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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Archived_Member16" data-source="post: 52706" data-attributes="member: 884"><p>[FONT=Arial, Helvetica, sans-serif]<strong>[SIZE=+2]<span style="color: #000080">Non-Sikhs on Sikhism</span>[/SIZE]</strong>[/FONT]</p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Some thoughts of modem writers on Sikhism and Gurbani.</span>[/FONT]</p><p> </p><p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Rev. H. L. Bradshaw </em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">After thoroughly studying the philosophy of Sikhism, Rev. H. L. Bradshaw observed: </span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Sikhism is a Universal world Faith, a message for all men. This is amply illustrated in the writings of the Gurus. Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikhism being the religion for this New Age … It completely supplants and fulfils all the former dispensations of older religions. Books must be written proving this. The other religions contain the truth, but Sikhism contains the fullness of truth. </em></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Bradshaw also writes:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>The Guru Granth Sahib of all the world religious scriptures, alone states that there are innumerable worlds and universes other than our own. The previous scriptures were all concerned only with this world and its spiritual counterpart. To imply that they spoke of other worlds, as does the Guru Granth Sahib, is to stretch their obvious meanings out of context. The Sikh religion is truly the answer to the problems of the modern man. </em></span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Archer</em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Archer, in his book on the Sikh faith comments:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>The religion of the Guru Granth is a universal and practical religion … Due to ancient prejudices of the Sikhs it could not spread in the world. The world needs today its message of peace and love.</em></span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Dorothy Field</em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Another scholar, Dorothy Field in her book, "The Sikh Religion," writes:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Pure Sikhism is far above dependence on Hindu rituals and is capable of a distinct position as a world religion so long as Sikhs maintain their distinctiveness. The religion is also one which should appeal to the occidental mind. It is essentially a practical religion. If judged from the pragmatical standpoint which is a favorite point of view in some quarters, IT WOULD RANK ALMOST FIRST IN THE WORLD. (Emphasis by the author). Of no other religion can it be said that it has made a nation in so short a time.</em></span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Macauliffe</em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">In his book, "The Sikh Religion," Macauliffe writes:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Unlike the scriptures of other creeds, they do not contain love stories or accounts of wars waged for selfish considerations. They contain sublime truths, the study of which cannot but elevate the reader spiritually, morally, and socially. There is not the least tinge of sectarianism in them. They teach the highest and purest principle that serve to bind man to man and inspire the believer with an ambition to serve his fellow men, to sacrifice all and die for their sake. </em></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Macauliffe deems it necessary to draw the reader's attention to another significant feature of Sikhism which distinguishes it and separates it from other philosophical and religious systems of thought:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>The Sikh religion differs as regards the authenticity of its dogmas from most other great theological systems. Many of the great teachers the world has known, have not left a line of their own composition, and we only know what they taught through tradition or second-hand information. If Pythagoras wrote any of tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorials of his teaching. Kungfu-tze, known to Europeans as Confucious, left no documents in which he detailed the principles of his moral and social systems. The Founder of Christianity did not reduce his doctrines to writing, and for them we are obliged to trust to the Gospels according to Matthew, Mark. Luke, and John.</em></span>[/FONT]</p><p></p><p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of the Sikh Gurus are preserved and we know first hand what they taught. They employed the vehicle of verse, which is generally unalterable by copyist, and we even become in time familiar with their different styles. No spurious compositions or extraneous dogmas, can therefore be represented as theirs.</em></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">The author of the 'Vie de Jesus' was a great admirer of Jesus Christ. Greatly impressed as he was of the spiritual message delivered by Christ and those of the Semitic thinkers that preceded him, he posed the question: "Whether great originality will again arise or the world be content to follow the paths opened by the daring creators of the ancient ages?" Bearing Sikhism in mind, Macauliffe answers the above question in the following words: </span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Now there is here presented a religion totally unaffected by Semitic or Christian influences. Based on the concept of the unity of God, it rejected Hindu formalities and adopted an independent ethical system, ritual, and standards, which were totally opposed to the theological beliefs of Guru Nanak's age and country. As we shall see hereafter, it would be difficult to point to a religion of greater originality or to a more comprehensive ethical system </em></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Macauliffe continues:</span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Guru Nanak was not a priest either by birth or education, but a man who soared to the loftiest heights of divine emotionalism, and exalted his mental vision to an ethical ideal beyond the concept of Hinduism or Mohammadanism.</em></span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Dr. W.O. Cole</em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Dr. W.O. Cole, of the U.K. wrote more than half a dozen books on Sikhism. In 1985, he visited India where communal disturbances had created a virtual turmoil and thousands of people were killed. In a key note lecture by him on the Mission and Message of Guru Nanak Dev, he gave a message to the Sangat there and through them to all of humanity: </span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Remember the tenets of Guru Nanak, his concepts of oneness of God and Universal Brotherhood of man. If any community holds the key to national integration of India, it is the Sikhs all the way.</em></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">After the lecture, he was asked what drew him to the study of Sikhism, he replied: </span>[/FONT]<p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Theologically, I cannot answer the question what drew me to the study of Sikhism. You may call it, the purpose of God. But to be more specific, the unique concept of universality and the system of Langar (free community meal) in Sikhism are the two features that attract me towards the study of Sikhism. Langar is the exclusive feature of Sikhism and found nowhere else in the world. Sikhism is the only religion which welcomes each and everyone to its Langar without any discrimination of caste, creed, color, or sex.</em></span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Swami Nitya Nand</em></strong></span>[/FONT]</p><p></p><p>[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">The opinions of some Hindu mystics also should be quoted to understand their experiences with the Sikh faith. Swami Nitya Nand (expired at the age of 135 years) writes in his book "Gur Gian":</span>[/FONT]</p><p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>I, in the company of my guru, Brahma Nand Ji, went to Mathra ... While on pilgrimage tour, we reached Panjab and there we met Swami Satya Nand Udasi. He explained the philosophy and religious practices of Nanak in such a way that Swami Brahma Nand Ji enjoyed a mystic lore. During the visit to the Harimandar Sahib, Amritsar, his soul was so much affected, that he became a devotee of the Guru. After spending some time in Panjab he went to Hardwar. Though he was hail and hearty, one day I saw tears in his eyes. I asked the reason for that. He replied, "I sifted sand the whole of my life. The Truth was in the House of Nanak. I will have to take one more birth in that house, only then I will attain Kalyan." After saying that the soul left his body.</em></span>[/FONT]</p><p></p><p style="text-align: left">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Swami Nitya Nand also wrote of his own experience:</span>[/FONT]</p> <p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>I also constantly meditate on Waheguru revealed by Nanak. I practiced Yoga Asanas under the guidance of Yogis and did that for many years; the bliss and peace, which I enjoy now, was never obtained earlier.</em></span>[/FONT]</p><p></p><p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><strong><em>Spiritual Triage</em></strong></span>[/FONT]</p><p style="text-align: left">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Finally, here are some excerpts from the proceedings of a seminar on the life of Guru Nanak Dev. It was conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, <u>before World War I.</u> The seminar was presided over by the lieutenant governor of Panjab.</span>[/FONT]</p> </p> <p style="margin-left: 20px"><p style="text-align: left">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>After hearing the lecture by Joginder Singh, Pundit Ramsaran Das, a prominent Hindu intellectual observed that Guru Nanak was a great reformer of the Hindu faith.</em></span>[/FONT]</p> </p><p></p><p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>Nawab Zulfkar Ali Khan of Malerkotla disagreed with Mr. Das and commented that Guru Nanak was a great Muslim fakir, his best friend was Bhai Mardana, a lowly Muslim. His best devotee was a Muslim, Rai Bular, the village chief. </em></span>[/FONT]</p><p></p><p style="margin-left: 20px">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>The governor, in his presidential remarks disagreed with both and said that according to what had been told by the speaker, Guru Nanak was a great Christian</em>. </span>[/FONT]</p> <p style="text-align: left">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080">Guru Nanak, however, states in Gurbani:</span>[/FONT]</p> <p style="text-align: center">[FONT=Arial, Helvetica, sans-serif]<span style="color: #000080"><em>"I am neither a Hindu nor a Muslim, I am a human being." </em></span>[/FONT]</p><p></p><p style="text-align: center"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">SOURCE:</span> <a href="http://www.sikh.com/Philosophy/Phil_5.html" target="_blank"><span style="color: #810081">http://www.sikh.com/Philosophy/Phil_5.html</span></a></span></span></p><p></p><p> </p><p>----------------------------------------</p><p>----------------------------------------</p><p></p><p></p><p>----------------------------------------</p><p>----------------------------------------</p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 52706, member: 884"] [FONT=Arial, Helvetica, sans-serif][B][SIZE=+2][COLOR=#000080]Non-Sikhs on Sikhism[/COLOR][/SIZE][/B][/FONT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Some thoughts of modem writers on Sikhism and Gurbani.[/COLOR][/FONT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Rev. H. L. Bradshaw [/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]After thoroughly studying the philosophy of Sikhism, Rev. H. L. Bradshaw observed: [/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Sikhism is a Universal world Faith, a message for all men. This is amply illustrated in the writings of the Gurus. Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikhism being the religion for this New Age … It completely supplants and fulfils all the former dispensations of older religions. Books must be written proving this. The other religions contain the truth, but Sikhism contains the fullness of truth. [/I][/COLOR][/FONT][/INDENT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Bradshaw also writes:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]The Guru Granth Sahib of all the world religious scriptures, alone states that there are innumerable worlds and universes other than our own. The previous scriptures were all concerned only with this world and its spiritual counterpart. To imply that they spoke of other worlds, as does the Guru Granth Sahib, is to stretch their obvious meanings out of context. The Sikh religion is truly the answer to the problems of the modern man. [/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Archer[/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Archer, in his book on the Sikh faith comments:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]The religion of the Guru Granth is a universal and practical religion … Due to ancient prejudices of the Sikhs it could not spread in the world. The world needs today its message of peace and love.[/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Dorothy Field[/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Another scholar, Dorothy Field in her book, "The Sikh Religion," writes:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Pure Sikhism is far above dependence on Hindu rituals and is capable of a distinct position as a world religion so long as Sikhs maintain their distinctiveness. The religion is also one which should appeal to the occidental mind. It is essentially a practical religion. If judged from the pragmatical standpoint which is a favorite point of view in some quarters, IT WOULD RANK ALMOST FIRST IN THE WORLD. (Emphasis by the author). Of no other religion can it be said that it has made a nation in so short a time.[/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Macauliffe[/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]In his book, "The Sikh Religion," Macauliffe writes:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Unlike the scriptures of other creeds, they do not contain love stories or accounts of wars waged for selfish considerations. They contain sublime truths, the study of which cannot but elevate the reader spiritually, morally, and socially. There is not the least tinge of sectarianism in them. They teach the highest and purest principle that serve to bind man to man and inspire the believer with an ambition to serve his fellow men, to sacrifice all and die for their sake. [/I][/COLOR][/FONT][/INDENT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Macauliffe deems it necessary to draw the reader's attention to another significant feature of Sikhism which distinguishes it and separates it from other philosophical and religious systems of thought:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]The Sikh religion differs as regards the authenticity of its dogmas from most other great theological systems. Many of the great teachers the world has known, have not left a line of their own composition, and we only know what they taught through tradition or second-hand information. If Pythagoras wrote any of tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorials of his teaching. Kungfu-tze, known to Europeans as Confucious, left no documents in which he detailed the principles of his moral and social systems. The Founder of Christianity did not reduce his doctrines to writing, and for them we are obliged to trust to the Gospels according to Matthew, Mark. Luke, and John.[/I][/COLOR][/FONT][/INDENT] [INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of the Sikh Gurus are preserved and we know first hand what they taught. They employed the vehicle of verse, which is generally unalterable by copyist, and we even become in time familiar with their different styles. No spurious compositions or extraneous dogmas, can therefore be represented as theirs.[/I][/COLOR][/FONT][/INDENT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]The author of the 'Vie de Jesus' was a great admirer of Jesus Christ. Greatly impressed as he was of the spiritual message delivered by Christ and those of the Semitic thinkers that preceded him, he posed the question: "Whether great originality will again arise or the world be content to follow the paths opened by the daring creators of the ancient ages?" Bearing Sikhism in mind, Macauliffe answers the above question in the following words: [/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Now there is here presented a religion totally unaffected by Semitic or Christian influences. Based on the concept of the unity of God, it rejected Hindu formalities and adopted an independent ethical system, ritual, and standards, which were totally opposed to the theological beliefs of Guru Nanak's age and country. As we shall see hereafter, it would be difficult to point to a religion of greater originality or to a more comprehensive ethical system [/I][/COLOR][/FONT][/INDENT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Macauliffe continues:[/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Guru Nanak was not a priest either by birth or education, but a man who soared to the loftiest heights of divine emotionalism, and exalted his mental vision to an ethical ideal beyond the concept of Hinduism or Mohammadanism.[/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Dr. W.O. Cole[/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Dr. W.O. Cole, of the U.K. wrote more than half a dozen books on Sikhism. In 1985, he visited India where communal disturbances had created a virtual turmoil and thousands of people were killed. In a key note lecture by him on the Mission and Message of Guru Nanak Dev, he gave a message to the Sangat there and through them to all of humanity: [/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Remember the tenets of Guru Nanak, his concepts of oneness of God and Universal Brotherhood of man. If any community holds the key to national integration of India, it is the Sikhs all the way.[/I][/COLOR][/FONT][/INDENT] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]After the lecture, he was asked what drew him to the study of Sikhism, he replied: [/COLOR][/FONT][INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Theologically, I cannot answer the question what drew me to the study of Sikhism. You may call it, the purpose of God. But to be more specific, the unique concept of universality and the system of Langar (free community meal) in Sikhism are the two features that attract me towards the study of Sikhism. Langar is the exclusive feature of Sikhism and found nowhere else in the world. Sikhism is the only religion which welcomes each and everyone to its Langar without any discrimination of caste, creed, color, or sex.[/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Swami Nitya Nand[/I][/B][/COLOR][/FONT][/CENTER] [FONT=Arial, Helvetica, sans-serif][COLOR=#000080]The opinions of some Hindu mystics also should be quoted to understand their experiences with the Sikh faith. Swami Nitya Nand (expired at the age of 135 years) writes in his book "Gur Gian":[/COLOR][/FONT] [INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]I, in the company of my guru, Brahma Nand Ji, went to Mathra ... While on pilgrimage tour, we reached Panjab and there we met Swami Satya Nand Udasi. He explained the philosophy and religious practices of Nanak in such a way that Swami Brahma Nand Ji enjoyed a mystic lore. During the visit to the Harimandar Sahib, Amritsar, his soul was so much affected, that he became a devotee of the Guru. After spending some time in Panjab he went to Hardwar. Though he was hail and hearty, one day I saw tears in his eyes. I asked the reason for that. He replied, "I sifted sand the whole of my life. The Truth was in the House of Nanak. I will have to take one more birth in that house, only then I will attain Kalyan." After saying that the soul left his body.[/I][/COLOR][/FONT][/INDENT] [LEFT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Swami Nitya Nand also wrote of his own experience:[/COLOR][/FONT][/LEFT] [INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]I also constantly meditate on Waheguru revealed by Nanak. I practiced Yoga Asanas under the guidance of Yogis and did that for many years; the bliss and peace, which I enjoy now, was never obtained earlier.[/I][/COLOR][/FONT][/INDENT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][B][I]Spiritual Triage[/I][/B][/COLOR][/FONT] [LEFT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Finally, here are some excerpts from the proceedings of a seminar on the life of Guru Nanak Dev. It was conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, [U]before World War I.[/U] The seminar was presided over by the lieutenant governor of Panjab.[/COLOR][/FONT][/LEFT] [/CENTER] [INDENT][LEFT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]After hearing the lecture by Joginder Singh, Pundit Ramsaran Das, a prominent Hindu intellectual observed that Guru Nanak was a great reformer of the Hindu faith.[/I][/COLOR][/FONT][/LEFT] [/INDENT] [INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]Nawab Zulfkar Ali Khan of Malerkotla disagreed with Mr. Das and commented that Guru Nanak was a great Muslim fakir, his best friend was Bhai Mardana, a lowly Muslim. His best devotee was a Muslim, Rai Bular, the village chief. [/I][/COLOR][/FONT][/INDENT] [INDENT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]The governor, in his presidential remarks disagreed with both and said that according to what had been told by the speaker, Guru Nanak was a great Christian[/I]. [/COLOR][/FONT][/INDENT] [LEFT][FONT=Arial, Helvetica, sans-serif][COLOR=#000080]Guru Nanak, however, states in Gurbani:[/COLOR][/FONT][/LEFT] [CENTER][FONT=Arial, Helvetica, sans-serif][COLOR=#000080][I]"I am neither a Hindu nor a Muslim, I am a human being." [/I][/COLOR][/FONT][/CENTER] [CENTER][FONT=Arial][SIZE=2][COLOR=#000080]SOURCE:[/COLOR] [URL="http://www.sikh.com/Philosophy/Phil_5.html"][COLOR=#810081]http://www.sikh.com/Philosophy/Phil_5.html[/COLOR][/URL][/SIZE][/FONT][/CENTER] ---------------------------------------- ---------------------------------------- ---------------------------------------- ---------------------------------------- [/QUOTE]
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