There are three kinds of people in the world:
First, those who pray for the welfare of all;
Second, those who pray only for their own welfare;
And third, those who pray for their own welfare and wish ill for others.
Such people even take delight in imagining harm for others; it gives them a strange sense of satisfaction. Among these three categories, only those who wish for the good of all are truly great and worthy of reverence. Such people can never suffer harm.
Even religious thinkers consider only that prayer to be true and meaningful which is offered for the peace and welfare of all. In such a prayer, the one who prays is automatically included. The Greek philosopher Socrates said that our prayer should be for universal blessings, not for small, trivial, daily personal needs. As he said:
“Our prayer should be for blessings in general, for God knows what is best for us.”
Just as the beginning of the Sikh Ardas is unparalleled, its ending is also exceptional and sublime. At the conclusion of this prayer, there is a heartfelt plea for the welfare of all. Peace and well-being are asked for everyone. And why should it not be so, when Baba Nanak belongs to all, and all belong to Baba Nanak? All humanity is an equal shareholder of his “Naam treasure” and his “storehouse of Truth.” Gurbani confirms this truth:
ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ॥ (ਅੰਗ ੭੨)
Indeed, every teaching of Guru Nanak Dev Ji carries an eternal message and a profound insight. When we pray for someone’s peace and well-being, whether that person attains peace or not, the one who prays certainly experiences inner calm. Similarly, when we harbour ill will towards someone, it produces turmoil and restlessness within us. As a thinker wisely warns:
“By entertaining ill feelings towards others, we suffer more than the person toward whom they are entertained.”
If this psychological principle is true for negativity, why would it not be true for positivity? When we wish well for others, our own welfare automatically takes place. It can also be said:
“By entertaining good feelings towards others, we benefit more than the person toward whom they are entertained.”
Moreover, a person who prays for the welfare of others cannot possibly hold malice in his heart against them. Such a person cannot oppress, exploit, or harm others. If he does, then surely he does not truly wish for the welfare of all. Gurbani explains and inspires this divine sentiment in these words:
– ਸਭੁ ਕੋ ਮੀਤੁ ਹਮ ਆਪਨ ਕੀਨਾ ਹਮ ਸਭਨਾ ਕੇ ਸਾਜਨ॥ (ਅੰਗ ੬੭੧)
– ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ॥
ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ॥
ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ॥ (ਅੰਗ ੧੨੯੯)
– ਪਰ ਕਾ ਬੁਰਾ ਨ ਰਾਖਹੁ ਚੀਤ॥
ਤੁਮ ਕਉ ਦੁਖੁ ਨਹੀ ਭਾਈ ਮੀਤ॥ (ਅੰਗ ੩੮੬)
– ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਸੁਰਤਿ ਸਬਦੁ ਲਿਖਾਈਐ॥ (ਅੰਗ ੫੬੬)
From these references, another important point becomes clear:
Only that person who sees the One Divine pervading all beings—who accepts that One as the Mother, Father, Creator, and Sustainer of all—can truly consider all humanity as dear and can sincerely pray for everyone’s welfare. Such a person holds firm faith in:
“ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ।”
Notice how concise and deeply meaningful the concluding words of the Sikh Ardas are:
ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ ਤੇਰੇ ਭਾਣੇ ਸਰਬੱਤ ਦਾ ਭਲਾ।
One day, when this outwardly clever, scientific-minded, but inwardly hollow and self-absorbed world truly understands the profound meaning of these four priceless words of Guru Nanak Dev Ji, every human being will pray for the welfare of all. Then, in a world filled with goodness, distinctions of caste, birth, race, community, and country will fade away on their own, and the spirit of universal friendship will transform society into a “Begampura”—a land without sorrow.
The question is: Who will take up the responsibility of transforming this corrupt, selfish world into such a paradise?
The answer is clear: Only the Khalsa, the “special form” of Sri Guru Gobind Singh Ji, can accomplish this task—not a group of greedy, lustful, deceitful, ego-ridden people. It is not merely a matter of appearance, but of Khalsa virtues. Let us see when the “Guru-oriented warrior of the Divine” rises, adorned with Bani and Bana, and steps onto the field of action.
Remember:
ਮੁਸਾਫ਼ਿਰ ਸਬ ਕੋ ਉਠਤੇ ਹੈ, ਜੋ ਜਾਨਾ ਦੂਰ ਹੋਤਾ ਹੈ।
Those whose journey is long are the ones who awaken early.
ਸਰਘੀ ਵੇਲੇ ਜਾਗਣ ਪਾਂਧੀ, ਵਾਟ ਜਿਨ੍ਹਾਂ ਦੀ ਲੰਮੀ।
Principal Satnam Singh
