A true Sikh selflessly prays daily for all to prosper and be happy. This gesture comes from the pure teaching of the Gurbani (Sri Guru Granth Sahib, SGGS) or Gurmat. For the Gurbani tells us that there is no "others". There is only Oneness. The same One God resides within all. We are all the children of that One God. As the potter makes pots of different forms and names from the same one clay, and as the goldsmith molds jewelry of various names and shapes from the same one gold, similarly, we are all born of the same One Light. There is no difference. Accordingly, the real Sikh begs for good for all beings. Because he knows within that he is one with the rest. If he does not than he is not a real Sikh, at least yet. This all-inclusive Gurbani's teaching is so wonderful, so Divine!

• ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥: Too sarabatar teraa sabh koee: You are everywhere; all are Yours (sggs 998).
• ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥: Ekaa surati jete hai jeea: There is One Awareness among all Jeeva or beings (sggs 24).
• ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥: Saahib maeraa eaeko hai: My Lord is One (sggs 350).
• ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥: Jo deesai so taeraa roop: Whatever is seen, O God, is Your form (sggs724).
• ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥...: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
• ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ     ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
• ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥: Ek noor te sabh jagu upjiaa kaoun bhale ko mande ||1||: From this One Light, the entire universe has welled up. So who is good, and who is bad? ||1|| (sggs 1349).

When one prays for all (Sarbat), then the entire universe prays for him! Like all beads are strung on one thread, and all waves are formed from the same one water, so are we all strung on the same One Awareness. Therefore, we are inseparable like the whiteness of the snow, oil in the seed, fragrance in the flower, heat in the fire, liquidity of the water, blackness in the collyrium, light in the bulb, waves in the ocean, gold in the bracelet, clay in the pot, and rays in the sun. This is why our lives are interwoven with the thread of Divine Love. God is Love. It is this Divine Love that brings harmony between souls. As such, the influence of our daily actions and behavior spreads in ever-widening circles. As our lives are interwoven, we can each draw the needed strength from all-pervading Divine Presence within to help each other.

• ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥: Sooth ek mani sat sahans jaise out poti prabh soee: As one thread holds hundreds and thousands of beads, He is woven into His creation (sggs 425).
• ਅਨਲ ਅਗਮ ਜੈਸੇ ਲਹਰਿ ਮਇ ਓਦਧਿ ਜਲ ਕੇਵਲ ਜਲ ਮਾਂਹੀ ॥: Anal agam jaise lahar mayi oudadh jal keval jal maanhee: The wind may raise up huge waves in the vast ocean, but they are just water in water (sggs 657).
• ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa ||1||: You are me, and I am You—what is the difference between us? We are like gold and the bracelet, or water and the waves ||1|| (sggs 93).
• ਭਗਵਾਨ ਰਮਣੰ ਸਰਬਤ੍ਰ ਥਾਨ੍ਹਿੰ ॥: Bhagavaan ramanam sarabatar thaanim: God is pervading and permeating all places (1354).

We are all part of a greater reality. A Mahaatamaan has said that the need to feel and express selfless love and compassion for everyone, with this understanding is the core of the spirituality. How can we experience this underlying Unity or Oneness of the entire creation? "By eradicating egoism", says the Gurbani. Our unripe ego or Haume is that wind which raises up huge waves of different shapes in the vast ocean (worldliness), and makes us look and believe separate or different from everyone else! Therefore, the Gurbani says that this ego (deluded mind) must disappear. The ego is selfishness, the feeling of "I, me, you". Without annihilation of this ego, there cannot well up the true selfless love within. In other words, so long the ego is there, there cannot be the full Awakening within. Therefore, mere mechanical or robotic repeating of "Sarbat Daa Bhalaa" will not do the trick; one must live by it at each moment or breath. Such lasting inner transformation takes place in the real Holy Company called "Saadh-sangat" in the Gurbani.

• ਏਕੁ ਪਛਾਣੈ ਹਉਮੈ ਮਾਰਿ ॥:  Ek pashaanai haumai maari: Recognize One Truth by erdaicating egoism — the error (sggs 1277).
• ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਰਲਿ ਏਕੋ ਹੋਏ ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਏਕ ਸਮਾਨਿ ਜੀਉ ॥: Har jan prabh ral eko hoye har jan prabh ek samaan jeeou: God's servants meet with God and merge into That Oneness. God's servant and God are one and the same (sggs 447).
• ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥: Bisar gayee sabh taat paraaee. Jabb te saadhasa(n)gat mohi paaee ||1|| rahaaou || Naa ko bairee nahee bigaanaa sagal sang ham kayu ban aaee ||1||: have totally forgotten my jealousy of others, since I found the Saadh Sangat, the Company of the Holy. ||1||Pause|| No one is my enemy, and no one is a stranger to me. I get along with everyone ||1|| (sggs 1299).
• ਸਾਚ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥: Saach kahon sun leho sabhai jin prem keeo tin hee prabh paaio: Listen all, I tell you the Truth: One who practices (selfless) love attains God (Guru Gobind Singh Jee).
• ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਚਾਨਬੋ ॥: Maanas kee jaat sabai ekai pahchaanabo: Recognize the entire mankind as one family (Guru Gobind Singh Jee 10).

If we do not recognize Oneness, it is not the fault of the religions or spirituality. The problem lies within the human mind, which is inflicted with menacing ego — lust, anger, greed, attachment, self-conceit, jealously, stubbornness etc. A Great Soul observes,"Undoubtedly, most of the religions are led by intellectuals" In turn, most of the intellectuals are led by ego or Haume for the intellect is the seat of the ego. The ego-mind is doubting, suspecting, turbulent and unsteady, which craves for money, name, fame, power, attention and status. Due to this ego, we do not properly understand the religious principles which teach selfless love, peace, truthful living, and harmony. Unfortunately, the ego-mind of the intellectual interpreters of the religions only highlight the external differences, not the underlying principles of Oneness. These so-called torch bearers or custodians of the world religions force their wrong ideas and evil visions on the unsuspecting followers. Thus they misguide them and make them fight for the satisfaction of their own ego. It is like the "blind leading blind". The result is the present day conflicts, chaos, and lack of integrity in the human society everywhere. When we are ruled by ego, we are not concerned about others, we are only concerned about ourselves. Thus ego creates hell within us. That's why the Gurbani repeatedly asks us to eliminate this ego and become Gurmukhs (egoless or spiritual beings).

• ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਵੈ ॥ ਮਨ ਕਾ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ॥: Aap na boojhai lok bujhaavai. Mann kaa andhaa andh kamaavai: One who does not understand his own self, but still tries to instruct others, is mentally blind, and acts in blindness (sggs 832).
• ਅਨ ਕਉ ਮਤੀ ਦੇ ਚਲਹਿ ਮਾਇਆ ਕਾ ਵਾਪਾਰੁ ॥: An ko matee de chalahi maya kaa vaapaar: They give instructions to others, and then walk away, but they deal in Maya themselves (sggs 56).
• ਕਬੀਰ ਅਵਰਹ ਕਉ ਉਪਦੇਸਤੇ ਮੁਖ ਮੈ ਪਰਿ ਹੈ ਰੇਤੁ ॥: Kabeer avareh ko oupadhaesathae mukh mai par hai raeth: Says Kabeer, those who only preach to others (i.e.do not pratice themselves) - sand falls into their mouths (sggs1369).
• ਤਿਨਾ ਪਿਛੈ ਛੁਟੀਐ ਜਿਨ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥: Tinaa pishhai shhutteeai jin andar naam nidhhaan: Those who have the Treasure of the Divine Name within emancipate others as well as themselves (sggs 52).
• ਗੁਰਮੁਖਿ ਹੋਵੈ ਮਨੁ ਖੋਜਿ ਸੁਣਾਏ ॥: Gurmukh hovai man khoj sunaaeae: One who becomes Gurmukh (egoless) examines his own mind, and then instructs others (sggs 1059).

The Gurbani also teaches us not to consider oneself good, instead, one should practice humility. Because naturally when one considers himself good then it implies that there are "others" and that they are "bad" (duality). This is the raw ego (Haume). Such negativity, weaknesses, ideas, and preoccupation of the mind must go. The Gurbani says that each one of us has the capacity within to realize the Oneness, Peace and harmony within —the Total identification. Due to lack of selflessness and proper understanding, however, this capacity to realize Oneness with the Totality remains dormant. However, if we have the determination, proper understanding and attitude, we will become Gurmukhs — selfless, spontaneous and loving (Sahaj).

• ਨਾ ਕੋ ਮੇਰਾ ਦੁਸਮਨੁ ਰਹਿਆ ਨਾ ਹਮ ਕਿਸ ਕੇ ਬੈਰਾਈ ॥: Naa ko maeraa dusaman rehiaa naa ham kis kae bairaaee: No one is my enemy, and I am no one's enemy (sggs 671).
• ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥: Ham nahee change buraa nahee koi. Pranavat Nanak taarae soi ||4||1||2||: (one who eradicates love of maya, egotism, etc., and same time thinks) I am not better (than others) and no one is bad (than me); Prays Nanak, God ferries him across (the dreadful ocean of Bikaars) ||4||1||2|| (sggs 728).
• ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥: Naa hamm change aakheeah buraa na disai koi: I am not called good, and I see none who are bad (sggs 1015).
  
• ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥ ਜਿਨਿ ਐਸਾ ਕਰਿ ਬੂਝਿਆ ਮੀਤੁ ਹਮਾਰਾ ਸੋਇ ॥੭॥: Kabeer sabh te ham bure ham taji bhalo sabh koi. Jin aisaa kari boojhiaa meet hamaaraa soi ||7||: O Kabeer! (Through the Naam-Simran, since my ego has been eradicated, now I think) I am the worst of all. Everyone else is good. Whosoever understands this is a friend of mine ||7|| (sggs 1364).
• ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥: Nanak Gurmukh giaan praapat hovai timar agiaan andher chukaaiaa: O Nanak, the spiritual wisdom (ਉੱਚੀ ਸਮਝ, etc.) is attained by becoming the Gurmukh, and the pitch-black darkness of ignorance is dispelled (sggs 512).
• ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਏਕੋ ਜਾਣੈ ਏਕੋ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥: Gurmukh hovai s eaeko jaanai eaeko saev sukh paavaniaa: One who becomes Gurmukh knows only the One. Serving the One, peace is obtained (sggs 113).

Some other religions also share this gesture. For example, the Hindu scriptures say "Om Lokah Samastah Sukino Bhavantu", which essentially means, "May all beings be happy". There is strong importance given to charity in Christianity and Islam as well. But, unfortunately, the main focus of Christian charity seems to be conversion (converting people of other religion to Christianity). And the primary focus of Islam charity seems to be funding those groups, organizations, institutions, Madarasas etc., which are fertile ground for drafting radicals.

— T. Singh
www.gurbani.org

Updated on Friday, August 7, 2009 12:29 PM (PST)

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