The first words Nanak uttered after his enlightenment were:

“There is no Hindu, there is no Musalman”. At a time when Hindus and Muslims were engaged in conflicts these words formed a major plank in Guru Nanak’s evangelism. He spared neither group and expressed his disdain for the obsolete practices and the unthinking performance of rituals the significance of which was lost to sight. Through this statement, he was actually pointing out that differences among various groups had overshadowed the underlying principle of all religions- that the Supreme power is One. To him, Ram and Rahim were not different; they were the same Reality merely expressed differently.

Accompanied by Mardana, Guru Nanak set out on long spiritual journeys to preach the gospel of love and truth. He traveled to all parts of India and neighboring countries and visited the religious centers of the Hindus and Muslims. Through the power of speech, he convinced people that good actions, morality rather than rituals, alone could ensure Salvation. ‘While in Mecca, he was asked who was superior, a Hindu or a Muslim. Nanak answered that without good actions, neither was of any consequence.

“Truth is high but higher still is truthful living,” said he. Guru Nanak preached strict monotheism and described the Creator as “Ikk”, the One without a second. His philosophy of God is best described in the ‘Japjee, the primal creed of the Sikh faith.’ There was no room in his teachings for the worship of any deity or human teacher other than the Formless One. Contrary to the medieval Indian practice of renouncing the world for spiritual elevation, Guru Nanak believed that the world was the gift of God and worth living in fully.

Guru Nanak was a reformer. He attacked the vicious tentacles of corruptions in society. He strongly protested against formalism and ritualism. He carried the message of peace and of love to everybody. He was very liberal in his views. He did not observe the rules of caste. He tried his level best to remove the superstitions of the people. He preached purity, justice, goodness and love of God. He introduced the singing of God’s praise, tuned to music, as a means of linking the soul of man with God.

Guru Nanak had great reverence for women. He allowed them to join all religious gatherings and conferences and to sing the praises of God. He gave them their full share in religious functions.

To him, there are no barriers of race, class, caste, creed or color which check the progress of any in reaching the goal. He realized the great truth of the brotherhood of religions. He preached universal brotherhood of man and fatherhood of God to all people.

Guru Nanak points out that the road to the abode of God is long and arduous. There are no short cuts for rich people. Everyone must undergo the same discipline. All human beings must live according to the will of the Lord without grumbling or murmuring. The best way to find God is to make His will your own. Be in tune with the Infinite. The first stage in making the divine will one’s own is attained through prayer for divine grace or favor. Guru Nanak attaches very great importance to prayer. He says that nothing can be achieved by man without divine favor. He says: “Approach God with perfect humility. Throw yourself on His mercy. Give up pride, show and egoism. Beg for His kindness and favor. Do not think of your own merits, abilities, faculties and capacities. Be prepared to die in the pursuit of His love and union with Him”.

The beautiful composition of mystic poems uttered by Nanak are contained in Japjee. It is sung by every Sikh at daybreak. In Japjee, Guru Nanak has given a vivid description of the stages through which man must pass in order to reach the final resting place or abode of eternal bliss. There are five stages or Khandas. The first is called Dharm Khand or “the Realm of Duty”. Everyone must tread the path of righteousness. Everyone will be judged according to his actions.

The next stage is Gyan Khand or “the Realm of Knowledge” where the spirit of divine knowledge reigns. The aspirant does his duty with intense faith and sincerity. He has the knowledge now, that only by doing his duty in a perfect manner, he can reach the abode of bliss or the goal of life.

The third stage is Sharam Khand. This is “the Realm of Ecstasy”. There is the spiritual rapture here. There is beauty. The Dharma has become a part of one’s own nature. It has become an ingrained habit. It is no more a mere matter of duty or knowledge.

The fourth stage is Karam Khand or “the Realm of Power”. The God of power rules over this realm. The aspirant acquires power. He becomes a mighty hero. He becomes invincible. The fear of death vanishes. The fifth or the final stage is Sach Khand or “the Realm of Truth”. The formless One reigns here. Here the aspirant becomes one with God. He has attained Godhead. He has transmuted himself into Divinity. He has attained the goal of his life. He has found out his permanent resting place. Now ends the arduous journey of the soul.

Nanak has given a beautiful summary of his teachings in one of his hymns as follows:

Love the saints of every faith: Put away thy pride. Remember the essence of religion Is meekness and sympathy, Not fine clothes, Not the Yogi’s garb and ashes, Not the blowing of the horns, Not the shaven head, Not long prayers, Not recitations and torturing, Not the ascetic way, But a life of goodness and purity, Amid the world’s temptations. “Waheguru” is the Guru Mantra for the followers of Guru Nanak.

GURU NANAK’S FIVE TEACHINGS

The following five teachings were stressed by Guru Nanak.

1. Truth; One must make an honest attempt to live the life of Truth on daily basis. Truth is a comprehensive term that in all of its nuances implies accuracy and honesty. It is considered a supreme reality. Truth is the ultimate meaning and value of existence. The study of Truth is part of epistemology and philosophy. While falsehood is an offensive weapon, truth is a defensive armor.

2. Contentment; it cannot be developed until truth has been lived in. It is a sense of gratification, satisfaction, and pleasure but it is a rare commodity today. Contentment is seldom achieved, for we never seem to have enough or the things do not satisfy us for long. It represents a state of mind in which one’s desires are confined to his lot whatever it may be.

3. Compassion; it is a sense of shared suffering which is often accompanied with a desire to alleviate or reduce such suffering. Compassion is showing special kindness to those who suffer. It is empathy, not sympathy. It only comes in after living the truth and development of contentment, where as one identifies with another person. It shows an understanding of another’s situation, feelings, and motives. Compassion is the highest vibration of the elastic relative Law of Tolerance, under the Principle of Equilibrium.

4. Dharma; There is only one faith of righteousness on this earth. It is to obey the eternal laws of Mother Nature honestly and truthfully. This broadly refers to a universal value system. It should become an individual’s internal “law.” One must obey this law, if he desires to live in accordance with the Divine Will also called righteousness, being just and impartial.

5. Fortitude; it is a moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in one’s moral life. It is persistence in the face of the overwhelming odds. The virtue of fortitude enables one to conquer fear, even fear of death. With it, one can face all trials and persecutions. It disposes one to even to renounce and sacrifice his life in defense of a just cause. Fortitude is the guard and support of the other virtues.

Guru Nanak birth anniversary celebrations

Prabhat Pheris or the early morning religious procession goes around the localities singing hymns start three weeks before the festival. Devotees offer sweets and tea when the procession passes by their houses. The Guru Granth Sahib is read continuously from the beginning to the end without a break for three consecutive days. This is known as ‘akhand path’. It is concluded on the day of the festival. The Granth Sahib is also carried in procession on a float decked with flowers. Five armed guards, who represent the Panj Pyares, head the procession carrying Nishan Sahibs (the Sikh flag). Local bands play religious music and marching schoolchildren form a special part of the procession with various school students, eminent citizens, Gatka Parties (displaying mock-battle with the traditional weapons), and devotees singing hymns from Guru Granth Sahib in chorus. The passage of the ‘nagarkirtan’ is decorated with flags, flowers, religious posters decorated gates and banners depicting various aspects of Sikhism. On the Gurupurab day, the Divan begins in at about 4 or 5 a.m. with the singing of Asa-di-var and hymns from Guru Granth Sahib. Sometimes it is followed by katha (discourse), religious and Sikh Historical lectures and recitation of poems in praise of the Guru. Kirtan-Darbars and Amrit Sanchar ceremonies are also held in the Gurdwaras.

Free sweets and community lunches are also offered to everyone irrespective of religious faith. It is served with a spirit of service and bhakti devotion. The langar is open to people from all walks of life. It was introduced by Sri Guru Nanak Dev Ji with the objective to eradicate caste system which ailed the society in those days. Men, women, and children, participate in this ‘karseva’ as a service to the community, cook food and distribute it in the ‘Guru ka Langar’, with the traditional ‘Karah Prasad’. Sikhs also visit gurdwaras where special programs are arranged and ‘kirtans’ (religious songs) are sung. Houses and gurdwaras are decked up in tune with the festivities.