Some people create doubts about the status of Savaiye (Bani) by Bhatts.

Kindly examine Bani of Bhatts, which follows Savaiye Sri Mukhbak M. 5, 1385-mid 1389) and goes on to pages 1389 to 1409 as Savaiye. M.1ke, M.2ke M.3ke, M.4ke and M.5ke.

This collection of this part of Gurbani (Savaiye) starts with Mool Mantar and the starting verse is by Guru Arjan Dev Ji:-

ਆਦਿ ਪੁਰਖ ਕਰਤਾਰ ਕਰਣ ਕਾਰਣ ਸਭ ਆਪੇ ॥ ਸਰਬ ਰਹਿਓ ਭਰਪੂਰਿ ਸਗਲ ਘਟ ਰਹਿਓ ਬਿਆਪੇ ॥ (Savaiye Mukbak M. 5, GGS. 1385-1).
O Primal Lord God, You Yourself are the Creator, the Cause of all causes. You are All-pervading everywhere, totally filling all hearts.

Guru Sahib makes his position clear in relation to ਆਦਿ ਪੁਰਖ ਕਰਤਾ (God/Waheguru) in the very beginning of the Savaiye Bani.

Each of the following segments starts with “Ik Oankaar Satgurparsad” (in line with the entire Bani). This clearly suggests that Bani of Bhatts is Dhur Ki Bani praising the presence of Akalpurakh/Waheguru as glimpsed in Gurus by the Bhatts.

To say that Bani of Bhatts is in praise of Gurus does not fit in to the overall layout of Gurbani in the Guru Granth Sahib. Guru Arjan Dev Ji (in the first place) and Guru Gobind SinghJi would have not accepted its inclusion in the GGS, if it were to glorify individual Gurus.

Bhatts glorified presence of Divine Light in Guru Sahibs but never equated them with Waheguru (Gurmat God). The following verses clarify:-

ਨਾਨਕ ਆਦਿ ਅੰਗਦ ਅਮਰ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਇਅਉ ॥(Savaiye (praise of Guru Arjan Dev): Bhatt Kalh, GGS. 1407-13).
First, Guru Nanak, then Guru Angad and Guru Amar Das, the True Guru, have been absorbed into the Word of the Sabd.

ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥Savaiye (praise of Guru Arjan Dev): Bhatt Mathura, GGS. 1409-8).
Whoever meditates on Guru of Arjun Dayv, shall not have to pass through the painful womb of reincarnation ever again. ||6||

I read Bhatt Savaiye as in the praise of presence of ‘Partak Waheguru (Wah Guru)’ in the respective Gurus.

Therefore, Bhatt Nalh offers the following pray to Akalpurk/Waheguru:-

ਅਬ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥ ਜੈਸੀ ਰਾਖੀ ਲਾਜ ਭਗਤ ਪ੍ਰਹਿਲਾਦ ਕੀ ਹਰਨਾਖਸ ਫਾਰੇ ਕਰ ਆਜ ॥ (Bhatt Nalh, GGS. 1400-9).
Now, please preserve the honor of Your humble slave. God saved the honor of the devotee Prahlaad, when Harnaakhash tore him apart with his claws.

ਫੁਨਿ ਦ੍ਰੋਪਤੀ ਲਾਜ ਰਖੀ ਹਰਿ ਪ੍ਰਭ ਜੀ ਛੀਨਤ ਬਸਤ੍ਰ ਦੀਨ ਬਹੁ ਸਾਜ ॥
And the Dear Lord God saved the honor of Dropadi; when her clothes were stripped from her, she was blessed with even more.

ਸੋਦਾਮਾ ਅਪਦਾ ਤੇ ਰਾਖਿਆ ਗਨਿਕਾ ਪੜ੍ਹਤ ਪੂਰੇ ਤਿਹ ਕਾਜ ॥
Sudaamaa was saved from misfortune; and Ganikaa the prostitute – when she chanted Your Name, her affairs were perfectly resolved.

ਸ੍ਰੀ ਸਤਿਗੁਰ ਸੁਪ੍ਰਸੰਨ ਕਲਜੁਗ ਹੋਇ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥੮॥੧੨॥
O Great True Guru, if it pleases You, please save the honor of Your slave in this Dark Age of kali Yuga. ||8||12||

Prahlad, Drapoti, Sudama, Ganika…were saved by their Lord. These existed before Guru Ram Das Ji and they did not bear any relation to Guru Ram Das as such.

The ‘Inexhaustible Divine Force’ operating in the Gurus that was witnessed by Bhatts was expressed as Wah Guru (beyond description).

Similarly Bhai Gurdas Ji advances that the Waheguru (as Gurmantar) is truthful and ever existing and is shiromani among all the prevalent gods and goddesses who were revered by masses before the Gurbani came into existence.

On accepting the attah vastness of ‘Wah Guru’, one receives a powerful jolt to bring home the insignificance of oneself – thus loosing all the houmai.

The words Mool Mantar and Gurmantar are holy (as have been used since ages) and why there should be any hesitation in adopting them when these are also used respectfully in the Gurbani? Bhai Gurdas Ji further remains in the limit set by Guru Nanak Dev Ji and Guru Arjan Dev Ji in the following Tuks:-

Bhai Gurdas Ji further remains in the limit set by Guru Nanak Sahib and Guru Arjan Dev Ji in the following Tuks:-

• ਸਤਿਗੁਰ ਸਚੇ ਵਾਹੁ ਸਚੁ ਸਮਾਲਿਆ ॥ (Raag Maajh M. 1, GGS. 149-6).
  Sathigur Sachae Vaahu Sach Samaaliaa ||
  Hail to the True, True Guru, through whom we merge in the Truth.

ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥
Paaeiaa Rathan Gharaahu Dheevaa Baaliaa ||
I have found the jewel within the home of my own self; the lamp within has been lit.

ਸਚੈ ਸਬਦਿ ਸਲਾਹਿ ਸੁਖੀਏ ਸਚ ਵਾਲਿਆ ॥
Sachai Sabadh Salaahi Sukheeeae Sach Vaaliaa ||
Those who praise the True Word of the Shabad, abide in the peace of Truth.

ਨਿਡਰਿਆ ਡਰੁ ਲਗਿ ਗਰਬਿ ਸਿ ਗਾਲਿਆ ॥
Niddariaa Ddar Lag Garab S Gaaliaa ||
But those who do not have the Fear of God, are overtaken by fear. They are destroyed by their own pride.

ਨਾਵਹੁ ਭੁਲਾ ਜਗੁ ਫਿਰੈ ਬੇਤਾਲਿਆ ॥੨੪॥
Naavahu Bhulaa Jag Firai Baethaaliaa ||24||
Having forgotten the Name, the world is roaming around like a wild demon. ||24||

• ਵਾਹੁ ਵਾਹੁ ਸਾਚੇ ਮੈ ਤੇਰੀ ਟੇਕ ॥ (Raag Gauri M. 1, GGS. 153-4).
  Vaahu Vaahu Saachae Mai Thaeree Ttaek ||
  Waaho! Waaho! – Great! Great is my True Lord! I seek Your All-powerful Support.

ਹਉ ਪਾਪੀ ਤੂੰ ਨਿਰਮਲੁ ਏਕ ॥੧॥ ਰਹਾਉ ॥
Ho Paapee Thoon Niramal Eaek ||1|| Rehaao ||
I am a sinner – You alone are pure. ||1||Pause||

• ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਵਾਟ ਦਿਖਾਵੈ ॥ (Raag Gauri M. 1, GGS. 226-10).
  This Ko Vaahu Vaahu J Vaatt Dhikhaavai ||
  Waaho! Waaho! – Hail, hail, to the one who shows us the Way.

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਸਬਦੁ ਸੁਣਾਵੈ ॥
This Ko Vaahu Vaahu J Sabadh Sunaavai ||
Waaho! Waaho! – Hail, hail, to the one who teaches the Word of the Shabad.

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਮੇਲਿ ਮਿਲਾਵੈ ॥੬॥
This Ko Vaahu Vaahu J Mael Milaavai ||6||
Waaho! Waaho! – Hail, hail, to the one who unites me in the Lord’s Union. ||6||

ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਕਉ ਜਿਸ ਕਾ ਇਹੁ ਜੀਉ ॥
Vaahu Vaahu This Ko Jis Kaa Eihu Jeeo ||
Waaho! Waaho! – Hail, hail, to the one who is the Keeper of this soul.

ਗੁਰ ਸਬਦੀ ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਪੀਉ ॥
Gur Sabadhee Mathh Anmrith Peeo ||
Through the Word of the Guru’s Shabad, contemplate this Ambrosial Nectar.

ਨਾਮ ਵਡਾਈ ਤੁਧੁ ਭਾਣੈ ਦੀਉ ॥੭॥
Naam Vaddaaee Thudhh Bhaanai Dheeo ||7||
The Glorious Greatness of the Naam is bestowed according to the Pleasure of Your Will. ||7||

ਨਾਮ ਬਿਨਾ ਕਿਉ ਜੀਵਾ ਮਾਇ ॥
Naam Binaa Kio Jeevaa Maae ||
Without the Naam, how can I live, O mother?

ਅਨਦਿਨੁ ਜਪਤੁ ਰਹਉ ਤੇਰੀ ਸਰਣਾਇ ॥
Anadhin Japath Reho Thaeree Saranaae ||
Night and day, I chant it; I remain in the Protection of Your Sanctuary.

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਪਾਇ ॥੮॥੧੨॥
Naanak Naam Rathae Path Paae ||8||12||
O Nanak, attuned to the Naam, honor is attained. ||8||12||

• ਤੂਹੈ ਹੈ ਵਾਹੁ ਤੇਰੀ ਰਜਾਇ ॥ (Raag Parbhati M. 1, GGS. 1329).
  Thoohai Hai Vaahu Thaeree Rajaae ||
  Waaho! – You are Great, and Wondrous is Your Will.

ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਪਰੁ ਹੋਇਬਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Jo Kishh Karehi Soee Par Hoeibaa Avar N Karanaa Jaae ||1|| Rehaao ||
Whatever You do, surely comes to pass. Nothing else can happen. ||1||Pause||

• ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥ (Raag Dhanaasree M. 5, GGS. 675).
  The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind.
• ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ਹਮਾਰੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ॥ (Raag Asa M. 5, GGS. 383-11).
  Thudhh Aagai Aradhaas Hamaaree Jeeo Pindd Sabh Thaeraa ||
  I offer my prayer to You; my body and soul are all Yours.

ਕਹੁ ਨਾਨਕ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਕੋਈ ਨਾਉ ਨ ਜਾਣੈ ਮੇਰਾ ॥੪॥੧੦॥੪੯॥
Kahu Naanak Sabh Thaeree Vaddiaaee Koee Naao N Jaanai Maeraa ||4||10||49||
Says Nanak, this is all Your greatness; no one even knows my name. ||4||10||49||

Thus, Bhatt Bani is in line with Gurmat and is in praise of Akalpurak and Naam.

As per Gurmat, the core message embraces three fundamental pillars for a meaningful life, such as

1. Naam Japo 2. Vand Chacko and 3. Kirat Karo

Guru Nanak Sahib Ji gives priority to Naam Japna because Naam leads to a spiritual awareness necessary for a right choice of a profession (Kirat) that also enables a person to render Seva (Vand Chakna) not only in financial sense but more importantly becoming enlightened to be able to share one’s spiritual understanding (Gurmat) with others.

Keeping in view the importance of Naam Japna, Guru Ji alerts us:-

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 1, GGS. 728-5).
Japahu Th Eaeko Naamaa || Avar Niraafal Kaamaa ||1|| Rehaao ||
Chant the Name of the One Lord. All other actions are fruitless. ||1||Pause||

Naam Japna leads to living in the presence of (Ik Oankar,ੴ ) Akalpurak with full faith and trust so as to embrace divine qualities as per the advice of Guru Nanak Dev Ji:-

• ਜੈਸਾ ਸੇਵੈ ਤੈਸੋ ਹੋਇ ॥੪॥ ਨਰ ਨਿਹਕੇਵਲ ਨਿਰਭਉ ਨਾਉ ॥ (Raag Gauri M. 1, GGS. 223-19).
  Jaisaa Saevai Thaiso Hoe ||4|| Nar Nihakaeval Nirabho Naao ||
  They become just like the One they serve. ||4|| The Name makes a man pure and fearless.
• ਜਿਨਿ ਜਾਤਾ ਸੋ ਤਿਸ ਹੀ ਜੇਹਾ ॥ ਅਤਿ ਨਿਰਮਾਇਲੁ ਸੀਝਸਿ ਦੇਹਾ ॥ (Raag Raamkali Dakhni M. 1, GGS. 931-3).
  Jin Jaathaa So This Hee Jaehaa || Ath Niramaaeil Seejhas Dhaehaa ||
  One who knows the Lord, becomes like Him. He becomes absolutely immaculate, and his body is sanctified.

ਰਹਸੀ ਰਾਮੁ ਰਿਦੈ ਇਕ ਭਾਇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਾਚਿ ਲਿਵ ਲਾਇ ॥੧੦॥
Rehasee Raam Ridhai Eik Bhaae || Anthar Sabadh Saach Liv Laae ||10||
His heart is happy, in love with the One Lord.He lovingly centers his attention deep within upon the True Word of the Sbad. ||10||

So obviously on gaining spiritual strength, one is in a better position to find a right and appropriate profession, which helps one to sustain in one’s life as well as keeps the blissful Divine Union in place to draw the necessary guidance and strength needed to walk on Gurmat Path in daily life by studying Gurmat /Gur-Sabd (‘spiritual gian’) through an acquired degree of appropriate literacy (e. g. for a Sikh a knowledge of Gurmukhi helps a great deal in appreciating Gurmat).

In order to remain steady on Spiritual Path, one needs to be a literate, hardworking and ready to share one’s possession (be it be financial and/or spiritual wealth) with discern with the needy:-

• ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ (Raag Sarang M. 1, GGS. 1245-19).
  Ghaal Khaae Kishh Hathhahu Dhaee || Naanak Raahu Pashhaanehi Saee ||1||
  One who works for Spiritual Awastha, and shares of what he has obtained to others – O Nanak, he knows the Path. ||1||
• ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ (Sri Raag M. 1, GGS. 26-1).
  Vich Dhuneeaa Saev Kamaaeeai || Thaa Dharageh Baisan Paaeeai ||
  In the midst of this world, do seva, And you shall be given a place of honor in the Court of the Lord.

In a nutshell, ‘Naam Japo’/Gurmat Vichaar/Contemplation on Gurbani imbibes a spirit of Universal Brotherhood and Divine Sohjee leading to a right ‘Kirat’ (Profession).These pillars are interrelated and lead to 100% literacy; 100% employment followed by – Seva/Service for others (sharing of both monetary and Spiritual Wealth) and bring solace in one’s life.

Guru Nanak Sahib obtained first gift of Naam, which he spread in his 4 journeys around the World for inculcating sense of Universal Brotherhood before settling to his Kirat at Kartarpur Sahib.

In our daily Ardas, Naam Japo-Vand Chacko takes a prominent place & also Daana Sirr Daan – Naam Daan.

Kirpal Singh
Wellington, New Zealand

While I largely appreciate “Gurmat Martand”, written by Bhai Kahn Singh Ji but I do not subscribe to his adventure into a controversial book with a theme that ,”Hum Hindu Nahin”. The need rather to come up with a book – ” Who is a Sikh’ in order to lure others to embrace Gurbani to become a Sikh. This obviously created unnecessary rift between the Hindus and the Sikhs. While the Gurbani clearly endorses:-

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-14).

Naa Ko Bairee Nehee Bigaanaa Sagal Sang Ham Ko Ban Aaee ||1||
No one is my enemy, and no one is a stranger. I get along with everyone. ||1||

We live in ‘Kal Yug’ and there is one need in this Yug, which is clearly amplified in the Bani of our Gurus repeatedly:-

• ਕਲਿ ਮਹਿ ਬੇਦੁ ਅਥਰਬਣੁ ਹੂਆ ਨਾਉ ਖੁਦਾਈ ਅਲਹੁ ਭਇਆ ॥ (Raag Asa M. 1, GGS. 470-7).
  Kal Mehi Baedh Athharaban Hooaa Naao Khudhaaee Alahu Bhaeiaa ||
  In the Dark Age of Kali Yuga, the Atharva Veda became prominent; Allah became the Name of God.

ਨੀਲ ਬਸਤ੍ਰ ਲੇ ਕਪੜੇ ਪਹਿਰੇ ਤੁਰਕ ਪਠਾਣੀ ਅਮਲੁ ਕੀਆ ॥
Neel Basathr Lae Kaparrae Pehirae Thurak Pathaanee Amal Keeaa ||
Men began to wear blue robes and garments; Turks and Pat’haans assumed power.

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥
Chaarae Vaedh Hoeae Sachiaar ||Parrehi Gunehi Thinh Chaar Veechaar ||
The four Vedas each claim to be true.
Reading and studying them, four doctrines are found.

ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Bhaao Bhagath Kar Neech Sadhaaeae ||Tho Naanak Mokhanthar Paaeae ||2||
With loving devotional worship, abiding in humility
O Nanak, salvation is attained. ||2||

All religious/spiritual paths (Vedantic/Hinduism, Judaism, Christianity etc.) help make human life meaningful and happy and one can give different names to attainable spiritual states. Vedantic Philosophy served humanity well, till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of Vedantic Philosophy. Practitioners of Vedantic Philosophy do acknowledge this. Vedanta is an ancient school of Hindu philosophy that was based on three primary Hindu texts: the Upanishads, the Brahma Sutras, and the Bhagavad Gita. Vedanta teaches the concepts of the soul, known as atman, and its relationship with the Supreme God, known as Brahman. There are very few good Hindus who believe in the Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani openly acknowledges good points of Vedas and Shastras, simultaneously also condemns the useless rituals that became manifested among the masses.

The core message of Gurbani is:-

ਨਾਮ ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਾਵੈ ਜਨੁ ਕੋਇ॥੮॥੨॥ (Raag Gauri M. 5, SGGS. 265-8).
Naam Thul Kashh Avar N Hoe || Naanak Guramukh Naam Paavai Jan Koe ||8||2||
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are mere empty rituals as in other religions. We need to examine how many of us are on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the path itself is also very lucrative with blessings of different kinds even when we are short of the destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment).
Sikhi stresses the importance of life’s quality, the cultivation of nobility of the soul, and the attainment of real and abiding happiness (sehaj/bliss). Sikhi like other religions teaches that life has a purpose in these words:

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ॥ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ॥ (Raag Asa M. 5. SGGS. 12 &378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

Sikhi is not an archaic tradition to be relegated to the past but represents the most cutting-edge and spiritually progressive worldview that humans have ever known. The Gurbani, which is the core of Sikhi, shapes our social, cultural, religious, professional, political, economic life etc., and influences our thought about the world around us.

For Sikhi to become a reality, however, all Sikhs (followers of Sikhi) must exhibit the courage, the strength, the fearlessness, the humility, and the determination to dedicate themselves wholly to practicing authentic Sikhi (as per the Guru Granth Sahib), and to serving humanity with all their being with body, mind, and wealth(tan, mann and dhan). Together, united in strength, purpose, and compassion, we can look forward to a better world. May Waheguru empower us so that we may revive true Sikhi in our hearts and minds. Gurbani teaches “Prab ka simran sab teoocha” (Raag Gauri M. 5, SGGS.) and “Oochae oupar oochaa naao”(Guru Nanak, Jap Ji, SGGS. 5).

There is an unbreakable connection between a Guru and a Sikh on one hand and
the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh):

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ॥ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ॥ (Raag Asa M. 1, SGGS. 465).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i.e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ॥੧॥ਰਹਾਉ॥ (Sri Raag M. 1, SGGS. 24).
Thaeraa Eaek Naam Thaarae Sansaar || Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

The entire Bani of the Sikh Gurus is in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋਉ ਪਰਿ ਸਚੁ ਆਚਾਰੁ॥੫॥ (Sri Raag M. 1, SGGS. 62).
Sachahu Ourai Sabh Ko Oupar Sach Aachaar ||5|| Sabh Ko Oochaa Aakheeai Neech N Dheesai Koe ||
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru). Sikhi teaches us to choose to remember/meditate always upon the very highest source of all good i.e. one and only one Waheguru (IkOnkaar).

Sikhi offers a spiritual path that teaches Universal brotherhood that in turn helps to make our world a better place in terms of peace and prosperity – “Toon ghat ghatanthar, saran nirantar har ekopurakh samana” (Raag Asa M. 4, SGGS. 11) and service to humanity “vich dhuneeaa saev kamaaeeai || thaa dharageh baisan paaeeai ||” (Sri Raag M. 1, SGGS. 26).

Unfortunately, the rift created between the Hindus and the Sikhs has come down all the way in Haryana, Himachal Pardesh and even some parts of Punjab and is clearly visible when some people who normally communicate with their grandparents in Punjabi, say in Punjabi that my language is not Punjabi at the time of Census. Denouncing their Maa Boli. Such people very unfortunately deprive themselves from the treasure of Gurbani in this process.