Guru Nanak was a pioneer of inter-religious dialogue. His was a practical way of life revolving around the characterization and establishment of Shabad -the Word of the Almighty, as Guru and propagating of a virtuous life, being socially and politically alert and being aware of the needs of society, explains Mumbai-based University teacher, writer and inter-faith dialogue proponent.

GREETINGS ON THE 550TH PRAKASH PURAB of Guru Nanak Sahib. Taling about Guru Nanak’s birth in 1469 at Rae-Bhoe Ki Talwandi, modern-day Nankana Sahib, now in Pakistan, his contemporary poet and scholar Bhai Gurdas says, ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਪ੍ਰਗਟਿਆ ਮਿਟੀ ਧੁੰਧੁ ਜਗਿ ਚਾਨਣੁ ਹੋਆ।–With the emergence of the true Guru Nanak, the mist cleared and the light scattered all around.

ਜਿਉ ਕਰਿ ਸੂਰਜੁ ਨਿਕਲਿਆ ਤਾਰੇ ਛਪਿ ਅੰਧੇਰੁ ਪਲੋਆ।
As if the sun rose and the stars disappeared. The darkness was dispelled.
                                                                                             Bhai Gurdas Ji-Vaar 1.27Poet Sir Mohammed Iqbal, commemorating the advent of Guru Nanak said,
ਫਿਰ ਉਠੀ ਆਖੀਰ ਸਦਾ ਤੌਹੀਦ ਕੀ ਪੰਜਾਬ ਸੇ।
ਹਿੰਦ ਕੋ ਏਕ ਮਰਦ-ਓ-ਕਾਮਿਲ ਨੇ ਜਗਾਯਾ ਖੁਵਾਬ ਸੇ। 

Guru Nanak Sahib’s advent was a divine occurrence for the emancipation of humanity. We do not have details of how the Sikhs of yore celebrated the first four centenaries of Guru Nanak. We do know that in 1969 -the fifth centennial Gurpurab was celebrated with traditional pomp and glory. Since time immemorial, we have focused on the triumvirate teachings of ਨਾਮ ਜਪਣਾ, ਕਿਰਤ ਕਰਨਾ ਤੇ ਵੰਡ ਛਕਣਾ which means meditating on God’s name, honest labour and sharing.

The core teaching of Guru Nanak is the establishment and characterization of ‘Shabad Guru.’ This serves as the backbone of Sikh philosophy and is revered as the Eternal Guru -the Enlightener for all times to come. Significantly, Guru Sahib conveyed the revealed word through hymns through the medium of direct talk with people and also through ‘inter-religious dialogue’. Guru Nanak Sahib pioneered religious talks across faiths in a most daring way since his childhood.

The Shastrarths within Brahmins and Alim Fazil Majlises within Muslim scholars were also dialogues but remained confined to one religion. Guru Nanak communicated with one and all in a rational, logical and scientific manner.

Barely 7 years old, Guru Nanak had his first open dialogue with his teacher Gopal Pandit. The philosophy of the alphabet as explained by Guru Nanak to his teacher is part of Gurbani as ‘Patti Likhi’ and is a remarkable scientific approach to the propagation of Sikh values.

Similarly, Guru Nanak Sahib revealed his thoughts about the alphabet of the Persian language, through a polite dialogue with his Muslim teacher Maulvi Kutubudin.

The forthrightness of Guru Nanak Sahib came to its fore when he had one of his most daring dialogue with Pandit Hardayal. As per Hindu tradition, the family asked the local priest to initiate the Janeu -the Hindu sacred thread ceremony. All but nine years of age, Guru Nanak refused to wear telling Pandit Hardayal, “Why should I wear it? Will this cotton not get sullied or burnt? Will it last till the next world? Does it make any difference to one’s soul or is it confined to the body alone? Not satisfied with the explanation given by the Pandit and his family members, Guru Nanak rejected a ritualistic life, which is incorporated in the Bani ‘Asa Ki Vaar’. Guru Sahib  says:

ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥
Make compassion the cotton, contentment the thread, modesty the knot and truth the twist.

ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥
This is the sacred thread of the soul; if you have it, then go ahead and put it on me.

ਨਾ ਏਹੁ ਤੁਟੈ ਨਾ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥
It does not break, it cannot be soiled by filth, it cannot be burnt, or lost.

ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥
Blessed are those mortal beings, O Nanak, who wear such a thread around their necks.

ਤਗੁ ਕਪਾਹਹੁ ਕਤੀਐ ਬਾਹ੍ਹਣੁ ਵਟੇ ਆਇ ॥
The thread is spun from cotton, and the Brahmin comes and twists it.

ਕੁਹਿ ਬਕਰਾ ਰਿੰਨਿ ਖਾਇਆ ਸਭੁ ਕੋ ਆਖੈ ਪਾਇ ॥
The goat is killed, cooked and eaten, and everyone then says, “Put on the sacred thread.”

ਹੋਇ ਪੁਰਾਣਾ ਸੁਟੀਐ ਭੀ ਫਿਰਿ ਪਾਈਐ ਹੋਰੁ ॥
When it wears out, it is thrown away, and another one is put on.

ਨਾਨਕ ਤਗੁ ਨ ਤੁਟਈ ਜੇ ਤਗਿ ਹੋਵੈ ਜੋਰੁ ॥੨॥
O Nanak, the thread would not break, if it had any real strength. ||2||

(ਸਲੋਕ ਮਹਲਾ ੧, ਵਾਰ ਆਸਾ, ੪੭੧) Slok Mohalla 1, Var Asa, 417

His retort was, “My Janeu is divine, made up with the cotton of compassion, string of contentment, knots of chaste behaviour and coils of truth, which will follow with my soul to the next world also. Bhai Sahib Bhai Gurdas Ji aptly summarizes this methodology of Guru Nanak Sahib, saying,

ਮਾਰਿਆ ਸਿਕਾ ਜਗਤਿ ਵਿਚਿ ਨਾਨਕ ਨਿਰਮਲ ਪੰਥੁ ਚਲਾਇਆ।
In the world, he established the authority (of his doctrines) and started a religion, devoid of any impurity –niramal panth.

One of the most significant and descriptive dialogues which took place between Guru Nanak Sahib and the leaders of the Yogis, is compiled with 73 stanzas in Guru Granth Sahib, entitled ‘Sidh Gost.’

Gost, means a dialogue between two individuals or groups.

Beginning with the words – ਰੋਸੁ ਨ ਕੀਜੈ ਉਤਰੁ ਦੀਜੈ –Do not get irritated but answer calmly, this Bani makes it clear that it wasn’t a debate but a dialogue amongst equals.  The first verse of ‘Sidh Gost’ gives an introduction of the participants and the purpose of dialogue. The second verse starts with a formal and descriptive question,

ਕਵਨ ਤੁਮੇ ਕਿਆ ਨਾਉ ਤੁਮਾਰਾ ਕਉਨੁ ਮਾਰਗੁ ਕਉਨੁ ਸੁਆਓ ॥
“Who are you? What is your name? What is your way? What is your goal?

ਸਾਚੁ ਕਹਉ ਅਰਦਾਸਿ ਹਮਾਰੀ ਹਉ ਸੰਤ ਜਨਾ ਬਲਿ ਜਾਓ ॥
We pray that you will answer us truthfully; we are a sacrifice to the humble Saints.

ਕਹ ਬੈਸਹੁ ਕਹ ਰਹੀਐ ਬਾਲੇ ਕਹ ਆਵਹੁ ਕਹ ਜਾਹੋ ॥
Where is your seat? Where do you live, boy? Where did you come from, and where are you going?

ਨਾਨਕੁ ਬੋਲੈ ਸੁਣਿ ਬੈਰਾਗੀ ਕਿਆ ਤੁਮਾਰਾ ਰਾਹੋ ॥੨॥
Tell us, Nanak – the detached Siddhas wait to hear your reply. What is your path?”||2|

(ਰਾਮਕਲੀ ਮਹਲਾ ੧, ਸਿਧ ਗੋਸਟ, ੯੩੮) Ramkali Mohalla 1, Sidh Gost, 938

Guru Sahib gave the perfect answer:

ਘਟਿ ਘਟਿ ਬੈਸਿ ਨਿਰੰਤਰਿ ਰਹੀਐ ਚਾਲਹਿ ਸਤਿਗੁਰ ਭਾਏ ॥
He dwells deep within the nucleus of each and every heart. This is my seat and my home. I walk in harmony with the Will of the True Guru.

ਸਹਜੇ ਆਏ ਹੁਕਮਿ ਸਿਧਾਏ ਨਾਨਕ ਸਦਾ ਰਜਾਏ ॥
I came from the Celestial Lord God; I go wherever He orders me to go. I am Nanak, forever under the Command of His Will.

ਆਸਣਿ ਬੈਸਣਿ ਥਿਰੁ ਨਾਰਾਇਣੁ ਐਸੀ ਗੁਰਮਤਿ ਪਾਏ ॥
I sit in the posture of the eternal, imperishable Lord. These are the Teachings I have received from the Guru.

ਗੁਰਮੁਖਿ ਬੂਝੈ ਆਪੁ ਪਛਾਣੈ ਸਚੇ ਸਚਿ ਸਮਾਏ ॥੩॥
As Gurmukh, I have come to understand and realize myself; I merge in the Truest of the True. ||3||

Guru Sahib’s philosophy was completely unique from other schools of prevailing philosophies. This dialogue reveals many questions and answers. The question from Yogi Loharipa was: 

ਕਵਨੁ ਸੁ ਗੁਪਤਾ ਕਵਨੁ ਸੁ ਮੁਕਤਾ ॥ ਕਵਨੁ ਸੁ ਅੰਤਰਿ ਬਾਹਰਿ ਜੁਗਤਾ ॥
“Who is hidden? Who is liberated?  Who is united, inwardly and outwardly?

ਕਵਨੁ ਸੁ ਆਵੈ ਕਵਨੁ ਸੁ ਜਾਇ ॥ ਕਵਨੁ ਸੁ ਤ੍ਰਿਭਵਣਿ ਰਹਿਆ ਸਮਾਇ ॥੧੨॥
Who comes, and who goes? Who is permeating and pervading the three worlds?”||12||

-Guru Granth Sahib, 939

The answer was in Guru Sahib’s perfect and typical style:

ਘਟਿ ਘਟਿ ਗੁਪਤਾ ਗੁਰਮੁਖਿ ਮੁਕਤਾ ॥
He is hidden within each and every heart. The Gurmukh is liberated.

ਅੰਤਰਿ ਬਾਹਰਿ ਸਬਦਿ ਸੁ ਜੁਗਤਾ ॥
Through the Word of the Shabad, one is united -inwardly and outwardly.

ਮਨਮੁਖਿ ਬਿਨਸੈ ਆਵੈ ਜਾਇ ॥
The self-willed manmukh perishes and comes and goes.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਇ ॥੧੩॥
O Nanak, the Gurmukh merges in Truth. ||13||

-Guru Granth Sahib 939

The Yogis questioned Guru Sahib as to what was his purpose of leaving home and hearth and going on Udasis -world tours,

ਕਿਸੁ ਕਾਰਣਿ ਗ੍ਰਿਹੁ ਤਜਿਓ ਉਦਾਸੀ ॥ ਕਿਸੁ ਕਾਰਣਿ ਇਹੁ ਭੇਖੁ ਨਿਵਾਸੀ ॥
“Why have you left your house and become a wandering Udaasee? Why have you adopted these religious robes?

ਕਿਸੁ ਵਖਰ ਕੇ ਤੁਮ ਵਣਜਾਰੇ ॥ ਕਿਉ ਕਰਿ ਸਾਥੁ ਲੰਘਾਵਹੁ ਪਾਰੇ ॥੧੭॥
What merchandise do you trade? How will you carry others across with you?”||17||

-Guru Granth Sahib 939

Guru Sahib replied that he was on a world tour in search of true believers of God and for that, he had acquired such attire and that he was a trader of truth and by being a true believer one gets salvation,

ਗੁਰਮੁਖਿ ਖੋਜਤ ਭਏ ਉਦਾਸੀ ॥ ਦਰਸਨ ਕੈ ਤਾਈ ਭੇਖ ਨਿਵਾਸੀ ॥
I became a wandering Udaasee, searching for the Gurmukhs. I have adopted these robes seeking the Blessed Vision of the Lord’s Darshan.

ਸਾਚ ਵਖਰ ਕੇ ਹਮ ਵਣਜਾਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਤਰਸਿ ਪਾਰੇ ॥੧੮॥

I trade in the merchandise of Truth. O Nanak, as Gurmukh, I carry others across. ||18||  

-Guru Granth Sahib 939

The Yogis then asked him the key question of his philosophy of life, 

ਕਵਣ ਮੂਲੁ ਕਵਣ ਮਤਿ ਵੇਲਾ ॥ ਤੇਰਾ ਕਵਣੁ ਗੁਰੂ ਜਿਸ ਕਾ ਤੂ ਚੇਲਾ ॥
“What is the root, the source of all? What teachings hold for these times? Who is your guru? Whose disciple are you?

ਕਵਣ ਕਥਾ ਲੇ ਰਹਹੁ ਨਿਰਾਲੇ ॥ ਬੋਲੈ ਨਾਨਕੁ ਸੁਣਹੁ ਤੁਮ ਬਾਲੇ ॥
What is that speech, by which you remain unattached? Listen to what we say, O Nanak, you little boy.

ਏਸੁ ਕਥਾ ਕਾ ਦੇਇ ਬੀਚਾਰੁ ॥ ਭਵਜਲੁ ਸਬਦਿ ਲੰਘਾਵਣਹਾਰੁ ॥੪੩॥
Give us your opinion on what we have said. How can the Shabad carry us across the terrifying world-ocean?”||43||

-Guru Granth Sahib 942

The asked, “Who is thy Guru and to whose disciple are you? Which Shabad is able to emancipate your soul? The response of Guru Nanak is the foundation stone of Sikhism. Extolling the concept of ‘Shabad Guru’, the First Master said that “I propagate Oneness of the Almighty and the Shabad which will certainly empancipate.”

ਪਵਨ ਅਰੰਭੁ ਸਤਿਗੁਰ ਮਤਿ ਵੇਲਾ ॥ ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
From the air came the beginning. This is the age of the True Guru’s Teachings. The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the disciple.

ਅਕਥ ਕਥਾ ਲੇ ਰਹਉ ਨਿਰਾਲਾ ॥ ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਗੁਰ ਗੋਪਾਲਾ ॥
Speaking the Unspoken Speech, I remain unattached. O Nanak, throughout the ages, the Lord of the World is my Guru.

ਏਕੁ ਸਬਦੁ ਜਿਤੁ ਕਥਾ ਵੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਅਗਨਿ ਨਿਵਾਰੀ ॥੪੪॥
I contemplate the sermon of the Shabad, the Word of the One God. The Gurmukh puts out the fire of egotism. ||44||

-Guru Granth Sahib 942

Guru Nanak said,  “Air is my origin, SatGuru’s knowledge is my conscience, Shabad is my Guru and my devoted attention is the disciple. He presented the eternal truth that it is the Shabad only which is capable to end the transmigration of souls in the cycle of life and death. Gurbani reiterates,

ਧੰਨੁ ਧੰਨੁ ਸੇ ਸਾਹ ਹੈ ਜਿ ਨਾਮਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥
Blessed, blessed are those bankers who trade the Naam.

ਵਣਜਾਰੇ ਸਿਖ ਆਵਦੇ ਸਬਦਿ ਲਘਾਵਣਹਾਰੁ ॥
The Sikhs, the traders come, and through the Word of His Shabad, they are carried across.

Guru Granth Sahib, 313 

ਅੰਤਰਿ ਭਗਤਿ ਹਰਿ ਹਰਿ ਉਰਿ ਧਾਰੁ ॥
He enshrines loving devotion to the Lord, Har, Har, deep within his heart.

ਭਵਜਲੁ ਸਬਦਿ ਲੰਘਾਵਣਹਾਰੁ ॥

The Word of the Shabad carries him across the terrifying world-ocean.

Guru Granth Sahib, 1261

Bhai Gurdas, whose compositions are considered as a guide to Gurbani and who was a contemporary of the fourth, fifth and sixth Gurus has also compiled many incidents of Guru Nanak’s life including the dialogue with the Yogis. In his words, the Yogis asked Guru Nanak to perform a miracle,

ਸਿਧਿ ਬੋਲਨਿ ਸੁਣਿ ਨਾਨਕਾ ਤੁਹਿ ਜਗ ਨੋ ਕਰਾਮਾਤਿ ਦਿਖਾਈ।
Siddhs spoke, Listen O Nanak! You have shown miracles to the world.

ਕੁਝੁ ਵਿਖਾਲੇਂ ਅਸਾਂ ਨੋ ਤੁਹਿ ਕਿਉਂ ਢਿਲ ਅਵੇਹੀ ਲਾਈ।
Why are you late in showing some to us.

Bhai Gurdas Ji- Vaar-1.42

Guru Nanak Sahib Ji’s answer in Bhai Gurdas Ji’s words,

ਬਾਬਾ ਬੋਲੇ ਨਾਥ ਜੀ ਅਸਿ ਤੇ ਵੇਖਣਿ ਜੋਗੀ ਵਸਤੁ ਨ ਕਾਈ।
Baba replied, ‘O respected Nath! I have nothing worth showing to you.

ਗੁਰੁ ਸੰਗਤਿ ਬਾਣੀ ਬਿਨਾ ਦੂਜੀ ਓਟ ਨਹੀ ਹੈ ਰਾਈ।
I have no support except the Guru (God), the holy congregation, and the Word (bani).

ਸਿਵ ਰੂਪੀ ਕਰਤਾ ਪੁਰਖੁ ਚਲੇ ਨਾਹੀ ਧਰਤਿ ਚਲਾਈ।
That Paramatman who is all full of benedictions for all is stable and the earth (and material over it) is transitory.

ਸਿਧਿ ਤੰਤ੍ਰ ਮੰਤ੍ਰਿ ਕਰਿ ਝੜਿ ਪਏ ਸਬਦਿ ਗੁਰੂ ਕੇ ਕਲਾ ਛਪਾਈ।
The Siddhs exhausted themselves with the tantra-mantras but the world of Lord did not allow their powers to come up.

Bhai Gurdas Ji- Vaar-1.42 

Here Bhai Sahib Ji says, ‘On finding such a great soul, the Yogis planned to bring Guru Nanak Dev Ji into their own cult. What other faith are you seeking, bring your talent into ours.’

ਸਿਧੀਂ ਮਨੇ ਬੀਚਾਰਿਆ ਕਿਵੈ ਦਰਸਨੁ ਏ ਲੇਵੈ ਬਾਲਾ।
The siddhs thought in their mind that this person must somehow adopt the philosophy of Yoga.

ਐਸਾ ਜੋਗੀ ਕਲੀ ਮਹਿ ਹਮਰੇ ਪੰਥੁ ਕਰੇ ਉਜਿਆਲਾ।
Such a yogi in kaliyug, will brighten the name of our sect.

Bhai Gurdas Ji- Vaar-1.31

And Bhai Gurdas ji reveals the truth. He says,

ਸਬਦਿ ਜਿਤੀ ਸਿਧਿ ਮੰਡਲੀ ਕੀਤੋਸੁ ਅਪਣਾ ਪੰਥੁ ਨਿਰਾਲਾ।
Through (the power of the word) Shabad he conquered the siddhs and propounded his altogether new way of life.

Bhai Gurdas Ji- Vaar-1.31

Guru Sahib ji won the Siddha sect by Shabad and kept his own faith. Notwithstanding what others say or even argue, it is clear from this couplet that Guru Nanak himself laid the foundation of the Sikh way of life. As Bhai Gurdas Ji said, ਕੀਤੋਸੁ ਅਪਣਾ ਪੰਥ ਨਿਰਾਲਾ.

The twin concept of Shabad Guru and the stopping of all Guruships in human form, Guru Nanak evolved a unique and landmark contribution to the annals of religion. ਸ਼ਬਦ ਗੁਰੂ   and ਸੂਰਤਿ ਧੂਨਿ ਚੇਲਾ are a new direction to humanity, 

ਸ਼ਬਦ ਗੁਰੂ ਗੁਰ ਜਾਣੀਐ ਗੁਰਮੁਖ ਹੋਇ ਸੁਰਤਿ ਧੁਨ ਚੇਲਾ॥

(Bhai Gurdas Ji- Vaar-7.20)

The composition of ‘Sidh Gosht’ is not only the extract of Guru Sahib Ji’s complete wisdom and life experience but also the foundation of a fruitful inter-religious dialogue. This was the first philosophical Rehatnama, the Code of conduct of Sikh Religion. This also opened a window to many more dialogues and Sikh history stands testimony to the same.

Inter-Religious dialogues are an integral part of Sikh history and we feel proud to be the heirs of such a great and glorious legacy. Living the legacy and propagating it, the Sikh community will continue to follow the path of peace through a scientific, logical attitude and ethical values as enunciated in Shabad Guru teachings of Guru Nanak and his successor Gurus. Significantly, when the path of dialogue fails, we hear the clash of weapons. Guru Sahib has prepared us for this also.