YourTurn/SubscriberWrites: Nanak Shah Faqir’s teachings are the pivot of an egalitarian religion
YourTurn

YourTurn/SubscriberWrites: Nanak Shah Faqir’s teachings are the pivot of an egalitarian religion

Deriding the caste system he started the system of community kitchen or langar where everyone broke bread together irrespective of their background, writes Col HP Singh.

   
File photo of Gurudwara Bangla Sahib in Delhi | Twitter/@ArvinderSoin

File photo of Gurudwara Bangla Sahib in Delhi | Twitter/@ArvinderSoin

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Phir uthi akhir sada touheed ki Punjab se, Hind ko ek Mard-e-Kamil ne jagaya Khwab se; (Again from the Punjab the call of monotheism arose, a perfect man roused India from slumber), so said Allama Iqbal, the legendary Urdu poet in his praise of the founder of Sikhism. Guru Nanak was born at a time when tyrants ruled the land, despondency rife and “Dharma had taken wings and flown” (Kal kaati rajey kasai, dharam pankh ka ood rahiya).

Japuji Sahib was his first proclamation after attaining self realization with its opening words Ek Omkar, signifying the oneness of universe. Guru Granth Sahib starts with the verses of Japuji, which contains the philosophy of entire Sikh religion; rest of the Granth simply elaborates this essence.

The opening ‘Pauri’ (Stanza) of Japuji is the Mool-Mantra of Nanak’s teachings. There is only one reality, the supreme truth called Omkar which is essentially the sound of ‘Om’; not created by any impact or friction (Anahad nad). He addressed the creator as ‘Nirankar’ (formless) that pervades the cosmos and who is beyond fear or rancor. Omnipresent, unaffected by time and beyond the cycle of birth and death, Nanak believed that this self created power could be attained by the grace of Guru alone. He was truth before the ages began, all through the ages and would remain truth forever.

Guru became the pivot of his religious system that would make the disciples aware of the treasure of goodness hidden within them. This teacher was to be consulted as a Guide but not worshiped as a prophet. He believed that the best time to have a communion with God was ‘Amrit vela’ (ambrosial hours) and advocated hymn singing (Kirtan) of verses in various ragas as a means to this end. He disapproved of ascetic renunciation, penances, celibacy or idol worship for attaining Mokh (salvation). A householder could well achieve deliverance through the path of ‘Bhakti’ or ‘Naam Simran’.

Nanak further based principles of social behavior on this spiritual platform with virtue, equality, goodness and love lying at the core of his philosophy. ‘Kirt karo, nam japo, vand schako’ (work, worship and give charity), were the commandments for his followers. Deriding the caste system he started the system of community kitchen (langar) where everyone broke bread together irrespective of their background. He traveled length and breadth of the then known world sermonizing against intolerance, superstition and ritualism.

Emphasizing what was common between Hinduism and Islam, Nanak spent a lifetime preaching their unity. Na koi Hindu na Mussalman, is arguably one of his first sermons. Once hailed as ‘Hindu ka guru, Musalman ka pir’, ironically, this great prophet’s final resting place today lies on the fault lines of ideological flashpoint. Kartarpur corridor of peace may have been a progressive step towards actuating this saint’s dream, but if his message is not understood in its correct narrative, such exercises will continue to remain mere superficial symbolism.

These pieces are being published as they have been received – they have not been edited/fact-checked by ThePrint.


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