Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(1) Question:-	Give briefly the concept of God as per Sikh Religion?
Answer:-	There is hardly any hymn in Guru Granth Sahib which directly or indirectly is not related with God. Sikh Religion believes in the existence of God and there is no scope for any doubt or apprehension in this regard. The Gurbani makes it clear that the existence of the supreme power needs no proof by evidence or arguments. It is so evident that Guru Nanak could see God everywhere. Says he ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੁੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥2॥ (ਅੰਗ 13) Sehas Tav Nain Nan Nain Hai Tohe kau Sehas Moorat nanna Ek tohi. Sehas Pad Bimal Nan Ek Pad Gandh bin Sehas Tav Gandh iv Chalat Mohi. Thousands are your eyes, yet you have no eye Thousands are your forms but yet you have even not one form. Thousands are your feet but you have not one foot. Thousands are your nose and yet you are without a nose. I am charmed to see Your these plays. It is in this context that God is stated to be present in every body and everywhere. He can be obtained by identifying oneself to God and such an identification becomes possible with Naam Simran i.e. the remembrance of God. Naam Simran is above even the Karma which mainly play a major role in bringing us panniness and miseries. If one remembers God and pleads for His grace, God is kind enough to forgive his past evil actions and provide him the blissful state of mind. In Gurbani, among the various names of the God, are included names indicating man's relation with Him. He is mother and father, companion, beloved and so on. The image of human beings, being the wife of God, as husband , has been utilized time and again to emphasise our relation with Him. ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਸੋਈ ॥ (ਅੰਗ 1343) Jeh Jeh Dekha Teh Teh So-ee Wheresoever I see, I see God. It is, thus, clear that God is the most important point in Sikh Religion around which its entire philosophy revolves. Guru Nanak believed that God was only one for everyone and everything worked in this universe according to his will. He did not imagine God to have a particular shape, image, or a place to live in. God is a name given to a collection of all the virtues. Gurbani is full of mentions wherein these great virtues are attributed to him. Some of unique attributes of God find a mention in the opening verse of Sri Guru Granth Sahib, which in religious parlance is known as 'Mool Mantar' This Mool Mantar reads as under ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ek Onkar Satnam Karta Purakh Nirbhau Nirvair Akal Murat Ajooni Saibhang Gurparsad. These opening words start with Ek-Onkar meaning thereby that there is only one God. Sat-Naam means that His Name is true. The following epithets emphasize that He is the Creator, devoid of fear and enmity, immortal, unborn and selfexistent. The last word in the Mool Mantar is Gur-Parsad meaning thereby that God can be obtained only by favor of Guru. Although, the word Onkar had already been existing as symbolizing God in the Vedic literature, Guru Nanak, distinguished His definition by putting numeral Ek (One) before Onkar. By writing 1 (one) in the beginning, it has been shown that Ek Onkar, God, who subsumes all forms in Him is only One (and not two or three) Ura (U), the first Gurmukhi letter, in the form of Onkar shows the world controlling power of that One Lord. The open end of this letter Ura Has been extended to represent the infinity of that God. So, its interpretation is that there is one and only one, infinite God. This first part, thus, represents the two major features of oneness and infiniteness of God. Further, when he says that His Name is true by using the word Sat, he is referring to the eternal truth and not that truth which can change with the time and place. The truth which can change is known In Indian classical literature as satya. So, here also Guru Ji has emphasized upon the eternity of the One Supreme. Similarly, in subsequent epithets he has given combination of two words which add to their meaning. So, Karta, the Creator also becomes Purakh, as He manifests Himself in His creation. Thus, like worldly creators, He is not separate from His creation. A large number of names of Gods, as mentioned in Gurbani and Dasam Granth, are only indicatives of various traits. For example, the Tenth Master in Akal Ustat and Jap Sahib, gave to God cetain martial names like cherisher of arms, wielder of weapons, vanquisher of the wicked and annihilator of death, but ultimately he held the conclusion that His names could be many, but He Himself was one and one alone. Many names of God does not mean the multiplicity of the deities. Every one was required to worship only one God and not the various deities by whose names He is called or remembered. The Sikhism, a monotheistic religion, does not believe in trinity of Hinduism and as such it is the one God who is the Creator, Sustainer and Destroyer of the Universe. Further, according to Gurus, God being free from the circles of births and deaths, He cannot come to the world as an Avtaar. So, there cannot be any Idols of God which can be worshipped. As per this concept God is not seprate from its creation. It means that He is manifest in it. So, Gurbani present its Nirgun as well as Sargun Sarup. In Dhanaasri Raag, as per the following verses, God is stated to have no eyes, but at the same time, he has multiple eyes. So is the position of other parts of body:- Sehas Tav Nain Nan Nain Hai Tohe kau Sehas Moorat nanna Ek tohi. Sehas Pad Bimal Nan Ek Pad Gandh bin Sehas Tav Gandh iv Chalat Mohi. Thousands are your eyes, yet you have no eye Thousands are your forms but yet you have even not one form. Thousands are your feet but you have not one foot. Thousands are your nose and yet you are without a nose. I am charmed to see Your these plays. It is in this context that God is stated to be present in every body and everywhere. He can be obtained by identifying oneself to God and such an identification becomes possible with Naam Simran i.e. the remembrance of God. Naam Simran is above even the Karma which mainly play a major role in bringing us panniness and miseries. If one remembers God and pleads for His grace, God is kind enough to forgive his past evil actions and provide him the blissful state of mind. In Gurbani, among the various names of the God, are included names indicating man's relation with Him. He is mother and father, companion, beloved and so on. The image of human beings, being the wife of God, as husband , has been utilized time and again to emphasise our relation with Him.
(2) Question:-	What does Gurbani say about the creation of the world.
Answer:-	In the Sikh religion, it is believed that God is an eternal truth. It means he has always been there, even when nothing had been created by him. The concept of Nirgun and Sargun is also related to the concept of creation. The first Saloka of Japji Sahib reads as under : ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥1॥ (SGGS, p. 1) Aad Sach Jugaad Sach. Hai Bhi Sach Nanak Hosi Bhi Sach. The literal meaning of this Saloka is that in Aad period, that is, the time when there was nothing else, no Sun, Moon, Earth or stars, air or water, God existed even at that time. The truth of His existence continued to be there even in Jugaad period, that is, the period when God started creation with his Hukam. Hai Bhi Sach means that it is true even now and says Nanak that it will remain true even in the times to come. Whereas this verse in the form of a Saloka mentions the two forms of one God, that is, transcendent as well as imminent, it also asserts that God is an Eternal Truth, which never changes. Whereas in other religions, there is a distinction between Nirgun and Sargun, Brahm and Maya, Purush and Prakriti, or as in Hindu religion on the basis of the task of creation, sustenance and destruction, in Sikh religion, there are no such distinctions as God is the Supreme Creator of everything in the universe and there is no one else who is performing other duties. Gurbani says that when nothing was created, God existed at that time as nirgun, meaning, having no shape whatsoever. This stage is called sunnawastha. Guru Nanak describes this in following words ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ।। ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ।। ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ।।"।। (ਅੰਗ 1035) Arbad Narbad Dhundukaraa. Dharan Na Gagna Hukam Apaaraa. Na Din Rain Na Chand Na Suraj Sunn Samadh Lagaaindaa. After that stage God, as per His will, issued his Hukam and everything was created. God manifested Himself in everything created by Him and became reflected through his Creation. This stage is known as Sargun Avastha. Guru Nanak's concept is that even after this change; God did not become more than one as it was the same God who was Nirgun as well as Sargun. ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ (ਅੰਗ 287) Nirgun Aaap Sargun Bhi Ohi.
(3) Question:-	What is the aim of human life in Sikh religion? Does the Sikh religion recognise earlier births?
Answer:-	During the period of Guru Sahiban, it was a firm belief among the Hindus that after trans migration through 84 Lac lives, human life is obtained. So, it was highly precious and was meant for a specific purpose. Sri Guru Granth Sahib also agrees with this view that human life is the most precious of all the species. However, treating human life as precious was not due to the passing through such a large number of lives and then getting it, but, because it was the supreme creation of God being distinguished from other species in many way. Guru Sahiban never believed a particular number of lives created by God, because their belief has been the God's creation are countless. Even otherwise, it is not possible for anyone to give a specific number of the created beings by the great creator. However, with a view to explain to the people the importance of human life, this view point of 84 lakhs lives was adopted by the contributors of Sri Guru Granth Sahib. The words used in the divine compositions contained therein are 'Lakh Chauraaseeh and not Chauraaseeh Lakh'. Bhai Gurdas Ji, the great Sikh Philosopher, however, clearly uses the words 'Chauraaseeh Lakh jons' and concludes that the best is that of human being. Guru Sahiban believed that one of the most important reason for treating the human life as superior was that the mortals were blessed with a 'Bibek Budhi' (discerning wisdom) with which he can distinguish between right & wrong, good and bad and spiritual & wicked. It is with this spiritual wisdom that one can try to understand as what is the purpose of life. There is no other created species which can thing accordingly. For example, when we see animals, birds or reptiles, they have very little understanding confined only to keeping them alive by eating and saving them from any kind of danger. Human life has tremendous potential to do and posses godly acts for getting nearness to its source of origin. In Sikh religion also like many others, it is believed that the soul of each and every creature created by God has been separated from Him because of our actions (Karmas) and it has ultimately to get itself merged with the diving soul. So, the purpose of life is to do very thing which can lead to this merger. This kind of understanding can only come to the human beings and that too not to all, but only to those who make themselves eligible for the divine grace. The entire Gurbani is aimed at making us eligible for that grace. Those who become eligible are known as 'Sachiar' and these sachiars do all those acts which pierce the wall between them and their creator. In other words there actions and deeds in this world entitled them to become God-like in this world and get liberated from all kinds of worries, tensions, stresses and strains. Guru Arjun Dev Ji makes the mission of human life clear, when he says ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (ਅੰਗ 12) Bhai Parapat Maanukh Dehuria. Gobind Milan Ki Eh Teri Bariaa. He also makes it clear in these lines that our supreme action for the fulfillment of this mission is to remember God in the company of Holy Persons. Kabir also considers the human life as precious and cautions us that in case one does not remember God during this life, his precious time and opportunity are wasted. ਦੁਲਭ ਦੇਹ ਪਾਈ ਵਡਭਾਗੀ ॥ ਨਾਮੁ ਨ ਜਪਹਿ ਤੇ ਆਤਮ ਘਾਤੀ ॥1॥ ਮਰਿ ਨ ਜਾਹੀ ਜਿਨਾ ਬਿਸਰਤ ਰਾਮ ॥ ਨਾਮ ਬਿਹੂਨ ਜੀਵਨ ਕਉਨ ਕਾਮ ॥1॥ ਰਹਾਉ ॥ (ਅੰਗ 188) Dulabh deh paaee vadbhaagee Naam na japeh te aatam ghaatee. By Good fortune, rare, human body has been obtained. Even now, if God's Name is not remembered, it amounts to suicide. Guru Arjan makes it clear that in case we sing the praises of the Lord, we will be blessed and relieved from our miseries. ਸਤਿਗੁਰੁ ਭੇਟਿ ਹਰਿ ਜਸੁ ਮੁਖਿ ਭਣੀਐ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟਾਏ ਸਤਿਗੁਰੁ ਹਰਿ ਦਰਗਹ ਦੇਵੈ ਮਾਨਾਂ ਹੇ ॥4॥(ਅੰਗ 1074) Satgur bhet has jas mukh bhaneeai Kal kales mitaae satgur har dargeh devai maana he .. 4.. On meeting the true Guru when one utters the praises of the Lord, He is rid of sorrows and strifes. And is blessed with honour in the Lord's court.
(4) Question:-	What is the importance of Guru in Sikh Religion? What type of Guru has been approved by Gurbani?
Answer:-	The central point in Gurbani is the worship of one Lord. It is the remembrance of His name which leads us to the Divine union. However, Gurbani has made the position clear that for the achievement of highest goal of salvation, the Guru plays a very significant role. Guru Ram Dass, the 4th Master, explains the importance of Guru as per the following verses:- ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਸਚੁ ਜਾਤਾ ਸੋਇ ॥l ਜਿਤੁ ਮਿਲਿਐ ਤਿਖ ਉਤਰੈ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥l ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਸਤਿ ਪੁਰਖੁ ਹੈ ਜਿਸ ਨੋ ਸਮਤੁ ਸਭ ਕੋਇ ॥l ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਨਿਰਵੈਰੁ ਹੈ ਜਿਸੁ ਨਿੰਦਾ ਉਸਤਤਿ ਤੁਲਿ ਹੋਇ ॥l ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਸੁਜਾਣੁ ਹੈ ਜਿਸੁ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਵੀਚਾਰੁ ॥l ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਨਿਰੰਕਾਰੁ ਹੈ ਜਿਸੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥l ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੂ ਹੈ ਜਿ ਸਚੁ ਦ੍ਰਿੜਾਏ ਸੋਇ ॥l ਨਾਨਕ ਸਤਿਗੁਰ ਵਾਹੁ ਵਾਹੁ ਜਿਸ ਤੇ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥2॥ (ਅੰਗ 1421)l Vah Vah Satgur Purakh Hai Jin Sach Jaata Soe. Jit Milai Tikh Utrai Tan Man Seetal Hoe. Vah Vah Satgur sat Purakh Hai Jis No Samat Sabh Koe. Vah Vah Satgur Nirvair Hai Jis Ninda Ustat tul Hoe. Vah vah Satgur Sujaan Hai Jis Antar Braham Veechaar. Vah Vah Satgur Nirankaar Hai Jis Ant Na Paraavaar. Vah Vah Satgur Hai Ji Sach Driraae Soe. Nanak Satgur Vah Vah Jis Te Naam Prapat Hoe. Blessed, blessed is the Omnipotent True Guru who has realized The true God and meeting with him eternal thirst is quenched, And one's body and soul are cooled. Blessed, blessed is the True Guru, the incarnate of truth, In whose eyes all are equal. Blessed, blessed is the True Guru, who is enmity free And to whom slander or praise are alike. Blessed, blessed is the True Guru, who is Omniscient And with in whom is the God's comprehension. Blessed, blessed is the True Guru, who is formless And whose end and limit can not be known. Blessed, blessed is the True Guru, who confirms the mortals in Truth. Nanak! Blessed, blessed is the True Guru, Who guides us to get the Name of God. He further states that it is the Guru alone who prevents us from going astray and puts us on the right path. We all commit mistakes, but the Guru forgives us for the same. The Guru satisfies each and every doubt/query in our mind and provides us a blissful pleasure. The Gurbani gives us the following beautiful verses regarding the role of the Guru:- ਜਿਸੁ ਮਿਲਿਐ ਮਨਿ ਹੋਇ ਅਨੰਦੁ ਸੋ ਸਤਿਗੁਰੁ ਕਹੀਐ।। ਮਨ ਕੀ ਦੁਬਿਧਾ ਬਿਨਸਿ ਜਾਇ ਹਰਿ ਪਰਮ ਪਦੁ ਲਹੀਐ।। (ਅੰਗ 168) Jis Miliai Man Hoe Anand So Satgur Haheeai. Man Ki Dubidha Binas Jaae Har Param Pad Laheeai. He is called the True Guru by whom meeting Our mind receive the true joy. Our mind's confusion vanishes and celestial supreme seat is obtained. It may be mentioned here that even in ancient Indian culture, the concept of Guru and disciples was highly significant. Guru meant a spiritual guide or a preceptor or even a teacher who imparted instructions regarding religion and marital arts. This concept of the Guru in Sikhism is of special connotation, as it is he who shows the way to the realisation of God. Sikhism does not consider him as Avtaar or God's incarnation, but as a revealer of God's Word. It is through him that one learns to abolish his ego and obtains the grace of God. It may be made clear that although the Guru is not God, he possesses such Godly qualities which enable him to lead us on the spiritual path. Thus he is not like a human being. Human beings need his guidance for spiritual enlightenment. In Sikh religion, there were ten Gurus, who guided the believer in the faith regarding the true concept of religion and showed the way to reach the highest spiritual stage. The passing of Guruship from one Guru to another was just like lighting of one candle from another. The light passed through all these Gurus, and then was finally merged with the present Guru which is the Bani as enshrined in Guru Granth Sahib. It was made clear by the Tenth Master that Sikhs will not accept any other Guru except Guru Granth Sahib. The Gurbani makes it clear that realisation of God cannot be obtained without a Guru. As nobody can reach the house top without the stairs and no one can cross the river without a boat, similarly nobody can reach the stage of salvation without a holy preceptor. The Gurbani, however, cautions that only the true Guru need be followed. Those who are self-styled superstitious and ignorant about the religion could not be a true Guru. Guru Nanak shows in the following lines the distinction between the true Guru and a false Guru:- ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥ (ਅੰਗ 1245) Gur Peer Sadaae Mangan Jaae. Ta Kai Mool Na Lageeai Paae. Ghaal Khaae Kichh Hatho De. Nanak Rah Pachhaaneh Se. Never fall at the feet of one. Who calls himself Guru and peer, and goes begging. He who eats what he earns and from his own hands gives some in charity. O Nanak ! He alone knows the true way of life. ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਚੇਲੇ ਨਾਹੀ ਠਾਉ ॥ (ਅੰਗ 57) Guru Jina Ka Andhala Chele Naahi Thaao. The disciple, whose Guru is blind, will not attain the goal. Reiterating this thought the third Guru said:- ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਸਿਖ ਭੀ ਅੰਧੇ ਕਰਮ ਕਰੇਨਿ ॥ ਓਇ ਭਾਣੈ ਚਲਨਿ ਆਪਣੈ ਨਿਤ ਝੂਠੋ ਝੂਠੁ ਬੋਲੇਨਿ ॥(ਅੰਗ 951) Guru Jina Ka Andhala Sikh Bhi Andhe Karam karen. Oye Bhaanai Chalan Aapnai Nit Jhootho Jhooth Bolen. The disciples whose Guru is blind perform only blind deeds. They follow their own wayward will, and ever utter the grossest lies. The concept that Guru was not God was made crystal clear by the Tenth Guru, Guru Gobind Singh when he said: ਜੋ ਹਮ ਕੋ ਪਰਮੇਸਰ ਉਚਰਿਹੈਂ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿਹੈਂ ॥ (ਦਸਮ ਗ੍ਰੰਥ, ਅੰਗ 57) Jo Ham Ko Parmeshar Uchar Hai. Te Sabh Narak Kund Meh Par Hai. They who utter me as God, would all fall in the pit of hell. In short, it may be said that although Gurbani emphasises the importance of a Guru who can show us the light and lead us on the spiritual path, the Guru for the Sikhs as ordained by Guru Gobind Singh is only Guru Granth Sahib, the Word Divine and none else. Whatever guidance is needed, one can get from the spiritual utterances of the Gurus and the saint poets as enshrined in this eternal source of spirituality Let all the Sikhs remember what the Guru had ordained:- ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ । ਸਭ ਸਿਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਯੋ ਗ੍ਰੰਥ । ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਿਯੋ ਪ੍ਰਗਟ ਗੁਰਾਂ ਕੀ ਦੇਹ । ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਬੋ ਚਹੈ ਖੋਜ ਸ਼ਬਦ ਮੈ ਲੇਹ । Aagia Bhaee Akaal kee Tabhai Chalaaio Panth Sabh Sikhan Ko Hukam Hai Guru Maanio Granth Guru Granth Ji Mannio Pargat Guraan Ki Deh. Jo Prabh Ko Milbo Chahe Khoj Shabad Meh Leh. As ordained by the Lord Eternal A few way of life is evolved. All the Sikhs are asked to accept the the Holy Granth as the Guru. Guru Granth should be accepted as the living Guru. Those who wish to meet God will find him in the True Word.
(5) Question:-	What is the importance of obeying the command of God as per Sikh Religion?
Answer:-	According to sikh Religion, the most important obstacle in the meeting of the human soul and the divine soul in the haume (ego) has been described in the Gurbani as the most harmful of all the diseases. The cure for the disease is Naam Simran. When a person start remembering God at very Moment, he reached a stage, when there remains no distinction between him and God. It is this stage when a person becomes unconcerned with pleasures and sorrows, honour and dishonour and such like feelings. He becomes merged with God is such a manner that whatever happens to him look to him as happening as per the command of the Lord. He becomes aware of the fact the when the entire creation is acting as per His fiats, then the life of human being should also run accordingly. This concept of accepting everything in life treating it as the desire of God is known in Sikh Religion as Hukam/Bhanna Manna. The Person who achieves this position obtains salvation, but a person who does not accept the desire of God, he goes far away from Him. Guru Nanak raises a pertinent question in this regard in the beginning of this magnum opus called 'Jap Ji sahib' and replies the as same in the next line as per the following verses: ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ।। ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ।। (ਅੰਗ 1) Kiv Sachiaaa Hoeeai Kiv Koore Tutai Paal. Hukam Rajaee Chalna Nanak Likhiaa Naal.1. How the endless wall of falsehood can be smashed O Nanak! By obeying and proceeding according to His orders, The truth is realized It is generally seen in life that whenever a person makes an achievement, he takes the credit for it, but whenever there is a failure, he puts the fault on others. This is just his ego which keeps him confined to himself and blames others. He fails to see that whatever is happening in life is according to our action and as per the will of God. There are numerous verses in Gurbani which lay stress on the fact that obeying the command is the best way to be nearer to God. In other words, remaining happy and unmoved by any situation constituting the desire of the Almighty is the only way which can provided happiness and peace of mind. The following verses may be cited in the context:- ਸੋਈ ਸਿਆਣਾ ਸੋ ਪਤਿਵੰਤਾ ਹੁਕਮੁ ਲਗੈ ਜਿਸੁ ਮੀਠਾ ਜੀਉ।। (ਅੰਗ 108) Soee Siaana So Patvanta Hukam Lagai Jis Meetha Jeeo. He is wise and honourable to whom God's order seems sweet. ਭਾਣਾ ਮੰਨੇ ਸੋ ਸੁਖੁ ਪਾਏ ਭਾਣੇ ਵਿਚਿ ਸੁਖੁ ਪਾਇਦਾ।। (ਅੰਗ 1063) Bhaana So Sukh Paae Bhane Vich Sukh Paaida. He, who submits to the God's will, is blessed with pease ਭਾਣਾ ਨ ਮੰਨੇ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ।। (ਅੰਗ 1064) Bhaana Na Manne Bahut Dukh Paaee. He, who does not submit to God's will, suffers grate sorrow.
(6) Question:-	There is a strong religious belief that whole creation is just an illusion (Maya). Does Gurbani accept this belief?
Answer:-	The word Maya had meant in the ancident Indian philosophy a veil or curtain concealing the reality. It was believed in Hindu Religion and by certain other Sects also that the whole world was merely a Maya between the man and the reality. Thus, the man was unable to reach to God if involved and misled by Maya. In Gurmat, this belief is not accepted in totality. The use of the word Maya in Gurbani has been made to convey various meanings. One of these usages is the traditional one, which has been made to explain the concept to the people who were mainly conversant with the old concept to the people who were mainly conversant with the old concept. It has also been used for wealth (material goods) and also to express the sense of attachment to worldly possessions. In short, it denotes delusion as under its spell one is not able to distinguish truth from falsehood. However, the world is not an illusion, it is as real as Brahm. It cannot be false as the real God is manifest in it. Says Guru Angad Dev:- ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ (ਅੰਗ 463) Eh Jag Sachai Ki Hai Kothrari Sache Ka Vich Vaas. This world is the chamber of the True Lord and His abode is in it. In Sikhism, Maya means the world as seen by a man in his ego. It is phenomenal but not non being. It may be added here that Dr. Radhakrishnan, while dealing with this concept, had distinguished phenomenality and unreality, expressing thereby a view closer to the Sikh concept.
(7) Question:-	What is meant by the three qualities called Sattva, Rajas and Tamas. Are they recognized in Sikh Religion?
Answer:-	In Hindu religion and mythology these three terms are used to denote the qualities which constitute human nature. These qualities are called Sattva, Rajas and Tamas. According to Geeta the quality of Sattva is indicative of its being as noble quality. Rajas implies the quality of greed, and other basic instincts, whereas Tamas represents ignorance or remaining in dark. Bhai Kahan Singh Nabha had also dealt with these three qualities accordingly. Gurmat view is that the said qualities are manifested in different degrees in different people according to their spiritual approach. Gurbani mentions them with a view to explain to the people that even the said qualities were under the control of one almighty God. Gurbani makes use of them as symbols for the traits generally understood from their names, Guru Nanak and Bhagat Kabir clearly hold that these three gunas are just the shadows of the Creator. ਰਜ ਤਮ ਸਤ ਕਲ ਤੇਰੀ ਛਾਇਆ।। (ਅੰਗ 1038) Raj Tam Sat Kal Teree Chjhaaiaa. The three qualities of energy, sloth and intelligence are your mere shadows. ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ।। (ਅੰਗ 1123) Raj Gun Tam Gun Sat Gun Kaheeai Eh Teri Sabh Maaiaa. The qualities of action, ignorance and intellect are the creation of God's power Gurbani does not approve of the Hindu view of associating the said 'Gunas' with any of the deities since all the deities are merely creations of the almighty God. The creation of gunas can also not be attributed to any of them.
(8) Question:-	What is meant by Bairaag in Sikh Religion?
Answer:-	Before the advent of Sikh Religion, the term ‘Bairaag' was understood as leaving this world, but in Sikh Religion the term got a different meaning. Its connotation as per Gurmat is not to leave the world but remaining in it having a control over the senses and temptations as to unite oneself with the Supreme reality. The 3rd Guru, Guru Amar Dass, expounds the term Bairaag' and `Bairaagi' i.e. the person who observes this type of state of mind as per the following verses:- ਕਰਿ ਬੈਰਾਗੁ ਤੂੰ ਛੋਡਿ ਪਾਖੰਡੁ ਸੋ ਸਹੁ ਸਭੁ ਕਿਛੁ ਜਾਣਏ।। ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਏਕੋ ਸੋਈ ਗੁਰਮੁਖਿ ਹੁਕਮੁ ਪਛਾਣਏ।। ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ਹਰੀ ਕੇਰਾ ਸੋਈ ਸਰਬ ਸੁਖ ਪਾਵਏ।। ਇਵ ਕਹੈ ਨਾਨਕੁ ਸੋ ਬੈਰਾਗੀ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਵਏ।। (ਅੰਗ 440) Kar Bairaag Toon Chhod Paakand so Saho Sabh Kichh Jaane. Jal Thal Maheeal Eko Soe Gurmukh Hukam Pachhaane. Jin Hukam Pachhaata Haree Keraa Soee Sarab Sukh Paavie. Iv Kahai Nanak So Bairaagee Andin Har Liv Laavaie. Detach yourself from worldly affairs and leave hypocrisy. The God knows everything about you. The God is pervading the ocean, the desert, the earth, and the sky, Gurmukh recognizes God's will. Who recognizes the or of God, enjoys all the comforts. Thus says Nanak that such a man is true Bairaagi (solidarity). Who remains absorbed in the love of God day and night. When a Gursikh becomes a Bairaagi, he, like Baba Farid and Guru Tegh Bahadur starts realising the futility of worldly things. He knows that there is no point in concentrating on such things which are subject to decay God is the supreme reality and it is this reality on which one should concentrate. The compositions of these two contributors to Sri Guru Granth Sahib actually reflect the state of Bairaag. The Fifth Guru tells us that whosoever appreciates such a state, he gets free from the circle of births and deaths. ਬੂਝਿ ਬੈਰਾਗੁ ਕਰੇ ਜੇ ਕੋਇ।। ਜਨਮ ਮਰਣ ਫਿਰਿ ਸੋਗੁ ਨ ਹੋਇ।। (ਅੰਗ 1145) Boojh Bairaag Kar Je Koe. Janam Maran Phir sog Na Hoe. if someone knowingly becomes bairaagi (solitarian). He does not become the subject to birth, death, and sorrow.
(9) Question:-	What is the concept of Bhakti in Sikh Religion and what is its importance?
Answer:-	The term 'Bhakti' is a term used in ancient In literature, meaning thereby meditating with concentration on God. This concept also covers the spirit of service and devotion towards that whom a person worships. As per Hindu religion, it was considered that Bhakti could not be performed while living in a household. One had to go to a secluded place leaving his home and family during a particular period of his life. It was also considered that Bhakti was a difficult undertaking as one had to control all his senses for which the mind and the body were to undergo certain austerities & penances. For example, a person absorbed in Bhakti had to remain hungry for days together. Similarly, he was supposed to control his mind as however, to wander for any kind of physical pleasure. Gurbani, 1 presents the concept of Bhakti differently. One has to remember the name of God and that action can be taken by him even while living the life of a householder. Gurbani says that one should continue to work with his hands and feet but keep his mind glued to the Almighty. It is this type of Bhakti, which is considered as source of salvation. A person who obtains salvation accordingly is also instrumental for the salvation of others. ਆਪਿ ਮੁਕਤੁ ਮੁਕਤੁ ਕਰੈ ਸੰਸਾਰੁ।। ਨਾਨਕ ਤਿਸੁ ਜਨ ਕਉ ਸਦਾ ਨਮਸਕਾਰੁ।। (ਅੰਗ 295) AAP MUKAT MUKAT KARE SANSAAR. NANAK TIS JAN KOU SADA NAMASKAAR. He, who himself emancipates and emancipates the world also. To such a person Nanak makes an obeisance. (Page 295) Gutbani makes a mention of nine types of Bhakti. Pandit Tara Singh ji Narottam in his `Gurmat Nimaya Sagar' has enumerated the said nine types as under: - 1) Sravan 2) Kirtan 3) Simran 4) Pak Sevan 5) Archan 6) Bandna 7) Das Bhav 9) Aatam Nivedan 8) Mitrata Sravan Means hearing the name of the Lord. Various advantages of this type of Bhakti have been detailed from para No. 8 to 1 1 of Japu Ji Sahib. Kirtan refers to the singing of hymns, which is a very important method of Bhakti in the Sikh Religion. Guru Nanak himself along with his two companions had done this type of Bhakti and the tradition of Kirtan was thereby started. In the present age, Kirtan has become all the more popular. The media has given an opportunity to all those who can recite Gurbani to reach the people through audio and video cassettes. Gurbani rightly says that in Kalyug Kirtan predominates. There are a number of verses in Guru Granth Sahib that emphasis the importance of this mode of Bhakti. ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ।। (ਅੰਗ 468) BHAGAT TERAI MAN BHAAVDE DAR SOHAN KEERAT GAAVDE. 0 God! Your saints are pleasing to your mind. They look very beautiful when singing your praises at your gate. ਜਪਿ ਮਨ ਸਤਿ ਨਾਮੁ ਸਦਾ ਸਤਿ ਨਾਮੁ।। (ਅੰਗ 670) JAP MAN SAT NAAM SADA SAT NAAM. O my mind! Always recite the True Name. (Page 670) ਕੀਰਤਿ ਪ੍ਰਭ ਕੀ ਗਾਉ ਮੇਰੀ ਰਸਨਾ।। (ਅੰਗ 1298) KEERAT PRABH KEE GAAO MEREE RASANA. 0 my tongue! Sing the praises of God. (Page 1298) Simran means meditating on the name of God. Although a person has been required by Gurbani to recite the name of God with each and every breath, it has also been made clear that Simran for a little time too is very useful for the purpose of salvation. Guru Alan Dev, in his Sukhmani Sahib, has stated that as in the absence of rain the farming goes waste, similarly, without Simran the life is also wasted, To quote him:- ਬਿਨੁ ਸਿਮਰਨ ਦਿਨੁ ਰੈਨਿ ਬ੍ਰਿਥਾ ਬਿਹਾਇ।। ਮੇਘ ਬਿਨਾ ਜਿਉ ਖੇਤੀ ਜਾਇ।। (ਅੰਗ 269) BIN SIMRAN DIN RAIN BRITHA BIHAAE. MEGH BINA J10 KHETEE JAAE. Without contemplation the Name of God, Day and night pass away in vain. As the crop is ruined without rain. In fact, the composition of Sukhmani Sahib starts with the importance of Simran, which has been described as a destroyer of all evils, miseries and woes. Simran takes one near to God. Pak Sevan Bhakti is dedicated to the lotus feet of the object devotion, whereas Bandna means to bow the head before the supreme power. In other words, these modes of Bhakti emphasise upon the humility. with which one has to leave everything to God. Similar is the position for Archan Bhakti wherein also one has to serve God with utmost humility by giving up of pride and ego. Das Bhav Bhakti means considering oneself to be the slave of God. There are many ways of rendering service which find expression in Gurbani:- ਪਖਾ ਫੇਰੀ ਪਾਣੀ ਢੋਵਾ ਹਰਿ ਜਨ ਕੈ ਪੀਸਣੁ ਪੀਸਿ ਕਮਾਵਾ।। (ਅੰਗ 749) PAKHA PHEREE PAANEE DHOVA HAR JAN KAI PEESAN PEES KAMAAVA. I wave to fan, draw water and grind coin for God's lovers. (Page 749) ਪਖਾ ਫੇਰੀ ਪਾਣੀ ਢੋਵਾ ਜੋ ਦੇਵਹਿ ਸੋ ਖਾਈ।। ਨਾਨਕੁ ਗਰੀਬੁ ਢਹਿ ਪਇਆ ਦੁਆਰੈ ਹਰਿ ਮੇਲਿ ਲੈਹੁ ਵਡਿਆਈ।। (ਅੰਗ 757) PAKHA PHEREE PAANEE DHOVA JO DEVEH SO KHAAEE. NANAK GARAB DHEH PAIAA DUAARAI HAR MIL LAIH VADIAAEE I wave fan and draw water for you. Whatever You gives me that I eat. Poor Nanak has fallen at your door Oh my God! Unite me with you. In Gurbani, whereas God has been shown as mother and father, He has also been given the position of a companion. As a companion, he is the husband of human beings who have been represented as the wives of the Lord's husband. Gur Sahibaan have used the reference to such a relationship at several places emphasising thereupon that like a good wife pleasing her husband, one should do anything as to please the Lord. The last idea of Bhakti is that of the surrender of self to the will of God. It is that blissful state when one accepts everything that is given or done by God for the believer. There remains no distinction between man and God. Gurbani sheds light on this type of Bhakti as per the following verses:- ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ।। ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ।। (ਅੰਗ 93) TOHEE MOHEE MOHEE TOHEE ANTAR KAISA. KANAK KATAK JAL TRANG JAISA. What difference between You and Me and Me and You. No more than between gold and bangle and water and the wave. (page 93) ਬ੍ਰਹਮ ਮਹਿ ਜਨੁ ਜਨ ਮਹਿ ਪਾਰਬ੍ਰਹੰਮ।। ਏਕਹਿ ਆਪ ਨਹੀਂ ਕਛੁ ਭਰਮੁ।। (ਅੰਗ 287) BRAHAM MEH JAN JAN MEH PAARBRAHAM. EKEH AAP NAHEE KACHH BHARAM. The saint abides in the God and the God in the saint. The god himself is but One, of this there is no doubt. the above discussion makes it clear that the Gurbani inspires a person to adopt any of the methods of Bhakti as to get the divine union. Bhakti is a must for crossing the ocean of life and whosoever fails to do so, for him the Guru says:- ਬਿਨੁ ਭਗਤੀ ਤਨੁ ਹੋਸੀ ਛਾਰੁ।। (ਅੰਗ 290) BIN BHAGATEE TAN HOSEE CHHAAR. Without meditation, the body shall become ashes.
(10) Question:-	Who has been considered as a Gyani (Knowledgeable Person) as per Gurmat? What is his importance?
Answer:-	Gyan means knowledge. Knowledge may be of anything about which a person obtains maximum information with a view to know each and every aspect of that particular branch of knowledge. Knowledge k endless and as such it is not possible for a person to have knowledge of each and everything. One can only make efforts for acquiring knowledge on a particular subject or a branch or even of only one aspect of that branch. Gurbani refers to that knowledge which makes a man realise the importance and truth of life. Life is highly precious as it is obtained after passing through a very large number of births and deaths. The cycle of births and deaths keep the soul away from the divine soul. It is only the human life in the course of which the soul starts craving for the divine union. According to Guru Arian Dev, the human life is an opportunity to meet God and for that purpose one has to join the congregation for remembrance of God. It is the awareness of such types of concepts which makes a person Gyani. ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ।। ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ।। ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ।। ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ।। (ਅੰਗ 378) BHAEE PRAAPAT MAANUKH DEHUREEAA. GOBIND MILIN KEE IH TEREE BAREEAA. AWAR KAAJ TERAI KITAI NA KAAM. MIL SAADH SANGAT BHAJ KEWAL NAAM. O, man! You have got this human form. This is the chance to realize the Lord of the world. All other works are useless for you. By joining the society of the saints the Name alone should be recited. Gurbani approves of the acquisition of knowledge, referred to above, which is obtained by remembering God and which is the only sure way of salvation. A person lacking such knowledge does not lead a good and meaningful life. The following verses in Gurbani make the position clear:- ਗਿਆਨੀ ਹੋਇ ਸੁ ਚੇਤੰਨੁ ਹੋਇ ਅਗਿਆਨੀ ਅੰਧੁ ਕਮਾਇ।। (ਅੰਗ 556) GIAANEE HOE SO CHETAN HOE AGIAANEE ANDH KAMAAE. The enlightened of this have consciousness; The unenlightened is in blindness acting. ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ।। ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ।। (ਅੰਗ 1245) GIAAN VIHOONA GAAVE GEET. BHUKHE MULAAN GHARE MASEET. Some sing songs of devotion, yet illumination are empty. The starving Mulla makes of his house a mosque. Gurbani further clarifies as what qualities and traits should be possessed by a person who can be considered as a Gyani. The said characteristics find expression in the following verses of Gurbani:- ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ।। ਆਪੁ ਪਛਾਣੈ ਬੂਝੇ ਸੋਇ।। ਗੁਰ ਪਰਸਾਦਿ ਕਰੇ ਬੀਚਾਰੁ।। ਸੋ ਗਿਆਨੀ ਦਰਗਹ ਪਰਵਾਣੁ।। (ਅੰਗ 25) PARANVAT NANAK GIAANEE KAISA HOE. AAAP PACHHAANE BHOOJHAI SOE. GUR PARSAAD KARE BEECHAAR. SO GIAANI DARGEH PARVAAN. Nanak supplicates to know, who is truly enlightened. He is one who self realizes and realizes God. By the Guru's grace are his thoughts guided. Such an enlightened one is approved at the Portal. ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥1॥ (ਅੰਗ 152) AAP BEECHAARE SU GIAANEE HOEE. Who realizes himself is an enlightened one. ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਾ ਸੋਇ।। ਅਵਰੁ ਨ ਪੇਖੈ ਏਕਸੁ ਬਿਨੁ ਕੋਇ।। ਨਾਨਕ ਇਹ ਲਛਣ ਬ੍ਰਹਮ ਗਿਆਨੀ ਹੋਇ।। (ਅੰਗ 272) MAN SAACHA MUKH SAACHA SOE. AVAR NA PEKHAI EKAS BIN KOE. NANAK EH LACHHAN BRAHAM GIAANEE HOE. Those who perceive Holy God in their minds and on their tongues. And they never perceive else other than one God. O Nanak! These are peculiar qualities of God- enlightened. (Page 272) in Sukhmani Sahib, the 8th Ashtpadi enumerates the various qualities possessed by a Braham Gyani (A person with profound spiritual knowledge). Such a Braham Gyani has been referred to in Gurbani by other names also. For example, Guru Arjan Dev in 9th Ashtpadi of Sukhmani Sahib has called such a Braham Gyani as Jeevan Mukat describing thereby his qualities as under: ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ।। ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ।। ਤੈਸਾ ਸੁਵਰਨੁ ਤੈਸੀ ਉਸੁ ਮਾਟੀ।। ਤੈਸਾ ਅੰਮ੍ਰਿਤੁ ਤੈਸੀ ਖਾਟੀ।। ਤੈਸਾ ਮਾਨੁ ਤੈਸਾ ਅਭਿਮਾਨੁ।। ਤੈਸਾ ਰੰਕੁ ਤੈਸਾ ਰਾਜਾਨੁ।। ਜੋ ਵਰਤਾਏ ਸਾਈ ਜੁਗਤਿ।। ਨਾਨਕ ਓਹੁ ਪੁਰਖੁ ਕਹੀਐ ਜੀਵਨ ਮੁਕਤਿ।। (ਅੰਗ 275) TAISA HARAKH TAISA US SOG. SADA ANAND TAH NAHEE BIOG. TAISA SARWAN TAISEE US MAATEE. TAISA AMRIT TAISA BIKH KHAATEE. TAISA MAN TAISA ABHIMAAN. TAISA RANK TAISA RAAJAAN. JO VARTAAE SAAEE JUGAT. NANAK OH PURAKH KAHEEAI JEEWAN MUKAT. To such a one joy and sorrow are alike. He ever feels joy, never feels sorrow. Gold and clod of earth are alike to him. Nectar and foul tasting poison are also alike to him. To him honour and dishonour are alike. Alike are pauper and prince. He, who deems that what God puts in vogue, is the proper way. O Nanak! such a man is called to be emancipated while still alive. Guru Tegh Bahagur also considers a Gyani as free from the pleasure and sorrow of life:- ਦੁਖੁ ਸੁਖੁ ਏ ਬਾਧੇ ਜਿਹ ਨਾਹਨਿ ਤਿਹ ਤੁਮ ਜਾਨਉ ਗਿਆਨੀ।। ਨਾਨਕ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨਉ ਇਹ ਬਿਧਿ ਕੋ ਜੋ ਪ੍ਰਾਨੀ।। (ਅੰਗ 220) DUKH SUKH AE BAADHE JIH NAHAN TIH TUM JANO GIAANEE. NANAK MUKAT TAHE TUM MAANO IH BIDH KO JO PRAANEE. One who is not bound by sorrow and pleasure. Recognise such alone to be enlightened. O Nanak! Know such a one to be truly liberated. as has been stated above, in one of the answers that in Sikh Religion, it is the guru who shows the way of salvation. Thus, for acquiring knowledge also, the guru can lead us on the right track. In 'Aasa Di Vaar', Guru says:- ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲੁ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ।। ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ।। (ਅੰਗ 469) KUMBHE BADHA JAL RAHAI JAL BIN KUNBH NA HOE. GIAAN KA BADHA MAN RAHAI GUR BIN GIAAN NA HOE. As the water remains confined in a pitcher, But the pitcher can not be shaped without water. So the mind is held by Divine Enlightenment, And it can not be obtained without the Guru. The above discussion clearly established the fact that a Gyani is a person who has, by virtue of his remembrance of God, obtained that state of mind in which there are no pleasure or sorrow, no heights or falls, no praises or insults, and whatever is ordained by Almighty is accepted by a Braham Gyani in the same spirit. It is only in this state where the Braham Gyani becomes one with God.