Sikhi differs from all religions in context of guiding (not governing) the believers; it is limited to suggestions, because it has no forcible measures to be taken against the believers. In worse case, the followers are advised to avoid those individuals, who involve in slandering, practicing hypocrisy and involving in immorality and unethical acts. Any religion, which creates governing laws that trigger swear and inhumane punishments as do the laws of various kinds of governments, has nothing to do with the spiritual growth of the human being; religion should enrich the believer with virtues instead of punishing them; man’s falls should be taken as mistakes to be improved through forgiveness; it should unite the humanity instead of dividing it. If it doesn’t do so, it becomes a way of reducing the believers to be its slaves bound to suffer at its hands.
Sikhi is a source of freedom to be enjoyed while preparing to be one with the force that created all the lives, universes and beyond. Using Sikhi as an organized religion is an act of disobedience to the savior known as a Guru Nanak through whom the Creator has enlightened his followers. When he went out in search of the true seekers of the Creator, Guru Nanak championed the message of freedom and sublime enlightenment by visiting personally many places in all directions when there was no adequate transportation. His efforts brought fruits and his message was spread all over the world without any political power or aggressive use of force as it is used in many religions. It is another reason that Sikhi is just a choice and it is free of proselytizing. Using force or money to convert people in to a religion is nothing more than taking advantages of those, who become victims of their circumstances. It is common sense that the freedom cannot be given under pressured circumstances, instead it is given through inspiration; however, it is obtained and kept intact through hard work. In the Gurbani, it is repeatedly said that the freedom inspired by the Sikhi is not obtained by many followers, because to obtain that freedom, very hard work of dismantling of negative passions is mandatory; otherwise, the seekers will face the fate of that class of students which doesn’t work and fails without any success. First Nanak, as always, suggests his follower to believe in what the Guru says without a shrink of doubt. As an enlightening Guru, he says that what he sees around is nothing but a bondage of Maya triggered passions that stagnates the spiritual growth of the believers; therefore, it is mandatory to become detached while living right in the Maya inflicted world. It is a tough call, but one, who is determined, goes for it by eliminating all the influences obtained through Maya influenced dealings and education. Maya is not limited to worldly wealth as commonly understood, all acts, desires, passions, attachments and longings are part of it. Because it takes over one’s way of life without letting one hear what one’s Guru says in that regard, it must be won over. No freedom in temporal realms lasts forever; therefore, the Guru calls it false and guides his followers toward the eternal freedom. In the following Guru shabda, why a seeker fails to obtain the ultimate freedom is made clear. The shabda is on 21, SGGS:
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥
ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਹੀ ਲੇਖੈ ਸਾਸ ਗਿਰਾਸ ॥
ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਤੂ ਵਸਹਿ ਜਿਉ ਭਾਵੈ ਤਿਉ ਨਿਰਜਾਸਿ ॥੧॥
Sirīrāg mėhlā 1
Marṇai kī cẖinṯā nahī jīvaṇ kī nahī ās.
Ŧū sarab jī▫ā parṯipālahī lekẖai sās girās.
Anṯar gurmukẖ ṯū vasėh ji▫o bẖāvai ṯi▫o nirjās. ||1||
Raag Sree Raag, Bani of First Nanak.
In essence: Oh Akalpurakh! I have neither any worry of dying nor any desire to live (means I have left my life and death in the hands of Akalpurakh, because life and death happen as per His Ordinance), because you are the one, who cherish all beings by keeping their accounts of breaths and food in balance. Oh Akalpurakh! In the Guru’s followers, you reside and they believe that whatever way pleases you, you take care of all.
Application: The Guru wants his followers to be free from worrying about anything by leaving to Akalpurakh, who creates lives and also takes care of them; life and death are part and parcel of Akalpurakh’s staged show; death doesn’t occur in result of any revengeful behavior of the Creator or of His created punishment, instead it is a law of the nature: what is grown has to perish. All worries the mortals do are a display of their ignorance. Through building faith in Akalpurakh’s creating and cherishing virtues, the Guru followers feel presence of the Creator within and become worry free.
(ਜੋ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਰਹਿੰਦਾ ਹੈ, ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਉਸ ਨੂੰ) ਮੌਤ ਦਾ ਡਰ ਨਹੀਂ ਰਹਿੰਦਾ, ਹੋਰ ਹੋਰ ਲੰਮੀ ਉਮਰ ਦੀਆਂ ਉਹ ਆਸਾਂ ਨਹੀਂ ਬਣਾਂਦਾ, (ਉਸ ਨੂੰ ਇਹ ਯਕੀਨ ਹੁੰਦਾ ਹੈ ਕਿ ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਸਾਰੇ ਜੀਵਾਂ ਦੀ ਪਾਲਨਾ ਕਰਦਾ ਹੈਂ, ਜੀਵਾਂ ਦਾ ਹਰੇਕ ਸਾਹ ਹਰੇਕ ਗਿਰਾਹੀ ਤੇਰੇ ਹਿਸਾਬ ਵਿਚ (ਤੇਰੀ ਨਜ਼ਰ ਵਿਚ) ਹੈ। (ਹੇ ਪ੍ਰਭੂ!) ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਰਹਿਣ ਵਾਲੇ ਮਨੁੱਖ ਦੇ ਅੰਦਰ ਤੂੰ ਪ੍ਰਗਟ ਹੋ ਜਾਂਦਾ ਹੈਂ, (ਉਸ ਨੂੰ ਇਹ ਯਕੀਨ ਰਹਿੰਦਾ ਹੈ ਕਿ) ਜਿਵੇਂ ਤੇਰੀ ਰਜ਼ਾ ਹੈ ਤਿਵੇਂ ਤੂੰ (ਸਭ ਦੀ) ਸੰਭਾਲ ਕਰਦਾ ਹੈਂ।੧।
ਜੀਅਰੇ ਰਾਮ ਜਪਤ ਮਨੁ ਮਾਨੁ ॥
ਅੰਤਰਿ ਲਾਗੀ ਜਲਿ ਬੁਝੀ ਪਾਇਆ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥
Jī▫are rām japaṯ man mān.
Anṯar lāgī jal bujẖī pā▫i▫ā gurmukẖ gi▫ān. ||1|| rahā▫o.
O soul! Convince your mind to praise All Pervading Akalpurakh; the fire of desires, which is on within, is put off when the Guru’s divine knowledge is obtained. Pause
Application: Advice is to mend the mind to control it from running after all those attractions that are there to keep it away from the Creator; by convincing the mind, it should be made involved in praising the Creator through the Guru given divine knowledge, which stills the mind to be focused on the Creator. The Guru’s basic advice is to love Him, His creation and ordinance.
(ਮੇਰੀ) ਜਿੰਦੇ! (ਐਸਾ ਉੱਦਮ ਕਰ ਕਿ) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਦਿਆਂ ਸਿਮਰਦਿਆਂ ਮਨ (ਸਿਮਰਨ ਵਿਚ) ਗਿੱਝ ਜਾਏ। ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ (ਸਿਮਰਨ ਦੀ ਰਾਹੀਂ) ਜਿਸ ਮਨੁੱਖ ਨੇ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਲਈ, ਉਸ ਦੀ ਅੰਦਰਲੀ ਤ੍ਰਿਸ਼ਨਾ ਦੀ ਸੜਨ ਬੁੱਝ ਜਾਂਦੀ ਹੈ।੧।ਰਹਾਉ।
ਅੰਤਰ ਕੀ ਗਤਿ ਜਾਣੀਐ ਗੁਰ ਮਿਲੀਐ ਸੰਕ ਉਤਾਰਿ ॥
ਮੁਇਆ ਜਿਤੁ ਘਰਿ ਜਾਈਐ ਤਿਤੁ ਜੀਵਦਿਆ ਮਰੁ ਮਾਰਿ ॥
ਅਨਹਦ ਸਬਦਿ ਸੁਹਾਵਣੇ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥੨॥
Anṯar kī gaṯ jāṇī▫ai gur milī▫ai sank uṯār.
Mu▫i▫ā jiṯ gẖar jā▫ī▫ai ṯiṯ jīvḏi▫ā mar mār.
Anhaḏ sabaḏ suhāvaṇe pā▫ī▫ai gur vīcẖār. ||2||
The Guru should be met after casting all the doubts away, only then the plight of the mind is realized. Oh mortal! The place you go to after dying, obtain it by dying while alive (by becoming detached) here. Then, through the Guru imparted wisdom, unstuck, fascinating and celestial music is heard.
Above verses are very compact and interpreted differently by various interpreters; I have to ponder over them a lot to come to a conclusion about this sentence: ਮੁਇਆ ਜਿਤੁ ਘਰਿ ਜਾਈਐ ਤਿਤੁ ਜੀਵਦਿਆ ਮਰੁ ਮਾਰਿ“; I feel “jit Ghar” is a reference to “ apne gahar” referred numerous times in the Gurbani, which means to merge with the Creator; “ਜੀਵਦਿਆ ਮਰੁ ਮਾਰਿ “ means obtain that house by dying while alive, means by becoming detached, one can experience it; It is not about the fear of death; ਜਿਤੁ ਘਰਿ and ਤਿਤੁ are related to each other. This idea, which has made me disagree with other interpreters is made clear by the Guru in the last verses of this shabda, “ ਨਾਨਕ ਇਹੁ ਮਨੁ ਮਾਰਿ ਮਿਲੁ ਭੀ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਇ”.. The readers can decide which interpretation stands close to the Guru’s thought, I totaly leave to them without any claim.
Application: As long as the seeker keeps doubting what the Guru says, he or she is doomed to miss the Guru’s suggested goal; when there is no faith in the guide, how the journey in an unknown jungle can be successful? The most important step for the seeker is to get rid of all the knowledge he or she has obtained through books and other worldly masters; secondly, the seeker must replace all that with what the Guru says. To understand it, let us take one example: the Guru says that only Naam praise is acceptable to the Creator and all jobs assigned in this world should be done through the love of the Creator. A mind slave will think why a job done with honesty and sincerity is not acceptable to the Creator? What happens here? The mind slave brings his or own thought to question the Guru given advice; consequently, the journey on the Guru path ceases. The Guru says that the seeker should strictly follow the Guru by believing in the Guru without any doubt. The Guru is defined in the Gurbani stating that the true Guru not only realizes the Creator but also makes others realized Him. And, he advises the follower to become detached toward Maya. Then while alive, the follower can be one with the Creator. It is called liberation while alive.
ਪੂਰੀ ਸਰਧਾ ਨਾਲ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ, (ਇਸ ਤਰ੍ਹਾਂ) ਅੰਦਰ-ਵੱਸਦੇ ਪਰਮਾਤਮਾ ਦੀ ਸਮਝ ਪੈ ਜਾਂਦੀ ਹੈ, ਮਰਨ ਤੋਂ ਪਹਿਲਾਂ ਹੀ ਉਸ ਮੌਤ ਦਾ ਡਰ ਮਾਰ ਲਈਦਾ ਹੈ ਜਿਸ ਮੌਤ ਦੇ ਵੱਸ ਆਖ਼ਰ ਪੈਣਾ ਹੁੰਦਾ ਹੈ। (ਪਰ ਇਹ ਅਵਸਥਾ ਤਦੋਂ) ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਗੁਰੂ ਦੀ ਦੱਸੀ ਸਿੱਖਿਆ ਉਤੇ ਤੁਰੀਏ, ਤੇ (ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਲੇ) ਸੋਹਣੇ ਸ਼ਬਦ ਵਿਚ ਇਕ-ਰਸ (ਜੁੜੇ ਰਹੀਏ)।੨।
ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ ॥
ਸਤਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਾਸੁ ॥
ਖੜਿ ਦਰਗਹ ਪੈਨਾਈਐ ਮੁਖਿ ਹਰਿ ਨਾਮ ਨਿਵਾਸੁ ॥੩॥
Anhaḏ baṇī pā▫ī▫ai ṯah ha▫umai ho▫e binās.
Saṯgur seve āpṇā ha▫o saḏ kurbāṇai ṯās.
Kẖaṛ ḏargėh painā▫ī▫ai mukẖ har nām nivās. ||3||
If unbeaten melody of praise of Akalpurakh is procured, self conceit is eliminated (remember how in earlier verses, the Guru explains how to become able to hear unstuck melody). I sacrifice to those ones, who serve their Satiguru (by following the Satiguru). In the court of Akalpurakh, they are taken and decorated with honor, because Har Naam in their mouths.
Application: The Guru says that once the seeker gets engrossed in Akalpurakh’s praise, self conceit goes away; because “I force” within is weakened, is taken over by the power of humility slowly. As long as we long to have our own praise, recognition among our comrades and compliments about our achievements, we keep our “I force” well alive; it also creates duality and boxes us in various groups, which doom our capability to elevate above the three Maya modes; the Guru advises otherwise. The Guru applauds those seekers, who follow their Satiguru strictly by ignoring their own thoughts adopted through various sources. Then the Guru assures about getting acceptance at the hands of the Creator through Naam praise done devotedly.
ਜਦੋਂ ਇਕ-ਰਸ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰ ਸਕਣ ਵਾਲੀ ਅਵਸਥਾ ਪ੍ਰਾਪਤ ਹੋ ਜਾਏ, ਤਾਂ ਉਸ ਅਵਸਥਾ ਵਿਚ (ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ) ਹਉਮੈ ਦਾ ਨਾਸ ਹੋ ਜਾਂਦਾ ਹੈ (ਮੈਂ ਵੱਡਾ ਹੋ ਜਾਵਾਂ, ਮੈਂ ਵੱਡਾ ਹਾਂ-ਇਹ ਹਾਲਤ ਮੁੱਕ ਜਾਂਦੀ ਹੈ)। ਮੈਂ ਸਦਾ ਸਦਕੇ ਹਾਂ ਉਸ ਮਨੁੱਖ ਤੋਂ ਜੋ ਆਪਣੇ ਗੁਰੂ ਨੂੰ ਸੇਂਵਦਾ ਹੈ (ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਾਹ ਤੇ ਤੁਰਦਾ ਹੈ), ਉਸ ਦੇ ਮੂੰਹ ਵਿਚ ਸਦਾ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਵੱਸਦਾ ਹੈ, ਉਸ ਨੂੰ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਲੈ ਜਾ ਕੇ ਆਦਰ ਮਿਲਦਾ ਹੈ।੩।
ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥
ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥
ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥੪॥
Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel.
Ŧarihu guṇ banḏẖī ḏehurī jo ā▫i▫ā jag so kẖel.
Vijogī ḏukẖ vicẖẖuṛe manmukẖ lahėh na mel. ||4||
Wherever I look, I see the mortal engrossed in Maya; obviously the life is one with Maya; this is the way, this Maya – game is played by the mortal, who has come into this world; he is tied up to the three qualities of Maya; as per the ordinance, some people (the mind slaves) are separated from Akalpurakh to suffer; thus, the mind slaves fail to obtain union with Akalpurakh (to be one with Akalpurakh while alive).
Application: The Guru verifies the indulgence of the most of the people in Maya attractions, and further he states that the mortals remain after Maya pursuits because of their ignorance; reference to three modes of Maya is given to define various aspects of duality that envelops the mortals; to understand it, we may take an example of those, who do charity related deeds just to get recognition by the society or to become established as a nice persons; as long as any kind of string is attached to a good deed for self recognition, it becomes a mode of Maya qualities; obviously, Maya influences are not limited to negative deeds or passions but also selfish acts in various colors fall under this category. In other words, it is the entire mind’s game played under the influence of the Maya qualities. Calling such mortals “mind slaves”, the Guru states that because of the slavery of the mind, the mortals fail to experience Prabh’s union; what they get is unending misery, which can only be eradicated by becoming one with the Creator through following the Guru.
(ਪਰ ਸੰਸਾਰ ਦੀ ਹਾਲਤ ਹੋਰ ਤਰ੍ਹਾਂ ਦੀ ਬਣ ਰਹੀ ਹੈ) ਮੈਂ ਜਿਧਰ ਵੇਖਦਾ ਹਾਂ ਉਧਰ ਹੀ (ਮਨਮੁਖ) ਜੀਵ ਮਾਇਆ ਵਿਚ ਮਸਤ ਹੋ ਰਹੇ ਹਨ, (ਹਰ ਪਾਸੇ) ਮਾਇਆ ਤੇ ਜੀਵਾਂ ਦਾ ਗਠ-ਜੋੜ ਬਣਿਆ ਪਿਆ ਹੈ, ਮਨਮੁਖਾਂ ਦਾ ਸਰੀਰ ਮਾਇਆ ਦੇ ਤਿੰਨ ਗੁਣਾਂ ਵਿਚ ਹੀ ਬੱਝਾ ਹੋਇਆ ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲਾ ਜੇਹੜਾ ਭੀ ਜੀਵ ਜਗਤ ਵਿਚ ਆਇਆ ਉਹ ਇਹੀ ਖੇਡ ਖੇਡਦਾ ਰਿਹਾ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲੇ ਬੰਦੇ ਪਰਮਾਤਮਾ ਨਾਲ ਮਿਲਾਪ ਹਾਸਲ ਹੀ ਨਹੀਂ ਕਰ ਸਕਦੇ, ਕਿਉਂਕਿ ਉਹ ਵਿੱਛੁੜੇ ਹੋਏ (ਸਦਾ) ਵਿੱਛੁੜੇ ਹੀ ਰਹਿੰਦੇ ਹਨ ਤੇ ਦੁੱਖ ਵਿਚ ਰਹਿੰਦੇ ਹਨ।੪।
In the end, the Guru explains how controlling power of Maya attractions can be negated:
ਮਨੁ ਬੈਰਾਗੀ ਘਰਿ ਵਸੈ ਸਚ ਭੈ ਰਾਤਾ ਹੋਇ ॥
ਗਿਆਨ ਮਹਾਰਸੁ ਭੋਗਵੈ ਬਾਹੁੜਿ ਭੂਖ ਨ ਹੋਇ ॥
ਨਾਨਕ ਇਹੁ ਮਨੁ ਮਾਰਿ ਮਿਲੁ ਭੀ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਇ ॥੫॥੧੮॥
Man bairāgī gẖar vasai sacẖ bẖai rāṯā ho▫e.
Gi▫ān mahāras bẖogvai bāhuṛ bẖūkẖ na ho▫e.
Nānak ih man mār mil bẖī fir ḏukẖ na ho▫e. ||5||18||
The mind, which becomes detached from Maya by drenching in Prabh’s fear and love, remains stilled. This way, it enjoys the fruit of divine knowledge and no desire disturbs it ever again. Oh Nanak! Control this mind to still it to be with Akalpurakh so that it doesn’t suffer from pain and agony.
Application: The Guru states that if the mind remains attracted to Maya, there is no chance of its becoming stable; however, if it is detached from Maya through drenching in Prabh’s love and respect, then it enjoys unique experience with Naam and gets satisfied completely; after that, it stops wandering once for all. In the end, the Guru suggests the follower to mold his or her behavior by restraining his or her mind from running after Maya attractions. It doesn’t matter to what duty one is assigned; one does that duty in Prabh’s love with contented mind. Then Maya pursuits stop becoming one’s goal, because the goal of becoming one with the Creator remains dominating the mind. Also then the conceit of having the worldly achievements, tittles, power and recognition fail to detour the committed mind away from Prabh. In that state of mind, if one is criticized or praised, one remains focused on Prabh without weighing it for one’s self conceit.
(ਮਾਇਆ ਵਲੋਂ) ਵੈਰਾਗਵਾਨ ਮਨ (ਭਟਕਣਾ ਤੋਂ ਬਚਿਆ ਰਹਿ ਕੇ) ਆਪਣੇ ਸਰੂਪ ਵਿਚ ਹੀ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ, (ਕਿਉਂਕਿ) ਉਹ ਪਰਮਾਤਮਾ ਦੇ ਅਦਬ ਵਿਚ ਰੰਗਿਆ ਰਹਿੰਦਾ ਹੈ। ਉਹ ਮਨ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਦਾ ਮਹਾ ਆਨੰਦ ਮਾਣਦਾ ਹੈ, ਉਸ ਨੂੰ ਮੁੜ ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਵਿਆਪਦੀ। ਹੇ ਨਾਨਕ! ਤੂੰ ਭੀ ਇਸ ਮਨ ਨੂੰ (ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ) ਮਾਰ ਕੇ (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ) ਜੁੜਿਆ ਰਹੁ, ਫਿਰ ਕਦੇ (ਪ੍ਰਭੂ ਤੋਂ ਵਿਛੋੜੇ ਦਾ) ਦੁੱਖ ਨਹੀਂ ਵਿਆਪੇਗਾ।੫।੧੮।
In the above shabda, a path is laid out for a follower to become one with the Creator througha elevating above Maya. To strengthen the followers, Tenth Nanak infused fearlessness in them and enabled them to defend against any physical attack; he named the new infused spirit as “Khalsa” so that the followers’ journey toward the creator cannot be stopped with any force gathered by the negative minds. Through First Nanak’s message, the seekers sculpture their minds to become worthy of the Creator, and through Tenth Nanak’s inspiration, they fight against negativity, tyranny and injustice not only for their own protection but also for those who are weak. It is a complete journey of spiritual peak to be obtained right here instead of waiting like a child for attractive offers to be obtained hereafter. Sikhi rejuvenates the mind of the seekers in Khalsa spirit and enriches them with virtues by eradicating bitterness created by the negativity-enveloped societies. In other words, Sikhi is a display of the Creator’s virtues, love and protection. The Guru message is all about elevating above Maya influences to obtain the ultimate freedom and to enjoy it through the love of the Creator.
Interpretation in Punjabi is by Dr. Sahib Singh
Humbly,
G Singh
