Sikhi and Liberation: The Two Journeys of Reflection and Connection

By Gurnam Singh | Opinion |

Recently, I had the opportunity to explore the Sidh Gosht in dialogue with fellow Sikhs. In this short blog, I present some preliminary conclusions, though, in the spirit of learning, I plan to write a more in-depth piece later.

What is the Sidh Gosht? In short, it is a key dialogue from Sikh scripture in which Guru Nanak engages in a spiritual discourse with a group of Hindu ascetics. The dialogue takes the form of a series of questions and answers, where the Siddhas pose queries to Guru Nanak on topics such as the nature of God, spiritual liberation, and the role of human effort in attaining enlightenment. Guru Nanak responds by articulating Sikh principles and the qualities of a Gurmukh (A Guru rather than ego centred person), offering insights that contrast with the Siddhas’ more renunciatory, ritualistic, ascetic worldview.

The Bani was composed by Guru Nanak last 6 months of his life between March-September of 1539. In fact it was a precursor to the Jap Bani, which was the last Bani that was revealed by Guru Nanak before leaving this realm. In this regard, it is safe to assume that both bani’s contain the essence of Guru Nanak’s world view. (Ref: Loharipa Yogi Pleads: Sidh gosti: Farser, George S. (2000). Selections from the Sacred Writings of the Sikhs. Orient Blackswan. Also, Bhai Gurdas Vaar and JanamSakhi’s, Sahib Singh ‘Sri Guru Granth Sahib Darpan’).

The dialogue is divided into 73 stanzas or ‘pauris’ each representing a question or response. It spans eight pages in the Guru Granth Sahib (pp. 938–946) and comprises 73 Pauri’s. The structure is broadly as follows:

• Pauris 1: Introduction
• Pauris 2 –23: Q&A on living a righteous life
• Pauris 24–42: Elaboration of answers
• Pauris 43–71: Metaphysical Q&A
• Pauris 72–73: Conclusion

It is written in Ramkali Raag, a morning raga in Hindustani classical music, often themed around a soothing dialogue akin to what a man might say to placate a discontent wife. Ramkali evokes the emotions of a wise teacher disciplining a student, with the student aware of the pain but also conscious that it is for their betterment. In this way, Ramkali reflects the transition from what is familiar to a higher, better understanding. All the words are Guru Nanak’s. Even when he speaks in the voice of the Siddhas, it is still Guru Nanak guiding the conversation, summarizing their questions to create a framework for presenting his own approach to liberation.

The discussion begins with the Siddhas asking about the means to attain liberation, to which Guru Nanak emphasizes devotion to the divine while living in the world. The conversation touches on themes of maya (illusion), hauma (ego), and hukam (divine will), gradually revealing the Sikh perspective on spiritual realization. Each stanza builds upon the previous ones, offering a comprehensive exploration of Sikh spiritual philosophy in response to the Siddhas’ inquiries.

Throughout the dialogue, Guru Nanak offers profound insights into the nature of existence, spirituality, and liberation. However, it is essential to interpret the verses correctly. One of the key lessons from Gurbani is the need to look beyond the literal meanings of the verses. The symbolic language in Gurbani does not aim to establish rigid doctrines but instead points to universal truths about the self, society, and the cosmos. Central to these teachings is the warning against haumai (ego), which creates the illusion of separation—from others, from the divine, and from our true selves.

In modern life, this sense of separation manifests as conflict, isolation, and misunderstanding. Personal, social, and political problems arise when we see ourselves as fundamentally disconnected from those around us. Gurbani urges us to cultivate humility and compassion, reminding us that “Sabh Gobind Hei” (The Divine pervades all). Living harmoniously with this truth requires dismantling the ego-driven delusions that often dominate our perception of the world.

MUKTI

So what does the Sidh Gosht reveal about the path toward enlightenment or ‘mukti’?

First and formost, Sikhi rejects the idea that liberation is to be achieved in the after life. That is why the Gurus emophasise the idea of ‘jeevan Mujkti’ or liberation whilst you are alive’. In order to achieve this, Sikhi presents a dual path of internal and external journeys. Guru Nanak himself embodied this by traveling widely (external udassi) while also advocating deep spiritual reflection (internal udassi) These two journeys—self-awareness and worldly engagement—are deeply intertwined. The internal journey is about connecting with the divine within, which is formless and beyond perception (nirgun) This is done by living the life of a householder, meditating on the divinity of life, engaging in introspection, and studying Gurbani.

The ultimate goal is to cut through and dismantle the ego to achieve true realization of the divine within. Meanwhile, the external journey manifests this realization in the material world through seva (selfless service) and compassionate living. Sikhi teaches that divinity permeates time, space, and creation itself. By serving creation, we serve the Creator. Thus, the internal and external paths are not separate but mutually reinforcing. Self-reflection leads to ethical action, and through service to others, we deepen our connection to the divine.

A central theme in the Sidh Gosht is the concept of maya, or the illusion of duality. The human mind divides reality into binaries—success and failure, joy and sorrow, good and bad. We become attached to these transient experiences and fail to see the unity behind them.

Guru Nanak calls us to transcend this duality and experience the higher truth of oneness, often referred to as Sach Khand (the realm of truth). However, those who attain this state of consciousness do so in humility. They make no claim of achievement, as even that would reinforce the ego. This means that those who claim to be more spiritual or “higher” than others, as was the case with the Siddhas, are often reinforcing their attachments to maya.

Guru Nanak’s statement that he is “the lowest of the low” reflects the ultimate realization of oneness. In the eyes of the Divine, there is no hierarchy—no saint or sinner, no superior or inferior. To see reality as one (Ik Onkar) is to dissolve the dualities created by the mind, allowing us to live with peace and equality.

Given the ever-present threat of ego, how can one escape its vortex? Sikhi teaches that spiritual realization is not a distant or abstract ideal but something we strive for in our daily lives. Though the path is challenging and few may reach the pinnacle of spiritual awareness, the effort itself is sacred.

Guru Nanak’s concept of hukam (divine will) reminds us that while we have responsibility and agency, the ultimate outcome is beyond our control. This does not imply fatalism or passivity but a balanced approach where effort and surrender coexist. We strive to live virtuously, meditate, and serve others, but we accept that the results are in the hands of Waheguru. This acceptance frees us from anxiety about outcomes and helps us walk the path with grace and humility.

MIRACLES

Guru Nanak, in the Sidh Gosht, questions the emphasis the Siddhas place on performing miracles. Nanak does not deny that the Siddhas had developed certain miraculous techniques—most of which have rational explanations—but he rejects miracles as proof of spiritual attainment. The Gurus consistently emphasized that life itself is the greatest miracle. The intricate processes that bring about existence, the gift of consciousness, and the ability to reflect on the divine are all miraculous.

Rather than seeking supernatural events, Sikhi encourages us to see the divine in the ordinary. Waheguru is present in every moment, in every breath. This recognition leads to a life of gratitude (Shukrana) and constant remembrance (Simran), where each day is a chance to witness the miracle of existence.

HUMAN LIFE

Gurbani reminds us that human life is a precious opportunity for spiritual growth. Life is not a burden or a test but a gift—a chance to realize the divine and transcend the cycle of birth and death. This recognition fills our existence with purpose and possibility. Sikhi is a path open to all, and the house of Nanak offers guidance to anyone seeking liberation through love, service, and humility. Human life is a unique opportunity to embody compassion, reflect on the divine, and engage in selfless service. In doing so, we move closer to realizing oneness and liberation.

In conclusion, the key message of the Sidh Gosht is that liberation is not the possession of miraculous powers or a distant goal to be achieved after death. It is a way of being in the present moment. By shedding the ego, living in accordance with divine will, serving others, and recognizing the divine presence in all things, we can experience liberation from the cycles of attachment and suffering right here and now.

The journey is lifelong, and it is not about reaching a destination but about how we walk the path. Whether or not we attain the ultimate state of liberation, living with purpose, compassion, and humility is itself a form of liberation. This is the gift of the human form, and the teachings of Guru Nanak guide us toward realizing that gift fully.

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk

* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.

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