The word "Suchi" (suic) used in the Guebani (Sri Guru Granth sahib, SGGS) denotes pure or clean (Pavitra or Savash; piv`qr, sv`C etc.). Therefore, "Suchataa" (suc`qw) means purity or cleanliness. Purity is of two types: internal and external. It's the keeping of the external or superficial purity (ignoring the inner purity) that's categorically rejected in the Gurbani. In fact during his time, Baabaa Nanak had many discussions with the members of the priest class (Pujaaree group) who fanatically practiced superficial Suchtaa, while totally ignoring the inner impurities of their minds.

• sloku mÚ 1 ] pihlw sucw Awip hoie sucY bYTw Awie ] sucy AgY riKEnu koie n iBitE jwie ] sucw hoie kY jyivAw lgw pVix sloku] kuhQI jweI sitAw iksu eyhu lgw doKu ] AMnu dyvqw pwxI dyvqw bYsMqru dyvqw lUxu pMjvw pwieAw iGrqu ] qw hoAw pwku pivqu ] pwpI isau qnu gifAw Qukw peIAw iqqu ] ijqu muiK nwmu n aUcrih ibnu nwvY rs Kwih ] nwnk eyvY jwxIAY iqqu muiK Qukw pwih ]1]: Saloka Ma. 1|| Pahilaa suchaa aap hoi suchai baithaa aai...: Saloka, First Mahala: First, purifying himself, (the Brahmin) comes and sits in his purified enclosure. The pure foods, which no one else has touched, are placed before him (by the host). Being purified, he takes his food (which is untouched), and begins to read his sacred verses. But it is then thrown into a filthy place (i.e. stomach). Whose fault is this (that the food is thrown into a dirty place)? The corn is sacred, the water is sacred; the fire and salt are sacred (according to the ancient Indian traditions, these four are called Devtaas) as well; when the fifth thing, the ghee (which is also considered pure), is added, then the food is considered to have become become pure and sanctified. (This sacntified food, the body of Devtaas) Coming into contact with the sinful human body, the (sanctified) food becomes so impure that is is spat upon. Similarly, says Nanak, that mouth which does not chant the Naam, and without the Name eats tasty foods - know this: such a mouth is to be spat upon ||1|| (sggs 473).
• bwhir mlu DovY mn kI jUiT n jwey: Baahar mal dhovai man kee joot(h) na jaaye: Outwardly, he (hypocrite) washes off the filth, but the impurity of his mind does not go away (sggs 88).

Surprisingly, similar empty practice of superficial purity or cleanliness is performed even today by many Sikhs and non- Sikhs alike. For example, before and during the time of Baabaa Nanak, Brahmins or Pundits in their stubborn mindedness or fanaticism (thoughtlessness or imprudence) used to cook their own food separately. They also used their on utensils and kitchens. Many still do! It seems like nowadays their is a new class of Sikhs as well: the Brahamins Sikhs, who also cook their separate food!

For example, many fanatics will refuse to partake in the Langar (common kitchen) and eat with rest of the Sangat (congregation). Instead, they cook their own food in their separate utensils and kitchens. This is one of the burning examples of a stubborn minded (or unwise) person's display of ignorance and inflated ego (Haume).

The Gurbani thunders that no one would be helped along with one's nonsense rituals stemming from his mental concoctions, doubts, superstitions and fear. Accordingly, the God of the Gurbani condemns such useless practices, because they will not help anybody find Him.

It's not that the Gurbani is only telling Brahmins not to practice such worthless rituals, it is also urging the Sikhs as well! If  a Sikh does than why wouldn't a Brahmin be helped along with his rituals, or a Muslim or a Christian or a Yogi with his? How ridiculous and illogical! The fact of the matter is that the Gurbani's instructions are for the good of all mankind; including Sikhs also!

Yet, many self-appointed saints and/or Baabaas (and their followers), Sikhs and non-Sikhs alike, fanatically cook their own food; using their separate utensils and kitchens! Although they preach and attend the congregations at religious gatherings, but refuse to eat food from the Langar, or share their own cooking with rest of the Sangat. Apparently, when it comes to God and Spiritual matters, such Manmukhs do not know the difference between the ear and the elbow! According to the Gurbani's God, whosoever practices such empty ritual is a fanatic, ignorant or Manmukh; because he does not understand the true meaning of the God's Word, although they read and listen to it again and again (Nitnems, Akhand-Paaths, Kirtan, Kathaa etc.)! Clearly, reading and listening of the Gurbani (or any other Granth or scripture for that matter) is of no use without actually living it in day-to-day life (Amlee Jeevan). The Gurbani says impurity (Jooth) comes from ungodly life.

• pUjw ck® krq sompwkw Aink BWiq Qwtih kir QtUAw: Poojaa chakkar karat sompaakaa anik bhaanti thaatahi kar thatooyaa: Many perform worship ceremonies, put religious marks on their bodies, cook their own food fanatically, and thus make pompous shows of themselves in all sorts of ways (sggs 1389).
• muih PyirAY muhu jUTw hoie: Muhi feriai muhu joothaa hoi: Impurity comes from turning one's face away from God (sggs 1240).
• mÚ 1 ] mwxs Kwxy krih invwj ] CurI vgwiein iqn gil qwg ] iqn Gir bRhmx pUrih nwd ] aun@w iB Awvih EeI swd ] kUVI rwis kUVw vwpwru ] kUVu boil krih Awhwru ] srm Drm kw fyrw dUir ] nwnk kUVu rihAw BrpUir ] mQY itkw qyiV DoqI kKweI ] hiQ CurI jgq kwsweI ] nIl vsqR pihir hovih prvwxu ] mlyC Dwnu ly pUjih purwxu ] ABwiKAw kw kuTw bkrw Kwxw ] cauky aupir iksY n jwxw ] dy kY caukw kFI kwr ] aupir Awie bYTy kUiVAwr ] mqu iBtY vy mqu iBtY ] iehu AMnu Aswfw iPtY ] qin iPtY PyV kryin ] min jUTY culI Bryin ] khu nwnk scu iDAweIAY ] suic hovY qw, scu pweIAY ]2]: Ma:1 || Maanas khaane karahi nivaaj....: The man-eaters (corrupt) say their prayers. Those who wield the knife (i.e. commit evil deeds) wear the sacred thread around their necks. In their homes, the Brahmins go to sound the conch. They too have the same taste (i.e. corrupt nature). False is their capital, and false is their trade. Speaking falsehood, they take their food. The home of modesty and Dharma is far from them (ie.e they do not practice modesty and Dharma). O Nanak, (thus) falsehood is totally permeated. The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists; in their hands it's like they hold the knives - they are the butchers of the world (they commit evil deeds)! Wearing blue robes, they seek the approval of (to go near) the Muslim rulers. They accept bread (i.e. earn living) from the (same corrupt) Muslim rulers, and they still worship the Puraanas (i.e. they still think they live according to the Puraanas). (If this is not enough) They eat the meat of the goats, killed after the Muslim prayers are read over them. But they do not allow anyone else to enter their kitchen areas! Plastering (Lepan) the ground, they draw lines around their kitchen areas. (But in the kitchen) Those who come and sit are false themselves! They cry out, "Do not touch our food, or it will be polluted!" But with their polluted bodies, they commit evil deeds. With filthy minds, they try to cleanse their mouths. Says Nanak, meditate on True Being. If you are Pure Within, only then you will obtain God (sggs 472).
• sloku mÚ 1 ]jy kir sUqku mMnIAY sB qY sUqku hoie ]gohy AqY lkVI AMdir kIVw hoie ] jyqy dwxy AMn ky jIAw bwJu n koie ] pihlw pwxI jIau hY ijqu hirAw sBu koie ] sUqku ikau kir rKIAY sUqku pvY rsoie ] nwnk sUqku eyv n auqrY igAwnu auqwry Doie ]1]: Saloka Ma. 1 || Je kar sootak ma(n)neeai sabh tai sootak hoi....: Saloka, First Mahala: If one accepts the concept of impurity, then there is impurity everywhere. In cow-dung and wood there are worms. As many as are the grains food, none is without life. First, there is life in the water, by which everything else is made green. How can it be protected from impurity? It touches our own kitchen. O Nanak, impurity (from the mind) cannot be removed in this way; it is washed away only by spiritual wisdom or Giaan ||1|| (sggs 472).
• ijau jorU isrnwvxI AwvY vwro vwr ] jUTy jUTw muiK vsY inq inq hoie KuAwru ] sUcy eyih n AwKIAih bhin ij ipMfw Doie ] sUcy syeI nwnkw ijn min visAw soie: Jiou joroo siranaavanee aavai vaaro vaar. Joothe joothaa mukh vasai nit nit hoi khuaar. Sooche ehi na aakheeahi bahan ji pi(n)daa dhoi. Sooche saeee Nanakaa jin mani vasiaa soi: As a woman has her periods, month after month (which comes from within her own body), so does falsehood (impuritiy) dwell in the mouth of the false; they suffer forever, again and again. They are not called pure, who sit down after merely washing their bodies (and think by washing body they have become pure!). Only they are pure, O Nanak, within whose minds the Lord abides (sggs 472).
• mÚ 1 ] AMdrhu JUTy pYj bwhir dunIAw AMdir PYlu ] ATsiT qIrQ jy nwvih auqrY nwhI mYlu ] ijn@ ptu AMdir bwhir gudVu qy Bly sMswir ] iqn@ nyhu lgw rb syqI dyKn@y vIcwir ] rMig hsih rMig rovih cup BI kir jwih ] prvwh nwhI iksY kyrI bwJu scy nwh ] dir vwt aupir Krcu mMgw jbY dyie q Kwih ] dIbwnu eyko klm eykw hmw qum@w mylu ] dir ley lyKw pIiV CutY nwnkw ijau qylu: Ma: 1 || A(n)darahu jhoothe paij baahar duneeaa a(n)dar fail.....: First Mahla: Those who are false within, and (make themselves look) honorable on the outside, are very common in this world. Even though they may bathe at the sixty-eight sacred shrines of pilgrimage, still, their (inner or mental) filth does not depart. Those who have silk (love, compassion, kindness, humility etc.) on the inside and rags (tough) on the outside, are the good ones in this world. They embrace love for the Lord, and contemplate (reflect) beholding Him. In the Lord's Love, they laugh, and in the Lord's Love, they weep, and in the Lord's Love also keep silent. They do not care for anything else, except their True Husband Lord. Sitting, waiting at the Lord's Door, they beg for food (of the Naam, the Lord's Name), and when He gives to them, they eat. (They believe that) One God himself is the Court and He Himself writes everybody's accounts; there, all (good or bad) meet. In the Court of the Lord, the accounts (of evrybody's Karma) are examined ; O Nanak, the sinners suffer (the consequences of their Karma so that they can refine themselves by eliminating evil tendencies), just like oil seeds (suffer) in the press (sggs 473).

Purity means transparency to truth, and the purified Vision means pure Heart. In the purified Vision, there is no Haume (false ego-sense, false self or false "I-ness"). On the contrary, in the impure vision there is division in consciousness (duality, Dooja Bhaav). When the mind turns towards the Truth, it abandons its identification with the false body and experiences the Divine Nature devoid of delusion. Thus, true purity — which stems from truthful living — is the absence of the false self. With the purification of the body (or senses), one's perception of the gross objects of the world stands changed. With the purification of the mind, one's feelings of emotions do not torture him. With the purification of the intellect, one thinks right thoughts. With the purification of the speech, one acts humble. All this results in right management of the worldly life. Hence, in truthfulness manifest the inner purity, contentment, compassion, faith etc. For example,  Self-effort based on Spiritual Wisdom brings an inner awakening in the intelligence, which leads mind to make pure decisions, resulting in pure physical action, pure speech, and pure thought.

• ivxu sc soc n pweIAY BweI swcw Agm DxI]Awvx jwxu n cukeI BweI JUTI dunI mxI ]gurmuiK koit auDwrdw BweI dy nwvY eyk kxI: Vin sach soch na paaeeai bhaaee sachaa agam dhanee...: Without truth, purity cannot be achieved, O brother; the Lord is true and unfathomable. Coming and going do not end, O brother; pride in worldly valuables is false. The Gurmukh saves millions of people, brother, blessing them with even a particle of the Name (sggs 608)
• ibnu sbdY suDu n hoveI jy Anyk krY sIgwr: Bin shabde sudh na hovayee je anek kare seegaar: Without the Shabad, purity is not obtained, even though the soul-bride may adorn herself with all sorts of decorations (sggs 651).
• jqu squ sMjmu irdY smwey: Jat tat sanjam ridai samaae. Chouthe pad kayu je mann pateeaaee: Chastity, purity and self-restraint are infused into the heart, when one centers his mind in the fourth state  (sggs 686).
• squ sMqoKu dieAw Drmu suic sMqn qy iehu mMqu leI ]khu nwnk ijin mnhu pCwinAw iqn kau sglI soJ peI: Satt santokh daya dharam suchi santan te ih mant layee. Kahu Nanak jin manahu pashaaniaa tin kayu saglee sojh payee: Truth, contentment, compassion, Dharmic faith and purity — I have received these from the Teachings of the Saints. Says Nanak, one who realizes this in his mind, achieves total understanding (sggs 822).
• inj Gir Dwr cuAY Aiq inrml ijin pIAw iqn hI suKu lhIAw: Nij ghari dhaar chuai ati nirmal jini peeaa tinhee sukh laheeaa: The stream of immaculate purity flows through the home of the self within; one who drinks it in, finds peace (sggs 835).
• ikAw BvIAY sic sUcw hoie]swc sbd ibnu mukiq n koie: Kiyaa bhaveeai sachi soochaa hoee. Saach sbabad bin mukti na koee: Purity comes only through Truth. Without the True Shabad, no one finds liberation (sggs 938).

"Who am I" really? As the stubborn minded (impure minded) cannot come to grips with this profound Self- or inner-inquiry (which leads one to Spiritual Wisdom or Giaan), their unmeaning rituals remain empty of this ultimate spiritual query. Most of us are only vaguely aware that we have a burdensome Haume (along with its inner garbage of mental-impurities — lust, anger greed, attachments, self-conceit, enviousness, stubborn mindedness, selfishness, untruthfulness, foolishness etc.). It's really rarely we glimpse our obsession with self-importance. Naam-Simran (meditation) coupled with prayers (Ardaas) is one way to weaken this age-old Haume. Thoughts of God (Shabad-Surti or God-Consciousness) and loving surrender (of the false ego-sense) to God makes the false self ("I-ness") subside. In other words, we undo Haume in us when we surrender and submit to God's Hukam (Will). The past thoughts, words and deeds (Mann, Bachan and Karma) have created and nurtured this false "I". Prayers and meditation are all in that very sphere of Mann, Bachan and Karma. The Haume and related impurities are weakened and subjugated by these practices. As a result, good actions and arise from the pure mind. Consequently, our own self-importance is weakened and lessen. This is inner purification, which sets the stage for true Freedom form all mental impurities, enlightening all the gates of the body. The person of inner purity is a righteous or truthful who spots only merits in others and a man with wicked thoughts (stubborn minded), looks only into the bad aspects of others.

The True Self can only be experienced in Pure Consiousness. Thus, inner purity is essential for God-realization. In other words, the Self reveals itself, by the Satguru's unique's Grace, to a mind that has annihilated (conquered, killed or eliminated) itself — the mind that has restored its original state ("Joti-Svaroopa"). The Gurbani says: "remain dead while yet alive". This is to say that like the fire that devours everything, we must remain unaffected by the impurities of the material world. If we have awareness, purity of the mind and intellect (Gurmukh state), the body will benefit us otherwise it will become detrimental.

• Awpu Coif jIvq mrY gur kY sbid vIcwr: Aap shhodd jeevath marai gur kai sabadh veechaar: So abandon your selfishness, and remain dead while yet alive. Contemplate the Word of the Guru's Shabad (sggs 34).
• mnu mwry jIvq mir jwxu: Man maarae jeevath mar jaan: Whoever kills his mind, knows the state of being dead while yet alive (sggs 1343).
• swDU kY sMig mhw punIq: Saadhoo kai sa(n)g mahaa puneet: In the Company of the Holy, there is great purity (sggs 271).
• gurmuiK sWiq aUqm krwmM: Gurmukh saa(n)t ootam karaamam: As the Gurmukh live in peace and tranquility, doing deeds of sublime purity (sggs 831).

— T. Singh