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Guru Nanak, Shah Fakir
Hindu ka Guru, Muslman Ka Pir

The name of "Lord" Nanak may always flourish:
May the will of the "Lord" bestow benevolence on everyone

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Please note: This event is not an “Indian Association Bonn nor DIG“  event but arranged by the Bonner Indian community.





Guru Nanak, Shah Fakir

Hindu ka Guru, Muslman Ka Pir

  Guru Nanak lehrte beide Hindus und Muslime. Für Ihn spielte die Religion keine Rolle. Säkhi: Letzte Momente Guru Nanaks Seine Anhänger versammelten sich. Daraufhin sprachen Hindus und Muslime, die Gottes Namen gedachten. Die Muslime sagten: „Wir werden ihn beerdigen.“ Und die Hindus sagten: „Wir werden seinen Leichnam verbrennen.“ Daraufhin antwortete Baba Nanak: „Legt Blumen zu beiden Seiten meines Leichnams, rechts die Blumen der Hindus und links die Blumen der Muslime. Wessen Blumen bis morgen grün bleiben, der darf entscheiden, was mit dem Leichnam geschieht. Wenn die Blumen der Hindus frisch bleiben, verbrennt ihr meinen Körper; wenn die Blumen der Muslime frisch bleiben - dann beerdigt mich.« Dann wies Baba die Versammelten an: »Singt den Lobpreis!« Als der Vers rezitiert wurde, legte sich Baba zum Schlafen hin, indem er sich mit einer Decke umhüllte. Die Versammelten verbeugten sich vor ihm. Als die Decke weggezogen wurde, war nichts mehr da. Und die Blumen beiderseits waren noch frisch. Die Hindus und Muslime nahmen jeweils ihre Blumen. Alle Versammelten verbeugten sich vor ihm. Ruft: Waheguru Es war das Jahr 1595, am 10. Tag des Monats Äsvin in der Phase des zunehmenden Mondes. Baba Nanak ging in Kartarpur ins Licht ein. Ruft laut: »Waheguru, Waheguru, Waheguru, Waheguru, die Säkhi ist zu Ende!« Säkhi: Seite 160/161 Aus dem Guru Granth und anderen heiligen Schriften der Sikhs. Verlag der Welt Religionen Ausgewählt, übersetzt und kommentiert von Tilak Raj Chopra und Heinz Werner Wesseler Herausgegeben von Martin Kämpchen.  



Na koi Hindu na koi Musalman



This is arguably one of the first Sikh teachings. Tradition says that when Guru Nanak re-appeared after having apparently drowned in the River Beas, the first statement he made was “Nai Koi Hindu, na Musalman”. Guru Nanak saw that these words are really just manmade labels that don’t go with one after this life. He saw into the real souls of people, and not the barriers, defense-mechanisms, buttresses, and prides people had set up for themselves. There is no Hindu or Muslim! Furthermore, if a real God-sent Guru were to come to Punjab again today, I think he would say, “There is no Hindu, Muslim, or Sikh”. In the same tradition and meaning. Because one should not use labels, but see beyond that to what one truly and really is. No “names” or labels will save you or support you hereafter. You cant hide behind them in front of Dharam Raia. When God sees you, he sees the soul, the part of Him He broke off of from himself, and planted in that body. He recognizes no names. Similarly when Dharam Raia sees you after this life, he sees no names either. He only sees your soul, with all of the actions you’ve done written on it. By this he judges, and not by any “title” of job, vocation, or religion that man has set. He sees through all of this, so we should too. Then of course someone is going to ask, “Well then why call yourself a Sikh, or keep your hair?” The answer is that there is a flip side to the statement of “there is no Hindu, and no Muslim.” There IS a Sikh, Hindu, and Muslim, if you are absolutely true to your creed, and become that which your religion tells you to be. With no hypocrisy. That is what we should strive to be. The 5 Ks help you in this life, and help you to better your ACTIONS in this life, so you may be better judged hereafter. A person of any faith who has lived his/her life cleanly, is better off than a person who has uncut hair but is full of greed. The first will be better off in the hereafter than the second. The ideal is of course, to marry the two. To be of long hair, 5 Ks, and of the best exemplary action, love, and compassion. That’s excellence according to Sikhism. So the 5 Ks as per this argument, are tools to help you live a cleaner life. No one who doesn’t have long hair should be afraid of or “hate” people who do have long hair, but should see that those people should be striving to better themselves beyond the ordinary man. Keshadharis don’t hate short haired Sikhs. At least I don’t. “Na koi hindu, na musalman, nor any non-God people. We are all souls.” This is really a transcendental statement by one who saw beyond all things earthly, to their real essence. He wasn’t fooled by anyone. This statement cannot be understood by reasoning. It has to be understood by experience. The best way to understand what Guru Nanak meant by “Na koi Hindu Na Musalman”, is to leave all else, and sit in quiet seclusion by the seashore for a few moments. Sit there cross legged, and close your eyes and meditate. Sitting straight, release all thoughts of the world. Release everything. Let go of all your attachments of EVERYTHING. Be at peace. Release it all. Everything you have ever known in the world. Think of nothing else, and know nothing else, and be nothing else. Release the entire world from within you. Then sit for a minute more with no thoughts in your mind. Then open your eyes and see out into the wonderful sea. You should see nothing but God Himself. Nothing but him. At that moment you will know that nothing else really exists but God Himself, and that all else is false. “It doesn’t really exist.” You will know that the world is maya. An illusion. God is really all that exists! At that moment you should know that God is all that really is. You should be laughing at yourself. You should know that everything that man has ever conjured up in the world has no meaning. And that God is all there is. You should also see that all that man does is wrong, and false. That knowing God is the only way. Then one should bow his head toward God and receive pilgrimage of the True Guru (God Himself). Sitting there one should unsee all else, and only See Him. And thereby realize the true values of life. At that point one may even have the realization that he has lived his life all wrong. That one has been attached to all in the world, and has been “duped” by man and his labels. It is then that one understands the meaning of “Na koi hindu na musalman.” Not only that but one sees that ALL is false, and only God is wondrous. This is a state of detachment. Only in evolving above the world does one truly understand that meaning. It cant be understood by any amount of thinking. Rather one has to let go all “thinking” in order to see it. One doesn’t see the true message of the seers until one unsees all else. “Wah Wah Wah” is what one should be filled with at that point. One’s face should be smiling. The Gurbani in Sri Guru Granth Sahib was all written in a state of absolute transcendence. Transcendence isn’t a word from another religion. It means detachment, and realizing God as the essence, exactly as Gurbani teaches. I am saying this because I have found myself saying the exact same sentiment as expressed by that phrase, in reference to other things, many many times. Because I see that there is nothing but God. It /He can be realized by His Grace, and by no other way. And that state of detachment of knowing nothing but He is what is mentioned many times in Guru Granth Sahib. Gurus minds were in God Himself, even though their feet walked on the ground. more.....



The meaning of Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh can be explained as below: Wahe means great and greatness. Guru is again split in 2 words i.e. Gu which means darkness. The mind is in darkness of the higher power. The mind has been polluted with all wrong stuff from all direction for many years and life times. Ru means light. God's light can provide us with direction to find our true self. i.e Ru is light of God; Waheguru as in whole word means the greatest of the greatest that holds the power to eliminate the darkness from mind and turn it into light of God. However, before we can eliminate it we need to find out that what it is that we want to eliminate, and what form is darkness; darkness can be lust, anger, greed, attachments, ego, hate, anger, back stabbing, steeling, lying, cheating, misleading, misrepresenting etc. Ji is a word of respect like sir, like we say uncle ji Ka means His, who it belongs to, who khalsa belongs to is waheguru; Khalsa means pure. We can only become pure, if we see God in all without any of these lust, anger, greed, attachments, ego, hate, anger, back stabbing, steeling, lying, cheating, misleading, misrepresenting i.e. darkness and then purity belongs to waheguru and khalsa belongs to waheguru. Therefore waheguru ji ka khalsa means purity belongs to waheguru, the creator. Fateh means victory. We are only victorious if we learn, love and follow Guru’s order, if we see God in all, without any of these lust, anger, greed, attachments, ego, hate, anger, back stabbing, steeling, lying, cheating, misleading, misrepresenting. Thus waheguru ji ki fateh means that if we become pure and become khalsa then any victory we attain; we are saying to our Guru Sahib Ji that this victory that He gave us belongs to Him. Once we follow Guru’s order and become khalsa, only then we will be blessed with His victory. Little clarification: • Khalsa is an Arabic word, meaning, literally, ‘pure’ and used in the administration terminology of the Muslim State system in India for the lands or fiefs directly held by the sovereign and not farmed out to landlords on certain conditions of military service and of making over to the State a share of the produce. In the term Khalsa, both these meanings are discerned. In one of Guru Hargobind’s Hukamnamas and in one of Guru Tegh Bahadur’s, Khalsa is used for the Guru’s devotees, with the implication particularly as ‘the Guru’s Own!’ As Guru Gobind Singh adopted the term and gave it centrality in the enunciation of the creed, the idea of purity perhaps came to acquire primacy. When Guru Gobind Singh sent a set of youths to Varanasi to study Sanskrit, they were given the appellation Nirmala which is the Sanskrit-based parallel to the Arabic khalsa. Nirmalas are now a Sikh sect, who have maintained traditions of high scholarship. Khalsa occurs also in the Guru Granth Sahib (GG, 654) where it is used in the sense of pure, emancipated. This term appealed to Guru Gobind Singh as being truly expressive of the vision of a noble, heroic race of men that he was creating. • Fateh, fatah in Arabic, literally means opening or forcing the portal of a besieged fort, implying victory. It has been used in the Qura’n in the sense of victory, and one of the attributive names of God in the Muslim tradition is Fattah (literally Opener, i.e. Vanquisher over all evil forces). Fateh as fatih occurs once in the Guru Granth Sahib “phahe kate mite gavan fatih bhai mani jit—the noose of Yama hath been cleft, transmigration hath ceased and, with the conquest of the self, true victory hath been achieved” (GG, 258). The implied meaning here is of a moral victory. Jit is a word from Punjabi tradition for victory, like jaikara has also become established in Sikh tradition and in the chant Panth ki Jit (Victory of the Panth) as repeated in the Sikh collective prayer daily. Fateh nonetheless remains the prime Sikh term for victory, and has been repeated again and again in Sikh history, down from the Persian couplet put on Sikh coins (Deg-o-Tegh-o-Fateh-e-nusrat bedarang, yaft az Nanak Guru Gobind Singh) to the common daily parlance of the Sikh people, wherein every success is designated as fateh.

Source: Quora


BOLE SO NIHAL, SAT SRI AKAL is a slogan or Jaikara (literally shout of victory, triumph or exultation). It is divided in two parts or phrases. The first, bole so nihal , is a statement meaning “whoever utters (the phrase following) shall be happy, shall be fulfilled,” and the second part sat sri akal (Eternal is the Holy/Great Timeless Lord). This jaikara, first popularized by Guru Gobind Singh, Nanak X, has become, besides being a popular mode of expressing ebullient religious fervour or a mood of joy and celebration, an integral part of Sikh liturgy and is shouted at the end of ardas or prayer, said in the sangat or holy congregation. One of the Sikhs in the sangat, particularly the one leading ardas, shouts the first phrase, jo bole so nihal, in response to which the entire congregation, including in most cases the leading Sikh himself utter in unison sati sri akal in a long-drawn full-throated shout. The jaikara or slogan aptly expresses the Sikh belief that all victory (jaya or jai) belongs to God, Vahiguru, a belief that is also expressed in the Sikh salutation Vahiguru ji ka Khalsa, Vahiguru ji ki Fateh (Khalsa is of God and to God belongs the victory, or Hail the Guru’s Khalsa! Hail the Guru’s victory!!) In their hour of triumph, therefore, the Sikh’s remember sat sri akal instead of exulting in their own valour.