In the previous blog, we saw how the profound conversation between Guru Nanak Sahib and Qazi Ruknuddin shed light on the soul, karma, and divine justice. Guru Sahib spiritually emphasized that true human value is not achieved through rituals or symbols but through the recognition of the Divine Will, righteous actions, and the true Name.
Now, we move forward to the question: “If God is one, why are there many holy books? Shouldn’t there be just one true path?”
This was not merely a theological question, but a deeply rooted belief that had been followed for centuries.
Question
Qazi Ruknuddin, in the fourth question posed to Guru Nanak Sahib, insists that if God is one, there should be only one true book. He argues that the first three books—Tawrat, Zabur, and Injil—have been abrogated, and the Qur’an is the final and only legitimate divine command. Muslims, therefore, do not accept the previous scriptures and place full faith in the Qur’an alone.
Answer
Guru Nanak Dev Ji responds by affirming the sanctity of all four revealed books—Tawrat, Zabur, Injil, and Qur’an. These books, revealed across different ages, each carry the divine essence and collectively point toward the One Supreme God. Guru Ji questions Qazi Ruknuddin’s rejection of the previous three scriptures and warns that such selective acceptance is not aligned with true divine understanding. If one believes in God’s oneness, they must also accept the divine wisdom imparted through all His revelations. Just as the four natural elements (earth, water, air, and fire) work together to form the human body, the four revealed scriptures offer a holistic spiritual understanding. All four contain the same divine message and reflect the unity of the Creator.
Moving ahead, Guru Nanak Dev Ji refers to the Hindu concept of the four varnas—Brahmin, Kshatriya, Vaishya, and Shudra. He explains that each class fulfilled its respective role across different yugas (ages), walking the path of dharma and leaving their mark. All four upheld faith in God and guided the world toward righteousness. However, modern humans have failed to eradicate their ego. It is this ego that perpetuates conflict, religious tension, and division.
Guru Ji laments how Hindus and Muslims engage in daily religious debates and conflicts, yet fail to grasp the true attributes of God. People fight and die over interpretations of the Qur’an and the Puranas. While God has sent countless prophets across time to guide different communities, the core message of all prophets remains the same: faith in the One God.
Guru Nanak Ji proclaims the true divine statement is: “There is One God. He has no partners. He is pure, formless, and omnipresent. He does not speak directly to anyone, nor is He influenced by rituals or prayers.”
He then directly tells Qazi Ruknuddin that God is not the exclusive friend of any one person or religion. God is equal to all. Whosoever worships Him with truth, humility, and faith is beloved to Him.
Guru Ji explains that Arabs consider the four elements—air, water, fire, and humble earth—as the companions of God. These elements form a balanced life. When these are infused with the soul (the fifth element), a sacred living being is created. Those who fail to understand the nature of these elements or consider themselves superior to them are deemed impure.
People search for God in various directions—some believe He resides in the East, others in the West; some face South for prayers, others look North. Guru Ji clarifies that God is not confined to any direction or place. Religions like Hinduism, Islam, and Christianity have created their own paths and doctrines, but all paths ultimately lead to the One God. The sacred scriptures—Tawrat, Injil, Zabur, and the Vedas—have all attempted to describe the majesty of God. However, true spiritual insight comes only through divine grace.
Guru Ji affirms that he has appeared in this Kaliyuga by divine command to guide humanity toward truth, awaken inner spirituality, and spread the message of undivided divine unity.
He emphasizes that if one performs actions without spiritual understanding or insight, especially in the Kaliyuga (as symbolized by the Atharva Veda), such deeds become blind rituals and are not accepted in God’s court. Actions done without alignment to divine will result in separation from grace and lead one toward demonic influences.
Guru Sahib declares that neither caste-based offerings, nor royal status, nor reciting prayers alone lead to divine union. If someone calls themselves a true believer but lacks good deeds, they will suffer both in this world and the hereafter. Many live in fear of Hell or losing worldly pleasures, thus practicing rituals out of fear. But unless prayers are done with purity of heart and sincerity, they are not accepted by the Divine. True worship requires intention, action, and knowledge.
If a person clings to worldly attachments and seeks pleasure from them, he only invites suffering. Guru Ji teaches that without the true Name of God, no one’s inner hunger is ever fulfilled.
The attachment to duality, worldly desires, ego, and religious hypocrisy diverts one from true faith. Guru Ji says that true Islam walks in the path of God, not in mere ritualistic loud calls to prayer. People play drums, stringed instruments, and beat rhythms, dancing while chanting God’s name—both Hindus and Muslims engage in such rituals. But Guru Ji asserts that God does not listen to such noisy displays. The misguided worship of people yields no spiritual fruit and receives neither reward nor divine approval.
Sometimes, the righteous devotees face suffering, while religious leaders support the wicked, thereby harming the essence of religion. Those who abandon the spiritual path and indulge in materialism lose both spirituality and the world. The world becomes a form of hell—impure and filled with sorrow.
Guru Ji advises that one must purify their intentions, discern between lawful and unlawful (halal and haram), and adhere to the true path of divine law. Only through true understanding and righteous practice of divine law (shariat) can one attain spiritual truth (haqiqat). This path becomes clear when the mind lets go of ego. When the mind dies (lets go of self-importance), the seeker reaches the path of divine realization. Whether one wants it or not, death is inevitable. The one who recognizes God’s command dwells in the eternal realm.
Truth is never outdated, nor does God’s Name ever become impure. Everyone tries to surpass truth but ultimately fails and becomes weary. Truth alone stands firm.
Guru Nanak Ji addresses Qazi Ruknuddin and says: “Read the Qur’an carefully. God has entrusted one soul to you. If you protect it with faith, you will be honored in both worlds. Those who make false promises—offering something here while hoping to reclaim it there—walk the path of Satan. Ultimately, one reaps what one sows, eats what one earns. Everyone receives judgment based on their actions.
This entire Bani is a deep message warning people against inner vices, religious pretense, and worldly illusions. Guru Ji gives a powerful example:
(Muslims believe that those whose bodies are cremated after death will burn in the fire of hell. But) Even the clay from graves, where Muslims are buried, often ends up in the hands of potters. That same soil is used to make bricks and vessels, which are then fired in kilns. That cremated clay cries out as it burns, and embers fall from it. Yet, the fate of a soul is not tied to cremation or burial. Only the Creator knows the true essence.
Guru Ji identifies the real enemies of a spiritual seeker:
The first enemy is the self (nafs)—ego, desires, and pride that distance a person from truth. The second enemy is Satan—who misguides the mind toward temptation and falsehood. The third enemy is worldly attachment—which breeds arrogance and distances one from the soul. The fourth is sleep (sloth)—which dulls the mind and keeps one away from remembrance of God. The fifth is lust (passion)—which entangles the mind in vice and loss of control. The sixth is anger—which causes spiritual imbalance and unrest.
Guru Ji concludes: If these enemies surround you, how can your faith survive? Real devotion becomes possible only when one overcomes these internal foes.
The commands given by God through scriptures teach that without true devotion, all other deeds are satanic. God’s Name must be taken with a pure heart, not through hypocritical religious displays. The body made of dust returns to dust. But if one lives with humility (becomes like dust while alive), their life becomes pleasing to God.
O Nanak! The colorful show of the world is like ashes. All worldly accomplishments are merely dust. When the soul departs, the body, filled with these ashes (vices), returns to the earth. And in the divine court, one is asked for their deeds and judged tenfold.
Teachings of Guru Nanak 
Leave a comment