#Jagveer-Singh | Read On Substack | ![[drmhfn8w-transformed.png]] --- This Vichaar was submitted by **Jagveer Singh:** --- <center>Jagveer Singh holds a BA in International Relations & Politics and an MRes in Sikh Studies, with a research focus on Khalistan and Sikh resistance organisations from the 1970s onward. He has contributed to both the public and private sectors in strategic, advisory, and leadership roles—specialising in systems thinking, policy analysis, and organisational transformation. He has completed several national leadership programmes, including a UN award-winning initiative focused on interfaith and political engagement. Through his seva, he has made his academic work—including this article and, in time, his thesis—available to Bunga Azaadi to support future generations in understanding Sikh history and politics.</center> <br> --- ## Was Guru Nanak and Guru Gobind Singh’s message was the same? This essay will evaluate whether Guru Gobind Singh did or did not preach the message and teachings laid out by the first Sikh Guru, Guru Nanak. The creation of the Khalsa Panth (army of the pure) by the tenth Sikh Guru, Guru Gobind Singh, led to an externalization and further militarization of the Sikh identity that was started by the 6th Guru, Guru Hargobind Sahib. **_Although it became militarized and externalized, this does not mean that the teachings of Guru Nanak were abandoned. Instead, it is clear that they were an ‘essential component of Guru Gobind’s Khalsa.’ (Singh, 1991)_** The research undertaken within this essay will demonstrate the key interlinking principles that both Guru Nanak and Guru Gobind Singh preached and implemented during their lifetimes. The discussion of the Khalsa Panth will be the central theme in addressing this question. To understand the message of Guru Gobind Singh, we must first look and evaluate the profound teachings of Guru Nanak. Guru Nanak came into the world in 1469. Guru Nanak grew up in a society that was focused on inequality, corruption, and violation of human rights. From the outset, the words of Guru Nanak showed the importance of one God and the equality of all humans on earth. **_After an experience with God, Guru Nanak spoke to the society of the time and proclaimed that ‘there is no Hindu and there is no Muslim.’ (Singh, 1991)_** This message by Guru Nanak states how all human beings regardless of their faith or background are equal in the court of God. No faith is higher than the other. Guru Nanak Dev taught three core principles of Naam Japna (repeating Gods name) Kirat Karna (working honestly), and Vand Chakna (sharing your earnings with others). Naam Japna necessarily translates to the meaning of repetition of the name of God. **_Not only is it to remember God but also it is required to ‘invoke His Presence in our consciousness.’ (SikhMissionary, 2017)_** **_Furthermore, the repetition of the name of God allows us to ‘lead a peaceful life.’ (Chahal, 2007)_** With regards to the first core principle of Naam Japna, Guru Nanak Dev stressed the importance of repeating the name of God would help contain and eradicate the vice of Haumai which translates to egotism. In the Guru Granth Sahib, the living and eternal Guru of the Sikhs, the words of Guru Nanak Dev are echoed when describing the problems of egotism and how Naam Japna can save a person from suffering. **_For example, ‘Very rare are those persons in this world who have eradicated or overcome ego by continuously remembering God or having it in his thoughts and mind, no matter what they are doing (playing, walking, doing work, attending to household chores).’ (SGGS, 1708)_** The above verse from the Guru Granth Sahib further reiterates the message of Guru Nanak and outlines that those people who meditate through Naam Japna and have overcome their ego while living on this earth have been scarce. It further shows the importance of Naam Japna as it provides a solution to overcome the vice of ego and negative thoughts which can enter the mind. Thus the importance of Naam Japna is vital as a key element of the Sikh foundation. Guru Nanak also placed the high importance of Naam Japna due to the large prevalence of hypocrisy and falsehood in a society which at the time was oppressive and ritualistic. For example, Guru Nanak, who was born into a Hindu family, was tutored by a Hindu priest on a regular basis. His tutelage would regularly end up in arguments and debates with his teacher. One specific event would shape and change Guru Nanak’s life. **W_hen offered to have a sacred threat tied around his neck according to the Hindu religion called a Janneu, Nanak refused and stated that ‘sobriety and contentment ought to be cultivated in one's character which is real dharma, instead of wearing a symbolic thread.’ (Singh, 2004)_** **_Guru Nanak’s rejection of the thread offering suggests that one's character should be focused on contentment and sobriety of understanding the message of God, which is done through the repetition of the name of God which is Naam Japna. By doing so, we would be able to live a life based on an ‘ethical path and eventual salvation with God.’ (Singh, 2004)_** The second foundational principle which Guru Nanak focused on for the Sikh faith was the importance of Kirat Karna. This necessarily translates ‘to do’ which categorizes the cardinal rules of social and ethical behaviour. Guru Nanak stated that those who depend on the earnings of others and exploit them for their own selfish gratification lead a worthless life. (Kristen Haar, 2009) This statement is also emphasized within the teachings of the Guru Granth Sahib: **‘The true Sikh of the Guru shall make an honest living by lawful work. Eat the food which is rightly earned’ (SGGS, 1708)** This passage from the Guru Granth Sahib states that by working hard, one can become a true Sikh of the Guru. We should also eat the fruits of our labour which are earned through hard work and not by illegitimate means. The concept of Kirat Karna can also be attributed to the introduction of the Miri Piri concept which was started by the sixth Sikh Guru, Guru Hargobind. **The ideals of Miri Piri was to not ‘only remember the name of God through Naam Japna which Guru Nanak had introduced, but to be able to fight for justice and do things based on the ideals of truth, honesty and self-respect.’ (Dawinder S. Sidhu, 2016)** The concept of Kirat Karna performed by Guru Nanak was also a solution not only for issues of his life but also for issues of the future and in today's society. One of these was the problem of poverty. By working hard and earning an honest living, a person following the teachings of Guru Nanak can realize the importance of being a householder not only within his personal life but for society. Furthermore, during the time of Guru Nanak, society was suffering from inequality and moral decay. Men were disappearing from their daily lives to pray and achieve salvation while women were left to stay at home and look after children, unable to have a work life. The introduction of Kirat Karna helped get rid of this issue from society. **_Kirat Karna is meant to earn an ‘honest, pure and dedicated living by exercising ones God given skills, abilities, talents and hard labour for the benefit and improvement of the individual, their family and society at large.’ (Cheema, 2016)_** **_In the Guru Granth Sahib, Kirat Karni is shown to promote giving back to others and being grateful for what you have: ‘One who works for what he eats and gives some of what he has, O Nanak, he knows the path. (SGGS, 1708)’_** This passage from the Guru Granth Sahib emphasizes the importance of not only working to put food on your own table but to also give what you have to others who are in need. By doing so, one is on the path that the Guru has laid out for them. Today the principle of Kirat Karni can be seen through Sikh charities and organizations which help feed the homeless community or those in war-torn countries. The third principle that Guru Nanak introduced was the concept of Vandh Ke Shakna. Vandh Ke Shakna translates to sharing of ‘surplus of earnings.’ (S.Tatla, 2008) The importance of Vandh Ke Shakna is the blessing of life that we have in this world. If we can put food on the table for our families and have a bed to sleep on at night, we should be able to help those who do not have the same luxuries in life. **_The essence of Vand Ke Shakna is letting go of what we have been given by God, to ‘share ones wealth with others in the community, to give to charity, to distribute in Langar (free Kitchen) and to generally help others in the community who need help.’ (Idris Ismail, 2015)_** The Guru Granth Sahib contains a vast amount of relevance to the pillar of Vand Ke Shakna when discussing the importance of Vand Ke Shakna states: ‘**_Dedicate yourself to giving charity, chanting the Naam and purification. Worship the Lord with devotion, and get rid of your pride. Drink in the Ambrosial Nectar of the Lord's Name, in the Saadh Sangat, the Company of the Holy.’ (SGGS, 1708)_** This quote emphasizes that by dedicating yourself to charity and helping others, you will be able to focus spiritually on the name of God and be in the company that will help you to connect with God. This passage also combines the principles of Naam Japna and Kirat Karna which Guru Nanak Dev Ji emphasized. Furthermore, it focuses on remembering the name of God and purifying your selves not only through charity but also through hard work and devotion which can also help to get rid of evils such as pride. Having understood and analyzed three of the core teachings that Guru Nanak introduced when he came into this world, I will now look at the teachings of the 10th Sikh Guru, Guru Gobind Singh, the creation of the Khalsa Panth. I will highlight the link between the teachings of Guru Gobind Singh and Guru Nanak Dev to disprove the suggestion that the 10th Sikh Guru did not preach the message of the 1st Sikh Guru. Guru Gobind Singh came into this world during the mid-17th century. From the outset, Guru Gobind Singh (known before as Gobind Rai) describes the purpose of his coming to this world and why he emerged from the Supreme Reality in human form to carry out his Creator’s command: **“For this purpose was I born, let all virtuous people understand. I was born to advance righteousness, to emancipate the good, and to destroy all evil-doers root and branch.” (Zambala, 2013)** Guru Gobind Singh placed a paramount emphasis on the use of poetry not only to express love for the creator but as a means to reveal the teachings of the Sikh faith which included attributes that Guru Nanak Dev had earlier eulogized to the world. Equality, compassion and a revolutionary mindset are just a few of the teachings that Guru Gobind Singh made evident in his poetry. However, it is the Zafarnamah (Epistle of Victory) which showed the expression of the glorification of the sword being used as a fulfilment of God’s justice needs to be delivered. (Fenech, 2013) It further showed the correlation in views and messages which were upheld and implemented through both Guru Nanak Dev and Guru Gobind Singh. The Zafarnamah itself indicts the Mughal Emperor Aurangzeb: **‘Against a spiritual frame of judgment and exposes their lack of morality in governance as well as in the conduct of war.’ (Sarna, 2011)** The criticism of the Mughal Emperor by Guru Gobind Singh was something which was seen earlier by Guru Nanak when he spoke out against the ruler Babur: **‘When he attacked and occupied the town of Saidpur (Eminabad).’ (Chahal, 2007)** Whilst Guru Nanak Dev did not engage with an armed crusade in his life, the words he spoke set the foundation from which: **_‘Sprang the later heroic history of Sikh resistance to the tyranny unleashed by Aurangzeb and his successors.’ (Talib, 1999)_** The focus on using the call to arms as a means of self-defence is an important factor when looking at the teachings of Guru Gobind Singh and its interlinking with the teachings of Guru Nanak Dev. When Guru Gobind Singh used the line: **_‘All modes of redressing the wrong have failed. Raising of the sword is pious and just.’ (Ji, 1705)_** Gurbachan Singh Talib (1999) shows how Guru Gobind Singh Ji did, in fact, preach the message of Guru Nanak Dev from the perspective of raising arms to engage in physical warfare once all else has failed. By criticising and showing how the corrupt leaders and governments of the time were destroying society, The Zafarnamah ultimately became a: **‘Brilliant exposition of the Guru's own spiritual beliefs, his political and moral philosophy and the true nature of God and creation.’ (Sarna, 2011)** The Khalsa Panth is one of the main key indicators which show the interlinking teachings between the 1st and 10th Sikh Guru. The establishment of the new Sikh identity in 1699 not only promotes the humanitarian and revolutionary teachings laid out by Guru Nanak Dev but also encompasses the vision of Guru Gobind Singh to not waiver from the message of God which the previous nine Gurus had done so. Based on the work of McLeod: **_‘The term Khalsa is derived from Arabic and means Khalis or pure, and according to Guru Gobind Singh, the baptized Sikhs who followed all the injunctions were his Khalsa.’ (McLeod, 2004)_** The initiation of the Khalsa took place through the baptism of the two-edged sword or Khande Ki Pahul. The initiation of five individuals who offered the demand for five heads by the Guru became the ‘Panj Pyare’ (five beloved ones). The importance of this sacrifice resembles the importance of the creation of the Khalsa: **_‘by identifying one’s own body and possessions as a sacrifice to the Guru or God was the ‘Sikh way of creating a commune.’ With the creation of the Khalsa representing the ‘militarization of the Sikh movement, this ideal was orientated towards dedication of one’s all to the revolutionary cause.’ (Singh, 2015)_** The baptism of the Khalsa not only gave them a new-born life within society and as part of a new brotherhood, but gave them a distinct way of life which would give them freedoms from the constrained society they were living in: **_‘freedom from the shackles of (a) earlier religions, (b) earlier deeds (karam), (c) caste, clan and race, (d) earlier taboos and customs, and (e) superstitions, rituals, etc.’ (Bhangu, 1841)_** Moreover, the argument that Guru Gobind Singh Ji did not preach the message of Guru Nanak Dev Ji is again refuted through the teachings contained within the Sri Guru Granth Sahib Ji. Just as Guru Nanak Dev Ji asked for our head when he exalted: **_‘If you desire to play this game of love with me, then step onto my path with your head in your hand.’ (Sikher, 2017)_** The asking of the head represents the highest challenge posed to Sikhs by the Gurus. To give our head to the Gurus is to submit our egos at their feet completely: **_‘Guru Gobind Singh’s Khalsa is a physical representation of what it means to completely give your head to your Guru.’ (LearnSikhi, 2016)._** The physical manifestation which is being discussed in the quote refers to the external appearance that the Guru commanded the Khalsa to adorn. This includes but does not limit to uncut hair, the carrying of the kirpan (sword) and the following of the Sikh code of conduct which is termed the Rehat Maryada. From looking at the creation of the Khalsa Panth, it is evident that the creation of it by Guru Gobind Singh Ji was primarily the: ‘**_realization of the ideology in practice which was perceived by Guru Nanak Dev Ji.’ The Khalsa Brotherhood was a model of the ‘just, equitable, self-respecting, loving and altruistic society envisioned by Guru Nanak.’ (Singh, 1998)_** Furthermore, when Guru Gobind Singh took up arms to fight against the unjust and oppressive forces, it was a step fully in conformity with the values of peace and love held and preached by Guru Nanak. This was because the fight was not for any selfish motives but was for the sake of righteousness or dharma (religious movement). In addition to this, it is important to note that the values of equality, universal love, and justice are more important. They cannot be sacrificed for the sake of keeping the peace. It can be visualized that the creation of the Khalsa Panth by Guru Gobind Singh gave an ideal person (Khalsa as an individual self and the ideal social structure (Khalsa-Panth) in microcosmic form. The importance of its creation was that it would establish: **_‘an order of saint-soldiers who would lead a spiritually pious and enlightened life and strive for the socio-political liberation of the oppressed and the exploited.’ (Singh, 2001)_** This was something that was of importance to Guru Nanak as he always emphasized the paramount importance of speaking out against injustice and oppressive ideals. This was proven by Guru Nanak himself when he spoke out against Babar. Guru Nanak in the passages of Babur Bani spoke out against the brutalities of the Mughal invasion of India during his lifetime and also expressed the suffering: **‘of people at the hands of unscrupulous rulers and government officials.’ (Dahiya, 2013)** This passage in Babur Bani from the Guru Granth Sahib explains how those who have violated the trust of people in this lifetime after abusing their rights and powers will be judged in the end: **_‘The dogs lick up the blood that is spilled, but there, in the Court of the Lord, all beings will be judged. Those who have violated the people's trust will be disgraced, and their noses will be cut off.’ (SGGS, 1708)_** Guru Nanak Dev Ji placed a significant emphasis on the equality of women. Guru Nanak Dev Ji’s advocacy of women’s rights throughout his life showcased the real values and importance of Women not only within the Sikh faith but in life in general: **_‘Nanak consistently praised women, denounced their oppression and refused to make additions to the Adi Granth that would have reviled women.’ (Singh, 1993)_** In the hymns of Guru Nanak that are found in the Guru Granth Sahib, Guru Nanak gives women: **_‘a position of equality with men in matters religious as well as mundane.’ (Singh, 1993)_** An example of this can be found when the Guru says: **‘Why call her inferior from whom all great ones are born? The woman is born of a woman, and none is born but of a woman.’ (SGGS, 1708)** Interestingly, Guru Nanak would also define women by the name of ‘bhandu’ which meant vessel. The importance of this when understanding the importance of the need for equality and equal status of women was that Guru Nanak saw women as a: **_‘cornucopia from which all creation pours forth.’ This need for a positive attitude towards women was essential in replacing the society stigmas at the time which had placed women at a low level in social life and ‘mythicized women as the agent of sin and evil.’ (Singh, 1993)_** Similarly, Guru Gobind Singh also emphasized and stressed the importance of Women in life and their need in society. During the times of the Gurus, the custom of dowry where items would be given to the groom’s family on behalf of the bride’s family as a condition of the marriage was quite prevalent. Not only did this put financial and emotional pressure on the bride’s family, but it also emphasized that the groom was a lot more important than the bride. Guru Gobind Singh openly criticized this oppression against women by saying: **_‘He who giveth his daughter in marriage to a Sikh and taketh no money for her, is a Sikh of mine and may after his death reach my abode.’ (Jean Holm, 1994)_** The creation of the Khalsa by Guru Gobind Singh not only reinforced the teachings of Guru Nanak Dev Ji but also allowed Women to become a part of the Khalsa army. The Khalsa ceremony was available not only for men but also women. When a man is given the name Singh (lion) after taking Amrit, Women were given the name of Kaur. Furthermore, obeying to the code of conduct of the Khalsa army meant that: **_‘Sikhs were forbidden to exercise any rights over women captured in battle, they could also not be kept as slaves or wives but were to be treated with the utmost respect.’ (Sikhs.org, 2011)_** Both Guru Nanak and Guru Gobind Singh placed a paramount importance of women and their status in society, the creation of the Khalsa Panth further reinforced the need to respect women. The work of Mcgregor perfectly describes the life of Guru Gobind Singh Ji and his success. Mcgregor firstly goes on to say that: **_‘Guru Gobind Singh Ji, accomplished both the reforming of his religion and instituting a new code of law for his followers,’ (SikhiWiki, 2017)_** This code of law for his followers that Mcgregor Is referring to is the creation of the Khalsa Panth. Further on Mcgregor points out the importance of: **_‘his personal bravery under all circumstances and his persevering endurance amidst difficulties and the sacrifice of his four children in battle for the creation of a new community.’ (Mcgregor, 2013)_** It is clearly evident from the current research provided that Guru Gobind Singh did, in fact, preach the message of Guru Nanak Dev Ji. The Guru Granth Sahib is the ultimate development of all the Sikh Gurus as it formulated the messages of the Gurus into an external identity which gave the Sikh community an identity. In essence, the Guru Granth Sahib and its creation by the Sikh gurus allowed the world to understand the universal message laid out by the Gurus for all to understand and implement in their lives: **_Guru Gobind Singh ‘transmitted Guru Nanak’s divine light into the divine word and declared that after him, the next Guru would be the Guru Granth Sahib. He commanded the Sikhs that it was to be received as the body and spirit of the ten Gurus.’ (SG, 2007)_** This further clarifies the argument that the teachings of not only Guru Nanak Dev Ji and Guru Gobind Singh Ji were the same but all the Gurus essentially preached the universal message, which led to the creation of the Guru Granth Sahib Ji, this would allow people to fully understand the message of the Gurus. If we look at what is written within the Guru Granth Sahib, we will further see and understand how the message of the Gurus was the same. Whenever a hymn is read from the Guru Granth Sahib, there is usually a starting stanza which begins with ‘Mahala 4’ or ‘Mahala 5.’ (SG, 2007)This represents the hymns, and the number represents the Guru by their number. Furthermore, the ending of the hymns will have Nanak; this is an indicator to represent that all the ten Sikh Gurus were one spirit. Furthermore, the works within the Guru Granth Sahib are termed by Nanak 1, Nanak 2, etc. this shows that the message of the Guru was the same but carried out by a different Guru. This idea is embedded within the teachings of the Guru Granth Sahib: **‘The Divine Light was the same, The Way and Mode were the same, The Master had merely changed the body.’ (SGGS, 1708)** To conclude, it is clear that that Guru Gobind Singh did preach the message of Guru Nanak. The three key foundational Sikh pillars were the essential building blocks of the Khalsa Panth which further envisioned the true message of Guru Nanak. The compilation and the installation of the Guru Granth Sahib brings together all the teachings of the Gurus which developed over time and the thus the formation of the Khalsa Panth by Guru Gobind Singh Ji epitomises the importance of the message of Guru Nanak Dev Ji. The Khalsa Panth and its introduction into this world allowed the message of the Gurus to be given a platform and a set structure, where the foundational pillars laid out by Guru Nanak Dev Ji would be implemented. Without the institutionalization of the Gurus message, the importance and value of them would not be able to survive the length it has done today and will continue to do so in the future. --- ## Bibliography AllAboutSikhs, 2000. Dharam Di Kirat Karni is work ethics in Sikhism.. [Online] Available at: https://www.allaboutsikhs.com/sikh-principles/kirat-karni [Accessed 10 August 2017]. Bhangu, R. S., 1841. Panth Prakash. s.l.:s.n. Chahal, P. D. S., 2007. How Long Was Guru Nanak's Travel Towards The Middle East?. Understanding Sikhism - The Research Journal, p. 34. Chahal, P. D. S., 2007. Understanding Naam Japna and Naam Simrana. Understanding Sikhism, p. 42. Cheema, D. R. K., 2016. CORE VALUES IN SIKHISM: A WAY OF LIFE. 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