Sikh Insights into the Divine, Divinity, Soul, Liberation, and Cosmology

[Dr. D. P. Singh]

Sikh Insights into the Divine, Divinity, Soul, Liberation, and Cosmology

Dr. Devinder Pal Singh and Dr. Parveen Jain

​

[In May 2025, Dr. Parveen Jain, Ph.D., the founder, Chairman of the Board and Chief Executive Officer of Arihanta Institute, San Jose, California, USA, contacted Dr. Devinder Pal Singh, Director of the Center for Understanding Sikhism, Mississauga, ON, Canada, to explore the various aspects of Sikh Faith, Values and Heritage. This interaction resulted in the following deliberation.]​

Dr. Jain: There is a mention of “divine" and “divinity” in the Sikh Dharmic tradition. I am curious what it refers to and what it entails.

Dr. Singh: In Sikh Dharmic tradition, the concepts of “divine” and “divinity” are deeply rooted in the nature of Ik Oankaar, also called Waheguru (the Wonderful Lord), the formless, eternal, and all-pervading reality. Here's how they are understood:​

Divine (ਅਕਾਲ ਪੁਰਖ / Waheguru): The Divine in Sikh faith refers to the ultimate reality or God, defined in Mool Mantar (Commencing verse) of Sri Guru Granth Sahib (SGGS), as follows:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सति नामु करता पुरखु निरभउ निरवैरु अकाल मूरति अजूनी सैभं गुर प्रसादि ॥
"Ik Onkar, Satnam, Karta Purakh, Nirbhau, Nirvair, Akal Moorat, Ajooni, Saibhang, Gur Prasad."
There is One God. His Name is Truth. He is the Creator, without fear, without hate, timeless, beyond birth, self-existent, known by the Guru’s grace. (SGGS, p.1)​

Ik Oankaar (One Universal Creator): The foundational concept, expressed in the Mool Mantar.
Satnam (True Name): The essence of truth.
Karta Purakh (Creator Being): The source of all that exists.
Akal Moorat (Timeless Being): Beyond time and space, deathless, and changeless.
Nirankar (Formless): Not confined to any shape or image.

God is not separate from creation; rather, the Divine pervades all creation while also transcending it.

ਆਪੇ ਸਭਨਾ ਮੰਝਿ ਆਪੇ ਬਾਹਰਾ ॥
आपे सभना मंझि आपे बाहरा ॥
Aapé sabʰnaa manjʰ aapé baahraa.
The Lord Himself is within all, and He Himself is beyond all. (Guru Arjan Dev, SGGS, p. 966).​

2. Divinity (God’s Presence in All): Divinity in Sikhism is the inner spark (essence) of God that exists in all beings. It implies:

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥
सभ महि जोति जोति है सोइ ॥
Sabʰ mėh joṫ joṫ hæ so▫é.
All creation is infused with the divine light (Guru Nanak Dev, SGGS, p. 13).​

Realization of divinity comes through inner awareness, self-discipline, and Naam Simran (remembrance of God). Divinity is not confined to temples or rituals; it is found in humility, service (seva), and righteous living.

In a nutshell, Divine" is the term for God, Ik Oankaar (Waheguru), who is One, eternal, all-knowing, and present in all. "Divinity" refers to the manifestation of that divine essence within all beings and the universe.​

Dr. Jain: There is a mention of “salvation" and “liberation” in Sikh philosophy. Again, what is salvation or liberation according to it?

Dr. Singh: The terms salvation and liberation are often used interchangeably in English, especially in spiritual or religious contexts. Salvation generally refers to being saved from sin, ignorance, or evil, often by divine grace. It is commonly used in Abrahamic traditions (Christianity, Islam, Judaism), where it involves the forgiveness of sins and attaining eternal life with God.

Liberation refers to being freed from bondage, particularly the cycle of birth and death (reincarnation), attachments, ego, or suffering. It is a term more often used in Eastern traditions like Hinduism, Buddhism, Jainism, and Sikhism.

In the Sikh faith, the terms "salvation" and "liberation" are often used interchangeably in English, but they carry nuanced meanings when examined through the lens of Sikh philosophy and Gurbani. In Sikh dharmic tradition, both salvation and liberation refer to the ultimate goal of human life: union with Waheguru (God), freedom from the cycle of birth and death (reincarnation), and realization of the true self (atma) as one with the supreme reality (Parmatma). However, the language and emphasis differ slightly.​

Salvation in the Sikh Faith

In English, "salvation" often implies being saved from sin or damnation, rooted in Christian theology. In Sikhism, this concept is adapted to mean being saved from spiritual ignorance (avidya), ego (haumai), and cycles of karma. In Sikh thought, salvation is the result of living in accordance with hukam (divine will), meditating on Naam (God’s Name), and cultivating virtues such as compassion, humility, and truth. While the word "salvation" is used in translations, it sometimes does not fully capture the Sikh idea of liberation from duality and merging into the One.​

ਅਹੰਕਾਰਿ ਮੁਏ ਸੇ ਵਿਗਤੀ ਗਏ ਮਰਿ ਜਨਮਹਿ ਫਿਰਿ ਆਵਹਿ ॥
अहंकारि मुए से विगती गए मरि जनमहि फिरि आवहि ॥
Ahaⁿkaar mu▫é sé vigṫee ga▫é mar janmėh fir aavahi.
Those who die of egotism shall not find salvation. They die and are reborn in reincarnation.
(Guru Amar Das, SGGS, p. 1089)​

The concept of Divine Grace is equally vital in the Sikh faith. For a Sikh, doing selfless service and good deeds helps in getting salvation or attaining liberation, which occurs only with the Divine grace.​

ਪ੍ਰਭ ਭਾਵੈ ਮਾਨੁਖ ਗਤਿ ਪਾਵੈ ॥
प्रभ भावै मानुख गति पावै ॥
Parabʰ bʰaavæ maanukʰ gaṫ paavæ.
If it pleases God, one attains salvation.
(Guru Arjan Dev, SGGS, p. 277)​

Liberation (Mukti) in Sikh Faith:
In Sikh philosophy, Liberation is often referred to as “mukti” or “mokh,” freedom from the bondage of maya (illusion), haumai (ego), and the five thieves (lust, anger, greed, attachment, pride).

ਮਾਰਗੁ ਮੁਕਤਾ ਹਉਮੈ ਮਾਰਿ ॥
मारगु मुकता हउमै मारि ॥
Maarag mukṫaa ha▫umæ maar.
The path of liberation is found by subduing the ego.
(Guru Nanak Dev, SGGS, p. 1274)

ਆਪੇ ਮੁਕਤਿ ਦਾਨੁ ਮੁਕਤੀਸਰੁ ਮਮਤਾ ਮੋਹੁ ਚੁਕਾਇਦਾ ॥
आपे मुकति दानु मुकतीसरु ममता मोहु चुकाइदा ॥
Aapé mukaṫ ḋaan mukṫeesar mamṫaa moh chukaa▫iḋaa.
The Lord of liberation Himself grants liberation; He eradicates possessiveness and attachment.
(Guru Nanak Dev, SGGS, p. 1035)​

Liberation is not just post-death but can be experienced while living (jeevan mukti). A spiritually awakened soul is free even while embodied. Liberation is not escaping the world but realizing the Divine while living in it. It is a spiritual union with Waheguru through love, self-realization, and devotion (Naam Simran) while still engaged in daily life. Liberation (Mukti) is not about going to heaven or hell in a physical sense. It is not achieved through rituals, pilgrimages, or renunciation of the world. It is not reserved for ascetics or specific religions.​

Various aspects of Mukti in the Sikh Faith:
1. Freedom from Ego (Haumai):
The primary bondage is ego, the illusion of separateness from God. Liberation comes by shedding ego and realizing that the Self and the Divine are not two.

ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥
मन तूं जोति सरूपु है आपणा मूलु पछाणु ॥
Man ṫooⁿ joṫ saroop hæ aapṇaa mool pachʰaaṇ.
O mind! You are the embodiment of Divine Light; recognize your origin. (Guru Amar Das, SGGS, p. 441)​

2. Union with the Divine (Waheguru):
The liberated soul merges with the Divine Light, like a drop merging back into the ocean. This state is called Sach Khand (Realm of Truth), the highest spiritual state in Sikh cosmology.

ਨਾਨਕ ਨਾਮਿ ਸੋਹਾਗਣੀ ਮੇਲੀ ਮੇਲਣਹਾਰਿ ॥
नानक नामि सोहागणी मेली मेलणहारि ॥
Naanak naam sohaagaṇee mélee mélaṇhaar.
Nanak says that through the Naam, the happy soul-bride unites with the Lord of Union.
(Guru Amar Das, SGGS, p. 90)​

3. Liberation While Alive (Jivan Mukti):

Sikhism emphasizes Jivan Mukti, liberation while living, rather than waiting for death. A liberated person: (i) Lives in harmony with Divine Will (Hukam), (ii) Is not bound by material desires, (iii) Serves others selflessly (Seva), and (iv) Keeps God in remembrance (Naam).​

ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਛੁਟੈ ਜੀਵਨ ਮੁਕਤੁ ਸੋ ਹੋਇ ॥
गुर परसादी हउमै छुटै जीवन मुकतु सो होइ ॥
Gur parsaadee ha▫umæ chʰutæ jeevan mukaṫ so ho▫é.
By Guru’s Grace, egotism is eradicated, and then, one is Jivan Mukta - liberated while still alive.
(Guru Amar Das, SGGS, p. 948)​

This verse teaches that true spiritual freedom is not an abstract future reward but a present reality accessible through the grace of the Guru. The destruction of ego is not just moral humility, it’s spiritual liberation. It changes one’s entire experience of life, making one fearless, content, and profoundly united with Waheguru (the Divine).​

ਹਰਿ ਹਮ ਗਾਵਹਿ ਹਰਿ ਹਮ ਬੋਲਹਿ ਅਉਰੁ ਦੁਤੀਆ ਪ੍ਰੀਤਿ ਹਮ ਤਿਆਗੀ ॥
हरि हम गावहि हरि हम बोलहि अउरु दुतीआ प्रीति हम तिआगी ॥
Har ham gaavahi har ham bolėh a▫or ḋuṫee▫aa pareeṫ ham ṫi▫aagee.
I sing of the Lord, and I speak of the Lord; I have discarded all other loves.
(Guru Ram Das, SGGS, p. 1266).​

This verse emphasizes the path of exclusive devotion (ek-preeti bhagti), where the soul reaches a state of oneness and total surrender. Duality is considered a significant obstacle in Sikh spirituality. By letting go of all "duteeaa preet" (all other loves), one becomes receptive to experiencing divine union.​

4. Living with Virtues:

Liberation is experienced through cultivating: Truth (Sat), Contentment (Santokh), Compassion (Karuna or Daya), Humility (Nimrata), and Love (Pyar). These virtues remove the darkness of ego and illusion. Guru Arjan Dev, the fifth Nanak, states:​

ਬਿਨੁ ਕਰਤੂਤੀ ਮੁਕਤਿ ਨ ਪਾਈਐ ॥
बिनु करतूती मुकति न पाईऐ ॥
Bin karṫooṫee mukaṫ na paa▫ee▫æ.
Without good deeds, liberation is not obtained.
(Guru Arjan Dev, SGGS, p. 201)​

5. Not Bound by External Identity:

Mukti is accessible to anyone, regardless of caste, creed, gender, or nationality. Even householders can attain liberation through devotion and righteousness.​

ਨਾਮਾ ਛੀਬਾ ਕਬੀਰੁ ਜੋੁਲਾਹਾ ਪੂਰੇ ਗੁਰ ਤੇ ਗਤਿ ਪਾਈ ॥
नामा छीबा कबीरु जुोलाहा पूरे गुर ते गति पाई ॥
Naamaa chʰeebaa Kabeer jolaahaa pooré gur ṫé gaṫ paa▫ee.
Namdev, the calico-printer, and Kabir, the weaver, obtained salvation through the Perfect Guru.
(Guru Amar Das, SGGS, p. 67).​

This verse emphasizes that spiritual enlightenment and salvation are not bound by caste, profession, or social status. Bhagat Namdev and Bhagat Kabir both came from so-called low-caste artisan communities, yet they achieved the highest spiritual realization. The line rejects the notion that only those of high social or religious standing can attain union with the Divine.

Guru Nanak Dev Ji and the Gurus following him included the hymns of these Bhagats in Sri Guru Granth Sahib Ji to affirm the universality of spiritual truth and equality of all human beings before God. The "Perfect Guru" here can refer both to the inner divine guide and to the Satguru (True Guru) whose teachings lead to liberation.

In conclusion, it can be said that in Sikh dharmic tradition, salvation or liberation is not found in escaping the world but in living truthfully, remembering the Divine, and recognizing God within all. It is the realization of unity with Waheguru, attained through Naam (Divine Name), Seva (selfless service), and Simran (remembrance).​

Dr. Jain: Are the 10 esteemed Sikh Gurus believed to have attained liberation?

Dr. Singh: Yes, in Sikh understanding, all 10 esteemed Sikh Gurus are believed to have attained liberation (Mukti), not only in the sense of freedom from the cycle of birth and death (reincarnation), but more profoundly as having entirely merged with the Divine Will (Hukam) and becoming Jivan-Mukta, liberated while still living.
As explained in the previous question, Liberation (Mukti) in Sikh thought is not just an escape from rebirth. It is: (i) Union with Waheguru, the Formless One. (ii) The realization of the True Self beyond ego (Haumai). (iii) Living in complete harmony with Hukam (Divine Order). (iv) Freedom from Maya (illusion) and duality.​

Evidence from Gurbani and Sikh History
Guru Nanak Dev Ji and subsequent Gurus are referred to in Gurbani as "Jot Roop" (embodiment of Divine Light).

ਗੁਰੁ ਨਾਨਕੁ ਸਚੁ ਨੀਵ ਸਾਜਿ ਸਤਿਗੁਰ ਸੰਗਿ ਲੀਣਾ ॥
गुरु नानकु सचु नीव साजि सतिगुर संगि लीणा ॥
Gur Naanak sach neev saaj saṫgur sang leeṇaa.
Guru Nanak laid the foundation of Truth and was united with the True Guru.
(Guru Arjan, SGGS, p. 1407)​

This verse enunciates that Guru Nanak Dev laid the spiritual foundation of a path based on eternal truth (Sach). This truth is not just factual but divine truth – the truth of existence, of the Oneness of all beings, and of God's immanence. He was not merely a teacher in the worldly sense; he was fully merged in divine consciousness. He did not act from ego, but as a vessel of the Satguru – the Eternal Wisdom or Divine Light. It implies his unity with Akal Purakh (Timeless Being), through the guidance or embodiment of the True Guru. This union empowered Guru Nanak to establish the path of Gurmat, guiding humanity towards truth, compassion, and liberation.​

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥
जोति रूपि हरि आपि गुरू नानकु कहायउ ॥
Joṫ roop har aap guroo Naanak kahaa▫ya▫o.
The Lord Himself became Guru Nanak, the embodiment of His Light.
(Guru Arjan, SGGS, p. 1408)​

This verse expresses a central theological idea in Sikhism: Guru Nanak Dev Ji was not merely a saint or teacher, but the very embodiment of the Divine Light. According to Sikh tradition, the light of the One Eternal God passed through each of the ten Gurus, not as the reincarnation of the soul, but as transmission of Divine Wisdom (Gur Jot). Thus, Guru Nanak was seen as the first human vessel for this Divine Light. The Gurus were not seeking personal liberation. Instead, they had already merged with the Divine and came to guide others to that same state.​

The Dohra, recited daily on culmination of the Sikh Ardas is:

ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਬੋ ਚਹੈ, ਖੋਜ ਸ਼ਬਦ ਮੈਂ ਲੇਹ ॥
जो प्रभ को मिलबो चहै, खोज शबद मैं लेह॥
jo prabh ko milabo chahai, khoj shabad maian leha.
Whosoever would like to seek the Divine (Waheguru), can find Him through the Shabad (Gurbani Teachings/Divine Revelation).
(Giani Gian Singh, Panth Prakash, LDP, Pb., 1987, p.353)​

This reflects their (Sikh Gurus) own realization and the way to liberation.

The Gurus' Role: Liberated Guides:

In Sikhism, the Gurus are seen as fully realized, liberated beings who serve as spiritual guides for humanity. They lived without ego, anger, greed, attachment, or lust. They operated from compassion, humility, and universal love and were channels of Divine Wisdom (Gur-Shabad) to lead others toward liberation.​

Sikh View: No Worship of Physical Body:

Despite their liberation, the Sikh Dharmic tradition does not deify the Gurus in how deities are worshipped. Their Jot (divine light) continues through Guru Granth Sahib Ji, the eternal Guru.

Thus, the Sikh Gurus are believed to have attained liberation, not after death, but while living, and their mission was to liberate others through Naam, Shabad, and Gurmat (the Guru’s wisdom). They are living examples of divine union, showing that liberation is possible here and now, through love, humility, and remembrance of the One.​

Dr. Jain: Please elaborate on the Sikh theory of cosmology.

Dr. Singh: Sikh cosmology, as revealed through Gurbani, presents a profound spiritual worldview that blends metaphysical depth with mystical poetry, yet avoids rigid mythologies or speculative metaphysics. Rather than focusing on a physically measurable "model of the universe," Sikh cosmology emphasizes the experience of Divine reality, the unity of creation, and the spiritual purpose of life. Here’s an in-depth elaboration of Sikh cosmological concepts:​

1. Ik Onkar – The One Cosmic Reality: At the heart of Sikh cosmology is the affirmation:

ੴ
Ik Oankaar
There is One Universal Creator. (SGGS, p.1)​

This is not just a theological statement; it is the foundation of all reality: (i) Everything originates from, exists in, and dissolves back into this One. (ii) The universe is not separate from God, but a manifestation of God’s Hukam (divine order/will). (iii) There is no dualism in Sikh cosmology; the Creator and Creation are not two, but One in essence. Guru Amar Das, the third Nanak, describes the creative aspect of God as:​

ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਉਪਾਇਆ ॥
निरंकारि आकारु उपाइआ ॥
Nirankaar aakaar upaa▫i▫aa.
The Formless Lord created the universe of form.
(Guru Amar Das, SGGS, p. 1066)​

2. Creation through Hukam (Divine Will): Gurbani repeatedly affirms that:

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥
हुकमै अंदरि सभु को बाहरि हुकम न कोइ ॥
Hukmæ anḋar sabʰ ko baahar hukam na ko▫é.
Everyone is subject to His Command; no one is beyond His Command.
(Guru Nanak Dev, Japu, SGGS, p. 1)​

This verse is from Japji Sahib, composed by Guru Nanak Dev Ji, the founder of Sikhism. The concept of Hukam (Divine Command) is central to Sikh theology. It reflects the understanding that the universe functions according to divine order, not random chance or solely individual will. Human beings, though gifted with intellect and choice, still live and operate within this divine framework. Suffering, joy, birth, death, karma, and liberation all fall under Hukam. Recognizing and accepting Hukam leads to spiritual wisdom and peace. Resistance to it brings ego and suffering.

Guru Nanak teaches that liberation comes not from trying to escape the system but by understanding and aligning oneself with the Divine Will. This surrender to Hukam is not passive resignation but an active, conscious harmonization with truth and reality. In practice, a Gursikh strives to: (i) Accept life's ups and downs with equanimity. (ii) Discern Hukam through Gurbani, Sangat (company of the holy), and introspection. (iii) Move from ego (haumai) toward humility (nimrata), which brings them into alignment with the Divine Order.​

3. Process of creation
The universe came into being through the utterance of the Word (Shabad):

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
कीता पसाउ एको कवाउ ॥तिस ते होए लख दरीआउ ॥
Keeṫaa pasaa▫o éko kavaa▫o. Ṫis ṫé ho▫é lakʰ ḋaree▫aa▫o.
With a single word, the vast expanse (of creation) was created. From that (One Word), millions of rivers (forms) began to flow. (Guru Nanak Dev, Japu, SGGS, p. 3)​

This verse speaks of the moment of creation. Guru Nanak explains that the entire universe came into existence through a single divine utterance or will, similar to the concept of "Let there be light" in other traditions. In Sikhism, this is often seen as the Hukam (Divine Order), an expression of God's creative power. It also points to the emanation of countless forms, beings, elements, and phenomena from One Source. Rivers here symbolize the diversity of life, existence, and spiritual paths, all emerging from that singular Divine Command.

Guru Nanak emphasizes the unity and omnipotence of the Creator. Everything, time, space, elements, and life came into being through the One's will (Hukam). The Divine is not separate from the creation; instead, all is an expression of the One. This teaching encourages humility and awe before the vastness of the universe and the oneness behind all diversity. It reminds us that multiplicity does not mean division; all is interconnected and stems from one Divine source. It also reflects a non-anthropomorphic, formless, conscious creative force, not a personal god crafting the world with tools.​

4. Countless Worlds and Realms
Guru Nanak Dev Ji describes the vastness and multiplicity of creation:

ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥
अंतु न जापै कीता आकारु ॥अंतु न जापै पारावारु ॥
Anṫ na jaapæ keeṫaa aakaar. Anṫ na jaapæ paaraavaar.
The end or limit of the created form (creation) cannot be perceived. The end or limit of the expanse (of the Creator's creation or being) cannot be known. (Guru Nanak Dev, Japu, SGGS, p. 5)​

In this verse, Guru Nanak reflects on the infinite nature of the Divine (Waheguru). It emphasizes how the human mind, bounded by time, space, and intellect, cannot fully comprehend the vastness of the Creator’s creation or the Creator Himself. Guru Nanak’s vision challenges the ego and intellectual pride. He gently reminds us that the Infinite cannot be reduced to finite concepts, and true wisdom lies in humility before the mystery of the Divine. Spiritual insight doesn't come from conquering or measuring reality, but from surrender, awe, and connection. In the modern age of science and space exploration, this verse remains profoundly relevant.

Despite all our technological advances, we continue to uncover just how much we don't know. From the cosmic scale of galaxies to the quantum vacuum, mystery abounds. Guru Nanak's words invite us to marvel at this mystery and approach existence with reverence.​

Guru Arjan Dev, the fifth Nanak, elaborates:

ਕਈ ਕੋਟਿ ਖਾਣੀ ਅਰੁ ਖੰਡ ॥ ਕਈ ਕੋਟਿ ਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥
कई कोटि खाणी अरु खंड॥ कई कोटि अकास ब्रहमंड ॥
Ka▫ee kot kʰaaṇee ar kʰand. Ka▫ee kot akaas barahmand.
Countless are the life forms (khāṇī) and regions (khaṇḍ) of the universe. Innumerable are the skies (akās) and universes (brahmaṇḍ). (Guru Arjan Dev, SGGS, p. 276)​

This verse emphasizes the vastness and unfathomable nature of Divine’s creation. Guru Arjan Dev Ji is awakening the human mind to the reality that this universe is not limited to what we can see or measure. There are: (i) Infinite forms of life on Earth and beyond, (ii) Numerous regions and realms that lie outside our sensory and intellectual reach, (iii) Countless skies and entire cosmic systems (brahmands) beyond this one. This idea directly challenges anthropocentric and Earth-centered views, asserting that creation is far greater than human understanding or scientific measurement. It resonates with modern cosmology and multiverse theories but is rooted in spiritual awe, not just empirical analysis.​

5. Time and Cycles

Sikhism acknowledges time cycles but transcends them through a focus on the Timeless (Akal). There is a recognition of birth, growth, decay, and death in all creation. The concept of "Chaurasi Lakh Joon" (8.4 million life forms) is an illustrative term used in SGGS that indicates the cycle of rebirth (transmigration). However, liberation is not about escaping time but realizing the Timeless within time. The Akal Purukh (Timeless Being) in the Sikh faith refers to the ultimate reality or God, who is described as:​

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
आदि सचु जुगादि सचु ॥ है भी सचु नानक होसी भी सचु ॥१॥
Aaḋ sach jugaaḋ sach. Hæ bʰee sach Naanak hosee bʰee sach.
True in the primal beginning. True throughout the ages. True here and now. O Nanak, forever shall He be True. (Guru Nanak Dev, Japu, p.1)​

6. Mystical Cosmography: Khands
In Japji Sahib (Pauris 34–37), Guru Nanak Dev Ji outlines a mystical map of spiritual evolution through five stages called Khands (realms):

The Five Khands (Spiritual Realms):
Dharam Khand – Realm of Righteousness (awareness of morality and duty)
Gian Khand – Realm of Knowledge (deep understanding of cosmic laws)
Saram Khand – Realm of Effort (inner discipline, grace begins to shine)
Karam Khand – Realm of Grace (realization of virtues and divine qualities)
Sach Khand – Realm of Truth (complete union with the Divine)

These are not physical places, but inner spiritual states or dimensions of awareness.

7. God is Both Immanent and Transcendent:
Sikh cosmology beautifully balances two aspects of the Divine:

• Nirgun – Formless, beyond attributes, unknowable
• Sargun – With attributes, present in all creation

God is beyond creation, yet fully present within it:

ਅਵਿਗਤੋ ਨਿਰਮਾਇਲੁ ਉਪਜੇ ਨਿਰਗੁਣ ਤੇ ਸਰਗੁਣੁ ਥੀਆ ॥
अविगतो निरमाइलु उपजे निरगुण ते सरगुणु थीआ ॥
Avigaṫo nirmaa▫il upjé nirguṇ ṫé sarguṇ ṫʰee▫aa.
From His state of absolute existence, He assumed the immaculate form; from formless, He assumed the supreme form. (Guru Nanak Dev, SGGS, p. 940)​

This verse beautifully expresses a central Sikh philosophical principle: the relationship between Nirgun and Sargun forms of the Divine. The "Avigat" (Unfathomable) and "Nirmail" (Pure or Immaculate) Divine refer to the Supreme Being who is beyond human comprehension, formless, eternal, and untouched by duality or impurity. This One is not subject to maya (illusion), birth, death, or emotions. The Divine first exists in a Nirgun (formless, unmanifest) state. From this Nirgun state, the Sargun (manifest, with attributes) arises, i.e., creation, nature, the universe, all beings. Sargun is the aspect of God that is immanent and visible in creation, in nature, and in acts of compassion and justice. This verse illustrates the non-duality of the Creator and creation. The world is not separate from the Divine but a manifestation of that same One. God is both transcendent (beyond) and immanent (within). This understanding discourages idol worship or thinking of God as a separate entity "up there"; rather, the Divine is everywhere, yet beyond all. This verse encourages seekers to recognize both aspects of the Divine: Contemplate the Nirgun through meditation and reflection. Serve the Sargun by loving creation, acting in righteousness, and seeing the Divine in all.​

8. Purpose of Life in the Cosmic Drama
In this vast cosmic setup, what is the human's role?

• The human body is a rare gift—a vessel to realize the Divine within.
• The world is not to be rejected but spiritually engaged with.
• Through Naam (Divine Name), Seva (selfless service), and Simran (remembrance), one can transcend illusion (Maya) and merge with the eternal reality.

SGGS provides the purpose of life, as below:

ਕਰਿ ਸੰਗਤਿ ਤੂ ਸਾਧ ਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨਾਉ ॥ ਜੀਉ ਪ੍ਰਾਣ ਮਨੁ ਤਨੁ ਹਰੇ ਸਾਚਾ ਏਹੁ ਸੁਆਉ ॥
करि संगति तू साध की अठसठि तीरथ नाउ ॥ जीउ प्राण मनु तनु हरे साचा एहु सुआउ ॥
Kar sangaṫ ṫoo saaḋʰ kee atʰsatʰ ṫiraṫʰ naa▫o. Jee▫o paraaṇ man ṫan haré saachaa éhu su▫aa▫o.
Associate with the company of the Holy; it is equal to bathing at the sixty-eight sacred pilgrimage places. One’s soul, breath of life, mind, and body are rejuvenated; this is the truest purpose of life.
(Guru Arjan Dev, SGGS, p. 47)​

In Sikh thought, Sangat - the company of the spiritually awakened (saints, holy persons or gurmukhs) is considered transformative. It is where one learns virtues, connects to Naam (divine Name), and cultivates spiritual insight. In Indic tradition, bathing at 68 sacred pilgrimage sites (ਅਠਸਠਿ ਤੀਰਥ) was believed to purify one's sins. However, Guru Sahib here uplifts the spiritual value of sangat above such external rituals, implying that the internal cleansing that happens in holy company is far superior and more enduring. The association with the sat sangat doesn’t just offer symbolic merit; it leads to an actual inner renewal. The word “ਹਰੇ” (hare) here connotes greening or rejuvenation, like a dried-up plant coming to life with rain. It means one becomes spiritually alive and vibrant. The true spiritual practice is not about physical acts or rituals alone but about aligning with eternal Truth (Sach). The ultimate purpose is to awaken to divine consciousness through humility, love, and reflection, and the sangat provides that fertile ground.​

ਜੀਵਨ ਪਦਵੀ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸੁਆਉ ॥
जीवन पदवी हरि का नाउ ॥ मनु तनु निरमलु साचु सुआउ ॥
Jeevan paḋvee har kaa naa▫o. Man ṫan nirmal saach su▫aa▫o.
The immortal status is obtained through the Name of the Lord; the mind and body become spotless and pure, which is the true purpose of life. (Guru Arjan Dev, SGGS, p. 744)​

This verse means “The true stature or highest state of life is the Name of the Divine (Har)”. Here, “Jīvan Padavī” refers to the elevated or ultimate stage of life, not in worldly terms, but spiritually. Guru is explaining that true success or fulfillment in life is not in wealth, power, or fame, but in merging with or remembering God's Name (Naam). Naam in Gurbani signifies the essence, and remembrance of the Divine presence. This quote also emphasizes the transformational power of Divine remembrance. "Nirmal" (pure) implies that internal impurities, like ego, anger, and greed, are cleansed from both the mind and the physical being. “Sāch su-āo” suggests that one's motivations and desires align with truth, sincerity, and righteousness.
​

ਹੋਵੈ ਸੋਈ ਭਲ ਮਾਨੁ ॥ ਆਪਨਾ ਤਜਿ ਅਭਿਮਾਨੁ ॥ ਦਿਨੁ ਰੈਨਿ ਸਦਾ ਗੁਨ ਗਾਉ ॥ ਪੂਰਨ ਏਹੀ ਸੁਆਉ ॥
होवै सोई भल मानु ॥आपना तजि अभिमानु ॥ दिनु रैनि सदा गुन गाउ ॥ पूरन एही सुआउ ॥
Hovæ so▫ee bʰal maan. Aapnaa ṫaj abʰimaan. Ḋin ræn saḋaa gun gaa▫o. Pooran éhee su▫aa▫o.
Consider whatever happens as good. Renounce your own ego and pride. Day and night, continually sing (or reflect upon) the Lord’s virtues. This alone is the perfect purpose (or true objective) of life.
(Guru Arjan Dev, SGGS, p. 895)​

This verse emphasizes the virtue of acceptance (ਭਾਣਾ ਮਨਣਾ). In life, we encounter both joys and sorrows, success and failure. A gursikh (one who walks the Guru’s path) trusts in the Divine Will (Hukam) and accepts all that comes as ultimately beneficial for the soul’s growth, even if it challenges the ego or causes suffering. This is the heart of inner peace. Ego (referred to as haumai in Gurbani) is seen as the root of all separation from the Divine. Letting go of the illusion of control, self-importance, or individuality allows the soul to merge back into its Source. Without dropping this inner pride, no genuine spiritual connection is possible. Singing God's praises (kirtan, simran, or contemplating virtues like compassion, truth, and justice) is not just an outward activity but a way of aligning the mind, speech, and heart with Divine qualities. When done with sincerity, this leads to transformation. The verse concludes by affirming that the purpose of human life is not material success or dominance, but to live in harmony with Divine Will, practice humility, and dwell in loving remembrance of the Divine.​

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਧਰਮੁ ਦਇਆ ਕਰਿ ਬਾੜੀ ॥
कहतु कबीरु सुनहु रे संतहु धरमु दइआ करि बाड़ी ॥
Kahaṫ Kabeer sunhu ré sanṫahu ḋʰaram ḋa▫i▫aa kar baaṛee.
Says Kabir, listen, O Saints: Make compassion the fence around righteousness (Dharma).
(Bhagat Kabir, SGGS, p. 970)​

This verse is a profound spiritual metaphor. Kabir Ji addresses the saints, spiritually inclined beings or seekers of truth, and gives them a principle to live by. Imagine Dharma as a beautiful garden of virtues. Without a protective fence, wild influences, like selfishness, cruelty, or ego, may destroy it. That fence, Kabir says, must be compassion. True religious or moral life (Dharma) is not just ritual or rule-following; it must be rooted in kindness, empathy, and concern for others. If Dharma lacks compassion, it becomes rigid, legalistic, and potentially harmful. Only when compassion surrounds and supports Dharma can it flourish. Kabir Ji is urging us not just to practice religion but to let our every righteous action be surrounded and protected by compassion. This is the essence of spiritual living.​

ਸਬਰੁ ਏਹੁ ਸੁਆਉ ਜੇ ਤੂੰ ਬੰਦਾ ਦਿੜੁ ਕਰਹਿ॥ ਵਧਿ ਥੀਵਹਿ ਦਰੀਆਉ ਟੁਟਿ ਨ ਥੀਵਹਿ ਵਾਹੜਾ॥
सबरु एहु सुआउ जे तूं बंदा दिड़ु करहि॥ वधि थीवहि दरीआउ टुटि न थीवहि वाहड़ा॥
Sabar éhu su▫aa▫o jé ṫooⁿ banḋaa ḋiṛ karahi. vaḋʰ ṫʰeevėh ḋaree▫aa▫o tut na ṫʰeevėh vaahṛaa.
Patience is the discipline (or effort); if you become a firm and steadfast being, you shall grow vast like a river and not break like a small stream. (Saikh Farid, SGGS, p.1384)​

In this verse, Saikh Farid ji is conveying the profound spiritual virtue of sabar (patience or endurance). It emphasizes that patience is not a weakness but a deep strength. Patience here is the power to endure the trials of life, to remain composed in challenges, and to grow spiritually like the river that gathers force and gives life along its course. Saikh Farid Ji teaches us that a person who adopts patience with resolve will not crumble like a shallow stream; in the face of adversity, they will instead become broad and life-giving like a river. In today's context, this guidance is profoundly relevant: In the face of anxiety, fast-paced life, and emotional volatility, Farid Ji reminds us to anchor ourselves in patience, steadfastness, composure, and grace.​

Dr. Jain: If so, where have the Sikh Gurus migrated to after salvation?
Dr. Singh: The question "If so, where have Sikh Gurus migrated to after salvation?" rests on a misunderstanding of Sikh philosophy.

Sikh View on Salvation and the Afterlife

In Sikhism, salvation (mukti) does not involve migration to a physical place after death, but rather union with the Divine (Waheguru). This union is beyond physical realms and is not about relocating to another world or a heaven-like destination. Here’s a clear breakdown:​

1. What is Salvation in Sikhism?

Salvation is called "Mukti," freedom from the cycle of birth and death (reincarnation). It is not reaching a location but attaining oneness with God. It is achieved through (i) Living a truthful, humble, and righteous life. (ii) Remembering God through Naam Simran (meditation on the Divine Name). (iii) Following the Guru’s teachings and serving humanity.​

2. Where Do Gurus Go After Salvation?

Sikh Gurus, especially Guru Nanak Dev Ji and others, are understood to have already achieved union with Waheguru while alive. After death, they merge back into the Divine, like a drop merging into the ocean, not migrating to a location. Guru Granth Sahib Ji (the Sikh scripture) says:​

ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥
सूरज किरणि मिले जल का जलु हूआ राम ॥जोती जोति रली स्मपूरनु थीआ राम ॥
Sooraj kiraṇ milé jal kaa jal hoo▫aa raam. Joṫee joṫ ralee sampooran ṫʰee▫aa raam.
As the sun’s rays merge into the sun, and water merges into water. So, the soul merges into the Divine Light and becomes complete (totally perfect). (Guru Arjan Dev, SGGS, p. 846)​

This couplet is a profound metaphorical description of spiritual union. It uses natural imagery to illustrate the soul's ultimate journey toward merging with the Divine. These lines depict how individual entities, though appearing separate, naturally reunite with their source. A ray is not separate from the sun, and a drop of water is not different from the ocean. This points to the concept of non-duality (Advaita) in Sikh spirituality. Furthermore, this verse describes the soul’s liberation (mukti). When ego dissolves and the soul realizes its true nature, it merges back into the Divine Light from which it originated. There is no longer a sense of separateness or individuality, just completeness in oneness with Waheguru.

This shabad teaches that all beings are emanations of the same Divine Source. The individual soul (Atma) is of the same essence as the Supreme Soul (Paramatma). The journey of life is about realizing this truth and shedding the ego (haumai) that creates the illusion of separateness. The imagery is peaceful and natural; it is not a forceful or violent merger, but a gentle and inevitable return, like a drop finding its way to the ocean or light returning to light. “Sampuran” (complete) suggests that the spiritual seeker becomes whole only when they merge back into the Divine, transcending the cycle of birth and death. This indicates a spiritual merging, not physical relocation.​

3. No Heaven or Hell as Fixed Places
Sikhism rejects the literal notion of heaven and hell as physical places. Instead, Heaven and Hell are states of mind based on one’s spiritual condition: A selfish, ego-driven life is hellish. A truthful, God-centered life is heavenly.

ਕਵਨੁ ਨਰਕੁ ਕਿਆ ਸੁਰਗੁ ਬਿਚਾਰਾ ਸੰਤਨ ਦੋਊ ਰਾਦੇ॥ ਹਮ ਕਾਹੂ ਕੀ ਕਾਣਿ ਨ ਕਢਤੇ ਅਪਨੇ ਗੁਰ ਪਰਸਾਦੇ॥
कवनु नरकु किआ सुरगु बिचारा संतन दोऊ रादे॥हम काहू की काणि न कढते अपने गुर परसादे॥
Kavan narak ki▫aa surag bichaaraa sanṫan ḋo▫oo raaḋé. Ham kaahoo kee kaaṇ na kadʰ▫ṫé apné gur parsaaḋé.
What is hell, and what is heaven? The Saints reject them both. By the Grace of my Guru, I have no obligation to either of them. (Bhagat Kabir, SGGS, p. 969)​

In this verse, Bhagat Kabir challenges the conventional understanding of religious reward and punishment. In many religious systems, heaven (surag) is seen as a reward for virtuous deeds, and hell (narak) as punishment for sins. But here, Bhagat Kabir encourages us to question these dualities, asking what significance they truly hold. The spiritually enlightened, the Gurmukhs (those who live by the Guru’s teachings), do not get entangled in the desire for heaven or the fear of hell. Their focus is on merging with the Divine in this life. They transcend the dualistic thinking of reward and punishment by living in divine remembrance and truth. A person, aligned with divine wisdom, no longer blames or criticizes others. This reflects a state of inner peace and spiritual independence. The true devotee becomes free from judgment, blame, or fear, seeing the Divine present in all. This detachment and spiritual clarity come not by ego or effort alone, but by the grace (parsād) of the Guru. The Guru is the guide who removes ignorance and connects the seeker with the eternal Truth.

Thus, Bhagat Kabir teaches that a spiritually awakened person, blessed by the Guru's grace, rises above the fear of hell and desire for heaven. The saint lives in equanimity, neither criticizing others nor caught in worldly dualities, and walks the path of divine remembrance with humility and love. This verse is a powerful call to spiritual maturity, to live here and now in divine awareness, rather than being driven by fear or temptation.​

4. The Sikh Guru as a Timeless Guide

The Gurus are not thought of as having “migrated” anywhere. Through Sri Guru Granth Sahib, the spiritual light of the Gurus is eternally present. Sikhs do not believe the Gurus are physically or spiritually elsewhere; they are manifest through their teachings.

In conclusion, the Sikh Gurus did not migrate anywhere after salvation. They merged with the Divine, transcending physical or spatial concepts. The true home in Sikhism is God’s presence, and this is not a place but a state of divine union.​

Dr. Jain: In the context of #3, # 4 & 5 above, what is the soul-body relationship? I did read the word “soul” as well.

Dr. Singh: In Sikhism, the relationship between the soul (atma) and the body (sarīr or deh) is foundational to understanding life, death, and the spiritual path. This relationship is clearly articulated through the teachings in the Guru Granth Sahib and reflects both metaphysical and ethical dimensions. Here's an in-depth explanation:​

The Soul: A Divine Spark

In Sikh philosophy, the soul (atma) is a divine essence, immortal, pure, and a reflection of the Supreme Soul (Parmātma or Waheguru). It is not born and does not die; it merely passes through different bodies (reincarnation) as part of the cosmic process.​

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥
एक क्रिसनं सरब देवा देव देवा त आतमा ॥
Ék krisanⁿ sarab ḋévaa ḋév ḋévaa ṫa aaṫmaa.
The One Lord Krishna (God, Waheguru) is the Divine Lord of all; He is the Divinity of the individual soul. (Guru Angad Dev, SGGS, p. 469)​

(N.B.: Please note God has been addressed using various names, e.g. Rama, Krishana, Gusaain, Khuda and Allah. So, one is advised to follow the spiritual meaning rather than the literal meaning of a verse.)​

ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥
मरणहारु इहु जीअरा नाही ॥
Maraṇhaar ih jee▫araa naahee.
This soul is not perishable.
(Guru Arjan Dev, SGGS, p. 188)

The soul is not a creation of the body, but a part of the Divine lodged within it temporarily.​

The Body: A Temporary Vessel

The human body is considered a temporary dwelling, a vessel or house for the soul. It is described as perishable, subject to birth, aging, and death.​

ਕਾਹੇ ਰੇ ਨਰ ਗਰਬੁ ਕਰਤ ਹਹੁ ਬਿਨਸਿ ਜਾਇ ਝੂਠੀ ਦੇਹੀ ॥
काहे रे नर गरबु करत हहु बिनसि जाइ झूठी देही ॥
Kaahé ré nar garab karaṫ hahu binas jaa▫é jʰootʰee ḋéhee.
O man, why are you so proud? This body is only temporary; it shall pass away.
(Bhagat Namdev, SGGS, p. 692)​

The body is not inherently sinful, but it becomes the ground where haumai (ego), desires, and duality manifest, distracting the soul from its true origin.​

Purpose of Life: Soul's Reunion with the Divine

Sikh faith teaches that human life is a rare and precious opportunity for the soul to realize its divine origin and reunite with God (Waheguru). The body is the medium through which this spiritual journey must be fulfilled.​

ਸਾਸ ਗ੍ਰਾਸ ਕੋ ਦਾਤੋ ਠਾਕੁਰੁ ਸੋ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰਿਓ ਰੇ ॥ ਹੀਰਾ ਲਾਲੁ ਅਮੋਲੁ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੈ ਹਾਰਿਓ ਰੇ ॥
सास ग्रास को दातो ठाकुरु सो किउ मनहु बिसारिओ रे॥हीरा लालु अमोलु जनमु है कउडी बदलै हारिओ रे॥
Saas garaas ko ḋaaṫo tʰaakur so ki▫o manhu bisaari▫o ré. Heeraa laal amol janam hæ ka▫udee baḋlæ haari▫o ré.
The Lord, the Master, is the Giver of every breath and morsel. Why have you forgotten Him from your mind? Human life is a priceless ruby, a rare jewel, yet you have lost it, trading it away for a mere shell (worthless thing). (Bhagat Kabir, SGGS, p. 335)​

The first line of the above verse emphasizes the intimate and constant provision of the Divine in our lives. “Saas” (breath) and “graas” (food or morsel) represent life’s fundamental needs, sustenance and existence. Bhagat Kabir Ji reminds us that God is the Giver of both; He grants us every breath we take and every bite we eat. Despite this ever-present generosity, the mind strays and forgets the Giver. The question posed, "Why have you forgotten Him?" is not merely rhetorical, but a spiritual wake-up call urging reflection and remembrance (simran). In the second line, Kabir Ji compares human life to a rare, priceless gem, “heera laal amol,” a metaphor used often in Gurbani to convey the immense value and opportunity of human birth. This life is not to be squandered. Yet, many trade this priceless jewel for a "kaudi," a mere shell or a worthless trifle, symbolizing worldly distractions, material desires, or base pleasures. The result is a profound loss: we’ve gambled away a divine opportunity for liberation in exchange for temporal illusions.

Bhagat Kabir Ji is urging us to become aware of our divine purpose. This life is a scarce and precious gift, meant for spiritual realization and union with the Divine. Forgetting the Giver of life and chasing after momentary pleasures is like exchanging diamonds for dust. We’re encouraged to cultivate remembrance (simran), gratitude, and conscious living so that we may realize the true value of this human existence.​

ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੋਇ ਮਨ ਮਹਿ ਲਾਇਹੁ ਭਾਉ ॥
जनमु पदारथु सफलु होइ मन महि लाइहु भाउ ॥
Janam paḋaaraṫʰ safal ho▫é man mėh laa▫ihu bʰaa▫o.
Make your precious birth successful by enshrining love for the Divine in your heart.
(Guru Arjan Dev, SGGS, p. 963)​

This verse reflects the core Sikh teaching that human life is a rare and valuable gift, an opportunity not to be wasted. The phrase "ਜਨਮੁ ਪਦਾਰਥੁ" (janam padārath) means "the treasure of human birth." In Sikh thought, it is believed that after countless cycles through 8.4 million life forms, the soul receives a human body, considered the only form in which one can consciously realize the Divine. "ਸਫਲੁ ਹੋਇ" (safal hoe) means "becomes successful" or "is made worthwhile." The implication here is that life is truly fulfilled when it is used for a higher purpose. "ਮਨ ਮਹਿ ਲਾਇਹੁ ਭਾਉ" (man mahi laa-iho bhaa-o) instructs us to "attach love in your mind," specifically, love for Waheguru (the Divine). The essence of this line is that love and devotion from within, inner emotional and spiritual attachment, are what sanctify life.

Thus, Guru Arjan Dev states that human life is a precious opportunity and it should not be squandered in worldly pursuits alone. It is a bridge to spiritual liberation (mukti). This verse isn't passive; it urges the listener or reader to awaken now, to bring love into the mind, immediately and earnestly, so that life becomes meaningful. Guru Nanak and the succeeding Gurus emphasized bhāo (love) over bhae (fear) or compulsion in the spiritual path. The line serves as both a gentle reminder and a spiritual command: cultivate love within, for that is what transforms ordinary life into sacred existence. The aim is not to reject the body, but to master the senses, live ethically, and meditate on Naam (Divine Name) to realize one’s unity with God.​

Reincarnation and Karma

If the soul fails to achieve union with the Divine during a lifetime, it continues its journey through the cycle of birth and death (8.4 million life forms – an illustrative figure). The actions (karma) performed through the body determine the soul’s progress.​

ਕਾਮ ਕ੍ਰੋਧ ਮਦਿ ਬਿਆਪਿਆ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਇ ॥
काम क्रोध मदि बिआपिआ फिरि फिरि जोनी पाइ ॥
Kaam kroḋʰ maḋ bi▫aapi▫aa fir fir jonee paa▫é. |
Afflicted by lust, anger, and pride, one falls again and again into the cycle of birth and death.
(Guru Arjan Dev, SGGS, p. 50)​

This verse describes the spiritual consequences of being dominated by three powerful human vices: kām (desire/lust), krodh (anger), and mad (pride or intoxication with ego). When these passions overtake the mind, the soul becomes entangled in worldly attachments and karmic entrapments, which lead to repeated birth and death, the endless cycle of reincarnation (samsara).

In Sikh philosophy, liberation (mukti) from this cycle is attained through Naam Simran (remembrance of the Divine Name), truthful living, and spiritual discipline. However, if the mind remains enslaved by lust, anger, and ego, it cannot break free.​

ਸਚੀ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਗੈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ ॥
सची बाणी सिउ चितु लागै आवणु जाणु रहाए ॥५॥
Sachee baṇee si▫o chiṫ laagæ aavaṇ jaaṇ rahaa▫é.
When the mind is attached to the True Word (Bani), the cycle of coming and going (birth and death) is brought to an end. (Guru Amar Das, SGGS, p. 67)​

This verse expresses a profound spiritual truth: when a person sincerely connects their consciousness to the Divine Word (the "Sachī Bāṇī") it purifies the mind and aligns the soul with eternal truth. In Sikh thought, liberation (mukti) is not just escape from physical birth and death, but release from the illusion (Maya) and ego-driven living that cause suffering. So, "ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ" symbolizes spiritual liberation, where the soul is no longer bound by karmic cycles, but merges with the eternal reality (Waheguru). This is the ultimate goal of spiritual practice in Sikhi: union with the Divine.

Metaphorical Reflection: Imagine the soul as a traveller who is lost in a fog of forgetfulness, endlessly circling through lifetimes. The "True Bani" is like a lighthouse; when the mind fixes itself upon that light, the soul finds its way home. No more wandering. No more searching. Peace.​

Liberation (Mukti)

When the soul, through God’s grace (nadar) and devotion, realizes its true nature and sheds all duality and ego, it merges back into the Divine Light. This is called mukti or liberation. The soul no longer needs to return to the cycle of rebirth.​

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
करमी आवै कपड़ा नदरी मोखु दुआरु ॥
Karmee aavæ kapṛaa naḋree mokʰ ḋu▫aar.
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found. (Guru Nanak Dev, SGGS, p.2)​

This verse reflects a central teaching of Sikhism: a balance between personal effort and divine grace. It’s not enough to only rely on destiny or God’s mercy; nor is effort alone sufficient. One must live righteously and surrender the fruits of those actions to the Divine Will. Sikhism thus sees the body and soul not in conflict but in cooperation: the body provides the platform, and the soul is the eternal traveller seeking divine union.​

Dr. Jain: Can a normal human being like me aspire to reach the level of esteemed Gurus, like Shri Guru Nanak Dev Ji?

Dr. Singh: Your question is deeply meaningful, and it's one that spiritual seekers have contemplated for centuries. The short answer is yes; you absolutely can aspire to walk the path illuminated by Shri Guru Nanak Dev Ji. However, the journey is one of immense dedication, humility, and inner transformation. Here's why it's possible — and relevant:​

1. Guru Nanak Dev Ji’s message was universal and inclusive.

He never claimed divinity in an exclusive sense. Instead, he emphasized that the Divine light exists within every being. He taught that anyone, regardless of caste, creed, gender, or status, can realize the Divine through:​

• Naam Simran (meditative remembrance of God's name)​
• Seva (selfless service)​
• Truthful living and​
• Egolessness.​

Treating all as equal is a basic tenet of Sikh Faith. SGGS’ s universal message that promtes equality and inclusivity is as follows:​

ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ॥
अवलि अलह नूरु उपाइआ कुदरति के सभ बंदे ॥ एक नूर ते सभु जगु उपजिआ कउन भले को मंदे॥
Aval alah noor upaa▫i▫aa kuḋraṫ ké sabʰ banḋé. Ék noor ṫé sabʰ jag upji▫aa ka▫un bʰalé ko manḋé.
First, the Creator (Allah/God) created the divine light; From that Light, all beings were created, the entire creation. From the One Light, the whole world emerged. So, who is good, and who is bad?
(Bhagat Kabir Ji, SGGS, p. 1349)​

Bhagat Kabir begins by affirming the fundamental unity of all creation. He states that everything, every being, every creature, was brought into existence by the same Divine Light (Noor). In this context, “Allah” symbolizes the singular, formless Creator, not in a sectarian sense, but universally. The word "Noor" refers to the divine, luminous essence, a metaphor for the creative energy or consciousness that underlies existence. All living beings, regardless of caste, creed, religion, or race, emanate from this same Light. By emphasizing that “from one light the whole world emerged,” Bhagat Kabir is directly rejecting social hierarchies and divisions, especially the caste system, which was deeply entrenched in the society of his time. This line stands as a profound declaration of spiritual and social equality. "So, who is good, and who is bad?" Bhagat Kabir challenges the human tendency to judge others as superior or inferior. If we all come from the same Light, then discrimination based on birth, status, or appearance is not only unjust but also spiritually ignorant.​

2. The Guru shows the path, not superiority.

The word “Guru” itself means "dispeller of darkness." Guru Nanak Dev Ji lived as a guide, not as someone to be blindly worshipped but emulated. His life serves as a model of spiritual practice, social justice, and divine connection.​

3. Transformation is the Sikh goal.

In Sikhism, the ultimate aspiration is not to become God, but to realize oneness with God, shedding ego and duality. Guru Nanak encouraged people to live honestly, love deeply, and keep remembrance of Waheguru always in their hearts.​

4. Countless ordinary souls have walked the Guru’s path.

Saints like Bhai Gurdas, Bhai Mani Singh, Mata Khivi, Bhai Kanhaiya and many others were not born "divine"; they became great through love, service, and devotion. The Sikh tradition is filled with examples of ordinary people who attained extraordinary spiritual heights.​

So, what does it mean to aspire to Guru Nanak’s level?

• Not to become him, but to embody the divine truths he revealed.
• To live with courage, compassion, truth, and humility.
• To recognize that the Guru lives in the shabad (word), and that the shabad can transform us too.

Remember the verse, recited at the culmination of the Sikh ardas, which may help us to remain on the right path during our journey.​

ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਬੋ ਚਹੈ, ਖੋਜ ਸ਼ਬਦ ਮੈਂ ਲੇਹ ॥
जो प्रभ को मिलबो चहै, खोज शबद मैं लेह॥
jo prabh ko milabo chahai, khoj shabad maian leha.
Whosoever would like to seek the Divine (Waheguru), can find Him through the Shabad (Gurbani Teachings/Divine Revelation). (Giani Gian Singh, Panth Prakash, LDP, 1987, p.353)​

Dr. Jain: What is meant by “Heavenly Abode" in Sikh theology? It is stated or implied on page 34 of your book “Exploring Sikhism - Faith, Values and Heritage” that Guru Gobind Singh Ji “left his body for heavenly abode.”

Dr. Singh: In Sikh theology, the term “Heavenly Abode” is often used metaphorically to describe the soul’s union with the Divine, rather than a literal place like heaven in the sense found in some other religions.
​

Context of "Heavenly Abode" in Sikh Faith:

Divine Union, Not Geography: The Sikh faith teaches that the highest spiritual goal is to become one with Waheguru (God). When it is said that a soul has gone to the “Heavenly Abode,” it means that the soul has merged back into the Divine, the source of all.

Use in Historical and Devotional Language: Phrases like “went to heavenly abode” or “Joti Jot Sama Gaye” (absorbed into the Divine Light) are honorific expressions often used to refer to the passing of Sikh Gurus or saints. These phrases are poetic and respectful ways of indicating physical death while also affirming spiritual liberation.

Guru Gobind Singh Ji’s Departure: When it's said on page 34 of my book “Exploring Sikhism - Faith, Values and Heritage” that Guru Gobind Singh Ji "left his body for heavenly abode," it is a devotional and symbolic way of acknowledging that: (i) He completed his earthly mission. (ii) His soul is now in eternal union with Waheguru. (iii) It emphasizes his divine status and immortality in spirit.

Sikh Theological Principles: (i) Sikhism does not emphasize a physical heaven or hell. (ii) Instead, liberation (Mukti) from the cycle of birth and death is achieved through: Naam Simran (meditation on God’s Name), Seva (selfless service), and living according to Gurmat (Guru’s wisdom).

So, “Heavenly Abode” in this context is best understood as a reverential way of stating that Guru Gobind Singh Ji attained spiritual liberation and returned to the Divine Light.​

Dr. Jain: What is the form of an esteemed individual like “Guru Saheb” outside of the physical body?

Ans. In Sikh theology, the form of an esteemed individual like Guru Sahib (e.g., Guru Gobind Singh Ji) outside of the physical body is understood not as a distinct personal entity, but as divine light (Jot), the same eternal Light that pervades all creation and is one with Waheguru.​

Key Concepts to Understand this Form:

1. Jot Saroop (Form of Divine Light): Sikh Gurus are seen not as mere human beings, but as embodiments of Divine Light. When a Guru “leaves the physical body,” that Divine Light does not die; it either continues through another form (as in the lineage of Gurus) or merges fully with the Supreme Light (Waheguru).​

ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥
सूरज किरणि मिले जल का जलु हूआ राम ॥जोती जोति रली स्मपूरनु थीआ राम ॥
Sooraj kiraṇ milé jal kaa jal hoo▫aa raam. Joṫee joṫ ralee sampooran ṫʰee▫aa raam.
As the sun’s rays merge with the sun, the water becomes one with water. The individual light merges into the Supreme Light and becomes perfect. (Guru Arjan Dev, SGGS, p. 846)​

“Just as the rays of the sun merge into the sun, and the water becomes one with water.” This metaphor illustrates the soul's merging with the Divine. Just as rays of sunlight merge with the sun and appear to dissolve into it, similarly, the drop (individual soul) reunites with the vast ocean (the Divine Reality). It's also suggestive of how the sun (symbolizing God) is the source of both light and life, and the ray (soul) has no separate existence apart from the sun.

“The individual light merges into the Supreme Light and becomes complete.” The soul (joti), once seeming separate, merges into the Supreme Light (Jot of the Divine). This merger brings about spiritual fulfillment, a state of “sampooran” or completeness, where all sense of duality or separation vanishes. There is no longer an "I" and "You”; only the Divine remains. This verse expresses the final stage of the spiritual journey described in Sikh philosophy: union with Waheguru (the Divine). It emphasizes: (i) The soul's origin in the Divine Light (Jot). (ii) The illusion of separateness due to ego (haumai). (iii) The return to oneness through spiritual discipline, divine grace, and inner realization. (iv) The concept of mukti (liberation) as merging, not disappearance - a fulfillment, not a loss.​

Guru Amar Das, the third Nanak, elaborates how an individual can attain such a state:

ਸਬਦਿ ਮਰੈ ਤਾ ਜਾਤਿ ਜਾਇ ਜੋਤੀ ਜੋਤਿ ਮਿਲੈ ਭਗਵਾਨੁ ॥
सबदि मरै ता जाति जाइ जोती जोति मिलै भगवानु ॥
Sabaḋ maræ ṫaa jaaṫ jaa▫é joṫee joṫ milæ bʰagvaan. |
If one dies in the Word of the Shabad, then he is rid of this duality, and his light is merged into the Light of the Lord God. (Guru Amar Das, SGGS, p. 429)​

This verse encapsulates the core spiritual teaching of Guru Nanak Dev and the Sikh Gurus, that liberation and union with God come through the transformative power of the Shabad (Divine Word or Revelation). “Dying in the Shabad” refers to the annihilation of the ego (haumai), false identity, and attachment to the material world. This is not physical death but a spiritual transformation, where the individual self is surrendered in devotion. Once this happens, the illusion of caste, ego, status, and separation disappears. The soul (joti) then unites with the Supreme Light (Jot), a state of oneness with the Divine, described as merging into God (Bhagwān).​

2. No Separate Astral or Heaven-Body

Unlike some belief systems that speak of a “subtle body” or “astral form,” Sikhism emphasizes non-duality. After death, an enlightened soul does not retain ego, individuality, or a separate form; it becomes one with the Divine, Nirgun (formless) Waheguru.​

3. Guru's Presence as Shabad (Word)

The Guru's true form is eternal and now exists as the Shabad (Divine Word or Wisdom). This is why Guru Granth Sahib Ji is the eternal Guru; it embodies the same spiritual light and wisdom.​

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
सबदु गुरू सुरति धुनि चेला ॥
Sabaḋ guroo suraṫ ḋʰun chélaa.
The Shabad (Divine Word) is the Guru; the concentration or awareness (surat) tuned to its melody (dhun) is the disciple. (Guru Nanak Dev, SGGS, p. 943)​

Guru Nanak Dev proclaims that the true Guru is not limited to a physical form but is the divine revelation known as “Shabad,” the sacred Word or divine vibration flowing from the Ultimate Reality. This Word is eternal, unchanging, and carries the truth of the universe. The Shabad is not merely text or sound; it is the essence of divine wisdom, guidance, and consciousness. In Sikhism, this emphasizes that the ultimate guide in life is the Truth expressed through the Guru's Word, and, in contemporary Sikh practice, through the Sri Guru Granth Sahib.

Surat refers to the seeker’s spiritual awareness or consciousness. It is the inner faculty of listening, understanding, and aligning one’s mind and heart with the Guru’s message. Dhun represents the living, subtle vibrational essence of the Shabad. It's not just sound, but the soulful, resonant presence that one experiences when the Word of the Guru vibrates within the heart. In deeper yogic or spiritual terms, it aligns with the concept of nāda (cosmic sound). The disciple is the one who listens with love, focus, and surrender. Here, Guru Nanak flips conventional hierarchy: instead of a personified Guru and follower, he presents a metaphysical relationship, when the surat (awareness) is attuned to the dhun (resonant Word), it becomes the disciple, receiving divine instruction.

Herein, Guru Nanak Dev is redefining what it means to be guided and to follow. One does not become a true disciple merely by external rituals or physical proximity to a master, but by tuning the inner self (surat) to the Divine Shabad (Guru). In that harmony, spiritual transformation occurs.

Thus, in the above verse, Guru Nanak Dev delivers a profound spiritual truth: the real Guru is the Divine Word (Shabad), and when one tunes their consciousness to the divine vibration (Dhun), they become a true disciple. The path is inward, subtle, and deeply experiential.​

4. Guru Gobind Singh Ji's Specific Teachings
In the Bachittar Natak, Guru Gobind Singh Ji describes himself as a servant of the Lord who came into this world by Divine Will and would return likewise.

ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵ ਪਠਾਏ॥
Ham Eh Kaaj Jagat Mo Aaye, Dharam Heth Gurdev Pathaye.
I have been sent into this world for this purpose: to uphold righteousness.
(Guru Gobind Singh, Bachittar Natak, Chapter 6, DG)​

His departure, then, is seen as returning to that divine realm, where identity dissolves into Oneness (God).
In conclusion, the form of Guru Sahib outside of the physical body is not a personal or astral body, but Jot (Divine Light), Formless Consciousness, and Eternal Wisdom (Shabad). This aligns with the Sikh understanding of reality: Ek Oankaar (There is One Universal Creator), and all enlightened beings ultimately merge into that One.​

Dr. Jain: Page 35 of your book “Exploring Sikhism - Faith, Values and Heritage” mentions “belief in God.” Who is “God” according to Sikh philosophy?

Dr. Singh: In Sikh philosophy, God (referred to as Ik Oankaar or Waheguru) is the ultimate, formless, timeless, and all-pervading reality. Sikhism rejects anthropomorphic depictions of God and emphasizes a monotheistic, non-dualistic view of the Divine. Here's a breakdown of how God is understood in Sikh thought:​

1. One Universal Reality (Ik Oankaar):

The foundational concept in Sikhism begins with “Ik Oankaar”, meaning “There is only One God”. This phrase appears at the very beginning of the Guru Granth Sahib and expresses the unity and oneness of the Divine.​

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सति नामु करता पुरखु निरभउ निरवैरु अकाल मूरति अजूनी सैभं गुर प्रसादि ॥
Ik▫oaⁿkaar saṫ naam karṫaa purakʰ nirbʰa▫o nirvær akaal mooraṫ ajoonee sæbʰaⁿ gur parsaaḋ.
There is One Universal Reality (God). Truth is Its Name. It is the Creator. Without fear. Without hatred. Timeless. Beyond birth and death. Self-existent. Realized through the Guru's grace. (SGGS, p. 1)​

Formless and Infinite (Nirgun and Sargun):
Sikhism teaches a dynamic understanding of God:
Nirgun – God in a formless, transcendent state, beyond human attributes and comprehension.
Sargun – God as immanent, present in all creation and manifest through it.
Both aspects coexist. God is beyond all, yet within all.

Not Born, Nor Dies (Ajooni, Saibhang):

God does not take birth or die, unlike deities in other traditions that may incarnate. The Divine is self-existent, not created by anything else.​

Immanent in Creation:

Sikhism emphasizes that God resides in every aspect of creation, including within the human heart. Everything that exists is an expression of Divine will (Hukam).​

Realized through Love and Devotion:

Sikhs are encouraged to meditate on God's Name (Naam), live truthfully, serve humanity, and shed ego to realize God within themselves. God is not found through rituals but through inner devotion, ethical living, and grace.​

Beyond Religion and Caste:

The Sikh God is not exclusive to any one group. God belongs to all, regardless of religion, caste, gender, or nationality.​

Personal yet Incomprehensible:

While God can be experienced personally through spiritual practice, God's nature ultimately transcends human understanding. Terms like Waheguru (Wonderful Enlightener) and Satnam (True Name) attempt to describe this experience rather than define it.

For more details on the Concept of God in Sikhism, you may read: Silver Jubilee Issue of “Understanding Sikhism – The Research Journal, Vol. 25, No. 1 (2023). Published by the Institute for Understanding Sikhism. Laval, QC, Canada. Web: IUSCanada.com Home Page​

Dr. Jain: Guru Granth Saheb Ji: Who wrote the holy book and when?

Dr. Singh: The Guru Granth Sahib Ji, the central scripture and eternal Guru of Sikhism, is a compilation of hymns (shabads) composed by Sikh Gurus and various saints from different religious and social backgrounds. It was compiled, not authored, by one person, under divine guidance by the Sikh Gurus.​

Who Compiled the Guru Granth Sahib?

Guru Arjan Dev Ji, the 5th Sikh Guru, compiled the Adi Granth (the first version of the Guru Granth Sahib) in 1604 CE in Amritsar. This original version included:​

• Hymns of the first five Sikh Gurus (Guru Nanak to Guru Arjan)
• Hymns of 15 Bhagats (saints) from different faiths (Hindu, Muslim, etc.)
• Hymns of 11 Bhatts (devotee poets)
• Hymns of 4 Sikhs – Bhai Mardana, Baba Sundar, Bhai Satta and Bhai Balwand

Guru Arjan Ji installed the Adi Granth in the Golden Temple (Harmandir Sahib) and appointed Bhai Gurdas Ji as the scribe and Baba Buddha Ji as the first Granthi (scripture caretaker).​

Who Gave It the Final Form?

The final and complete version, now called Sri Guru Granth Sahib, was compiled by Guru Gobind Singh Ji, the 10th Sikh Guru, in 1705 CE at Damdama Sahib (in present-day Punjab). This version included:​

• All of the original Adi Granth content
• Hymns of Guru Tegh Bahadur Ji (the 9th Guru)

Guru Gobind Singh Ji declared the Guru Granth Sahib as the eternal Guru of the Sikhs in 1708, after which no human Guru succeeded him.​

Languages Used:

The Guru Granth Sahib is written in Gurmukhi script. Still, it includes multiple languages/dialects such as Punjabi, Sanskrit, Persian, Braj, Arabic, and regional dialects to make it accessible to people from all walks of life.​

Summary​

Aspect​	Details​
First Compilation	Guru Arjan Dev, 1604 CE, Amritsar, Punjab
Final Compilation	Guru Gobind Singh, 1705 CE, Damdama Sahib, Pb.
Final Form Declared Guru	1708 CE at Nanded, Maharashtra
Total Pages	1,430
Script	Gurmukhi
Included Authors	Sikh Gurus, Bhagats, Bhatts, Sikh poets

Dr. Jain: Are the teachings of all ten Guru Jis incorporated in the holy book, Guru Granth Sahib? Or is it a compilation of the teachings of Guru Nanak Dev Ji and all other Guru Ji’s ascribed to that?

Dr. Singh: Excellent question and an important one for understanding the nature of the Guru Granth Sahib Ji.

Sri Guru Granth Sahib Ji contains the teachings (shabads/hymns) of six of the ten Sikh Gurus, not all ten. The teachings of Guru Nanak Dev Ji, along with five other Gurus, are directly included in the scripture. The remaining Gurus did not contribute direct writings, but they lived, taught, and upheld the same spiritual message, and were instrumental in preserving and expanding the Sikh tradition.​

Which Gurus' Writings Are in the Guru Granth Sahib Ji?

Guru	Contribution	Included in Sri Guru Granth Sahib?
Guru Nanak Dev (1st)	Founder, composed foundational hymns	Yes
Guru Angad Dev (2nd)	Standardized Gurmukhi script, Composed sacred hymns	Yes
Guru Amar Das (3rd)	Composed spiritual poetry; emphasized service	Yes
Guru Ram Das (4th)	Contributed devotional hymns	Yes
Guru Arjan Dev (5th)	Compiled the Adi Granth; composed extensively	Yes
Guru Hargobind (6th)	Introduced Miri-Piri (spiritual & temporal authority)	No hymns included
Guru Har Rai (7th)	Promoted spiritual healing and compassion	No hymns included
Guru Har Krishan (8th)	Promoted Compassion, Passed away at a young age (age 8)	No hymns included
Guru Tegh Bahadur (9th)	Composed deep spiritual verses on detachment and death	Yes
Guru Gobind Singh (10th)	Finalized the Guru Granth Sahib	His writings are in the Dasam Granth

So, whose teachings are actually written in the Guru Granth Sahib?
Composers include:

• 6 Sikh Gurus (Guru Nanak Dev, Guru Angad Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Tegh Bahadur)
• 15 Bhagats (like Kabir, Ravidas, Farid, Namdev — from Hindu and Muslim backgrounds)
• 11 Bhatts (devotional bards and poets)
• 4 Gursikhs (e.g., Bhai Mardana, Baba Sundar, Bhai Satta, Bhai Balwand)

Why are not all ten Gurus' teachings included?

Because Sikh Gurus are seen as one light in different bodies, the teachings of earlier Gurus represent the collective message. Later Gurus, such as Guru Hargobind Ji and Guru Gobind Singh Ji, contributed through leadership, institution-building, martial courage, and the finalization of scripture rather than through direct compositions in the Granth.​

Spiritual Unity:

All Gurus spoke with the same divine voice, so the message remains one, regardless of who composed it. This is why Sikh scripture often uses the phrase “Nanak says...”, even when other Gurus composed it, symbolizing unity and continuity of the Guru’s spiritual identity.​

Dr. Jain: In your book “Exploring Sikhism - Faith, Values and Heritage,” Chapter 6 is on “compassion.” Was/is there any stated relationship between non-violence and compassion?

Dr. Singh: Yes, there is a profound relationship between non-violence (Ahimsa) and compassion (Karuna/Daya) in Sikh thought, but it's distinct from how non-violence is interpreted in traditions like Jainism or some schools of Hinduism and Buddhism. Sikh philosophy treats compassion as a higher virtue, while non-violence is seen as a necessary but not absolute principle. Sri Guru Granth Sahib and Sikh historical tradition emphasize righteousness (Dharam), justice (Nyaya), and compassion (Karuna/Daya), rather than strict pacifism.​

1. Compassion (Karuna/Daya) as a Core Sikh Virtue

In the Guru Granth Sahib, Karuna/Daya (compassion) is repeatedly emphasized as essential for spiritual and moral life:​

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥
सतु संतोखु दइआ धरमु सीगारु बनावउ ॥
Saṫ sanṫokʰ ḋa▫i▫aa ḋʰaram seegaar banaava▫o.
I am embellished with truth, contentment, compassion and Dharmic faith.
(Guru Arjan Dev, SGGS, p. 812) ​

This verse uses the metaphor of adornment (ਸੀਗਾਰੁ banāvau – "I adorn/decorate myself") to convey that inner virtues are the true ornaments of a spiritually awakened being. Instead of physical jewelry or external show, one should beautify their life and character with divine qualities: (i) ਸਤੁ (Sat) – Truth: Truthfulness is not just in speech, but in living with honesty, integrity, and alignment with divine will. (ii) ਸੰਤੋਖੁ (Santokh) – Contentment: A mind satisfied with what one has. This virtue protects us from greed and restlessness. (iii) ਦਇਆ (Daia) – Compassion: Loving-kindness toward all beings. This aligns one’s actions with the divine presence in all. (iv) ਧਰਮੁ (Dharam) – Righteousness or Divine Duty: Not mere ritual, but living a life of moral and spiritual responsibility, performing one's actions in harmony with truth and justice.​

Herein, Compassion is not passive; it requires action, empathy, and justice. It is through karuna/daya that a Sikh is expected to see the pain of others as their own and to respond with seva (selfless service).

2. Non-Violence (Ahimsa) — Respected, Not Absolute

Sikhism respects Ahimsa but does not make it an absolute doctrine. Instead, it promotes measured resistance against injustice when all peaceful means have failed. This principle is famously articulated by Guru Gobind Singh Ji:
​

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Chu kar az hameh heel-te dar guzasht, Halal ast burdan b-shamshir dast (22)
When all the stratagems employed for solving an affair or problem are exhausted, only then taking your hand to the sword is legitimate. (Guru Gobind Singh, Zafarnama, Verse 22)​

This implies that violence is not glorified but justified only in self-defence or the defence of others, and only after exhausting all non-violent options.​

3. Historical and Scriptural Evidence

Guru Nanak Dev Ji’s Teachings: Guru Nanak condemned cruelty, tyranny, and religious violence. But he never advocated blind pacifism. His focus was on justice through truthful living and inner transformation.
Guru Hargobind Sahib Ji: He introduced the concept of Miri-Piri, the integration of temporal power (Miri) with spiritual authority (Piri) and wore two swords to symbolize this. He formed an army to protect the oppressed, not to conquer.
Guru Gobind Singh Ji: He revealed the Khalsa, a spiritual brotherhood of saint-soldiers committed to upholding righteousness. The Khalsa is taught to wield the sword only for defense, not aggression.​

4. Balance Between Compassion and Just Force

The Sikh worldview teaches that true compassion sometimes requires courage and confrontation, especially in the face of tyranny. This is why the Sikh ideal is the “Sant-Sipahi” (Saint-Soldier), one who embodies deep spirituality and moral strength, yet is prepared to stand against evil.​

Summary: Sikh Perspective on Non-Violence & Compassion​

Concept	Sikh View
Compassion	Central moral and spiritual value (Karuna/Daya)
Non-violence	Respected, but not absolute
Violence	Justified only in self-defence or justice, never for domination
Ideal Figure	Sant-Sipahi – Saintly but brave
Goal	Establishment of truth, justice, and equality

Dr. Jain: In Sikh shastras, is there a detailed discussion of non-violence and its applications?

Dr. Singh: In Sikh shastras (scriptures and authoritative writings in the Sikh tradition), the concept of non-violence (Ahimsa) is not discussed as a detailed, standalone doctrine like in Jainism or Buddhism. Instead, non-violence is contextualized within the broader Sikh principles of justice (nyaya), compassion (Karuna/daya), dharam (righteousness), and sant-sipahi (saint-soldier) ideals. The Sikh approach is pragmatic and spiritually grounded, not absolutist.​

Clarifying “Sikh Shastras”:

Unlike some other religions, Sikhism does not have a separate body of 'shastras' as philosophical treatises distinct from scripture. Sri Guru Granth Sahib is the eternal and complete spiritual authority. Additionally, Dasam Granth, writings of Guru Gobind Singh, and historical texts like Zafarnama, Sikh Rehat Maryada, and works of Bhai Gurdas and Bhai Nand Lal offer ethical and interpretive insights.​

Non-Violence in Sikh Thought: Key Sources and Interpretations
1. Guru Granth Sahib Ji – Compassion over Non-Violence

The Guru Granth Sahib emphasizes Karuna /Daya (compassion), not ahimsa as an absolute vow. Non-violence is a natural outcome of compassion, but not a rigid ideology.​

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥
धौलु धरमु दइआ का पूतु ॥
Ḋʰoul ḋʰaram ḋa▫i▫aa kaa pooṫ.
Dharam (righteousness), the mythical bull supporting the earth, is the son of compassion. (Guru Nanak Dev, SGGS, p. 3)​

Guru Nanak Dev Ji uses metaphor and poetic imagery here to describe the foundational nature of moral and spiritual life. Just as a building requires a strong base, the universe’s moral order (Dharam) is envisioned to rest upon Karuna/Daya (compassion). In other words, righteousness does not exist in a vacuum, it is born of and sustained by compassion.

This verse teaches that any notion of “righteousness” or “religion” that is devoid of compassion is incomplete or false. It is a direct critique of ritualistic religion that lacks empathy or kindness. The scripture speaks against cruelty, oppression, and unnecessary violence, but never equates righteousness with absolute pacifism.​

2. Guru Gobind Singh Ji – Just Use of Force
Guru Gobind Singh Ji, in Zafarnama, makes it clear that violence is only just when all peaceful means have failed:

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Chu kar az hameh heel-te dar guzasht, Halal ast burdan b-shamshir dast (22)
When all the stratagems employed for solving an affair or problem are exhausted, only then taking your hand to the sword is legitimate. (Guru Gobind Singh, Zafarnama, Verse 22)​

This verse appears in the Zafarnama ("Epistle of Victory"), written in Persian by Guru Gobind Singh Ji in 1705. It was a powerful letter sent to Aurangzeb condemning his tyranny, broken promises, and the moral collapse of Mughal leadership. Guru Sahib uses this line to justify taking up arms, not out of vengeance or ambition, but as a last resort for justice and righteousness.

This verse does not glorify violence. Instead, it upholds dharam-yudh (righteous war), a last-resort action only after peace, dialogue, and reason have failed. The verse is often cited to express the Sikh principle of Sant-Sipahi (Saint-Soldier), where a person must cultivate inner peace and spiritual discipline but must also be ready to stand against injustice and tyranny.​

Rehatnamas and Sikh Code of Conduct (Sikh Rehat Maryada)

The Rehatnamas, early Sikh codes of conduct, and the contemporary Sikh Rehat Maryada emphasize the balance between spiritual devotion and the duty to protect the oppressed. These provide guidelines for living as a Khalsa (initiated Sikh), emphasizing:​

• Peaceful conduct and humility​
• Readiness to defend the weak and resist tyranny​
• The Khalsa must be a “Sant-Sipahi” (Saint-Soldier): compassionate and brave.​

While not philosophical treatises on non-violence, they reflect applied ethics that balance restraint with resistance.​

4. Bhai Gurdas Vaaran

Bhai Gurdas Ji, a respected scribe, interpreter and companion of Guru Arjan Dev, writes about truthful living, moral courage, and social justice. His writings imply non-violence as a natural part of truthful and compassionate living, but again not as a binding vow.​

ਬਾਝੁ ਦਇਆ ਬਲਹੀਣ ਹੋਇ ਨਿਘਰ ਚਲੇ ਰਸਾਤਲਿ ਟੋਆ।
Baajhu Daiaa Balaheen Hou Nigharu Chalau Rasaatli Toaa |
Without compassion, getting unnerved, it is descending towards nether world to get lost.
(Bhai Gurdas, Vaar 1, Pauri 22, p. 5)​

Bhai Gurdas is stressing that compassion is not just a virtue; it is the foundation of inner strength and spiritual protection. Without it, a person becomes morally weak, spiritually homeless, and inevitably declines into a state of destruction and suffering (rasaatal). The verse may also serve as a warning: no matter how much external religious practice one does, if compassion is missing, the path leads away from the Divine.​

Comparison with Other Traditions
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Aspect	Sikhism	Jainism / Buddhism
Ahimsa (non-violence)	Conditional, based on justice	Absolute and universal
Karuna/Daya (compassion)	Core virtue, action-oriented	Core virtue, sometimes passive
Use of Force	Justified when all else fails	Strongly discouraged in any form
Ideal Figure	Sant-Sipahi (Saint-Soldier)	Renunciant Monk/Nun

Conclusion:

There is no systematic doctrinal shastra solely devoted to non-violence in Sikhism. However, Sikh scriptures and historical writings provide a detailed ethical framework where compassion is supreme, and violence is morally permissible only under strict conditions, primarily to uphold dharma (righteousness) and protect the oppressed. In that way, non-violence in Sikhism is both respected and bound by moral responsibility.​