which appears to be plausible, for, obscure Vedic texts
assume some kind of coherence in general if in them we seek an attempt at portraying
correspondence between the world of men, the performers of the yajna, and
the immaterial, ethereal World of the gods, in short; the microcosm and the macrocosm. The
primary function of the rishis, the revealers and preservers of the Veda,
was to ensure the ordered functioning of the mundane world, and of the
religious ritual, by reproducing the succession of cosmic events, in their
ritual and in the imagery which that ritual embodies, and this is the true
meaning that the Vedic ritual signifies. The term rta, the basic concept
of Vedic imagery, is a designation of the cosmic order which sustains the human
order, the social ethics and the social coherence. Terms such as, dharmnan,
kratu, have a two-fold significance according to whether they refer to men
or the gods, to the plane of the adhyatmam or the adhidavaitam, as
the Upanisads put it. Thus understood the Veda portrays the cosmic magical
synthesis, symbolically expressed. The cosmic order is conceived as a
vast yajna, the prototype of the yajna which the man must perform
so as to ensure the integration of the two. Thus, Vedism is already a form of
collective, communist yoga, a process of yoking together, of fashioning a recurrent linkage, in which the
gods and men both play their parts as witnesses and ·participants. It is this strain of
thought which accounts for the yearning of the Indian mind constantly seeking
hidden correspondences between things which belong to
entirely different conceptual systems. The science and the technique of Yoga, as it has been developed in
India since thousands of years; is thus as old as the Hindu
thought itself. The term, comes from the. Sanskrit root, yuj which means “to yoke, or join
together”. As the specific science of psychological discipline it is designated
to signify the union of the individual self with the universal Self, the vision of God or absorption
into God. As an art, the technique of Yoga has been used since the beginning
of. Hindu historical time, as the archaeological discoveries recently made in Mohenjodaro,
where a big water reservoir surrounded by unventilated cubicles, designed to
ensure deoxygenation calculated to alter body chemistry facilitative of
introversion, has been unearthed, lends support to the speculation that,
already in the millennia before the dawn of the Christian era, the art and
practice of yoga was well developed and established. Its techniques and
teachings have been accumulated through a continuous stream of adepts who have
handed them down from generation to generation. Patanjali a Hindu savant of the 4th century B.C., is
the author of the text, Yogasutra, which is now the most ancient text on the science of
Yoga, though its opening sutra says, “Now a revised text of yoga, which
makes it clear that this text is by no means the first of its kind. The
philosophical basis of this system of yoga, as expounded by Patanjali is the Samkhya,
which teaches that the world order is risen and is an expansion of the
highest category .of
Intelligence, the Mahat,
that :there is no part without an assignable
function, a value,
a purpose, that there is always
an exact selection of means for the production of definite ends, that there is
never a random aggregation of events, that there is order, regulation and
system. It postulates two ultimate realities, the Spirit and the Matter, the Purusa and the Prakriti, to account for all experience, as
logical principles out of which all things evolve. The fundamental tenet of the
Samkhya is that creation is impossible, for something cannot come out of
nothing, exnihilo nihil fit, and that the real movement therefore only consists of modification.
This is the central doctrine of the Samkhya, and it is called, sataryavada and
its whole system evolves from this as its logical ground. The Samkhya devises
this process of cosmic modification into twenty-five categories of Mind and
Matter and shows how the whole Phenomena has evolved out of these two sources
in accordance with these categories. The philosophy of orthodox Yoga postulates
that what is true of this macrocosm is also true of the human microcosm and
that, as the individual soul has involuted, through a set process, out of the universal Spirit, it
can, by the reverse process, evolute into the universal Spirit. The yoga
assumes that the individual soul is the part and parcel of the universal
Substance, but so involved in the matter of Time and Space as to have lost all recognition of its true nature.
The yoga sets forth a know-how and a technique to bring the individual back to
his own and original position, to absolve him from the clutches of Matter and to return him to the essence
from which he came, and thus to abstract him from every aspect of Time and Space.
In the
Sikh scripture the final goal referred to in this philosophic thesis, is
indicated by imagery: “a return to the original home”, by the human soul. 19
Since
Sikhism abolishes adamantine duality of mind and matter, it by implication,
refuses to base the philosophy of its discipline of the Name, on the categories
of the Samkhya. The Sikh doctrine of the Name does not assume the
cosmological theory as set forth in the Samkhya system but it does
assert that the basic sickness of the human soul arises out of its
individuation, its fissiparous involution away from the universal Spirit, and
that its cure and restoration of health lies in a process of disciplined
progress towards its primal source, which is God. 20 For this it
recommends a psychological technique, the basic ingredient of which is the
repetition of the ‘Name of God’, accompanied by a constant and unceasing effort
to empty the individual mind of all its content, conscious as well as
sub-conscious. 21 Since Sikhism recommends that religion must be
lived and practised in the socio-political context, the Sikh practice of the yoga
of the Name may be pursued, and even must be pursued throughout, while engaged
in earning honest livelihood. The complicated technique of classical yoga as
laid down in the text of Patanjli and the philosophical concepts by which it is
validated, they both go together, and the earning of a livelihood and the
practice of the classical yoga cannot go together. In Sikhism this predicament
has been removed by laying down a technique which is at once practicable and
efficacious. This practice of the Name is mechanical to start with, but has its
adjuncts, without which it cannot succeed and fructify. The first adjunct is
strictly ethical life. The Sikh scripture constantly stresses that unless a man
leads an unstained ethical life he cannot come nigh unto God, although Sikhism
does not confuse or equate the ethical commandment and value with the religious
experience as such. A Sikh, engaged in the discipline of Name, himself must
lead a life of the highest ethical purity, in word, thought and deed, and every
faltering from this high norm of rectitude constitutes a stumbling block in the
progress of his ultimate realisation of God. The ‘ethical
life’ of the Namyoga, takes over, modifies and encapsulates the inescapable
preliminary of the
classical yoga, that is its ‘five restraints’, pancayama. These five ‘restraints’
are (1) ahimsa do not kill, (2) satya, do not lie, (3) asteya,
do not steal, (4) bramacharya, sexual abstinence, (5) aparigraha, do not be
greedy and grasping.22 These ‘restraints’ are aimed at purifying the
individual, superior to the ordinary human being and they are not claimed as generative of any ‘yogic
experience’, change of consciousness, but this purity is essential for further spiritual progress of the practitioner.
The modified Sikh directive-capsule, so to speak, separates such elements in
these ‘restraints’ of classical yoga, as are incapable or difficult of,
coordination with a house-holder’s life and his full participation in
socio-political activity, necessary imperatives of the Sikh way ,of life. For instance the ‘restraint’
of brahmacarya abstinence from sex-involvement, is dropped and in its
place a monogamous, spiritually oriented
married life, free
from deviation and promiscuity is held out as the true ‘restraint’. 23
The encapsulated ethical conduct, yama, of the Sikh way of life is laid
down in the Sikh scripture, in part, as follows :
Let ‘truth’ be the strict norm of all you
think and do, so that your pain and anxiety may ·go and all felicity come to you.
Always
cognise the near-presence of .God through the Practice of the Name.
Avoid
hurt or injury to any sentient being so that peace may come to your mind.
Be
humble by helping and serving those afflicted with misery and want so as to
achieve God consciousness.
Nanak
testifies that verily, God is the exalter of the fallen and the lowly. 24
The
Sikh is then bidden to rely upon prayer and the company of holy men to support
and sustain him in his life of ethical rectitude. As he progresses in the path of spiritual development, he must
deem it as his duty to persuade and
help others to tread the
same path; through socio-political activity which must be progressively
purified of all taints of selfishness. This is the doctrine of, seva, of Sikhism, without which, Sikhism declares, the practice of
Name does not fructify. 25
It is
further laid down in the Sikh scripture that the discipline of Name must be
constantly vitalised by bhakti, devotion to God. “Increase your devotion
to God in an ever ascending measure so that your mind may be purified”. 26 The word bhakti has the literal meaning of, “well-joined”.
The word bhakti occurs in the Svetasvatara, the ancient Hindu
text, which Otto Schraeder in his, Der Hinduisms calls, “the gateway to Hinduism”, although the earlier, Panini, in his Grammar also appears to
refer to it. 27 (IV. iii. 95-98). It was the bhakti principle which brought
about the transition from the neuter, to the personal principle in Hindu
religious speculation. Since bhakti
is, “joining with” or “participation” in God, it presupposes an object
distinct and discrete, dissimilar and distant from the subject. A purely monistic environment,
such as the Sikh doctrine, is not
a very fertile ground for bhakti. Bhakti, therefore, has always
been better adapted· to a. Vaisnavite background wherein a personal God
is assumed as taking human and subhuman forms in the phenomenal world. The orthodox Hindu theory
of bhakti is that a god without attribute is inaccessible and that, there must be an intercessor.
Since Hinduism has no founder or prophet God-incarnate, the ‘Word made flesh’, as the Christians say, this intermediary must be one of
these human or sub-human forms of Vishnu, which he has assumed in various Time-cycles of the Creation. This is the basic doctrine of
Hindu bhakti, though gradually has acquired many .shades of secondary meanings.
Since Sikhism does not countenance, avtarvad, the doctrine of
incarnation of gods or God, it uses the term, bhakti, in its pristine sense of
canalizing and sublimating the entire emotional energy of the individual to
sustain the continuous yearning for a vision of God. 28 This
form of bhakti, the Sikh scripture declares, is a necessary adjunct of the discipline of Name. 29
The
last adjunct of the discipline of Name, the Sikh scripture says, is the intuitive understanding of the
philosophical truths which underlie the world of phenomena. This is the True
knowledge, the Gnosis, and the Sikh scripture commends that a Sikh must always
strive by study, by discussion, by meditation and by every mental effort, to· acquire, an intellectual and intuitive
understanding of the philosophic truths.30
This,
in short outline, is the
Discipline of the Name which Sikhism teaches as the path to the realisation of
God, and, broadly speaking, it consists of the three well known paths to
liberation recognised in the world-religions, namely, ‘the path of unselfish
action,’ ‘the path of devotion’, and ‘the path of knowledge’, all subsumed
under and practised as adjuncts to the grand Discipline of the technology of
the Namayoga. The modern Hindu thinker, Aurovindo Ghose, in his own way, has tried to expound an almost
identical technology under the title of, “Integral Yoga”, though it is definitely
something less but expressed in a more sophisticated and pedantic language.
It is,
therefore, this Discipline of the Name through which Sikhism seeks not only to
ensure the continuous renewal, but a firm conservancy of the fundamental
traditions of the great religions of mankind; and, in addition, it thereby seeks to make available to man, new dimensions of
consciousness for the purpose of a higher integration of human personality;
such as would transform man and his destiny on this earth.
Out of
the five paths to liberation, followed by mankind the two, namely, ‘the ritual’ and ‘the maceration’,
have not been recommended and approved of by Sikhism for obvious reasons. The ‘ritual’ is basically repetition,
aiming at renewal but discouraging and
blocking development and growth, change and advancement. Mechanical rituals, where interiorisation is lacking and
where mental correspondences are absent or atrophied tend to make zombies of us all.31 The ritual, in its
original essence, is magic
and its nature and function is different from that of true religion as
conceived by Sikhism. Magic seeks to control powers of nature directly through
the force of spells and enchantments, techniques and know-hows, while religion
recognises existence of spiritual beings external to man and the world and employs persuasive methods of sacrifice
and prayer to procure their aid. Magic is coercive and dictatorial in approach
while the other is persuasive. Magic depends upon the way in which certain
things are said and done for a particular purpose by those who possess the necessary skills and the power to put the
supernatural force into effect, while religion is personal and supplicatory. It is for this reason that the
path of the ritual and the yajna has
been discountenanced in Sikhism. Asceticism and maceration have been likewise
disowned as the desirable and direct paths to liberation32, for,
these practices necessarily implicate withdrawal from socio-political activity, and Sikhism rejects such
a withdrawal in view of its basic doctrines which envisage an ultimate
transformation of man and his destiny on this mundane earth as the true goal
and fruit of religion.
The
Order of the Khalsa, which the Tenth Nanak, Guru Gobind Singh founded, must be
viewed in the context of these doctrines of Sikhism as intended to be a Body of
men who not only practise the essential spiritual Discipline of Sikhism, and
live the life of a true Sikh, but who are also pledged to ensure, by every
legitimate means, in which means is included the control of political power,
the coming into existence, the prevalence and the preservation of a World
Society, vitalised continuously by the afflation of the truths of religion,
open, tolerant and catholic sustaining a creative World culture consistent with
the spiritual dignity and the spiritual goal of man.
An outline of such a World Society is indicated in the Sikh scripture
thus :
“Henceforth, such is the will of God :
No man shall coerce another;
no man
shall exploit another.
Every one, each individual, has
the inalienable birth-right to seek and pursue happiness and self-fulfillment.
Love
and persuasion is the only Law of social coherence.” 33
1. “sargun ap nirgun bhi ohi” -(Sukhamani.
V.)
2. “kai janam pankhi sarap hoio, kai janam haivar brikh Joio, mil
Jagdis Milan ki baria,” (Gauri V).
3. oe purakhprani dhannajan hai upadas karhi paropkaria -Var.
Gauri IV.
Brahmagyani paropkar omaha
4. “Jau bujhia tau sab kichhu mul, Nanak, so sukham soi asthul.” — ibid.
5. “adi sac, jugadi sac, hai bhi sac, Nanak hosi bhi sac.”
6. “kal karanta abhi kar. — Sloka, Kabir.
“agahan ku trangh pichha pher na mohadara, sijh aveha var.” —Var
Maru. V.
7. “balihari gur apne... jinimanas te devte kie.” — Asa di var.
8. Brahmagiani paropkar umaha — Sukhmani.
V.
9. “kalu aio re — nam bovao, an rut nahi re mat
bharqm bhulu.” — Asa. I..
10. “Jia re ola Nam
11. Guru Nanak ke ghar keval nam hai.
12. Nanak nam chadhadi kala
13. bhar-iai mat papa ke sang, oha dhopai navai Ice rang — Japu
14. nami tull kicchu avar na hoi, Nanak
gurmukh namu pavai janu koi — Sukhmani.
15. prabhu ke simran gian, dhian tatt
budh. — Sukhmani
16. prabh kau simarahi se paropkari — Sukhmnai
17. so surta, so baisno, so giani,
jini bhajia bhagvant. — Gauri Thtti
18. A. Bergaigne, La Religion Vedique.
19. jiji gharu pavao vasa.
20. nijigharu mahil pavaho sukhu sahije bahur na hoego phera, — Gauri
V.
21. ram ram sabhko kahai, kahiai
ram na hoe,
gurprasadi ramu mani vasai tan
phalu pavai koe. — Gauri.
22. Patanjali,
Yogasutra, II. 30.
23. eka nari jati hoe par-nari dhi bhain vookhani — Bhai Gurdas
par nori ki saij bhul supne hu na jaio. — Baccittanatak.
24. Guru Granth; p. 322
25. so sevak seva kare jisnau hucam manaisi, hukmi maniai hovai parvanu
ta khasmai ka mahil paisi. — Var. Asa.
26, bhakti karo prabhu ki nitnit,
nirmal hoi tumharo cit. — Sukhmani
27. Ashtadhyayi, IV, iii, 95-98.
28. jisiantar prit lagae so mukta,... gur kai sabad sada hari dhiaie eha bhagati hari bhavania —Majh
29. “guru man maria kar sanjog, ahinis ravai bhagatyog.”
30. mall karhala vadbhagia tu gian ratan
samhal. — Gauri
gian anjan gur dia agian andher binas — Sukhmani
31. Wake up early in the morning, Hear
the ding-dong ring. Go
walking to the table, See the same damn thing.
32. “Yajna, hom, punn, tap, puja, dehi dukhi nit dukhu sahai, ramanam bin mukt na pavas mukt nam gurmukh lahai. — Bhairav
33. hun hukam hoa meharvan da,
pai koi no kisai rinjan do,
sab sukhali vutthian
hoa halemi raj jio. 
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