Guru Nanak - Liberator of Kalyug
Often within the Sikh world, especially in moments of dire need or reflection, an individual will call out to Guru Nanak for support. Guru Nanak the spiritualist, Guru Nanak the liberator, Guru Nanak the revolutionary, or some version of Guru Nanak we ourselves have created and that people believe will be their salvation or saving grace. Of course Guru Nanak was the creator of this path so many of us attempt to walk on, but there were also 9 Guru Nanak’s that came afterwards who completed the transformation of a new ‘soch’ (way of thinking and living) by immersing themselves within the immortality of Shabad Guru and Guru Granth Sahib. Understanding that it was Guru Nanak from Kartapur to Nanded and everywhere in-between is easier said than done for most.
If you see Guru Granth Sahib set ablaze and desecrated then it would be no different than seeing the charred body of Guru Arjan Dev Ji after he had been boiled alive, made to sit on a hot iron plate and had hot sand poured over his head. A Sikh child being tortured and grabbed by their kesh is a Sahibzada of Guru Gobind Singh, the 10th Nanak. It is no different than what happened in Sirhand over 300 years ago with Baba Zorawar Singh & Baba Fateh Singh. What we can see in the life of the 1st Guru Nanak is the foundation for Sikhi being laid, upon which generations of Sikhs would stand with the inspiration of Shabad Guru and become a sacrifice to the world in a timeless mission to protect the truth regardless of the cost. This foundation is where all are given a place of respect and dignity, especially those that are made to feel that they have no place in society at all. It is a place where you are taught to raise your head, raise your voice and in doing so raise yourself to recognize the “jot” (divine light) within yourself and others.
Those who are considered the lowest of the low class/caste and even those who are onsidered condemned,
Nanak seeks the company of these individuals as those who look down upon them are truly condemned.
In that place where those considered lowly are cared for, it is there your blessings and grace rain down. ||4||3||
Guru Nanak travelled on 4 udasis (divine journeys) with the purpose of spreading the gian (knowledge) of the Shabad. What we see on those journeys is a fearless traveler that carries the same message to every social and economic class of humanity regardless of what the outcome may be. The Guru challenged traditions and practices stemming back thousands of years that were discriminatory towards other faiths, gender-biased and based on caste classification and subjugation via the uncontrollable factors concerning one’s birth. Guru Nanak did not just preach a vague notion of equality but lived and fought for justice with his words and his body. As a result Guru Nanak was imprisoned for speaking out against the atrocities of the Mughal empire and Emperor Babur. This may be precisely why anyone born into a Sikh family has a deep connection with Guru Nanak as the feeling always persists that they will be treated with fairness and equality. I firmly believe that there is a piece of every Sikh that aspires to walk the path of revolution forged by Guru Nanak.
When we try to explain Guru Nanak through a singular lens, we sometimes begin to push forward a concept that somehow suits a purpose or point we are trying to make. In doing so we often commit a disservice to the Guru who was beyond our simple definitions. What we unfortunately see today is Sikhs ostracizing one another on what their version of Guru and Sikhi is. Someone who is overtly “Khalistani” with little connection to Gurbani/Gurmat will push their political agenda upon someone who is overtly a spiritualist with little connection to panthic responsibility and vice versa. There are few Sikhs that are actively pursuing Gurbani/Gurmat to be their foundation for politics and Khalistan. Using Guru and Sikhi to put others down or as a tool for emotional blackmail by making others feel they are not doing enough is a complete disservice to the Guru and Sikhi. Guru Nanak led by example and as the Guru walked in all directions they left a trail of inspiration and inner-strength every step of the way which created the foundation for the coming Khalsa who would be tasked for all time to stand, speak and fight for the protection of the truth.
This inspiration and inner-strength could only come forth in its true form through connection with Gurmat and Gurbani. Guru Nanak is the sun that illuminates our minds and hearts, but not through some magical power that is showered upon us. It is rather through us following the actions and path the Guru laid out and reflecting (SIMRAN) on divinity and humanity as we walk. Shabad Guru (GURBANI) helps us look inwards and understand this life beyond me and mine. It allows us to step back in any situation and see another human being for what they are, a human being. Before imposing our judgement we are asked to think where they came from, how they got here and what burdens they carry...for surely with all the burdens I carry (childhood, financial, worldly worries, etc.) this individual is no different and my judgement is worthless. As we gain control over our wandering minds and fear is dispelled, we are able to walk on this path of Sarbat Da Bhalla, not just as a ‘feel good’ notion of “serving humanity”, rather empowering ourselves as Khalse to confront and dismantle the structures of power that are mobilized against humanity.
We are not looking to be rewarded in this life or the next, and nor are we fearing punishment or judgment. As Sikhs we recognize that our actions are quite simply out of Pyar (love) and carrying on the revolution of our Guru Nanak, a revolution which has roared to protect truth from the moment it was started. We have understood that our physical will crumble and be replaced over time, that this body we are so attached to will get old and whither away and all that we have amassed in our lives will be left behind at the end. What we need to understand is the one thing according to Guru Nanak that will never get old and will never die: “But Truth never grows old; it is stitched in such a way that it can never be torn”.
Everything happens in a balanced state (Simran, Gurbani, Seva). Today’s situation in Punjab both politically and from a Sikhi perspective continues to push us to reflect on our methods of resistance and our connection with the Guru.
If we believe Gurbani, Gurmat, and Amrit to be “sach” (true) then it is us who must rise for the protection of the Panth and Punjab. The protection of Punjab and Sikhi cannot be hoped or wished into existence, rather it will come as it has always come; through a generation of sacrifices with their foundation in Gurmat sidhant fuelled by our love for the princ ples of sarbat da bhala, sanjhivalta, and halemi raj as revealed by Guru Nanak. It should not be far from our minds and hearts that we are the catalysts of “sach” on behalf of Guru and it will be through our Guru-inspired action and movement that “sach” will prevail. Khalistan Zindabad.