Man's Haume (false ego-sense) is dense and stubborn by nature. It thinks God can be impressed or pleased by the outward display of religion or spirituality (superficiality). The Gurbani (Sri Guru Granth Sahib, SGGS) out-rightly rejects such claims and notions. The Gurbani being of the nature of Truth, cannot and does not entertain such false ideas. However, our Haume-minds blinded by ignorance may not concur with this subtle and eternal Truth revealed to us by the Gurbani, but that does not change this Truth, which is universal in nature.

• vyis n pweIAY mhw duiKAwrI: Ves na paaeeai mahaa dukhiaaree: God is not found by (just) wearing religious robes; (in fact this way one) sufers very much! (sggs 1348).
• rhq Avr kCu Avr kmwvq ]min nhI pRIiq muKhu gMF lwvq ]jwnnhwr pRBU prbIn ]bwhir ByK n kwhU BIn ]Avr aupdysY Awip n krY ]Awvq jwvq jnmY mrY ]ijs kY AMqir bsY inrMkwru ]iqs kI sIK qrY sMswru ]jo qum Bwny iqn pRBu jwqw ]nwnk aun jn crn prwqw ]7]: Rahat avar kash avar kamaavat....: Man says one thing, and does something else (Rahat is quite different than what's being practiced; the outward display of Dharma is quite different than the actual spiritual life; or the man professes one thing and practices quite another. There is no love in his heart, and yet with his mouth he talks tall). The Omniscient God is the Knower of all. God is not impressed (pleased) by outward display. One who does not practice what he preaches to others, willl come and go through birth and death. One whose inner being is filled with the Formless Lord by his teachings, the world is saved. O God, those who are pleasing to You, know You. Says Nanak, I fall at their feet ||7|| (sggs 269).
• krqUiq psU kI mwns jwiq ]lok pcwrw krY idnu rwiq ]bwhir ByK AMqir mlu mwieAw ]Cpis nwih kCu krY CpwieAw ]bwhir igAwn iDAwn iesnwn ]AMqir ibAwpY loBu suAwnu ]AMqir Agin bwhir qnu suAwh ]gil pwQr kYsy qrY AQwh ]jw kY AMqir bsY pRBu Awip ]nwnk qy jn shij smwiq ]5]: Kartoot pasoo kee manas jaat....: They belong to the human species, but they act like animals. They curse others day and night. Outwardly, they wear religious robes, but within is the filth of Maya. (by outwardly wearing religious robes) They cannot conceal this (the filth of their minds), no matter how hard they try. Outwardly, they display knowledge (Giaan), meditation (Dhiaan) and purification (Teerath-Ishnaan), but within clings the dog of greed. The fire of desire rages within; outwardly they apply ashes to their bodies. There is a stone (of the mind's Bikaars) around their neck - how can they cross the unfathomable ocean (of Sansaar)? Those, within whom God Himself abides - O Nanak, those humble beings are intuitively absorbed (Sahaj-Avasthaa wherein one's mind remains steady) in the Lord. ||5|| (sggs 267).
• dwnu dyie kir pUjw krnw ]lYq dyq aun@ mUkir prnw ]ijqu dir qum@ hY bRwhmx jwxw ]iqqu dir qUMhI hY pCuqwxw ]1]AYsy bRwhmx fUby BweI ]inrwprwD icqvih buirAweI ]1] rhwau ]AMqir loBu iPrih hlkwey ]inMdw krih isir Bwru auTwey ]mwieAw mUTw cyqY nwhI ]Brmy BUlw bhuqI rwhI ]2]bwhir ByK krih Gnyry ]AMqir ibiKAw auqrI Gyry ]Avr aupdysY Awip n bUJY ]AYsw bRwhmxu khI n sIJY ]3]mUrK bwmx pRBU smwil ]dyKq sunq qyrY hY nwil ]khu nwnk jy hovI Bwgu ]mwnu Coif gur crxI lwgu ]4]8]: dhaan dhaee kar poojaa karanaa....: They (host) give them (Brahmins) donations to perform worship. (O Brahmin) You take from them (hosts), and then deny that they have given anything to you (i.e., you are thankless). That door, through which you must ultimately go, O Brahmin - at that door, you will come to regret and repent (for your actions). ||1|| Such Brahmins will drown (in Maya), O brother; they think of doing evil to the innocent. ||1||Pause|| Within them is greed, and (in greed) they wander around like mad dogs. They slander others and carry loads of sin upon their heads. Intoxicated by Maya, they do not think of the Lord. Deluded by doubt, they go astray in many ways. ||2|| Outwardly (to impress others), they wear various religious robes, but within, they are enveloped by poison (of Maya). They instruct others (about Dharma), but do not understand (the same Dharma) themselves. Such Brahmins will no where be happy. ||3|| O foolish Brahmin, reflect upon God. He watches and hears, and is always with you. Says Nanak, if this is your destiny, renounce your (false) pride, and grasp the Guru's Feet (surrender your ego to the Guru) ||4||8|| (sggs 372).
  

• AMqru mil inrmlu nhI kInw bwhir ByK audwsI ]ihrdY kmlu Git bRhmu n cIn@w kwhy BieAw sMinAwsI ]1]Brmy BUlI ry jY cMdw ]nhI nhI cIin@Aw prmwnµdw ]1] rhwau ]Gir Gir KwieAw ipMfu bDwieAw iKMQw muMdw mwieAw ]BUim mswx kI Bsm lgweI gur ibnu qqu n pwieAw ]2]kwie jphu ry kwie qphu ry kwie iblovhu pwxI ]lK caurwsIh ijin@ aupweI so ismrhu inrbwxI ]3]kwie kmMflu kwpVIAw ry ATsiT kwie iPrwhI ]bdiq iqRlocnu sunu ry pRwxI kx ibnu gwhu ik pwhI ]4]1]: a(n)thar mal niramal nehee keenaa baahar bhaekh oudhaasee....: You have not cleansed the filth from within yourself (mind), although outwardly, you wear the dress of a renunciate. You have not recognized your heart-lotus, and God within - why have you become a renunciate (Sannyaasee)? ||1|| Deluded by doubt, O Jai Chand, you have not realized the Lord, the embodiment of supreme bliss. ||1||Pause|| You eat in each and every house(alms), fattening your body; you wear the patched coat and the ear-rings of the beggar, for the sake of wealth. You apply the ashes of cremation to your body, but without (following the teachingof ) a Guru, you have not found the essence of reality. ||2|| Why bother to chant? Why bother to practice austerities? Why bother to churn water (actions performed in stubborn mindedness is like churning water)? Meditate on the Lord of Nirvaanaa, who has created the 8.4 million species of beings. ||3|| Why bother to carry the water-pot, O saffron-robed Yogi? Why bother to visit the sixty-eight places of pilgrimage? Says Trilochan, listen, mortal: if there is no grain (in the harvested crop)- then what are you trying to thresh? ||4||1|| (sggs 525-526).

• hir hir krih inq kptu kmwvih ihrdw suDu n hoeI ]Anidnu krm krih bhuqyry supnY suKu n hoeI ]1]igAwnI gur ibnu Bgiq n hoeI ]korY rMgu kdy n cVY jy locY sBu koeI ]1] rhwau ]jpu qp sMjm vrq kry pUjw mnmuK rogu n jweI ]AMqir rogu mhw AiBmwnw dUjY Bwie KuAweI ]2]bwhir ByK bhuqu cqurweI mnUAw dh idis DwvY ]haumY ibAwipAw sbdu n cIn@Y iPir iPir jUnI AwvY ]3]nwnk ndir kry so bUJY so jnu nwmu iDAwey ]gur prswdI eyko bUJY eyksu mwih smwey ]4]4]: Har har karahi nit kapat kamaavahi hiradaa sudh na hoee...: One who chants the Name of the Lord while constantly practicing deception, will never become pure of heart. He may perform all sorts of rituals, night and day, but he will not find peace, even in dreams. ||1|| O wise ones, without the Guru, there is no devotional worship. Just as the untreated cloth does not take up the dye, no matter how much everyone may wish it. ||1||Pause|| The self-willed Manmukh may perform chants, meditations, austere self-discipline, fasts and devotional worship, but his (mental) sickness does not go away. Deep within him is the sickness of excessive egoism; in the love of duality he is ruined. ||2|| Outwardly, he wears religious robes and he is very clever, but his mind wanders in the ten directions. Engrossed in ego, he does not remember the Word; over and over again, he is reincarnated. ||3|| O Nanak, that mortal who is blessed with the Lord's Glance of Grace, understands Him; that humble servant meditates on the Naam, the Name of the Lord. By Guru's Grace, he understands the One Lord, and is absorbed into the One Lord. ||4||4|| (sggs 732).
• bydu pukwrY muK qy pMfq kwmwmn kw mwTw ]monI hoie bYTw iekWqI ihrdY klpn gwTw ]hoie audwsI igRhu qij cilE CutkY nwhI nwTw ]1]jIA kI kY pih bwq khw ]Awip mukqu mo kau pRBu myly AYso khw lhw ]1] rhwau ]qpsI kir kY dyhI swDI mnUAw dh ids Dwnw ]bRhmcwir bRhmcju kInw ihrdY BieAw gumwnw ]sMinAwsI hoie kY qIriQ BRimE ausu mih k®oDu ibgwnw ]2]GUMGr bwiD Bey rwmdwsw rotIAn ky Epwvw ]brq nym krm Kt kIny bwhir ByK idKwvw ]gIq nwd muiK rwg Alwpy min nhI hir hir gwvw ]3]hrK sog loB moh rhq hih inrml hir ky sMqw ]iqn kI DUiV pwey mnu myrw jw dieAw kry BgvMqw ]khu nwnk guru pUrw imilAw qW auqrI mn kI icMqw ]4]myrw AMqrjwmI hir rwieAw ]sBu ikCu jwxY myry jIA kw pRIqmu ibsir gey bkbwieAw ]1] rhwau dUjw ]6]15]:baedh pukaarai mukh thae pa(n)ddath kaamaaman kaa maat(h)aa.....: The Pandit, the religious scholar, proclaims the Vedas, but he is slow to act on them. Another person on silence sits alone, but his heart is tied in knots of desire. Another becomes an Udaasi, a renunciate; he abandons his home and walks out on his family, but his wandering impulses do not leave him. ||1|| Who can I tell about the state of my soul? Where can I find such a person who is liberated, and who can unite me with my God? ||1||Pause|| Someone may practice intensive meditation, and discipline his body, but his mind still runs around in ten directions. The celibate practices celibacy, but his heart is filled with pride. The Sannyaasi wanders around at sacred shrines of pilgrimage, but his mindless anger is still within him. ||2|| The temple dancers tie bells around their ankles to earn their living. Others go on fasts, take vows, perform the six rituals and wear religious robes for show. Some sing songs and melodies and hymns, but their minds do not gloryfy the Supreme Being ||3|| The Lord's Saints are immaculately pure; they are beyond pleasure and pain, beyond greed and attachment. My mind obtains the dust of their feet, when the Lord God shows mercy. Says Nanak, when one meets the Perfect Guru, then the anxiety of the mind is removed. ||4|| My Sovereign Lord is the Inner-knower, the Searcher of hearts. The Beloved of my soul knows everything; (whosoever meets Him) he forgets all trivial talk (outer display of religion etc.). ||1|| Second Pause ||6||15|| (sggs 1003).

By reading the foregoing verses and many more like these throughout the SGGS, one may erroneously assume that the Gurbani is only instructing Brahmins, Pandits, Yogis, Sannyaasees, Mullah etc. not to practice empty external show of religion. But in truth, the Gurbani is all-inclusive (i.e., we all are included in it)! Because, if  a Sikh does than why wouldn't a Brahmin (a Pandits, a Yogi, a Sannyaasee etc.) be helped along with his empty outward display of religious paraphernalia, or a Muslim or a Christian with his? The fact of the matter is that the Gurbani's Instructions (Gurmat) are for the good of all mankind!

• mwQy iqlku hiQ mwlw bwnW ] logn rwmu iKlaunw jwnW: Maathe tilk hath maalaa baanaa. Logan Raam khilonaa jaanaa: People apply ceremonial marks to their foreheads, hold maalaa or rosary in their hands, and wear religious robes. People think that the Lord is a toy or a play-thing (sggs1158)!
• bhu ByK kIAw dyhI duKu dIAw: Bahu bhekh keeyaa dehee dukh deeaa: The more one wears religious robes, the more pain he causes his body (sggs 467).
• ByK vrn dIsih siB Kyh: Bhekh varan deesahi sabhi kheh: All the false religious garbs and castes look like dust (sggs 352).
• ByK idKwvY scu n kmwvY: Bhekh dikhaavai sach na kmaavai. Kahto mahalee nikit na paavai: He wears religious robes, but he does not practice Truth (sggs 738).
• ByKI pRBU n lBeI ivxu scI isKM: Bhekhi prabhu na labhayee vin sachee sikham: God can be found by true instructions, not by religious garbs (sggs 1099).
• piV piV pMifq monI Qwky ByKI mukiq n pweI: Par par pandit monee thaake bhekhee mukti na paayee: By continual reading, the scholars and silent sages are tired, and through religious garbs emancipation is not attained (sggs 440).
• kbIr pRIiq iek isau kIey Awn duibDw jwie ] BwvY lWby kys kru BwvY Grir mufwie: Kabeer preet ik siyu keeye aan dubidhaa jaayi. Bhaavai laambe kes kar bhaavai gharari mudaayi: Kabeer, when you are in love with the One Lord, duality departs. (Untill duality is departed) it does not matter if you keep long hair or if you shave your head bald (sggs 1365).
• vwl vDwieAW pweIAY bV jtW plwsI: Vaal vadhaaiaan paaeeai barh jataan plaasee: If God can be attained by growing long hair then the tree of Boharr should be able to attain God because it also grows long creepers (rootlets) like matted hair (Bhaai Gurdaas, 33-14-2).
• jy jy ByK su qn mYN DwrY ] qy pRBu jn kCu kY n ibcwrY: Je je bhekh su tan mai dhaarai. Te prabh jan kashoo kai na bichaarai: Those who adopt different religious garbs are never liked by the men of God (Tenth Paatshaahee, Bachitra Naatak, Dasam Granth, page 140, line 7).
• qIrQ kot kIey iesnwn dIey bhu dwn mhw bRq Dwry] dys ifirE kr Bys qpoDn kys Dry n imly hir ipAwry] Awsn kot kry AstwNg Dry bhu inAws kry muK kwry]dIn dieAwl Akwl Bjy ibnu AMq ko AMq ky Dwm isDwry: Tirath Kot keeye ishnaan deeye bahu daan mahaa brat dhaare. Des firio kari bhes tapodhan kes dhare na mile Hari piyare. Aasana kot kare ashtaang dhare bahu niyaas kare mukh kaare. Deen dayaal akaal bhaje bin ant ko ant ke dhaam sidhaare: You cannot attain God by bathing millions of times at shrines of pilgrimage, by giving alms, by observing fasts, having wandered in the garb of an ascetic in many countries and by keeping hair, the beloved Lord could not be realized. Those who sit in millions of Aasanas (Yogic postures), perform Ashtang Yoga, wear peculiar clothes, they cannot attain God; for without God's loving devotion they in the end meet death (Tenth Paatshaahee, Sawayie, Dasam granth 10-252, page 88).

According to the Gurbani, it's the excessive thirst for Maya that makes people wear all sorts of religious robes. This is the reason Baabaa Nanak rejected any and all empty religious wearing practiced in fanaticism or stubborn mindedness. Instead, he instructs us to only stick to the Lord's Holy Name; which, according to the Gurbani, is the only True Dharma.

• AiDk iqAws ByK bhu krY: Adhik tiyaas bhekh bahu krai: Excessive thirst for Maya makes people wear all sorts of religious robes (sggs 352).
• AiDk iqAws ByK bhu krY: Bhekh bhavnee hathu na jaanaa Nanaka sach gahi rahe: I know of no religious bodily-dress or garbs, pilgrimages, or stubborn fanaticism; Says Nanak, I only holdfast to the Truth (sggs 844).
• bwhr ByiK n pweIAY pRBu AMqrjwmI: Baahar bhekh na paaeeai prabh antarajaamee: By wearing religious robes outwardly, God is not found, for He is the Inner-knower—Anatarajaamee (sggs 1099).
• sgl Drm mih aUqm Drm ] krm krqUiq kY aUpir krm: Sagal dharam mahi ootam dharam. Karam kartooti kai oopari karam: Among all religions, the best religion is meditation (Naam-Simran). Among all rituals and conducts, this is above all (sggs 1182).
  

One cannot chew iron balls with the teeth of wax, or extract oil from sand-grains. Similarly, according to the Gurbani, one cannot hope to realize God within with his empty outward display of religious paraphernalia. But since Spiritual Knowledge is abstract, subtle, and difficult to grasp, Spiritual Teachings rely on the symbolic mode to elucidate esoteric thoughts and experiences. Also, Spiritual Teachings made use of figurative references for their better grasp. However, the symbolism have to be understood beyond its literal frame. In this context, here are some more valuable and timeless Instructions of the Gurbani. Clearly, the Gurbani strongly believes in practice (Karnee or Amal) — living day-to-day life in accordance with the Spiritual Principles (Gurmukh lifestyle, Amalee or Aatmic-Jeevan). If we recall the history, Baabaa Nanak even rejected the spiritual thread (Janeyoo) that Brahmins consider makes them linked to God, in the midst of Pandits (intellectuals), Brahmins (priests) and his own father!

• vrnhuM ichnhuM bwhrw idSt AidSt DXwn iDgwxY: Varanahun chihanahun baaharaa dishat adishat dhayaan dhigaanai: (God) is beyond any social class and symbolism and is even beyond the sight of concentration (Vaar Bhaai Gurdaas, Vaar 16, Pauri 12).
  
• vrn ichn sglh qy rhqw ] nwnk hir hir gurmuiK jo khqw: Varan chihan sagalah te rahataa.Nanak har har Gurmukh jo kahataa: O Nanak, one who becomes Gurmukh (by the Guru's Grace) chants the Lord's Name, and rises above all social classes and their symbols (sggs 259).
• invxu su AKru Kvxu guxu ijhbw mxIAw mMqu ] ey qY® BYxy vys kir qW vis AwvI kMqu: Niwan su akhar khavan gun jihba maneeaa mant. Ye trai bhaine ves kar taa vas aavee kant: Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra. Wear these three robes, O sister, and you will captivate your Husband God (sggs 1384).
• qrks qIr kmwx sWg qygbMd gux Dwqu: Taskar teer kamaan saang tegband gun dhaat: The pursuit of virtue is my bow, arrow, quiver, sword and scabbard (sggs 16).
• kmrbMdu sMqoK kw Dnu jobnu qyrw nwmu: Camarbandh santokh kaa dhann joban teraa Naam: Contentment is my waist-band (Camarbandh), and your Name is my wealth and youth (sggs 16).
• sc kI kwqI scu sBu swru ]GwVq iqs kI Apr Apwr ]sbdy swx rKweI lwie ]gux kI QykY ivic smwie: Sach kee kaatee sach sabh saar...: My knife is Truth, and its steel is totally True. Its workmanship is incomparably beautiful. It is sharpened on the grindstone of the Shabad (Naam). It is placed in the scabbard of Virtues (sggs 956).
• kwieAw bRhmw mnu hY DoqI ] igAwnu jnyaU iDAwnu kuspwqI: Kaayaa Brahma mann hai dhotee. Giyaan janeyoo dhyan kuspaatee: The body (which is devoid of evil tendencies or Bikaars because of Naam-Simran) is the Brahmin, and (the pure) mind is the loin-cloth; Spiritual Wisdom is the sacred thread, and meditation is the ceremonial ring (sggs 355).
• hir mwlw aur AMqir DwrY: Hari maalaa ur antar dhaare: Enshrines the rosary of God's Name within the heart (sggs 388).
• qIr quhI sYhQI quhI quhI qbr qlvwr]nwm iqhwro jo jpY Bey isMD Bv pwr:Teer Tuhee saithee Tuhee tabar tarvaar. Naam tihaaro jo japai bhaye sindh bhav paar: O Lord, You are the sword, arrow, and spear; whoever remembers your Name crosses the world-ocean (Tenth Paatshaahee, Dasam Granth, page 1356).
• mwieAw ivic shju n aUpjY mwieAw dUjY Bwie ]mnmuK krm kmwvxy haumY jlY jlwie: Maya vich sahaj na oopajai Maya doojai bhaai. Manmukh karam kamaavane houmai jalai jalaai: (In love of) Maya, the Sahaj Avasthaa (natural state of being, in which everyone longs to be centered) is not produced. Maya leads to the love of duality. The self-willed Manmukhs perform Karma (in Manmukh consciousness), and burn themselves in ego (sggs 68).
• mnmuiK BUly gurmuiK buJwieAw: Manmukh bhoole Gurmukh bujhaaiaa: The self-willed Manmukhs are deluded and confused, while the Gurmukhs understand (sggs 1154).
• mnmuiK nh pweIAY gurmuiK igAwno: Manmukh nah paaeeai Gurmukh giaano: The Gurmukh obtains spiritual wisdom, while the self-willed manmukh does not (sggs 1112).
• bwhir FUMiF ivgucIAY Gr mih vsqu suQwie]mnmuiK haumY kir musI gurmuiK plY pwie: Searching outside of themselves, people are ruined; the object of their search is in that sacred place within the Home of the Heart. The Manmukhs (material beings), in their ego, miss it; the Gurmukhs (Spiritual Beings) Realize it (sggs 63).
• AMimRqu hir kw nwmu hY vrsY ikrpw Dwir: Amrit har kaa naam hai varasai kirupaa dhaar: The Name of the Lord is the Amrit; and it rains when the Lord showers His Grace (sggs 1281).
• bwbIhw eyhu jgqu hY mq ko Brim Bulwie ] iehu bwbINhw psU hY ies no bUJxu nwih ] AMimRqu hir kw nwmu hY ijqu pIqY iqK jwie]nwnk gurmuiK ijn@ pIAw iqn@ bhuiV n lwgI Awie: Baabeehaa aehu jagat hai mat ko bharam bhulaae....: This material world is the rainbird, have no doubt about it. But this rainbird being in an animal consciousness does not understand that the God's Name is the Amrit (Nectar) and that by drinking in it (Maya's) thirst is quenched. Says Nanak, those who by becoming Gurmukhs drink it in will never again be afflicted by (Maya's) thirst (sggs1283).
  

It's really imaging to see how simple and practical the Gurbani (SGGS) really is! Foregoing verses (quoted from the SGGS) are from that SGGS, which was final stamped by the Tenth Paatshahhee, Sri Guru Gobind Singh Jee. As one can see there is no room for any empty rituals, dogmas or complex adherents in the entire SGGS! Clearly, simply hearing the Gurbani from professionals and intellectuals (readers or Paathees, singers or Raagees, Prachaaraks etc.) will not help much. By and large professionals and intellectuals are known to cause decay of religion as well as unnecessary divisions and controversies. Hence, one must diligently engage in reading, Vichaar and deep understanding of the Gurbani himself, followed by sincere and dedicated practice (Karanee or Amal) of Truth expounded therein.

— T. Singh