Guru Nanak Dev, the founder of Sikhism, laid the foundation of the Sikh faith with his teachings that emphasized the oneness of God, equality, and service to humanity. His principles became the cornerstone of Sikh philosophy, and they continue to influence the core beliefs and practices of Sikhism.
1. Oneness of God (Ik Onkar):
Guru Nanak's most fundamental teaching was the belief in a single, formless, and eternal God. He introduced the concept of "Ik Onkar," meaning "One God," emphasizing that God is present in all aspects of life and transcends any specific religious identity. This monotheistic principle not only shaped Sikh theology but also advocated tolerance towards other religions, promoting the idea that all paths lead to the same ultimate reality. For example, the Mul Mantra, the first verse in the Guru Granth Sahib, begins with this teaching of "Ik Onkar."
2. Equality and Brotherhood:
Guru Nanak strongly opposed social divisions and emphasized the equality of all people, regardless of caste, gender, or religion. He broke the social barriers of his time by engaging with people from all walks of life. For instance, Guru Nanak's interactions with both Hindus and Muslims, and his rejection of caste distinctions, laid the foundation for the Sikh belief in social equality. This principle is seen in the Sikh practice of langar (community kitchen), where all people, regardless of social standing, sit together and share a meal.
3. Service to Humanity (Seva):
Another key aspect of Guru Nanak’s teachings is the importance of selfless service (seva). Guru Nanak emphasized that serving others, particularly the marginalized, is a path to spiritual growth. This is reflected in the practice of langar, where Sikhs serve free food to anyone who comes, symbolizing their commitment to social service and the well-being of the community. Sikhs believe in contributing to society by helping those in need, embodying the concept of 'Sarbat da Bhala' (welfare of all).
4. Honesty and Hard Work:
Guru Nanak Dev emphasized the importance of honest work (kirat karni) and earning a living through ethical means. He rejected the idea of asceticism, urging his followers to live a truthful life, work honestly, and share their earnings with others. The teachings of "Honest living" influenced Sikh principles of self-reliance, which are reflected in the Sikh way of life that promotes hard work, integrity, and the sharing of wealth. 5. Spiritual Practice and Devotion:
Guru Nanak emphasized the importance of devotion to God through regular remembrance (simran) and prayer (nam japna). He stressed that meditation on God’s name, the recitation of hymns, and a life of purity and devotion are essential for spiritual growth. The Guru Granth Sahib, the central scripture of Sikhism, encapsulates this practice of devotion and remains the guiding light for Sikhs.
The Anguish of the King
When the king Devanampiya Piyadassi had been ruling for eight years, the (country of the) Kalingas (present-day coastal Orissa) was conquered by (him). One hundred and fifty thousand men were deported, a hundred thousand were killed, and many more died.
After that, now that (the country of) the Kalingas has been taken, Devanampiya (is devoted) to an intense study of Dhamma, to the love of Dhamma, and to instructing (the people) in Dhamma.
This is the repentance of Devanampiya on account of his conquest of the (country of the) Kalingas.
For this is considered very painful and deplorable by Devanampiya that, while one is conquering an unconquered (country) slaughter, death and deportation of people (take place) there...
Declining a Royal Gift
This excerpt from a sufi text describes the proceedings at Shaikh Nizamuddin Auliya’s hospice in 1313 : I (the author, Amir Hasan Sijzi) had the good fortune of kissing his (Shaikh Nizamuddin Auliya’s) feet ... At this time a local ruler had sent him the deed of ownership to two gardens and much land, along with the provisions and tools for their maintenance. The ruler had also made it clear that he was relinquishing all his rights to both the gardens and land. The master ... had not accepted that gift. Instead, he had lamented: “What have I to do with gardens and fields and lands ? ... None of our ... spiritual masters had engaged in such activity.”
Then he told an appropriate story: “... Sultan Ghiyasuddin, who at that time was still known as Ulugh Khan, came to visit Shaikh Fariduddin (and) offered some money and ownership deeds for four villages to the Shaikh, the money being for the benefit of the dervishes (sufis), and the land for his use. Smiling, Shaikh al Islam (Fariduddin) said: ‘Give me the money. I will dispense it to the dervishes. But as for those land deeds, keep them. There are many who long for them. Give them away to such persons.’”
What taluqdars thought
The attitude of the taluqdars was best expressed by Hanwant Singh, the Raja of Kalakankar, near Rae Bareli. During the mutiny, Hanwant Singh had given shelter to a British officer, and conveyed him to safety. While taking leave of the officer, Hanwant Singh told him:
Sahib, your countrymen came into this country and drove out our King. You sent your officers round the districts to examine the titles to the estates. At one blow you took from me lands which from time immemorial had been in my family. I submitted. Suddenly misfortune fell upon you. The people of the land rose against you. You came to me whom you had despoiled. I have saved you. But now – now I march at the head of my retainers to Lucknow to try and drive you from the country.