Pt.1: Does worshipping Sri Guru Granth Sahib Ji mean the same as worshipping idols?

Last updated on Mar 27, 2023

Originally written by Bhai Sahib Bhai Randhir Singh Ji (Akhand Keertani Jatha).
This is an modernized revision of Dr. Trilochan Singh's translation of Jail Chittiyan. Modernization seva done by 'Daya'.
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Preface
In March-April 1902, there was a terrible outbreak of the plague in Punjab which caused the death of many people within a few days. To control the spread of the disease, the government brought doctors from England and assigned them to different districts. However, as these doctors could only speak English and were not familiar with Indian languages, Deputy Commissioners appointed Indian officers who knew English to work as their Personal Assistants. This helped the doctors to understand Indian culture and traditions, which was useful for their medical work. The doctors mainly went to villages to give vaccinations as a preventive measure.
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It was difficult to convince people to accept vaccinations because they were very scared. Some even ran away, leaving behind their sick family members. There dead bodies were left lying around.
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Dr. Dab and Dr. Fischer worked in the Plague vaccinations department in Ludhiana district. Bhai Sahib Bhai Randhir Singh was appointed as Assistant Tehsildar (government officer who is responsible for revenue collection) to work as a Personal Assistant to Dr. Fischer by the D.C. Ludhiana district. Dr. Fischer would often discuss religious topics with Bhai Sahib and during one of these discussions – in the village Kheri Naudh Singh Tehsil Samrala – they talked about whether worshipping Sri Guru Granth Sahib Ji was similar to worshipping idols. Dr. Fischer suggested that Bhai Sahib should write a book on this topic for the benefit of others.
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In 1903, Bhai Sahib wrote the discussion in English and translated & organized it into a Punjabi Q&A format, referring to Dr. Fischer as "Doctor" and himself as "Singh". The book was first printed in 1910 with the help of Late S. Joginder Singh Ji, Treasury officer of Patiala State, and a second edition was printed in 1923. The first edition did not mention the author's name, which was revealed in the second edition.
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After receiving suggestions from many Sikhs, the third edition of the book was printed with some new additions. This was the first book written by Bhai Sahib.
A research scholar named Sardar Gurpal Singh Ji suggested that a new chapter should be added to the book to prove that Sri Guru Granth Sahib Ji is truly a "Manifestation of Godly Attributes". This new chapter has been added to the present 3rd edition of the book. The two topics discussed in this chapter are:

The attributes of God and God-Themselves are the same. Gurbani explains the attributes of Akaal Purakh (God), and therefore, Sri Guru Granth Sahib Ji is the embodiment of God. Worshipping Sri Guru Granth Sahib Ji is not idol worship, but it is the worship of Akaal Purakh.
Gurbani is not just a description of Godly qualities, but it is the actual manifestation of these attributes. This is a significant topic – and even though it is philosophical – it is explained in a Q&A format.

The earlier editions of the book helped many readers overcome their doubts and become firm believers in Gurbani. However, some readers still hesitated to bow before Sri Guru Granth Sahib Ji. It is believed that this new edition of the book will be even more helpful to seekers among Sikh followers and guide them in their research and deep study.
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Part 1 :
Honoring and worshipping Sri Guru Granth Sahib Ji is truly a way of honoring God and not simply idolizing a book.
(A discussion with two English Doctors on the topic)
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During the first plague epidemic in Punjab, the British Government took strong action to fight it. They called many doctors from the UK and assigned them as District Plague Medical Officers in different districts of the Panjab State. I was assigned as a Personal Assistant to one of these doctors in the Ludhiana district by the district Deputy Commissioner. I was given clear instructions for my duties. The main concern was that the doctor was new to the country and did not understand the local languages. My role was to translate between the local language and English and to explain local customs and cultural traditions to the doctor. The doctor was also instructed to consult with me on all issues, as he was not familiar with the local customs and traditions. Therefore, the doctor was advised to follow my advice.
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I went to meet the doctor with my introductory letter and we hit it off right away. We became good friends and developed mutual trust over time. This helped us provide better medical service to the people. Since the doctor didn't know the local language, he heavily relied on me for communication, including household tasks in addition to medical duties. This brought us even closer together. We gradually started discussing religious topics. The doctor shared his personal thoughts and secrets with me fearlessly. During our journey together, we discussed serious and thought-provoking topics.
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We were traveling through a village to give people shots for the plague. The doctor rode his horse fast and asked me to do the same. We were being followed by about twelve people who were trying to flatter us to get our attention and approval. This is an unfortunate and unpleasant practice that some older people in the village do. They don't have respect for themselves and they don't realize that we don't want them following us. To get away from these people, we kept riding quickly, even when we passed through a village. It was there that I saw the Sri Guru Granth Sahib Ji and a Gursikh reading Gurbani. I felt a strong spiritual urge to show my respect to my True Lord and Eternal Enlightener, Sri Guru Granth Sahib Ji. I didn't think about our government duty or the doctor who was with me. All that mattered to me was this powerful spiritual feeling. I didn't ask for permission or talk to the doctor before showing my respect to Sri Guru Granth Sahib Ji.
Gurbani says:
ਜੋ ਤੇਰੀ ਸਰਣਾਗਤੀ ਤਿਨ ਲੈਹਿ ਛਡਾਈ ॥
Jo Thaeree SarNaagathee Thin Laih[i] Chhadaaee
You save those who enter Your Sanctuary.
ਨਾਨਕ ਵੇਪਰਵਾਹੁ ਹੈ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਈ ॥੨੦॥੧॥
Naanak Vaeparvaah[u] Hai This[u] Thil[u] na Thamaaee
O Nanak, He is carefree; He has no greed at all. ||20||1|| (Ang 792)
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Filled with deep respect, I quickly stopped my horse and got off to bow down before Sri Guru Granth Sahib Ji. To my surprise, I noticed that the British officer with me did the same. It became clear to me that he was simply following local customs – as instructed by the Deputy Commissioner – without having any personal religious beliefs. This was confirmed when we got back on our horses as the Doctor spoke.
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Dr: Well, Singh, what was this all about? Please enlighten me.
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Singh: I would like to hear your specific question before I start.
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Dr: Can you tell me more about what we just did in that ceremonial stuff we participated in? Why did we bow down like that? What does it mean to show such great respect?
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Singh: Firstly, what you refer to as ceremony stuff , is actually our True Spiritual Head and Enlightener, Sri Guru Granth Sahib Ji. Secondly, bowing down before my Spiritual Enlightener is a sign of True respect to my Guru Sahib, which is a common practice in Sikhi.
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Dr: Oh! I see now. Bowing down (Dandot) before Sri Guru Granth Sahib Ji is considered a wrong practice by other religions, which is bringing a bad name to Sikhi. If this practice was not there, Sikhi would be a highly respected religion.
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Singh: This is one of the best practices in Sikhi, which makes other faiths look less impressive. Other faiths lack this infinite virtue, which reduces the power of their faith. As a result, they can no longer be considered true faith.
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Dr: Whatever you may say, this is indeed Bibliolatry (excessive worship of a book) among the Sikhs.
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Singh: Can you explain what you mean by idolatry?
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Dr: Though idolatry means worshipping a stone idol as God, in my opinion, excessive respect and devotion towards anything that is not God can also be considered idolatry.
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Singh: According to your definition, Sikhs are not doing idolatry. Sri Guru Granth Sahib Ji is not just an object and is the same as the Supreme Being. You don't know about this secret truth and the deep and hard-to-understand virtues of Sri Guru Granth Sahib Ji. If you realize the amazing qualities of Sri Guru Granth Sahib Ji, you will understand that it is the same as the Supreme Being, and you won't blame Sikhs and Sikhi for idolatry.
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Dr: Let you convince me that it is not idolatry.
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Singh: Do you know why I respect you?
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Dr: This is your duty and expected of you.
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Singh: Why and since when it has become my duty? This is because I am your sub‐ordinate and you are my superior officer. It started with our official linking.
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Dr: Right! What do you conclude by this?
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Singh: Prior to this relationship I had no obligation to respect you.
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Dr: You are right.
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Singh: This shows that my respect towards you is because of your position as a superior officer, not because of who you are as a person. It was only after the Deputy Commissioner's letter introduced you as my superior officer that I started to show you respect. Before that, I saw you as just another English person going about, and I didn't feel the need to show you any particular respect.
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Dr: I disagree. I think everyone has some special qualities, even though they may be different from person to person. But that doesn't mean they are just physical bodies.
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Singh: How can I know their individual qualities? Without being aware of their qualities, I can only see them as physical bodies. What comfort or benefit can I gain from their unknown qualities?
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Dr: At least you are aware that they are human beings.
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Singh: It's not easy to recognize someone as a genuine human being.
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Dr: You cannot deny that in appearance they are human beings.
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Singh: What can just the way a person looks tell us? Should we only admire their physical appearance? That would be like worshipping the body, which is not good. Even animals have a body.
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Dr: Yes, but humans are different and better than animals.
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Singh: What strikes you as the distinguishing feature between a human being and an animal?
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Dr: The humanity of a human being and the beastliness of an animal.
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Singh: What are humanity and beastliness?
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Dr: These are special characteristics that only human beings and animals possess.
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Singh: So, it is the qualities that distinguish human beings from animals. Qualities are what matter. But how do we identify and recognize these qualities?
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Dr: Can't we distinguish between a human and an animal just by looking at them?
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Singh: How can we tell the difference between a human being and an animal by just looking at their physical appearance? For example, if a human head is attached to an animal body or vice versa, how can we identify the true identity of the being?
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Dr: What? Is it possible?
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Singh: Let us suppose, it is feasible.
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Dr: In such a situation, both bodies are dead and cannot be identified as human beings or an animal.
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Singh: What is the difference between a human being and an animal according to you?
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Dr: The main difference is that a human being possesses humanity, while an animal possesses beastliness.
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Singh: If something is alive and has a body that is half human and half animal, what would you call it? Would it be called a human or an animal?
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Dr.: How can there be such a creature, against natural law?
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Singh: there is no need for proof when something is obvious. He gives the examples of gorillas and centaurs, which are living beings with half-human and half-animal bodies and can be found in nature. That natural law is vast and beyond human understanding and that scientists have only a limited understanding of it. The laws of the all-powerful creator are beyond human comprehension and what is beyond our normal experience is often wrongly labeled as going against natural law. This is a mistake and a misinterpretation of natural law.
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Dr.: Let's get back to our original topic, please. We have gone off-track and the conversation has become too complex. I seem to have lost track of what we were discussing earlier.
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Singh: You brought up the topic of Natural Law which led us to have a discussion about it. But if you didn't interrupt, we would have stayed on our original topic. You seemed upset because what we discussed went against your beliefs. Let's stop talking about it for now. But we need to use logic in our arguments. Just believing something doesn't make it true. Let's get back to our original topic which was about respecting people based on their qualities. You agreed that true respect is shown for good qualities. But you didn't agree that not all people have those qualities and therefore don't deserve respect. I believe that a person's hidden qualities need to become obvious before they can be respected. Just having a good body isn't enough. Sometimes a person who looks good can turn out to be evil. We shouldn't be fooled by appearances. The only way to know someone's qualities is through how they act. The difference between humans and animals is the qualities that humans possess. If a person doesn't have those qualities, then their appearance means nothing. Just having a good body isn't enough. Unless someone has humanistic qualities, they are worse than animals and don't deserve respect. Only known qualities of a person are worthy of respect. Everyone else is unknown, and we can't assume they deserve respect until we discover their qualities.
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Dr: Yes! This is all true, but what do we conclude?
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Singh: Now you agree that respect is shown only for the qualities.
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Dr.: Yes!
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Singh: The qualities have to become obvious before showing respect.
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Dr.: Yes!
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Singh: Not otherwise.
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Dr.: If qualities are hidden and not obvious, they might as well not exist because they have no impact or value.
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Singh: The hidden qualities of a person hold no value, and they are seen as just a physical body without any remarkable attributes
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Singh: What if someone still respects that person?
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Dr.: Then it means they are treating that person like an idol.
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Singh: So, this means it is definitely considered idolatry.
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Dr.: What belief or principle is being established by this?
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Singh: Normally, I wouldn't have respected you until I learned about your good qualities. So, it's not really about respecting you as a person but rather respecting your qualities. Similarly, Sikhs consider Sri Guru Granth Sahib Ji holy because of the countless virtues that are contained within it.
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Dr.: This is a very reasonable concept. I am glad that Sikhs uphold this important principle, which I was not aware of before. However, I don't think every Sikh strongly believes in this principle and is able to convince others to agree with it.
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Singh: Your belief is not accurate. There are Sikhs who are much more knowledgeable than me, and I am only a humble Sikh when it comes to my reasoning. The truth is that you haven't interacted with a true Sikh.
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Dr.: I agree with you on that point.
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Singh: So, now you understand that Sikhs don't worship idols, but rather they revere Divine Virtues. Therefore, showing reverence to Sri Guru Granth Sahib Ji is not idol worship.
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Dr.: I agree! It's true that showing respect to Divine Virtues is not the same as idol worship. However, you must acknowledge that not all Sikhs may be aware of the Divine Virtues that are contained within Sri Guru Granth Sahib Ji. In that case, aren't these Sikhs guilty of idol worship?
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Singh: It's not appropriate to label such individuals as Sikhs. These people are either new to the faith may not fully understand its principles.
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Dr.: No, I think there may be many Sikhs who blindly follow tradition and show respect to Sri Guru Granth Sahib Ji without truly understanding the Divine Virtues that are contained within it. It's like how many people show me respect during my rounds without actually knowing my qualities.
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Singh: People show you respect simply because of your fair complexion. In our country, it has become a habit to address any person with fair skin and wearing an English hat as 'Sahib', and show them respect, even without knowing anything about them.
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Dr.: It's possible that this is just a habit or tradition among Sikhs as well. In that case, can't such behavior be considered idol worship?
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Singh: Yes, as I mentioned before, simply following a tradition or habit without truly understanding its significance can be a form of idol worship, similar to worshiping the dead. However, this is not the case among Sikhs. To become a Sikh, one must build a strong foundation in the true teachings of Sri Guru Granth Sahib Ji and recognize it as the place where Divine Virtues are found.
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Dr.: Some people become Sikhs for their own cause.
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Singh: I have already named such people as impostors (not who they claim to be) Sikhs.
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Dr.: Yes, there could be many people who show respect to Sikhs just to please them.
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Singh: Yes, this is possible.
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Dr.: So, can we call all these people idol-worshippers?
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Singh: Yes, they too can be considered idol-worshippers, but this does not reflect on the Sikh community as a whole. A person who claims to be a Sikh but does not have a strong foundation in Sikh teachings and only seeks personal gain is faithless and selfish.
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Dr.: I still doubt that Sikhs are to blame for idol worship. Isn't Sri Guru Granth Sahib Ji just another object and not the Supreme Being? It is indeed just another object, so according to Gurmat practices, Sikh worship involves duality and is not free from idol worship.
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Singh: If it can be proven that Sri Guru Granth Sahib Ji is a distinct entity separate from The Supreme Being, then Sikhs can be held responsible for idol worship. However, if it is established that Sri Guru Granth Sahib Ji is identical to God, then you must withdraw your accusation(formal charge) of idol worship against Sikhs.
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Dr.: How can this be proved?
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Singh: Have patience! You are welcome to maintain your charge if you are not fully convinced. I am not forcing a belief on you. First, listen carefully and then you are free to deny the proof if you decide.
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Dr.: Well! Let us proceed. However, we shall make it later on returning to our camp. Just remember this point.
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Singh: All right, it is better to delve into this in a peaceful environment
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The previous conversation took place while we were riding horses toward a village for a medical procedure that took about three hours. On our way back to camp, the doctor was hurrying to get his lunch. We arrived back at camp without much delay in the late afternoon. The doctor's orderly told me that I could visit him at dinnertime, but I suggested I would come after my evening prayers and dinner when he would also be free. This would allow us to have a relaxed discussion. The doctor agreed to my proposal, and later that evening, I greeted him with “Fateh”.
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Dr.: Sorry, I cannot say 'Fateh' correctly, but I appreciate the meaning, I prefer this salutation over 'Salaam' or 'Good‐morning'. I have difficulty pronouncing correctly. Let's continue our previous talk. Where did we stop?
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Singh: We were discussing whether Sri Guru Granth Sahib Ji is the same as God or not. You think it's different, but I believe they're the same.
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Dr: Proceed with the proof of your belief.
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Singh: Sri Guru Granth Sahib Ji is the embodiment of divine virtues, meaning it contains all the divine qualities. It is impossible for the qualities and the object containing them to be separate from each other.
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Dr.: I have not followed this reasoning.
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Singh: Can you be considered separate from your attributes?
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Dr.: No, I am more than just my attributes.
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Singh: Can you explain how you are different?
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Dr.: It's obvious, I am not just a collection of qualities or characteristics.
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Singh: Please provide me with more evidence to support your argument. I believe in the complete identity of Sri Guru Granth Sahib Ji and God.
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Dr.: Well, here I am physically present in front of you.
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Singh: I understand you are present here, but what I perceive in you are your words and actions - your attributes. These attributes make me aware of your existence. If these attributes were to disappear, you would no longer exist. Therefore, can you exist without these attributes?
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Dr.: If I move away or you move away or you are unable to see me, that does not mean I become non‐existent.
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Singh: Let's assume any of the three possibilities you mentioned, how would you make yourself known to me? However you choose to reveal yourself, I will accept it in word, thought, and deed.
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Dr.: Can you remind me of what I said originally?
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Singh: You had stated that you are sitting in my presence.
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Dr.: How do you interpret this?
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Singh: You said that your being is what is in front of me and nothing else.
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Dr.: Do I have no other appearance beyond these words?
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Singh: If there is another way that you can appear, please explain it to me.
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Dr.: I am physically here with you as a person, but I am not just the act of sitting. I am a separate entity from this act.
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Singh: Please reveal the difference in appearance.
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Dr.: My being is who I am while sitting is just one of the things I can do. It's like the difference between a person and their actions.
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Singh: I understand, but it is through this action of sitting that I am able to perceive your existence. Without it, you would not be present to me.
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The doctor tried to deny that he was only his attributes by saying he was a living being with energy and could do many things. But everything he mentioned was still part of his attributes. So he was asked to describe all of his attributes.
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**Dr.: I am alive and can do many things like speak, argue, understand, solve problems, and perform various activities. I am also an expert in medical science, a doctor, and a literate person with all human faculties.
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** Singh: You have only listed your attributes, and nothing beyond that defines you.
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Dr.: I am still beyond this.
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Singh: The things you described are just a list of your attributes, but if you believe you are something more, please explain
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Dr.: I am the narrator and possessor of all these attributes and a separate entity.
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Singh: Your ability to narrate and possess these attributes is still a part of you.
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Dr.: I am aware of myself as a human and can exist independently of my attributes because of my conscious energy.
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Singh: Your self-awareness is just another attribute that you possess, and you're still not separate. If you continue to claim that you're separate, that claim itself becomes another attribute. Can you describe how you're truly separate?
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Dr.: No, I cannot describe this.
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Singh: Do you feel like you're a unique individual?
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Dr.: Yes, I do.
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Singh: But since you can't explain it, that means you don't really understand what makes you unique.
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Dr.: It is true that I cannot see or touch what makes me different, but I still have a sense that I exist separately from everything else.
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Singh: Do you realize that your unique existence does not have any qualities?
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Dr.: Do you realize that your unique existence does not have any qualities?
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Singh: But surely you must have some idea or image of what this unique existence is like.
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Dr.: Yes, there must be some image or else I would have to deny its existence altogether.
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Singh: If you have an image of your unique existence, then that image becomes one of its qualities. Every being, whether revealed or unrevealed, has its own set of qualities that define it. Dr.: Yes, you are right, but I am surprised that...
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The doctor was lost in thought and not speaking, so Singh asked him a question to bring him back to the conversation:
Singh: What is causing you the surprise?
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Dr.: I am surprised to realize that I am nothing. I used to think highly of myself, but upon reflection, I realized I am insignificant. Am I really nonexistent?
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Singh: Whatever you thought of yourself was false. You have not truly understood your real existence up until now. It was all just your imagination.
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Dr.: It's even more astonishing that I still don't understand my true existence at forty years old. I know that I am a being, but I cannot comprehend it. It's just a belief based on my imagination, not real knowledge. The most surprising thing is my ignorance of myself and the reason for it. Can you help me solve this mystery?
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Singh: The main reason you couldn't understand your true existence was that you were caught up in the illusion that you were something material. This is the problem of having too much ego. Your real self is hidden by this ego and is hard to see clearly.
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Dr.: Now that I have overcome my earlier doubt caused by ego, why am I still unable to understand my true self?
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Singh: You are still trapped in the foggy thinking caused by your ego.
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Dr.: If I am still trapped in this foggy thinking, then why do I still feel like my real self exists?
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Singh: The feeling of your true self is just a feeling, it's not a clear understanding yet. You will only truly understand your real self when you let go of your ego completely.
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Dr.: But if I let go of my ego, then who will be there to experience or witness anything?
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Singh: Your real self will be the witness, the one that exists after your ego is gone.
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Dr.: I don't understand what you mean.
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Singh: Your understanding is limited by your ego and you can't fully grasp this truth. The witness of your real self is just yourself, nothing else.
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Dr.: So, does that mean I can't physically see my real self with my eyes?
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Singh: Yes, that's correct.
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Dr.: Nor can I perceive this with my intellectual perception?
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Singh: No, you can't. Even if you try for your whole life.
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Dr.: I see. So, how can we achieve this understanding if we cannot use our senses or intellect to comprehend our true selves? Should we remain silent?
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Singh: No, even remaining silent won't be helpful. Our mind is constantly generating thoughts and ideas, making it impossible to observe inner silence. These thoughts and ideas will create a perception of our being, which will be influenced by our ego.
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Dr.: How can I get rid of my egotism and discover my true self?
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Singh: You can only do this by acquiring the qualities and characteristics associated with your true self.
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Dr.: How can I acquire these qualities?
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Singh: The ultimate source of these qualities is Sri Guru Granth Sahib Ji.
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Dr.: How is that?
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Singh: Sri Guru Granth Sahib Ji is verily the Treasure House of those attributes, Divine Virtues and a source for the Seekers.
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Dr.: To understand oneself, it is necessary to look at the qualities and characteristics that come from within.
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Singh: What to talk of self, the Knowledge of the Highest Being, The Divine Soul, is also available through Sri Guru Granth Sahib Ji. The soul or being that you are referring to comes from the Divine Soul, which is perfect in nature.
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Dr.: But how is this communicated through Sri Guru Granth Sahib Ji?
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Singh: Sri Guru Granth Sahib Ji represents the qualities of the Divine. Knowing these virtues means knowing about God.
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Dr.: That's not entirely accurate. Knowing about the existence of God is one thing, but knowing about the specific qualities and characteristics associated with God is a separate matter.
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Singh: When a being and its attributes are identical, its knowledge is also identical. This means that knowing the attributes of a being is equivalent to knowing the being itself. We both agreed on this before.
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Dr.: This is true for visible entities where the body and its qualities can be seen. However, in the case of invisible entities like God, there must be a clear separation between the entity and its attributes, otherwise, the very existence of the entity will be questioned.
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Singh: If one does not accept the attributes of a being as true, one may deny the being's existence. A being cannot exist without its attributes, as they are interconnected.
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Dr.: We could only prove the attributes of a visible body. However on the investigation, the visible the body was found to be only an imagined untruth, just a fantasy!
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Singh: We have discovered something new that may surprise you. Just as the visible body is an illusion, its attributes are also not real.
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Dr.: Can this be believed?
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Singh: Just like the visible body is an illusion, its visible attributes are also not real. You were previously holding onto the belief that the visible body was real, and now you are insisting on the truth of its attributes. However, the existence of visible attributes is also a fantasy.
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Dr.: You are admitting their existence and yet denying their reality.
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Singh: The contradiction arises due to the assumption of attributes. Initially, we were discussing the visible body and its attributes. However, now you admit that the visible body itself is an illusion, and soon you will also agree that the existence of its attributes is also illusory. The contradiction of acknowledging the existence of attributes and then claiming they are non-existent is itself an illusion. So, what is your view on the reality of the visible body now?
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Dr.: (Taken aback) I have confessed that my visible body is an illusion.
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Singh: Then why do you call it “my visible body"?
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Dr.: This is because the illusion of the body is sustained by referring to it as "my body.”
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Singh: Don't you see the contradiction in this? It's similar to the existence of your attributes being illusory.
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Dr.: Yes, it is now established that both the visible body and its attributes are illusory. It was just based on one false assumption after another.
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Singh: In order to be fully convinced of the unreal illusion, you must establish the truth in your mind. Without doing so, the illusions will continue to appear real to the worldly mind, and even reality will remain an imagination of the mind, creating a cycle.
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Dr.: I still have doubts.
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Singh: Talking alone won't eliminate your doubts. Arguments may only lead to imagination. To truly understand the difference between truth and illusion, you must develop the ability to judge well. Without doing so, you can only perceive based on your own illusions, and any inferences or ideas formed will also be imaginary.
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Dr.: So, you're saying that everything we can see is just an illusion?
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Singh: There is no doubt in this; all visible things are just illusions. All living beings are based on imaginary qualities.
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Dr.: You have revealed an astounding secret! Your arguments are quite challenging, and although I don't fully understand them, I cannot deny them either. I am convinced that I have nothing to argue against.
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Singh: Actually, our previous discussion doesn't have much to do with our main topic. Spiritual concepts can be hard for humans to understand. Let's go back to our original subject.
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Dr.: I have lost track completely and I am not even aware of when and how we deviated.
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Singh: Earlier, you disagreed that the Attributed One and the associated Attributes are the same.
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Dr.: I had thought that if the Unseen Attributed One is not believed to be different from the Attributes, then He will not truly exist and will be just an imaginary concept. But now, I understand that all visible creation is just a fantasy. So, I accept that there is a complete identity between the Unseen Attributed One and His Attributes. I don't have the knowledge or authority to argue against this spiritual concept.
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Singh: I hope you haven't lost faith in the Unrevealed Divine Play. It's okay to be ignorant. This very ignorance is what leads to the belief that visible nature is real, even though it is temporary. The truly real invisible Play is formed through disbelief in visible creation. Unless we achieve this, we cannot have true firm faith in the Real Truth. Yet, we should continue to believe that the visible world is false and the invisible world is true.
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Dr.: (Interrupting) No! I do not deny reality. Whatever I have imagined as the incorrectness of the Visible, that much has formed my imagined belief in the authenticity of the Invisible. There must be an inner reason for the externally visible creation.
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Singh: Do you believe the inner cause to be something similar to the externally visible creation?
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Dr.: No, I don't believe in atheism or materialism. I think that the reason why the visible world exists is because of an intelligent, creative, and God.
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Singh: Do you have any personal experience or perception of this God?
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Dr.: No, it is just an imagination, but I do perceive a different Creative Being from the creation. Singh: Have you also perceived the sameness of The Supreme Being and the associated Divine Attributes?
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Singh: Do you believe that this separate creative being has the same divine attributes as the God you mentioned earlier?
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Dr.: Yes, I do believe that God carries all the divine virtues. However, I perceive the divine virtues as a separate entity from visible attributes.
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Singh: Your understanding that divine virtues are different from visible attributes is insightful. In fact, visible attributes are just an illusion and cannot be compared to divine virtues. This is why the supreme being is referred to as Nirgun, meaning free of visible attributes.
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Dr.: Absolutely! In this understanding, not only is God the same as divine virtues, but these virtues must also be incomparable.
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Singh: Divine virtues have the power to give us knowledge about God, which is unique and wondrous. In other words, the knowledge of divine virtues is the essence of God.
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Dr.: Yes, it is clear that the Virtuous Lord and Divine Virtues are not the same, but they are connected and incomplete without each other.
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Singh: Singh: It is also established that God is not different from Sri Guru Granth Sahib Ji, and showing reverence to Sri Guru Granth Sahib Ji is the worship of God. Sikhs believe in one God and in Gurmat, no other being is worthy of worship. Referring to reverence for Sri Guru Granth Sahib Ji as idol worship is wrong and shows ignorance. Only those who are aware of the definition of idol worship can escape from it. Gurmat defines it clearly, but those who do not understand continue to worship material possessions. All other faiths, except Sikhi, unconsciously engage in idol worship because they focus on material wealth and possessions, leaving only an idol. Thus, no faith is free from idolatry except Sikhi, which is called Khalsa Dharm (Pure Faith) and is devoted only to Sri Guru Granth Sahib Ji. The Gurmat-inspired Sikh Faith is free from the stain of idol worship.
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Dr.: If Sri Guru Granth Sahib Ji is the embodiment of Divine Virtues, then showing respect to it is considered idolatry and disrespect.
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Singh: There is no doubt that Sri Guru Granth Sahib Ji represents the Divine Virtues of God.
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Dr.: But these Divine Virtues are impossible for humans to fully comprehend or understand using our limited wisdom, understanding, and logic.
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Singh: One can attain an understanding of these virtues by immersing themselves in them through single-minded devotion. This leads to a state of oneness with the virtues in thought, word, and deed.
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Dr.: This oneness must exist only between the virtues and the Supreme Being. Therefore, true knowledge of the virtues is not possible for any being other than the Supreme Being. As you previously explained, mortal beings cannot comprehend virtues as they do not possess them. This raises the question of how the divine virtues came to be in this world and who witnessed their creation.
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Singh: The Divine Spirit that is pure and unknown to us, came to the human form and revealed the Divine Attributes to the mortal world. The Revealed Supreme Spirit, who is the Lover of devotees and Lord of Divine Virtues, acted as the Revealer and Witness of these virtues.
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Dr.: This is truly an excellent and unique Divine Teaching, which combines both the concept of divine manifestation and divine revelation!
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Singh: Every teaching in Gurmat is equally extraordinary and marvelous.
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Dr.: Now I need to understand, how the Pure Divine Spirit enters the impure human body from the outside.
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Singh: You have a big doubt once again. The Divine Spirit is present in every human body at all times. It is just that it becomes revealed from the unrevealed state, rather than entering from outside. According to Gurmat, this is a unique attribute of the Omnipresent Divine Spirit, similar to the attributes of the Supreme Being.
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Dr.: At this stage, I have more questions, but I am amazed by the miraculous things we have discussed. This is a great discovery of spiritual matters that is difficult for humans to fully comprehend unless they deeply immerse themselves in spiritual attributes. Doubts cannot be removed without this immersion. The attributes that remove doubt are blessed, and those who possess and enjoy these attributes are also blessed.
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Singh: The blessings and spiritual attributes belong to the Guru, who revealed his virtuous being through divine mercy and granted true knowledge to the ignorant. The Guru's ability to reveal hidden divine knowledge is what makes him blessed. In Gurmat, the term 'Guru' signifies the giver of divine knowledge. The Guru is omnipresent and all-knowing and is the highest being in Gurmat, deserving of the utmost reverence. Sri Guru Granth Sahib Ji, an embodiment of divine virtues, is worshipped as the supreme being. Those who hear of these attributes and call them blessed should sacrifice themselves to Sri Guru Granth Sahib Ji and become fully immersed in the Guru's chant (Gur Mantar). The understanding of divine virtues can only be achieved by being immersed in the Lord of these virtues, Sri Guru Granth Sahib Ji. Thus, Sri Guru Granth Sahib Ji is the most venerable for Sikhs.
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Dr.: I agree! This is the true way of worship. The concept of the Guru and the Supreme Being being one is remarkable. I have never heard such a wonderful explanation of the Guru before, not even in my dreams. The Sikhs are undoubtedly monotheists, worshipping only one God.
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Singh: If you have any more questions about idol worship and the Sikh religion, please feel free to ask.
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Dr.: I don't have any further questions about idol worship, but I am eager to learn more about the philosophy of Gurmat in light of what I have learned so far. It's quite late now, so perhaps we could continue this conversation at another time when it's more convenient for both of us. Would you be willing to spare your valuable time again?
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Singh: I just wanted to make sure that we have thoroughly covered the topic of idol worship. Is there anything else you would like to ask or discuss regarding this topic?
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Dr.: At the moment, I don't have any further questions on this topic. However, I will confirm in two days' time, once I have had time to reflect and refresh my memory. Additionally, the Head Plague Medical Officer is also interested in these topics and can speak Punjabi and Urdu. I plan to bring him along for our next discussion, and if he is satisfied with the explanations, then I will also be satisfied.
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Singh: That sounds like a great plan. Let's first resolve any doubts we have about the topic at hand, and then we can move on to further discussions.
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On the third day, as scheduled, the Head Plague Medical Officer joined us, and we began our discussion:
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Jr. Dr.: Today, there are two of us, and you are all alone. The Senior Dr. still has many more clarifications to be made.
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Singh: Never mind! God willing, we will be able to answer all of his questions as well. However, I suggest that we take turns speaking to ensure clarity in our discussion.
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Jr. Dr.: Of course, we will take turns speaking. Let's begin with the doubts that have reappeared for me. (Addressing the Senior Doctor) Please listen to our conversation first.
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Singh: Well, let us start then.
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Jr. Dr.: I'm still curious about how the invisible attributes of Guru have become manifested in the physical form of Sri Guru Granth Sahib Ji. Can you explain this to me?
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Singh: Guru's qualities first came into the body of the Guru. He was given the good spirit of Guru and became known as the First Divine Messenger Guru. His goal was to teach everyone in the world, as the Jagat Guru. The same spirit was given to the Nine Successor Gurus. From Guru Nanak Sahib Ji to Guru Gobind Singh Sahib Ji, the spirit and mission to save people remained the same in all ten human bodies. Now, the same spirit is enshrined in Sri Guru Granth Sahib Ji forever and continues its divine work.
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The previous statement made Senior Dr. want to ask a question.
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Sr. Dr.: How can Sri Guru Granth Sahib Ji's body be compared to a human body?
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Singh: What makes a human body so special?
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Sr. Dr.: The body of a lifeless material such as paper cannot be comparable to a human body.
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Singh: What makes the human body so special? It's just a frame made of bones, skin, flesh, and veins filled with unpleasant substances. In fact, the body of the paper is cleaner and more attractive than the human body.
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Sr. Dr.: However paper is lifeless and non-living matter.
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Singh: Neither does the human body! The vital energy is separate and present in all living things.
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Sr. Dr.: Yes, but humans are social beings who help others.
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Singh: I can prove an animal also to be a social being.
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Sr. Dr.: However an animal does not possess intellect or discrimination.
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Singh: Why do you think humans are superior to animals? Do animals not support their young ones too?
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Sr. Dr.: Humans not only take care of their own children, but they also help others in society by providing food, clothes, education, and teaching social skills. This makes them useful members of society who extend their assistance to humanity beyond their own families.|
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Singh: Is it universal truth?
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Sr. Dr.: What I mean is that humans become valuable members of society by being social and making themselves useful.
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Singh: All human behavior is driven by self-interest, just like animals do. Grazing animals and birds also gather in groups because they have no choice. But humans use deception to get more than they need. This pursuit leads to unhappiness and selfishness, and ultimately, humans leave this world with nothing like animals do. So, what makes humans superior to animals? Even simple animals help humans, without any evil intentions. For example, oxen are crucial for agriculture in our country. Without them, humans would starve, and factories would close. Oxen are dependable and continue to work even when treated badly or not fed enough. Can humans match this level of dedication to society? On the other hand, some ungrateful humans eat the flesh of oxen. If oxen were not around, humans might even resort to cannibalism and perish. But instead, humans harm and kill each other. This is because of the never-ending desire of humans for more. Do you still believe that humans are better social beings?
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Sr. Dr.: Only humans have the ability to be humanitarian. Humans are the best of God's creations and are therefore superior to animals.
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Singh: So, if someone has the quality of being a humanitarian, then they are considered human. This quality of being kind and helping others determines if someone is better than an animal.
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Sr. Dr.: This is exactly what I mean.
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Singh: This means that just having a human body doesn't make someone better than something else. Only the quality of being a humanitarian is what deserves respect and admiration.
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Sr. Dr.: Now you have understood my point clearly.
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Singh: This also means that humans can't claim to be better than Sri Guru Granth Sahib Ji just because of their bodies. The quality of being a humanitarian is what determines superiority, not the physical body.
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Sr. Dr.: But the quality of being a humanitarian is something that is present in humans, which is what makes them superior. As we discussed earlier, it's not just about having a human body, but possessing the quality of kindness and helping others that makes someone truly superior.
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Singh: Similarly, the qualities of being a Guru give Sri Guru Granth Sahib Ji even more excellence and superiority than the quality of being a humanitarian gives to humans. Actually, compared to the attributes of the true essence and eternal 'Guru', all other attributes are insignificant. It's even disrespectful and inappropriate to compare a human to Sri Guru Granth Sahib Ji.
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Sr. Dr.: Suppose a man gets blessed with the Attributes of 'Guru'.
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Singh: In that case, Sri Guru Granth Sahib Ji deserves worship and great respect. The body and birth of the Guru are considered blessed.
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Sr. Dr.: Do you believe that humans are not blessed with any attributes?
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Singh: The attributes that you may perceive in humans are not of great significance compared to the attributes of the true essence and eternal 'Guru'.
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Here the Jr. Dr. addressed the Sr. Dr.:
Jr. Dr.: The attributes that you perceive in humans are not of great value. They are just an illusion. (Addressing Singh) However, according to our earlier discussion, real attributes do exist in a person to some extent, although they remain hidden. Therefore, the human body is superior to a paper body. However, except for Sri Guru Granth Sahib Ji, no other paper or body is blessed with real attributes or has any degree of unrevealed real attributes.
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Singh: This is a beautiful observation. It is true that to a certain degree, Real Attributes abide in the human body, but to what avail? Unless these get manifested, the person is not benefited in any way. Then, what is there to take pride in the unmanifested Attributes, lying buried in the human body, without being put to use? The next birth may not be in human form. Actually, all beings have these qualities, whether they're humans, birds, or animals. And as long as these qualities are hidden, all species are equal in terms of spirituality. It's like the bundles of paper you mentioned earlier. Unenlightened beings with hidden Divine Attributes are just like those bundles of paper. And their bodies will eventually turn to ashes. But the Sri Guru Granth Sahib Ji, which embodies Divine Attributes, is truly blessed.
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Jr. Dr.: That's right! Bodies, whether in human form or as bundles of paper, are meaningless without these Attributes.
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Sr. Dr.: (Speaking to Jr. Dr.) I'm surprised that you're acting as your own Personal Assistant's assistant by agreeing with his views. I believe that a person with good human qualities is superior, and it's not right to call these attributes meaningless or fake.
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Singh: In fact, not only are these attributes not fake, but according to your belief, they don't even exist and are just an illusion.
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Sr. Dr.: Are human qualities just unreal?
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Singh: How do you define the real attributes?
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Sr. Dr.: Real refers to something that exists truly and genuinely.
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Singh: The true nature of a person is the self-existent being.
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Sr. Dr.: How do human attributes fit into this definition?
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Singh: Do you see a distinction between a person and their attributes, or do you see a person as embodying their attributes?
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Sr. Dr.: Why is it important to make this judgment?
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Singh: We are trying to determine whether human attributes are real or not, and there are two ways to do this. First, we can see if the attributes actually exist or if they are just assumptions. Second, we can see if the attributes have the same identity as a human being.
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Sr. Dr.: Clearly, attributes are different from the man.
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Singh: So we can conclude that attributes are not real. If something cannot be identified with existing reality, then it is unreal.
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Sr. Dr.: But to me, the fact that attributes exist in a person is sufficient proof of their real existence. These attributes are useful to people in their worldly pursuits.
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Singh: However, these attributes may not be helpful in the afterlife.
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Sr. Dr.: I don't believe in an afterlife or attributed deeds.
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Singh: What's the point of doing deeds that have no use in the hereafter? Worldly deeds are meaningless without real attributes, and even worse, they lead to ignorance of the afterlife by not considering it. These deeds won't matter after death if they're not related to the hereafter. A person who doesn't have attributes to improve their afterlife isn't really human and their life is as pointless as an animal's life. What good are attributes like wisdom, consciousness, and intellect if they didn't think about the afterlife or necessary attributes? In that case, these attributes are not virtues but rather defects. Your understanding of the high attributes in man is simply an illusion, and you have no understanding of the Real Attributes.
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Sr. Dr.: What are the actual attributes of a person, in your opinion?
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Singh: First, you must acknowledge that the attributes you believe in are negative and false.
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Sr. Dr.: But I consider these negative attributes as real and true in my thoughts, words, and actions. Until I am shown better attributes, I cannot accept that my beliefs are merely imaginary.
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Jr. Dr.: We have given you strong proof that your beliefs are not the real characteristics of a person. But you still hold on to your beliefs without any solid evidence. This is a baseless belief that cannot be proven. How can we expect you to accept the true attributes that Mr. Singh will demonstrate if you insist on holding onto your false beliefs?
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Sr. Dr.: I am still not convinced.
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Jr. Dr.: Your inner feeling is leading you astray and you're blindly following it. Every person has their own conscience with different beliefs, making it hard to determine the 'Real inner feeling'. This is proof that humans lack real attributes.
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Sr. Dr.: Does your inner feeling accept that humans lack attributes?
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Jr. Dr.: I always follow my inner feeling and cannot continue to believe in something that goes against the truth. Even though I sometimes have doubts, when the truth is revealed, I accept it immediately. I am grateful to my inner feeling for not letting me persist in falsehood.
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Sr. Dr.: Do you now understand and accept the truth?
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Jr. Dr.: Worldly attributes are not entirely real.
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Sr. Dr.: Are the human attributes not real?-
Jr. Dr.: Not only the attributes but according to your belief, even humans are not real. You have stated that there is no concept of an afterlife.
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Sr. Dr.: Yes, I still maintain my belief that there is no afterlife. But has anyone actually experienced it?
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Jr. Dr.: You are aware that you, just like everyone else, are mortal and will eventually die.
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Sr. Dr.: This is Universal Truth.
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Jr. Dr.: Will there be any part of you that continues to exist after you die?
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Sr. Dr.: No, there will be nothing left.
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Jr. Dr.: Why do you deny that a man is 'nothing'?
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Sr. Dr.: It is 'nothing' after death, but presently man is very much there.
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Jr. Dr. After death, man is 'nothing', but presently man exists.
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Sr. Dr.: Although it may be a short existence, a man currently exists.
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Singh: What is a man now?
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Sr. Dr.: A living being and visible entity.
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Singh: You also call yourself a man; show me the man in you.
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Sr. Dr.: You can see me standing right in front of you, but you deny the fact that your own eyes can see. Everything that makes up my body is what makes me a man.
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Singh: What is it that makes up the body?
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Sr. Dr.: It is a force that gives life to the body. It is the combination of this force and the living being that together make a human.
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Singh: So, the core of a human is this force.
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Sr. Dr.: Exactly! It is this force that allows humans to move and talk, and all awareness and consciousness come from this force.
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Singh: Consciousness is present due to a force, without which the body is lifeless.
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Sr. Dr.: That's why we refer to it as the Power of consciousness.
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Singh: Can you visualize this Force?
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Sr. Dr.: No, but it exists.
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Singh: Earlier, you argued that if something cannot be seen, it does not exist. Therefore, based on your own argument, both you and I are non-existent.
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Sr. Dr.: The true essence of "you" and "I" lies in our consciousness, and that is what makes us human.
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Singh: Is mind the Power of consciousness?
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Sr. Dr.: (After thinking) No, the mind can only think and relate to the inner voice. It doesn't have any other power. The power of consciousness is what gives life to the body. Although we can't see or touch it, we assume that it exists.
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Singh: You have been talking about the attributes of man, but what is the use of these attributes when a man has no knowledge of his real self? It all seems like mere estimation.
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Jr. Dr.: Actually, these so-called attributes are more like demerits. When a person becomes too focused on themselves, they lose sight of their true self. We have spent a lot of time trying to convince you that your perception of yourself is just an illusion, and these attributes are a part of that illusion.
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Sr. Dr.: It's depressing to think that a person cannot truly see themselves. (Addressing Jr. Dr.) Do you see yourself?
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Jr. Dr.: No, I only have an idea or image of myself in my mind, but it's not a real vision. It's still far from the truth.
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Sr. Dr.: Can we have a clear understanding of reality?
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Jr. Dr.: Yes, if we can cultivate attributes that match our true-selves, we can attain clarity.
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Sr. Dr.: How can we develop such attributes?
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Jr. Dr.: Mr. Singh has told me that these attributes can only be obtained through Sri Guru Granth Sahib Ji, which is the presence of these attributes.
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Sr. Dr.: Then, without these real attributes, the visible attributes of a person are useless.
Singh: (Addressing Sr. Dr.) You have praised men for their fake attributes, but how much more respect should be given to Sri Guru Granth Sahib Ji for embodying the Real Attributes, Divine Virtues?
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Sr. Dr.: If Sri Guru Granth Sahib Ji presents Divine Virtues, then the respect given to it should be much greater than the respect given to any man.
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Singh: Giving respect to a man without attributes is idolatry, but calling reverence for Sri Guru Granth Sahib Ji idolatry is a sign of complete ignorance. In fact, this respect is true worship of God!
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Sr. Dr.: How does it become worship of God? I agree that honoring Sri Guru Granth Sahib Ji is not idol worship.
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Singh: The Jr. Dr. is well aware of this discovery.
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Jr. Dr.: I agree that honoring the Real Attributes present in Sri Guru Granth Sahib Ji is similar to worshipping God, but the way Sikhs show respect seems like idol worship. In my opinion, the greatest respect for these Attributes is in accepting them with faith.
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Sr. Dr.: I share the same view as well.
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Singh: It is doubtless that the very acceptance is the respect. How do you show the faithful acceptance?
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Sr. Dr.: Just to have strong Faith or Belief is Acceptance.
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Singh: Do you think it is sufficient to have hidden faith or is there a need for outward expression?
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Jr. Dr.: Once you have accepted something, you need to incorporate it into your actions.
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Singh: (To the Jr. Dr.) Is it enough to just accept Sr. Dr. as your superior officer in your mind?
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Jr. Dr.: No, along with acceptance, I also follow his example and carry out all his orders as my duty.
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Singh: How do you exhibit your acceptance of his superiority initially on meeting or do you just stand and await orders?
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Jr. Dr.: (Smilingly) I understand your point now. If I were to show respect to someone in the English tradition, I would remove my hat and use respectful language.
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Singh: Is this considered idol worship? Why should cultural differences in showing respect be a problem? The level of respect shown also varies depending on the status or rank of the person being honored. For Sikhs, Sri Guru Granth Sahib Ji is the highest and deserves unique respect.
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Jr. Dr.: But when Sikhs touch their foreheads to the ground, it seems more like worshiping Mother Earth than showing respect to Sri Guru Granth Sahib Ji.
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Singh: You make a valid point. Have you ever greeted your superior by throwing your hat in their face?
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Sr. Dr.: Of course not, that would be disrespectful. We usually hold our hats in our raised hands.
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Singh: Does holding your hat high in the air mean you are worshipping the air?
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Sr. Dr.: I see what you mean. These are just different cultural ways of showing respect.
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Singh: When showing respect to you, I do not consider your visible attributes alone, but also your inner Real Attributes. Therefore, showing respect to you is not idol worship.
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Jr. Dr.: Generally, people have fake visible attributes that are used to show respect. However, the real attributes are not revealed and are not taken into consideration for showing respect. Therefore, people end up showing respect to fake, worldly attributes, which can be considered as idol worship.
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Jr. Dr.: In that case, you are also guilty of idol worship in showing respect to me.
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Singh: I only greet you with 'Fateh'.
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Jr. Dr.: But you are facing me while doing so.
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Singh: I see in you a certain level of Khalsa Spirit, just as it exists in all other beings
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Jr. Dr.: But I am not a Khalsa, as you had mentioned before.
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Singh: True, you are not a Khalsa and lack the Khalsa Spirit, I sense a faint presence of it within you.
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Jr. Dr.: Why don't you greet everyone with the Khalsa greeting then?
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Singh: This 'Fateh' is shared with a person having common dealings. It is pointless to greet every stranger.
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Jr. Dr.: But you previously mentioned that Sikhs should greet each other, even if they don't know each other.
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Singh: A Sikh has a strong bond with every other Sikh because they share a common faith in the Khalsa Spirit. This bond requires them to show mutual respect towards each other through a special greeting called 'Fateh'. This 'Fateh' is different from the regular greeting given to common people. Even though Sikhs share a spiritual bond, they still consider all human beings as creations of God and show goodwill towards everyone with a helpful attitude.
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Jr. Dr.: It's important to distinguish the respect given to Sri Guru Granth Sahib Ji from the respect shared among Sikhs.
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Singh: A Sikh is greeted as a Sikh whereas Sri Guru Granth Sahib Ji is respected as ‘The Guru'.
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Jr. Dr.: Does the title of 'Guru' only belong to Sri Guru Granth Sahib Ji?
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Singh: Yes, a Sikh cannot be equal to a Guru.
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Jr. Dr.: If a Sikh develops the attributes of the Guru and merges with them, can they become a Guru?
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Singh: No, you can't just appoint yourself as a Guru. Can you become a doctor just by studying medicine?
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Jr. Dr.: No, one has to get a license to become a doctor.
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Singh: Guru is appointed by God and there can only be one Guru at a time. This is a fundamental belief in Gurmat that may be hard for you to understand.
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Jr. Dr.: True! It is also not our current topic. We have fully discussed our topic in great detail.
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Sr. Dr.: I am satisfied with our discussion, but I would like to talk about Gurmat teachings in the future.
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Jr. Dr.: I would like to learn more about other topics in the future.
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Singh: If you still have any doubts about what we discussed today, we can schedule another appointment to discuss further.
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Both doctors confirmed that all their doubts were removed.
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Jr. Dr.: This Gurmat Doctrine is now clear to me in a new way. I had no idea that Sikhi had such amazing teachings!
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Sr. Dr.: Many people, including Sikhs, have misunderstandings about the worship of Sri Guru Granth Sahib Ji. I have asked many Sikhs, but they could not provide a satisfactory explanation to prove that it is not idol worship. They often say it is just a custom among Sikhs.
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Singh: Those Sikhs may not have a proper understanding of Sikhi. We need to focus on the true Sikhs.
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Sr. Dr.: Why don't we address these false allegations against our religion?
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Jr. Dr.: (Addressing Singh) We should write a book on this subject, and our Q&A discussion can be included. This clarification is urgent, and we should not delay it.
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Singh: Your thought is very noble, but it is ultimately up to the Guru to give the required motivation and determination. Your inspiring words will surely yield results in the future. The Guru has the power to awaken the necessary duty within us, so we can only pray for guidance.
Gurbani says:
ਕਾਠ ਕੀ ਪੁਤਰੀ ਕਹਾ ਕਰੈ ਬਪੁਰੀ ਖਿਲਾਵਨਹਾਰੋ ਜਾਨੈ ॥
Kaatt Kee Puthree Kahaa Karai Bapuree Khilaavanhaaro Jaanai
What can the poor wooden puppet do? The Master Puppeteer knows everything.
ਜੈਸਾ ਭੇਖੁ ਕਰਾਵੈ ਬਾਜੀਗਰੁ ਓਹੁ ਤੈਸੋ ਹੀ ਸਾਜੁ ਆਨੈ ॥੩॥
Jaisaa Bhaekh[u] Karaavai Baajeegar[u] Oh[u] Thaiso Hee Saaj[u] Aanai
As the Puppeteer dresses the puppet, so is the role the puppet plays. ||3||
(Ang 206)

Please stay tuned for Part 2!
Vaheguru Ji Ka Khalsa , Vaheguru Ji Ki Fateh