Shivpreet Singh

I have been thinking of greatness these days and this morning I remembered a shlok by Guru Nanak which I used to often hear from my grandmother, and the more I have meditated upon it the more I have come to realize who it is a masterclass in spiritual poetry. It uses vivid natural imagery and incisive social observation to guide the seeker towards a fundamental truth. This particular composition, found on Ang 1412 of the Guru Granth Sahib, is not a single, linear argument but a diptych: two panels that, when viewed together, reveal a complete picture of spiritual integrity. The first panel uses the metaphor of the grand but useless silk-cotton tree to establish a principle of inner value. The second panel moves to the human realm, dissecting the nature of true humility versus its empty, performative shadow. Together, they form a powerful discourse on the essence of virtue, which the Guru identifies not in outward show, but in the sweet, lowly, and pure state of the heart. Here is the verse:

ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥

simmal rukh saraira at deeragh at much

The silk-cotton tree stands tall — very tall, very wide.

ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥

oi je aaveh aas kar jaye niraase kit

Those who come with hope leave disappointed.

ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥

fal fike ful bakabake kam na aaveh pat

Its fruit is tasteless, its flowers showy, its leaves of no use.

ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥

mithat neevi naanka gun changyaiyan tat

Sweetness and humility, Nanak — these are the essence of virtue.

ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥

sabh ko nivai aap kau par kau nivai na koye

Everyone bows for themselves. Few bow for another.

ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥

dhar taraajoo toliyai nivai su gauraa hoye

Place it on the scale — what lowers is weighty.

ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥

aparaadhee doonaa nivai jo ha(n)taa miragaeh

The guilty bow twice — like a hunter in the forest.

ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥

sees nivaiaai kiaa theeaai jaa ridhai kusudhe jaeh

What happens by lowering the head if the heart remains impure?

The opening image is striking and immediate: "The silk-cotton tree stands tall — very tall, very wide." The Guru paints a picture of immense physical grandeur. The simmal (silk-cotton tree) is a botanical marvel, towering over its surroundings, its thick trunk and sprawling branches promising shade and sustenance. It is, by all external measures, a success. Yet, this promise is a profound deception. Guru Nanak immediately subverts the image of majesty: "Those who come with hope / leave disappointed." The tree is a monument to futility. Its fruit is tasteless, offering no nourishment; its flowers are showy but lack fragrance or substance; its leaves are coarse and useless. Every part of this magnificent structure is, upon closer inspection, hollow. The tree is all form and no function, all appearance and no reality. It exists only for itself, taking up space and offering nothing of value to the world. This is a powerful allegory for a life lived solely on the surface—a life of status, wealth, and physical prowess that, devoid of inner goodness, ultimately leaves both the self and others unfulfilled.

From this negative example, the Guru distills a positive, counter-intuitive truth in the concluding couplet of the first panel: "Sweetness and humility, Nanak — / these are the essence of virtue." The word for sweetness, miṭhat, implies not just a pleasant taste but a gentle, amiable, and benevolent nature. Nīvī, or humility, is the quality of being low, both in stature and in ego. The contrast with the silk-cotton tree is absolute. The tree's virtue was in its appearance of height; true virtue lies in the "lowness" of humility. The tree's nature was bitter or useless; the virtuous nature is sweet. The Guru redefines the axis of value: spiritual weight is not measured by how high one stands, but by how deeply one can bow.

This redefinition sets the stage for the second panel, which plunges us into the complexities of human behavior. The Guru begins with a blunt observation of social reality: "Everyone bows for themselves. / Few bow for another." Here, "bowing" is a metaphor for service, deference, and sacrifice. Most human action, the Guru observes, is ultimately self-serving. Even acts of apparent kindness are often performed for personal gain, reputation, or a sense of self-satisfaction. This is the bow of the ego, a transaction where the "bow" is simply the price paid for a desired outcome.

Guru Nanak then introduces a profound paradox to redefine what true "weight" or worth is: "Place it on the scale — / what lowers is weighty." In the physical world, a heavier object makes the scale go down. In the spiritual realm, Guru Nanak reverses this law. The being who is genuinely humble, who "lowers" themselves in selfless service and submission to the Divine Will, is the one who is truly substantial, truly valuable. They have the "weight" of spiritual merit.

The Guru then provides two contrasting examples of "lowness" to clarify this paradox. The first is the hunter in the forest. To successfully hunt a deer, the hunter must crouch low, becoming small and inconspicuous. This bowing is born of aparādh, or guilt—the intention to do harm. It is a strategic lowering of the self for a selfish and violent purpose. This bow is heavy with sin, not virtue. The second example is implied in the rhetorical question that ends the salok: "What happens by lowering the head / if the heart remains impure?" This points to the ritualistic bow, the empty gesture of piety performed in temples or before holy men, while the heart remains filled with ego, greed, and malice. This bow is like the silk-cotton tree—impressive in its outward form but utterly hollow at its core. It carries no weight on the spiritual scale.

The hunter and the hypocrite perform the same physical act as the truly humble person—they lower themselves. But their inner state, their intention, is diametrically opposed. The true humility the Guru advocates is not a posture but a condition of the heart. It is a sweetness of being that arises from the eradication of ego, a natural lowness that seeks nothing for itself. It is the essence (tat) of virtue, the reality behind the form.

In this salok, Guru Nanak guides the seeker from a deceptive exterior to a truthful interior. He dismantles our attachment to the grand and the showy, using the silk-cotton tree as a warning against a life of hollow appearance. He then challenges our understanding of human action, forcing us to look beyond the gesture to the intention. The true measure of a person, the Guru declares, is not their height, their show, or even their bowed head, but the purity of their heart. To be truly "weighty," one must be inwardly sweet and genuinely low—a state of being that requires no performance, for it is the very essence of the soul in harmony with the Divine.

And the epitome of harmony with the Divine: considering everything that is happening as sweet. A matra to live by: Meetha Meetha!

Baba Farid Lecture Series: Magic Mantra of Sweetness

This video was recorded recently with Dr. Asma Qadri, professor of classic punjabi poetry from Punjabi University, Lahore, as part of the Baba Farid Lecture Series. To join these lectures, you can join Seekers and Seers.

Humility is the alphabet, and forgiveness if the virtue that comes from humility, which eventually gives rise to the magic mantra character of sweetness.

In many religious and spiritual traditions, humility is revered as a foundational trait, described as the alphabet upon which all other virtues are built. This metaphor emphasizes the essential role humility plays in shaping one’s character and spiritual journey. From humility springs the virtue of forgiveness, which further develops into the sweetness of one’s words and actions—an attribute described as the "magic mantra" that has the power to transform and captivate.

The verse from Gurbani that asks, "What is that word, what is that virtue, and what is that magic mantra?" invites deep contemplation. It seeks to uncover the core principles that can guide an individual toward spiritual fulfillment. The answer lies in the subsequent lines, where humility is identified as the "akhar" (letter), forgiveness as the "gun" (virtue), and sweetness in speech as the "mant" (mantra). These three qualities together form the essence of a life that resonates with divinity and harmony.

Humility as the Alphabet

Humility, in this context, is likened to the alphabet—the building blocks of language and communication. Just as letters are fundamental to forming words and conveying meaning, humility is fundamental to spiritual growth and ethical living. It is the first step in the journey of self-realization, where one acknowledges their smallness in the vastness of the universe. By embracing humility, one begins to dismantle the ego, which is often the greatest barrier to true understanding and connection with the divine.

Humility is not just about lowering oneself but recognizing the interconnectedness of all beings. It’s about seeing oneself as part of a larger whole, where the well-being of others is as important as one’s own. This perspective naturally leads to the next virtue: forgiveness.

Forgiveness as the Virtue

Forgiveness is the direct outcome of humility. When one is humble, they can see beyond their own pain and grievances, recognizing that others, too, are fallible. Forgiveness becomes a way of releasing the burden of anger and resentment, allowing both the forgiver and the forgiven to move forward. In Sikhism, forgiveness is not merely an act but a state of being—a constant readiness to let go of grudges and embrace others with compassion.

This virtue is powerful because it breaks the cycle of vengeance and hostility, replacing it with understanding and peace. It is through forgiveness that relationships are healed and communities are strengthened. This virtue also paves the way for the next transformative quality: sweetness in speech.

Sweetness as the Magic Mantra

The culmination of humility and forgiveness is sweetness—both in speech and in demeanor. Sweet speech is described as a "magic mantra" because of its ability to soothe, comfort, and bring joy to others. It is a reflection of inner peace and contentment, qualities that are nurtured by humility and forgiveness.

Sweetness in communication is not just about being polite; it is about speaking with sincerity, kindness, and a genuine concern for the well-being of others. It is the outward expression of a heart that has been softened by humility and forgiveness. This sweetness has a transformative effect, creating a ripple of positivity that can touch everyone it encounters.

The Divine Connection

The verse concludes by advising the "wearing" of these three qualities—humility, forgiveness, and sweetness—as garments that will captivate the "Husband Lord," a metaphor for the divine presence. This suggests that these virtues are not merely moral guidelines but spiritual practices that bring one closer to the divine. By embodying these traits, one becomes aligned with the divine will, living in harmony with the universe and experiencing a deep sense of fulfillment.

In essence, humility, forgiveness, and sweetness form a triad of virtues that are foundational to a life of spiritual richness. They are interdependent, each reinforcing the other in a cycle that leads to greater understanding, compassion, and joy. These qualities are not just ideals to aspire to but practical tools for daily living, guiding one toward a more peaceful and meaningful existence.

ਕਵਣੁ ਸੁ ਅਖਰੁ ਕਵਣੁ ਗੁਣੁ ਕਵਣੁ ਸੁ ਮਣੀਆ ਮੰਤੁ ॥

kavanu su akhar kavan gun kavanu su maneeaa ma(n)t ||

What is that word, what is that virtue, and what is that magic mantra?

ਕਵਣੁ ਸੁ ਵੇਸੋ ਹਉ ਕਰੀ ਜਿਤੁ ਵਸਿ ਆਵੈ ਕੰਤੁ ॥੧੨੬॥

kavanu su veso hau karee jit vas aavai ka(n)t ||126||

What are those clothes, which I can wear to captivate my Husband Lord? ||126||

ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥

nivanu su akhar khavan gun jihabaa maneeaa ma(n)t ||

Humility is the letter, forgiveness is the virtue, and sweet speech is the magic mantra.

ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥੧੨੭॥

e trai bhaine ves kar taa(n) vas aavee ka(n)t ||127||

Wear these three robes, O sister, and you will captivate your Husband Lord. ||127||

Bhagat Sheikh Fareed Ji in Salok Fareed Jee - 1384

Notice what Guru Nanak says about sweetness in this shabad in Raag Shri:

ਕਰਤਾ ਸਭੁ ਕੋ ਤੇਰੈ ਜੋਰਿ ॥

karataa sabh ko terai jor ||

O Creator Lord, all are in Your Power.

ਏਕੁ ਸਬਦੁ ਬੀਚਾਰੀਐ ਜਾ ਤੂ ਤਾ ਕਿਆ ਹੋਰਿ ॥੧॥ ਰਹਾਉ ॥

ek sabadh beechaareeaai jaa too taa kiaa hor ||1|| rahaau ||

I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸੀ ਰਾਵਿਆ ਕਿਨੀ ਗੁਣਂੀ ॥

jai puchhahu sohaaganee tusee raaviaa kinee gunee(n) ||

Go, and ask the happy soul-brides, ""By what virtuous qualities do you enjoy your Husband Lord?""

ਸਹਜਿ ਸੰਤੋਖਿ ਸੀਗਾਰੀਆ ਮਿਠਾ ਬੋਲਣੀ ॥

sahaj sa(n)tokh seegaareeaa mittaa bolanee ||

"We are adorned with intuitive ease, contentment and sweet words.

ਪਿਰੁ ਰੀਸਾਲੂ ਤਾ ਮਿਲੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣੀ ॥੨॥

pir reesaaloo taa milai jaa gur kaa sabadh sunee ||2||

We meet with our Beloved, the Source of Joy, when we listen to the Word of the Guru's Shabad.""||2||

Guru Nanak Dev Ji in Siree Raag - 17

Next up in the series:

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥

fareedhaa je too akal lateef kaale likh na lekh ||

Fareed, if you have a keen understanding, then do not write black marks against anyone else.

ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥

aapanaRe gireevaan meh sir nee(n)vaa(n) kar dhekh ||6||

Look underneath your own collar instead. ||6||

Bhagat Sheikh Fareed Ji in Salok Fareed Jee - 1378

This is the first shabad a seeker sings when he finds his place.

The Birth of a Sacred City

Guru Ram Dass, the fourth Sikh Guru, envisioned a city that would become a haven for seekers—those who yearn for spiritual growth and the joy of communal singing. His dream was of a place where people from diverse backgrounds could come together, united by their quest for truth and self-discovery.

In 1574, he made a significant step towards realizing this vision by purchasing land in the village of Tung for 700 rupees. On this land, he planned the construction of a gurdwara, which he named Harmandir Sahib, meaning "The Abode of God."

Guru Ram Dass's design was unique and inspiring, a vision of a sacred space open to all, symbolizing inclusiveness and humility. However, it was his son, Guru Arjan, the fifth Sikh Guru, who would bring this vision to life. He oversaw the completion of the gurdwara, ensuring that it embodied the ideals and principles laid out by his father.

The Gurdwara was completed in 1604. Guru Arjan, installed the Guru Granth Sahib in it and appointed Baba Buddha as the first Granthi (reader) of it on August 1604. When Guru Arjan first laid eyes on the completed Harmandir Sahib, he was filled with awe. The gurdwara was magnificent, surrounded by a serene lake, known as the Amrit Sarovar. The waters of this lake, believed to be infused with spiritual nectar, reflected the golden glow of the temple, creating an ethereal atmosphere.

The amrit voice of seekers, their harmonious hymns and prayers, echoed from the heart of the temple. This melody of devotion was a testament to the spiritual energy that pervaded the place, drawing in seekers from far and wide.

In the 19th century, Maharaja Ranjit Singh, a powerful ruler, undertook the task of adorning the walls of Harmandir Sahib with gold. This act transformed the gurdwara into what is now famously known as the Golden Temple. The shimmering gold reminded devotees of the last pauri of Guru Nanak's Japji Sahib, which urges seekers to mint the true coin of self—satnam, the essence of truth.

The first shabad (hymn) sung in Harmandir Sahib was "Santan Kai Kaaraj," a hymn that embodies the humility and grace that are central to any seeker's aspiration. This is the first shabad that a seeker sings when he finds his place. It reflects the understanding that all actions, including the acts of seeking and singing, are expressions of the divine grace within—the true self, the eternal teacher, Hari. The hymn resonates deeply with the ethos of the Golden Temple, a place where the divine affairs of seekers unfold:

The Affairs of the Seekers

You come to complete

the affairs of the seekers.

You stand up yourself

To complete every task.

You designed the lands

And the pools around it

In which resides

The nectar of life

Salutations are resounding

In every direction.

The scriptures are singing

Your praises, oh One!

You have kept

Your promise,

You have confirmed

Your nature.

This shabad, with its profound message, continues to echo within the walls of Harmandir Sahib, reminding every visitor of the divine presence that orchestrates all actions. The temple, with its golden splendor and serene surroundings, stands as a beacon of humility, devotion, and unity—a true embodiment of Guru Ram Dass's vision.

Through the centuries, Harmandir Sahib has remained a sanctuary for the soul, where seekers come to immerse themselves in the divine melody, to grow, to reflect, and to find the true self within. It is a place where the affairs of the seekers are eternally completed by the grace of the One.

Architectural Features of the Harmandir Sahib

Some of the architectural features of the Harmandir Sahib were intended to be symbolic of the Sikh worldview. Instead of the normal custom of building a Gurdwara on high land, it was built at a lower level than the surrounding land so that Sikhs would have to go down steps to enter it.

In addition, instead of one entrance, Sri Harmandir Sahib has four entrances. Hindu temples are sometimes closed on three sides and opened only towards the east or the rising sun. Muslims would pray towards the west or to the Kaaba. The great Gurdwara at Amritsar was to be open on all sides. This meant that Sikh worship was open to all, and was not concerned with sun-worship or the Kaaba.

Shabad and Alternative Translations

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਸੰਤਾ ਕੇ ਕਾਰਜਿ ਆਪਿ ਖਲੋਇਆ ਹਰਿ ਕੰਮੁ ਕਰਾਵਣਿ ਆਇਆ ਰਾਮ ॥ ਧਰਤਿ ਸੁਹਾਵੀ ਤਾਲੁ ਸੁਹਾਵਾ ਵਿਚਿ ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਰਾਮ ॥ ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਪੂਰਨ ਸਾਜੁ ਕਰਾਇਆ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ ਜੈ ਜੈ ਕਾਰੁ ਭਇਆ ਜਗ ਅੰਤਰਿ ਲਾਥੇ ਸਗਲ ਵਿਸੂਰੇ ॥ ਪੂਰਨ ਪੁਰਖ ਅਚੁਤ ਅਬਿਨਾਸੀ ਜਸੁ ਵੇਦ ਪੁਰਾਣੀ ਗਾਇਆ ॥ ਅਪਨਾ ਬਿਰਦੁ ਰਖਿਆ ਪਰਮੇਸਰਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Sūhī mėhlā 5.

Sanṯā ke kāraj āp kẖalo▫i▫ā har kamm karāvaṇ ā▫i▫ā rām. Ḏẖaraṯ suhāvī ṯāl suhāvā vicẖ amriṯ jal cẖẖā▫i▫ā rām. Amriṯ jal cẖẖā▫i▫ā pūran sāj karā▫i▫ā sagal manorath pūre. Jai jai kār bẖa▫i▫ā jag anṯar lāthe sagal visūre. Pūran purakẖ acẖuṯ abẖināsī jas veḏ purāṇī gā▫i▫ā. Apnā biraḏ rakẖi▫ā parmesar Nānak nām ḏẖi▫ā▫i▫ā. ||1||

Nav niḏẖ siḏẖ riḏẖ ḏīne karṯe ṯot na āvai kā▫ī rām. Kẖāṯ kẖarcẖaṯ bilcẖẖaṯ sukẖ pā▫i▫ā karṯe kī ḏāṯ savā▫ī rām. Ḏāṯ savā▫ī nikẖut na jā▫ī anṯarjāmī pā▫i▫ā. Kot bigẖan sagle uṯẖ nāṯẖe ḏūkẖ na neṛai ā▫i▫ā. Sāŉṯ sahj ānanḏ gẖanere binsī bẖūkẖ sabā▫ī. Nānak guṇ gāvahi su▫āmī ke acẖraj jis vadi▫ā▫ī rām. ||2||

Jis kā kāraj ṯin hī kī▫ā māṇas ki▫ā vecẖārā rām. Bẖagaṯ sohan har ke guṇ gāvahi saḏā karahi jaikārā rām. Guṇ gā▫e gobinḏ anaḏ upje sāḏẖsangaṯ sang banī. Jin uḏam kī▫ā ṯāl kerā ṯis kī upmā ki▫ā ganī. Aṯẖsaṯẖ ṯirath punn kiri▫ā mahā nirmal cẖārā. Paṯiṯ pāvan biraḏ su▫āmī Nānak sabaḏ aḏẖārā. ||3||

Guṇ niḏẖān merā parabẖ karṯā usṯaṯ ka▫un karījai rām. Sanṯā kī benanṯī su▫āmī nām mahā ras ḏījai rām. Nām ḏījai ḏān kījai bisar nāhī ik kẖino. Guṇ gopāl ucẖar rasnā saḏā gā▫ī▫ai anḏino. Jis parīṯ lāgī nām seṯī man ṯan amriṯ bẖījai. Binvanṯ Nānak icẖẖ punnī pekẖ ḏarsan jījai. ||4||7||10||

Suhi, Fifth Mehl:

The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks. The land is beautiful, and the pool is beautiful; within it is contained the Ambrosial Water. The Ambrosial Water is filling it, and my job is perfectly complete; all my desires are fulfilled. Congratulations are pouring in from all over the world; all my sorrows are eliminated. The Vedas and the Puraanas sing the Praises of the Perfect, Unchanging, Imperishable Primal Lord. The Transcendent Lord has kept His promise, and confirmed His nature; Nanak meditates on the Naam, the Name of the Lord. ||1||

The Creator has given me the nine treasures, wealth and spiritual powers, and I do not lack anything. Eating, spending and enjoying, I have found peace; the gifts of the Creator Lord continually increase. His gifts increase and shall never be exhausted; I have found the Inner-knower, the Searcher of hearts. Millions of obstacles have all been removed, and pain does not even approach me. Tranquility, peace, poise and bliss in abundance prevail, and all my hunger is satisfied. Nanak sings the Glorious Praises of his Lord and Master, whose Glorious Greatness is wonderful and amazing. ||2||

It was His job, and He has done it; what can the mere mortal being do? The devotees are adorned, singing the Glorious Praises of the Lord; they proclaim His eternal victory. Singing the Glorious Praises of the Lord of the Universe, bliss wells up, and we are friends with the Saadh Sangat, the Company of the Holy. He who made the effort to construct this sacred pool - how can his praises be recounted? The merits of the sixty-eight sacred shrines of pilgrimage, charity, good deeds and immaculate lifestyle, are found in this sacred pool. It is the natural way of the Lord and Master to purify sinners; Nanak takes the Support of the Word of the Shabad. ||3||

The treasure of virtue is my God, the Creator Lord; what Praises of Yours should I sing, O Lord? The prayer of the Saints is, "O Lord and Master, please bless us with the supreme, sublime essence of Your Name". Please, grant us Your Name, grant us this blessing, and do not forget us, even for an instant. Chant the Glorious Praises of the World-Lord, O my tongue; sing them forever, night and day. One who enshrines love for the Naam, the Name of the Lord, his mind and body are drenched with Ambrosial Nectar. Prays Nanak, my desires have been fulfilled; gazing upon the Blessed Vision of the Lord, I live. ||4||7||10||

~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 783-784

The following also was composed on the same occasion;

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥

ਵਿਚਿ ਕਰਤਾ ਪੁਰਖੁ ਖਲੋਆ ॥ ਵਾਲੁ ਨ ਵਿੰਗਾ ਹੋਆ ॥ ਮਜਨੁ ਗੁਰ ਆਂਦਾ ਰਾਸੇ ॥ ਜਪਿ ਹਰਿ ਹਰਿ ਕਿਲਵਿਖ ਨਾਸੇ ॥੧॥

ਸੰਤਹੁ ਰਾਮਦਾਸ ਸਰੋਵਰੁ ਨੀਕਾ ॥ ਜੋ ਨਾਵੈ ਸੋ ਕੁਲੁ ਤਰਾਵੈ ਉਧਾਰੁ ਹੋਆ ਹੈ ਜੀ ਕਾ ॥੧॥ ਰਹਾਉ ॥

ਜੈ ਜੈ ਕਾਰੁ ਜਗੁ ਗਾਵੈ ॥ ਮਨ ਚਿੰਦਿਅੜੇ ਫਲ ਪਾਵੈ ॥ ਸਹੀ ਸਲਾਮਤਿ ਨਾਇ ਆਏ ॥ ਅਪਣਾ ਪ੍ਰਭੂ ਧਿਆਏ ॥੨॥

ਸੰਤ ਸਰੋਵਰ ਨਾਵੈ ॥ ਸੋ ਜਨੁ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥ ਮਰੈ ਨ ਆਵੈ ਜਾਈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥੩॥

ਇਹੁ ਬ੍ਰਹਮ ਬਿਚਾਰੁ ਸੁ ਜਾਨੈ ॥ ਜਿਸੁ ਦਇਆਲੁ ਹੋਇ ਭਗਵਾਨੈ ॥ ਬਾਬਾ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਈ ॥ ਸਭ ਚਿੰਤਾ ਗਣਤ ਮਿਟਾਈ ॥੪॥੭॥੫੭॥

Soraṯẖ mėhlā 5.

vicẖ karṯā purakẖ kẖalo▫ā. vāl na vingā ho▫ā. Majan gur āŉḏā rāse. Jap har har kilvikẖ nāse. ||1||

Sanṯahu Rāmḏās sarovar nīkā. Jo nāvai so kul ṯarāvai uḏẖār ho▫ā hai jī kā. ||1|| rahā▫o.

Jai jai kār jag gāvai. Man cẖinḏi▫aṛe fal pāvai. Sahī salāmaṯ nā▫e ā▫e. Apṇā parabẖū ḏẖi▫ā▫e. ||2||

Sanṯ sarovar nāvai. So jan param gaṯ pāvai. Marai na āvai jā▫ī. Har har nām ḏẖi▫ā▫ī. ||3||

Ih barahm bicẖār so jānai. Jis ḏa▫i▫āl ho▫e bẖagvānai. Bābā Nānak parabẖ sarṇā▫ī. Sabẖ cẖinṯā gaṇaṯ mitā▫ī. ||4||7||57||

Sorat'h, Fifth Mehl:

The Creator Lord Himself stood between us, and not a hair upon my head was touched. The Guru made my cleansing bath successful; meditating on the Lord, Har, Har, my sins were erased. ||1||

O Saints, the purifying pool of Ram Das is sublime. Whoever bathes in it, their family lineage and their soul is saved. ||1||Pause||

The world sings cheers of victory, and the fruits of ones mind's desires are obtained. One is safe and sound who comes and bathes here, and meditates on God. ||2||

One who bathes in the healing pool of the Saints, that humble being obtains the supreme status. One does not die, or come and go in reincarnation; one meditates on the Name of the Lord, Har, Har. ||3||

One alone knows this about God, whom God blesses with kindness. Baba Nanak seeks the Sanctuary of God; all worries and anxieties are dispelled. ||4||7||57||

~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 623

Guru Arjan described the advantages of the sarovar;

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੩ ਦੁਪਦੇ

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥ ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥ ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥ ਗੁਰਿ ਪੂਰੈ ਕੀਨੇ ਦਾਨਾ ॥੧॥

ਸਭਿ ਕੁਸਲ ਖੇਮ ਪ੍ਰਭਿ ਧਾਰੇ ॥ ਸਹੀ ਸਲਾਮਤਿ ਸਭਿ ਥੋਕ ਉਬਾਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਰਹਾਉ ॥ ਸਾਧਸੰਗਿ ਮਲੁ ਲਾਥੀ ॥ ਪਾਰਬ੍ਰਹਮੁ ਭਇਓ ਸਾਥੀ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥ ਆਦਿ ਪੁਰਖ ਪ੍ਰਭੁ ਪਾਇਆ ॥੨॥੧॥੬੫॥

Soraṯẖ mėhlā 5 gẖar 3 ḏupḏe

Ik▫oaŉkār saṯgur parsāḏ. Rāmḏās sarovar nāṯe. Sabẖ uṯre pāp kamāṯe. Nirmal ho▫e kar isnānā. Gur pūrai kīne ḏānā. ||1||

Sabẖ kusal kẖem parabẖ ḏẖāre. Sahī salāmaṯ sabẖ thok ubāre gur kā sabaḏ vīcẖāre. Rahā▫o. Sāḏẖsang mal lāthī. Pārbarahm bẖa▫i▫o sāthī. Nānak nām ḏẖi▫ā▫i▫ā. Āḏ purakẖ parabẖ pā▫i▫ā. ||2||1||65||

Sorat'h, Fifth Mehl, Third House, Du-Padas:

One Universal Creator God. By The Grace Of The True Guru: Bathing in the nectar tank of Ram Das, all sins are erased. One becomes immaculately pure, taking this cleansing bath. The Perfect Guru has bestowed this gift. ||1||

God has blessed all with peace and pleasure. Everything is safe and sound, as we contemplate the Word of the Guru's Shabad. ||Pause|| In the Saadh Sangat, the Company of the Holy, filth is washed off. The Supreme Lord God has become our friend and helper. Nanak meditates on the Naam, the Name of the Lord. He has found God, the Primal Being. ||2||1||65||

~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 625

When the sarovar and Sri Harmandir Sahib were completed there were great rejoicings. The enormous exertions and personal sacrifices made by Bhai Budha, Bhai Bhagtu, Bhai Behlo and Bhai Shalo are specially mentioned. One day as they were all bathing, Guru Arjan shed tears on seeing the state of their bodies as the result of their labours.

The Guru said with mournful voice, that, as the sarovar had been constructed by such devout and sincere Sikhs, all sins should be removed and all desires fulfilled by bathing in it and duly worshipping God. The following also was composed on the occasion;

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥

ਚਰਣ ਕਮਲ ਕਾ ਆਸਰਾ ਦੀਨੋ ਪ੍ਰਭਿ ਆਪਿ ॥ ਪ੍ਰਭ ਸਰਣਾਗਤਿ ਜਨ ਪਰੇ ਤਾ ਕਾ ਸਦ ਪਰਤਾਪੁ ॥੧॥

ਰਾਖਨਹਾਰ ਅਪਾਰ ਪ੍ਰਭ ਤਾ ਕੀ ਨਿਰਮਲ ਸੇਵ ॥ ਰਾਮ ਰਾਜ ਰਾਮਦਾਸ ਪੁਰਿ ਕੀਨ੍ਹ੍ਹੇ ਗੁਰਦੇਵ ॥੧॥ ਰਹਾਉ ॥

ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ਕਿਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹੀਐ ਭਇ ਦੁਸਮਨ ਭਾਗੈ ॥੨॥੩॥੬੭॥

Bilāval mėhlā 5.

Cẖaraṇ kamal kā āsrā ḏīno parabẖ āp. Parabẖ sarṇāgaṯ jan pare ṯā kā saḏ parṯāp. ||1||

Rākẖanhār apār parabẖ ṯā kī nirmal sev. Rām rāj Rāmḏās pur kīnĥe gurḏev. ||1|| rahā▫o.

Saḏā saḏā har ḏẖi▫ā▫ī▫ai kicẖẖ bigẖan na lāgai. Nānak nām salāhī▫ai bẖa▫e ḏusman bẖāgai. ||2||3||67||

Bilaaval, Fifth Mehl:

God Himself has given me the Support of His Lotus Feet. God's humble servants seek His Sanctuary; they are respected and famous forever. ||1||

God is the unparalleled Savior and Protector; service to Him is immaculate and pure. The Divine Guru has built the City of Ramdaspur, the royal domain of the Lord. ||1||Pause||

Forever and ever, meditate on the Lord, and no obstacles will obstruct you. O Nanak, praising the Naam, the Name of the Lord, the fear of enemies runs away. ||2||3||67||

~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 817

Guru Arjan wrote the following on the completion of Sri Harmandir Sahib;

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਹਰਿ ਜਪੇ ਹਰਿ ਮੰਦਰੁ ਸਾਜਿਆ ਸੰਤ ਭਗਤ ਗੁਣ ਗਾਵਹਿ ਰਾਮ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪਨਾ ਸਗਲੇ ਪਾਪ ਤਜਾਵਹਿ ਰਾਮ ॥ ਹਰਿ ਗੁਣ ਗਾਇ ਪਰਮ ਪਦੁ ਪਾਇਆ ਪ੍ਰਭ ਕੀ ਊਤਮ ਬਾਣੀ ॥ ਸਹਜ ਕਥਾ ਪ੍ਰਭ ਕੀ ਅਤਿ ਮੀਠੀ ਕਥੀ ਅਕਥ ਕਹਾਣੀ ॥ ਭਲਾ ਸੰਜੋਗੁ ਮੂਰਤੁ ਪਲੁ ਸਾਚਾ ਅਬਿਚਲ ਨੀਵ ਰਖਾਈ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ ਸਰਬ ਕਲਾ ਬਣਿ ਆਈ ॥੧॥

ਆਨੰਦਾ ਵਜਹਿ ਨਿਤ ਵਾਜੇ ਪਾਰਬ੍ਰਹਮੁ ਮਨਿ ਵੂਠਾ ਰਾਮ ॥ ਗੁਰਮੁਖੇ ਸਚੁ ਕਰਣੀ ਸਾਰੀ ਬਿਨਸੇ ਭ੍ਰਮ ਭੈ ਝੂਠਾ ਰਾਮ ॥ ਅਨਹਦ ਬਾਣੀ ਗੁਰਮੁਖਿ ਵਖਾਣੀ ਜਸੁ ਸੁਣਿ ਸੁਣਿ ਮਨੁ ਤਨੁ ਹਰਿਆ ॥ ਸਰਬ ਸੁਖਾ ਤਿਸ ਹੀ ਬਣਿ ਆਏ ਜੋ ਪ੍ਰਭਿ ਅਪਨਾ ਕਰਿਆ ॥ ਘਰ ਮਹਿ ਨਵ ਨਿਧਿ ਭਰੇ ਭੰਡਾਰਾ ਰਾਮ ਨਾਮਿ ਰੰਗੁ ਲਾਗਾ ॥ ਨਾਨਕ ਜਨ ਪ੍ਰਭੁ ਕਦੇ ਨ ਵਿਸਰੈ ਪੂਰਨ ਜਾ ਕੇ ਭਾਗਾ ॥੨॥

ਛਾਇਆ ਪ੍ਰਭਿ ਛਤ੍ਰਪਤਿ ਕੀਨ੍ਹ੍ਹੀ ਸਗਲੀ ਤਪਤਿ ਬਿਨਾਸੀ ਰਾਮ ॥ ਦੂਖ ਪਾਪ ਕਾ ਡੇਰਾ ਢਾਠਾ ਕਾਰਜੁ ਆਇਆ ਰਾਸੀ ਰਾਮ ॥ ਹਰਿ ਪ੍ਰਭਿ ਫੁਰਮਾਇਆ ਮਿਟੀ ਬਲਾਇਆ ਸਾਚੁ ਧਰਮੁ ਪੁੰਨੁ ਫਲਿਆ ॥ ਸੋ ਪ੍ਰਭੁ ਅਪੁਨਾ ਸਦਾ ਧਿਆਈਐ ਸੋਵਤ ਬੈਸਤ ਖਲਿਆ ॥ ਗੁਣ ਨਿਧਾਨ ਸੁਖ ਸਾਗਰ ਸੁਆਮੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਈ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਣਾਈ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੩॥

ਮੇਰਾ ਘਰੁ ਬਨਿਆ ਬਨੁ ਤਾਲੁ ਬਨਿਆ ਪ੍ਰਭ ਪਰਸੇ ਹਰਿ ਰਾਇਆ ਰਾਮ ॥ ਮੇਰਾ ਮਨੁ ਸੋਹਿਆ ਮੀਤ ਸਾਜਨ ਸਰਸੇ ਗੁਣ ਮੰਗਲ ਹਰਿ ਗਾਇਆ ਰਾਮ ॥ ਗੁਣ ਗਾਇ ਪ੍ਰਭੂ ਧਿਆਇ ਸਾਚਾ ਸਗਲ ਇਛਾ ਪਾਈਆ ॥ ਗੁਰ ਚਰਣ ਲਾਗੇ ਸਦਾ ਜਾਗੇ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥ ਕਰੀ ਨਦਰਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਹਲਤੁ ਪਲਤੁ ਸਵਾਰਿਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਨਿਤ ਨਾਮੁ ਜਪੀਐ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਧਾਰਿਆ ॥੪॥੪॥੭॥

Sūhī mėhlā 5.

Har jape har manḏar sāji▫ā sanṯ bẖagaṯ guṇ gāvahi rām. Simar simar su▫āmī parabẖ apnā sagle pāp ṯajāvėh rām. Har guṇ gā▫e param paḏ pā▫i▫ā parabẖ kī ūṯam baṇī. Sahj kathā parabẖ kī aṯ mīṯẖī kathī akath kahāṇī. Bẖalā sanjog mūraṯ pal sācẖā abicẖal nīv rakẖā▫ī. Jan Nānak parabẖ bẖa▫e ḏa▫i▫ālā sarab kalā baṇ ā▫ī. ||1||

Ānanḏā vajėh niṯ vāje pārbarahm man vūṯẖā rām. Gurmukẖe sacẖ karṇī sārī binse bẖaram bẖai jẖūṯẖā rām. Anhaḏ baṇī gurmukẖ vakẖāṇī jas suṇ suṇ man ṯan hari▫ā. Sarab sukẖā ṯis hī baṇ ā▫e jo parabẖ apnā kari▫ā. Gẖar mėh nav niḏẖ bẖare bẖandārā rām nām rang lāgā. Nānak jan parabẖ kaḏe na visrai pūran jā ke bẖāgā. ||2||

Cẖẖā▫i▫ā parabẖ cẖẖaṯarpaṯ kīnĥī saglī ṯapaṯ bināsī rām. Ḏūkẖ pāp kā derā dẖāṯẖā kāraj ā▫i▫ā rāsī rām. Har parabẖ furmā▫i▫ā mitī balā▫i▫ā sācẖ ḏẖaram punn fali▫ā. So parabẖ apunā saḏā ḏẖi▫ā▫ī▫ai sovaṯ baisaṯ kẖali▫ā. Guṇ niḏẖān sukẖ sāgar su▫āmī jal thal mahī▫al so▫ī. Jan Nānak parabẖ kī sarṇā▫ī ṯis bin avar na ko▫ī. ||3||

Merā gẖar bani▫ā ban ṯāl bani▫ā parabẖ parse har rā▫i▫ā rām. Merā man sohi▫ā mīṯ sājan sarse guṇ mangal har gā▫i▫ā rām. Guṇ gā▫e parabẖū ḏẖi▫ā▫e sācẖā sagal icẖẖā pā▫ī▫ā. Gur cẖaraṇ lāge saḏā jāge man vajī▫ā vāḏẖā▫ī▫ā. Karī naḏar su▫āmī sukẖah gāmī halaṯ palaṯ savāri▫ā. Binvanṯ Nānak niṯ nām japī▫ai jī▫o pind jin ḏẖāri▫ā. ||4||4||7||

Suhi, Fifth Mehl:

By repeating God's name, the house of God has been built; the Saints and worshippers sing God's Glorious Praises. Remember, remember the Lord your God, and you shall be released from all your sins. By singing the glorious praises of the Lord, the supreme status is obtained. The word of God's Gurbani is sublime and exalted. God's Sermon is so very sweet. It brings celestial peace. It is to speak the unspoken speech. The time and the moment were auspicious, blessed and true, when the eternal foundation of this Temple was placed. O servant Nanak, God has been kind and compassionate; with all God's powers, God has blessed me. ||1||

The instruments of joy play through me continually; I have enshrined the Supreme Lord within my heart. As Gurmukh, my lifestyle is excellent and true; my false hopes and doubts are dispelled. The Gurmukh chants the Gurbani of the unstruck melody; hearing it, listening to it, my mind and body are refreshed. All pleasures are obtained, by that one whom God makes its own. Within the home of the heart are the nine treasures, filled to overflowing. One has fallen in love with the Lord's Name. Servant Nanak shall never forget God; his destiny is perfectly fulfilled. ||2||

God, the King, has given me shade under its canopy, and the fire of desire has been totally extinguished. The home of sorrow and sin has been demolished, and all affairs have been resolved. When the Lord God so commands, misfortune is averted; true righteousness, Dharma and charity flourish. Meditate forever on your God, when you sleep and sit and stand. The Lord and Master is the treasure of virtue, the ocean of peace; God pervades the water, the land and the sky. Servant Nanak has entered God's Sanctuary; there is no other than God. ||3||

My home is made, the garden and pool are made, and my Sovereign Lord God has met me. My mind is adorned, and my friends rejoice; I sing the songs of joy, and the Glorious Praises of the Lord. Singing the Glorious Praises of the True Lord God, all desires are fulfilled. Those who are attached to the Guru's feet are always awake and aware; God's Praises resound and resonate through their minds. My Lord and Master, the bringer of peace, has blessed me with God's grace; God has arranged this world, and the world hereafter for me. Prays Nanak, chant the Naam, the Name of the Lord forever; God is the support of the body and soul. ||4||4||7||

~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 781-782

Five Virtues in Sikhism

According to Gobind Singh Mansukhani's Introduction to Sikhism (1977). there are five virtues which one should develop in order to reach Mukti, or to reunite or merge with God. I believe these are the five virtues of "dharam" as well, where dharam is not religion but righteous living. These five virtues include Sat (truth), Daya (compassion), Santokh (contentment), Nimrata (humility), and Pyaar (love). They are all flowers of the oneness plant.

ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਖੇਲਤ ਸਭਿ ਜੂਐ ਹਾਰੇ ॥
ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ ਭੀਤਰਿ ਵਾਰੇ ॥1॥

Shed Lust, Anger, love for Maya, Pride and Jealousy as a addicted gambler loses his possessions in gambling. Bring charity, contentedness, compassion, Dharma and Truth in your house (i.e. mind).

Sat

Sat is the virtue of truthful living, which means practicing "righteousness, honesty, justice, impartiality and fair play."

The Lord's humble servants are True — they practice Truth, and reflect upon the Word of the Guru's Shabad. The True Lord God unites them with Himself, and they keep the True Lord enshrined in their hearts. O Nanak, through the Name, I have obtained salvation and understanding; this alone is my wealth.

— Guru Granth Sahib, ang 600

ਹਰਿ ਜਨ ਸਾਚੇ ਸਾਚੁ ਕਮਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥
हरि जन साचे साचु कमावहि गुर कै सबदि वीचारी ॥
Har jan sācẖe sācẖ kamāvėh gur kai sabaḏ vīcẖārī.
The Lord's humble servants are True - they practice Truth, and reflect upon the Word of the Guru's Shabad.

ਆਪੇ ਮੇਲਿ ਲਏ ਪ੍ਰਭਿ ਸਾਚੈ ਸਾਚੁ ਰਖਿਆ ਉਰ ਧਾਰੀ ॥
आपे मेलि लए प्रभि साचै साचु रखिआ उर धारी ॥
Āpe mel la▫e parabẖ sācẖai sācẖ rakẖi▫ā ur ḏẖārī.
The True Lord God unites them with Himself, and they keep the True Lord enshrined in their hearts.

Santokh

Santokh, or contentment, is freedom "from ambition, envy, greed and jealousy. Without contentment, it is impossible to acquire peace of mind."[1]

Practice truth, contentment and kindness; this is the most excellent way of life. One who is so blessed by the Formless Lord God renounces selfishness, and becomes the dust of all.

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥
सतु संतोखु दइआ कमावै एह करणी सार ॥
Saṯ sanṯokẖ ḏa▫i▫ā kamāvai eh karṇī sār.
Practice truth, contentment and kindness; this is the most excellent way of life.

ਆਪੁ ਛੋਡਿ ਸਭ ਹੋਇ ਰੇਣਾ ਜਿਸੁ ਦੇਇ ਪ੍ਰਭੁ ਨਿਰੰਕਾਰੁ ॥੩॥
आपु छोडि सभ होइ रेणा जिसु देइ प्रभु निरंकारु ॥३॥
Āp cẖẖod sabẖ ho▫e reṇā jis ḏe▫e parabẖ nirankār. ||3||
One who is so blessed by the Formless Lord God renounces selfishness, and becomes the dust of all. ||3||

Daya

The exercise of Daya, or compassion, involves "considering another's difficulty or sorrow as one's own and helping to relieve it as far as possible. Compassion also includes the overlooking of imperfections and mistakes of others, for to err is human."[1]

Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity.

ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥
अठसठि तीरथ सगल पुंन जीअ दइआ परवानु ॥
Aṯẖsaṯẖ ṯirath sagal punn jī▫a ḏa▫i▫ā parvān.
Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity.

ਜਿਸ ਨੋ ਦੇਵੈ ਦਇਆ ਕਰਿ ਸੋਈ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥
जिस नो देवै दइआ करि सोई पुरखु सुजानु ॥
Jis no ḏevai ḏa▫i▫ā kar so▫ī purakẖ sujān.
That person, upon whom the Lord bestows His Mercy, is a wise person.

Nimrata

Nimrata, translated as "humility", "benevolence" or "humbleness", is the fourth virtue.

ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ Humility, Nanak Says is the essence, the very root of all virtues

— Guru Granth Sahib, ang 470

The God-conscious being is steeped in humility.

— Guru Granth Sahib, ang 273

Pyaar

Pyaar requires Sikhs to be filled with the love of God.

Let the Fear of God be your feet, and let His Love be your hands; let His Understanding be your eyes.

— Guru Granth Sahib,ang 139

ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ ॥
भै के चरण कर भाव के लोइण सुरति करेइ ॥
Bẖai ke cẖaraṇ kar bẖāv ke lo▫iṇ suraṯ kare▫i.
Let the Fear of God be your feet, and let His Love be your hands; let His Understanding be your eyes.

ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥
नानकु कहै सिआणीए इव कंत मिलावा होइ ॥२॥
Nānak kahai si▫āṇī▫e iv kanṯ milāvā ho▫e. ||2||
Says Nanak, in this way, O wise soul-bride, you shall be united with your Husband Lord. ||2||

The Five Virtues of Confucius

Confucius taught five virtues a gentleman should practice every day to live a healthy, harmonious life: “To be able under all circumstances to practice five things constitutes perfect virtue; these five things are gravity, generosity of soul, sincerity, earnestness and kindness.”

Ren, ren, is the virtue of benevolence, charity, and humanity;
Yi, yi, of honesty and uprightness;Yì may be broken down into:

zhong, zhong, doing one’s best, conscientiousness, loyalty; and
shù, zhu, reciprocity, altruism, consideration for others, and Confucius’ early version of the Golden Rule, “what you don’t want yourself, don’t do to others.”

Zhi, zhi, knowledge;
Xin, xin, the virtue of faithfulness and integrity; and,
Li, li, correct behavior, or propriety, good manners, politeness, ceremony, worship.

The five virtues of St. Vincent de Paul

St. Vincent articulated five virtues that directed his life. We are invited to reflect on these virtues. How do they resonate in our life? How do they challenge our daily living? How are they supported in our community? This Lent, let us prayerfully wrestle with and embrace these five virtues.

Simplicity

Simplicity is the virtue St. Vincent loved most. “It is my gospel,” he says. Listen to how St. Vincent describes simplicity:

Jesus, the Lord, expects us to have the simplicity of a dove. This means giving a straightforward opinion about things in the way we honestly see them, without needless reservations. It also means doing things without any double-dealing or manipulation, our intention being focused solely on God. Each of us, then, should take care to behave always in this spirit of simplicity, remembering that God likes to deal with the simple, and that he conceals the secrets of heaven from the wise and prudent of this world and reveals them to little ones. But while Christ recommends the simplicity of a dove he tells us to have the prudence of a serpent as well. What he means is that we should speak and behave with discretion. We ought, therefore, to keep quiet about matters which should not be made known, especially if they are unsuitable or unlawful … In actual practice this virtue is about choosing the right way to do things.

Humility

For St. Vincent, humility is the recognition that all good comes from God. It reminds us that we are not the originator of life. Humility recognizes that we all have gifts, but also limitations and faults. The Beatitudes tell us that the kingdom of God belongs to the poor in spirit. St. Vincent calls us to stand before God humbly in our daily prayer, and have the attitude of a servant.

Meekness

Jesus identified himself as meek and humble of heart. St. Vincent believed this. He won the hearts of those who are poor because his meekness developed as warmth, approachability, openness, deep respect for the person of others. Although he tells us that he was irritable by nature, St. Vincent asked God to change his heart: “Grant me a kindly and benign spirit…”

Mortification

Jesus calls us to follow him even unto death. A radical directive for our lives today, we are called to be willing to stand in God’s grace, even while absorbing the pain and suffering of our neighbor. St. Vincent embraced this challenge and gospel imperative. Consistently, he calls us to be faithful to our duties of serving those who are poor. Even more, he challenges us to prefer them, when they conflict with other more pleasurable things.

Zeal

Vincent loved, with a burning love. “Let us beg God to enkindle in our hearts a desire to serve him…” St. Vincent challenges us to persevere as servants of the sick, suffering, and poor—while remembering that although the Lord asks us to cooperate in his work, it still remains His work. We must strive to live a balanced life, so that we might have the energy that nourishes zeal.

Prayer from St. Vincent de Paul

“Lord Jesus, teach me by your example….Make me, through the vigor of my efforts and the power of your Spirit, set the world around me on fire. I want to give myself to you, body and soul, heart and mind and spirit, so that I may always do what gladdens you. In your mercy, grant me the grace to have you continue your saving work in me and through me.” Amen.

The Long List of Virtues

Acceptance

The act of accepting something or someone

Complements: Contentment, Forgiveness

Transcends: Denial, Rejection

Assertiveness

Disposed to or characterized by bold or confident statements and behavior

Complements: Confidence, Courage

Transcends: Self-doubt, Shyness

Authenticity

True to one’s own personality, spirit, or character

Complements: Honesty, Integrity

Transcends: Low self-esteem

Beauty

The qualities in a person or a thing that give pleasure to the senses or the mind

Complements: Joyfulness, Peace

Transcends: Ugliness

Caring

Feeling or showing concern for other people

Complements: Compassion, Kindness

Transcends: Cruelty, Insensitivity

Cleanliness

The practice of keeping yourself and your surroundings clean

Complements: Orderliness, Purity

Transcends: Dirtiness

Commitment

An agreement or pledge to do something in the future

Complements: Loyalty, Perseverance

Transcends: Lack of Direction

Compassion

Sympathetic consciousness of others’ distress together with a desire to alleviate it

Complements: Caring, Understanding

Transcends: Grief, Judgment

Confidence

A feeling or belief that you can do something well or succeed at something

Complements: Assertiveness, Courage

Transcends: Self-doubt, Uncertainty

Consideration

The act of thinking carefully about something you will make a decision about

Complements: Caring, Compassion

Transcends: Selfishness

Contentment

The state of being happy and satisfied

Complements: Fulfillment, Joy

Transcends: Dissatisfaction, Restlessness

Cooperation

A situation in which people work together to do something

Complements: Teamwork, Unity

Transcends: Defiance

Courage

Mental or moral strength to venture, persevere, and withstand danger, fear, or difficulty

Complements: Boldness, Confidence

Transcends: Fear, Self-doubt

Creativity

The ability to make new things or think of new ideas

Complements: Joy, Purposefulness

Transcends: Ordinary

Detachment

Lack of emotion or of personal interest

Complements: Faith, Freedom

Transcends: Control

Determination

A quality that makes you continue trying to do or achieve something that is difficult

Complements: Commitment, Tenaciousness

Transcends: Complacency

Dignity

A way of appearing or behaving that suggests seriousness and self-control

Complements: Honor, Respect

Transcends: Egoism, Selfishness

Encouragement

Something that makes someone more determined, hopeful, or confident

Complements: Support, Caring

Transcends: Self-doubt, Discouragement

Enthusiasm

Strong excitement about something; a strong feeling of active interest in something that you like or enjoy

Complements: Energy, Motivation

Transcends: Boredom, Indifference

Ethical

Following accepted rules of behavior; morally right and good

Complements: Fairness, Respect

Transcends: Immorality

Excellence

Extremely high quality

Complements: Dignity, Honor, Integrity, Respect

Transcends: Mediocrity

Fairness

Treating people in a way that does not favor some over others

Complements: Equality, Justice

Transcends: Grievance, Injustice

Faith

Strong belief or trust in someone or something

Complements: Confidence, Hope, Trust

Transcends: Apprehension, Doubt

Flexibility

Willing to change or to try different things

Complements: Detachment, Understanding

Transcends: Stubbornness

Forgiveness

The act of forgiving someone or something

Complements: Freedom, Peace

Transcends: Anger, Bitterness

Friendliness

Acting like a friend; kind and helpful

Complements: Kindness, Tact

Transcends: Shyness

Generosity

The quality of being kind, understanding, and not selfish; the quality of being generous

Complements: Kindness, Service

Transcends: Stinginess, Self-centered

Gentleness

Having or showing a kind and quiet nature; not harsh or violent

Complements: Patience, Peace

Transcends: Aggression

Graciousness

Very polite in a way that shows respect

Complements: Dignity, Tact

Transcends: Disrespect, Rudeness

Gratitude

A feeling of appreciation or thanks

Complements: Hope, Joy, Peace

Transcends: Disappointment, Pain

Harmonious

Having parts that are related or combined in a pleasing way

Complements: Unity

Transcends: Hostility

Helpfulness

Making it easier to do a job, deal with a problem, etc.; giving help

Complements: Graciousness, Service

Transcends: Negativity

Honesty

The quality of being fair and truthful

Complements: Integrity, Truthfulness

Transcends: Deceitfulness

Honor

Respect that is given to someone who is admired

Complements: Dignity, Respect

Transcends: Shame

Hope

To want something to happen or be true and think that it could happen or be true

Complements: Faith, Joy, Trust

Transcends: Despair, Frustration

Humility

The quality or state of not thinking you are better than other people

Complements: Modesty

Transcends: Arrogance, Pride

Idealism

The attitude of a person who believes that it is possible to live according to very high standards of behavior and honesty

Complements: Confidence, Hope

Transcends: Cynicism, Pessimism

Integrity

Firm adherence to a code of especially moral or artistic values; the quality or state of being complete or undivided

Complements: Honesty, Trust

Transcends: Corruption, Deceitfulness

Imaginative

Having or showing an ability to think of new and interesting ideas; having or showing imagination

Complements: Creativity

Transcends: Ordinary, Rationalism

Joyfulness

Feeling, causing, or showing great happiness; full of joy

Complements: Hope, Peace, Love

Transcends: Discontent, Suffering

Justice

The process or result of using laws to fairly judge and punish crimes and criminals

Complements: Fairness, Integrity

Transcends: Discrimination

Kindness

The quality or state of being kind; a kind act

Complements: Caring, Compassionate

Transcends: Cruelty, Loneliness

Love

A feeling of strong or constant affection for a person

Complements: Caring, Forgiveness, Unity

Transcends: Fear

Loyalty

The quality or state of being loyal

Complements: Honesty, Trust

Transcends: Betrayal

Moderation

The quality or state of being reasonable and avoiding behavior, speech, etc., that is extreme or that goes beyond what is normal or acceptable

Complements: Diligence, Responsibility

Transcends: Obsessions, Overindulgence

Modesty

The quality of not being too proud or confident about yourself or your abilities

Complements: Humility

Transcends: Self-importance

Optimistic

Having or showing hope for the future; expecting good things to happen

Complements: Hope, Joyfulness

Transcends: Pessimism

Orderliness

Arranged or organized in a logical or regular way

Complements: Cleanliness, Purity

Transcends: Chaos

Passionate

Having, showing, or expressing strong emotions or beliefs

Complements: Enthusiasm, Purposefulness

Transcends: Indifference

Patience

The ability to wait for a long time without becoming annoyed or upset

Complements: Determination, Peace

Transcends: Frustration

Peace

A state of tranquility or quiet

Complements: Love, Serenity, Unity

Transcends: Anger, Cruelty

Perseverance

Continued effort to do or achieve something despite difficulties, failure, or opposition

Complements: Commitment, Determination, Resilience

Transcends: Laziness

Preparedness

The quality or state of being prepared

Complements: Excellence, Orderliness

Transcends: Complacency

Purposefulness

Having a purpose as in something set up as an object or end to be attained

Complements: Creativity, Commitment, Joyfulness

Transcends: Boredom, Indifference

Reliability

The quality or state of being reliable

Complements: Integrity, Loyalty

Transcends: Untrustworthy

Respect

An act of giving particular attention

Complements: Dignity, Reverence

Transcends: Inconsideration

Responsibility

The quality or state of being responsible as in moral, legal, or mental accountability

Complements: Courtesy, Tact, Trust

Transcends: Selfishness

Reverence

Honor or respect that is felt for or shown to (someone or something)

Complements: Respect, Worth

Transcends: Hatred

Self-discipline

Correction or regulation of oneself for the sake of improvement

Complements: Commitment, Determination

Transcends: Chaos, Unruliness

Service

Contribution to the welfare of others

Complements: Compassion, Generosity, Purposefulness

Transcends: Lack of concern, Self-centered

Sincerity

The quality or state of being sincere; honesty of mind

Complements: Authentic

Transcends: Disingenuous

Tact

A keen sense of what to do or say in order to maintain good relations with others or avoid offense

Complements: Graciousness, Responsibility

Transcends: Clumsiness

Temperate

Habitual moderation in the indulgence of the appetites or passions

Complements: Moderation

Transcends: Excessive

Tenacious

Persistent in maintaining, adhering to, or seeking something valued or desired

Complements: Discipline, Perseverance

Transcends: Indecision

Thankfulness

Conscious of benefit received

Complements: Gratitude, Thoughtfulness

Transcends: Unappreciative

Tolerance

Capacity to endure pain or hardship; sympathy or indulgence for beliefs or practices differing from or conflicting with one’s own

Complements: Patience, Tenacious

Transcends: Narrow-mindedness

Trust

Assured reliance on the character, ability, strength, or truth of someone or something

Complements: Loyalty, Respect

Transcends: Doubt, Skepticism

Truthfulness

Telling or disposed to tell the truth

Complements: Honesty, Faith, Trust

Transcends: Corruption, Deceit

Understanding

An agreement of opinion or feeling; adjustment of differences

Complements: Kindness, Tolerance

Transcends: Egoism

Unity

The quality or state of being made one

Complements: Harmony, Love, Peace

Transcends: Loneliness

Visionary

A thought, concept, or object formed by the imagination

Complements: Imagination, Leadership

Transcends: Lack of Inspiration

Wisdom

Accumulated philosophic or scientific learning; knowledge

Complements: Idealism, Visionary

Transcends: Lack of Intelligence

Wonder

A feeling caused by seeing something that is very surprising, beautiful, amazing, etc.

Complements: Creativity, Imagination

Transcends: Boredom

In the beginning of Shakespeare's Macbeth, (Act one, Scene one, line 12), the witches say, “Fair is foul and foul is fair.” Good and evil coexist together! Not a novel thought, but enlightening nevertheless. For centuries writers and philosophers have written about good and evil. The topic is as young today as it was in the Vedic times, during the birth of Christ or Muhammad, in Shakespearean times.

Why should we pass judgement on others based on their own biases, experiences, or beliefs? If we can instead have humility and empathy, and recognize that everyone has their own unique perspective, we would not pass judgement. We often do not know everything. We have limited information upon which we act. And we ourselves make mistakes. Everyone makes mistakes and has their own struggles and challenges, and it is important to show compassion and understanding towards others.

Additionally, judging others can be harmful, not only to the person being judged but also to us when are are judging. It can create feelings of resentment and animosity, and can lead to a lack of empathy and understanding. These feelings can eat our own souls.

And Guru Nanak says at the end of his sentinal composition, Japji Sahib:

The righteous one judges good and evil
Deeds make some close and others far

Pavan Guru - Shivpreet Singh

Kabir says in his popular couplet -

बुरा जो देखन मैं चला, बुरा न मिलिया कोई।
जो मन खोजा अपना, तो मुझसे बुरा न कोई ।।

When I tried looking outside, I couldn't find anyone dirty
When I saw my own heart, I found no one dirtier than me

Bible: Mathew 7:3

Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?”

Here is an excerpt from Midnight in the Garden of Good and Evil is a non-fiction work by John Berendt. Published in 1994.

Midway through Jim Williams's second year in jail, Savannah more or less forgot about him. The city turned its attention to other topics. There was a good deal of talk, for example, about the divine intervention allegedly visited upon George Mercer 3d.

George Mercer 3d was a prominent businessman and the half-brother of the late Johnny Mercer. Mr. Mercer was leaving his house in Ardsley Park one evening to go to a dinner party when he suddenly realized he'd forgotten his car keys. He went back inside to get them. In the front hall he heard a voice say loud and clear, "George, you drink too much!"

Mr. Mercer turned around, but the hall was empty. "Who are you?" he asked. "And where are you?"
"I am the Lord," said the voice. "I am everywhere."

"Well, I know I drink more than I should," said Mr. Mercer, "but how do I know you're the Lord? If you really are, show me. Show me now. If you can prove to me you're God I'll never drink again." Suddenly, Mr. Mercer felt himself being lifted high in the air. Up over his house. Up over Ardsley Park. He was lifted so high he could look down and see all of Savannah -- the downtown squares, the river, Tybee Island and Hilton Head. And the voice said, "Have I proved to you that I am real?" Mr. Mercer declared then and there that he did believe, and the Lord put him back down in the front hall. George Mercer 3d never took another drink after that.

Even people who doubted the truth of that story had to admit that on a spiritual level at least something very strange was happening to Savannah's upper crust.

Posts related to Pavan Guru

Good and Evil coexist; who are we to judge?
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The Birth of a Sacred City

The Affairs of the Seekers

Architectural Features of the Harmandir Sahib

Five Virtues in Sikhism

Sat

Santokh

Daya

Nimrata

Pyaar

The Five Virtues of Confucius

The five virtues of St. Vincent de Paul

Simplicity

Humility

Meekness

Mortification

Zeal

Prayer from St. Vincent de Paul

The Long List of Virtues

Posts related to Pavan Guru

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