Part II – Bhagavad Gita vs. Sri Guru Granth Sahib: A Journey to the Same Absolute Truth
Religious scriptures have long been a guiding light for humanity, helping us understand the purpose of life and our relationship with the Divine. In a world often divided by differences in belief, culture, and ideology, the search for universal truths remains a common thread that unites humanity.
While there are diverse religious paths, it is fascinating to explore how they ultimately lead to the same Absolute Truth. Two such scriptures are the Bhagavad Gita (BG) from Hinduism and Sri Guru Granth Sahib (SGGS) of Sikhism. Though these texts emerge from different traditions, a deeper look reveals the striking parallels and shared wisdom in their spiritual teachings, demonstrating that their messages are remarkably the same – a truly amazing insight!
** PART I of the article (link below) presented a comparative study to highlight various similarities between both the texts. PART II of the article (current blog) delves into yet another very interesting aspect – how both the Bhagavad Gita and the Sri Guru Granth Sahib advocate for Karma Yoga (path of action), Gyan Yoga (path of knowledge) and Bhakti Yoga (path of devotion), as essential pathways to self-realization and unity with the Ultimate Truth.
(Link to previous blog – https://courses.evolvepune.com/blogs/bhagavad-gita-vs-sri-guru-granth-sahib/)
Karma Yoga, Gyan Yoga and Bhakti Yoga – Pathways to self-realization and unity with the Ultimate Truth
- KARMA YOGA
In the Sri Guru Granth Sahib (SGGS), the concept of Selfless Service (Seva) is beautifully expressed in multiple hymns. One such example is Ang 286, which emphasizes serving with pure intentions, free from attachment to the desire for rewards.
This concept closely aligns with the teachings of the Bhagavad Gita on Selfless Action (Nishkama Karma), where one is encouraged to perform their duties without attachment to the results.
| Punjabi Text | English Transliteration | English Translation | Reference in BG |
| SGGS / Ang 286 ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ | Seva karat hoe nihkaami, Tis kau hot paraapat swami. | “One who performs selfless service, without thought of reward,Will surely attain the Lord.” | BG Verse 3.19 Therefore,without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme. |
2. GYAN YOGA
Knowledge of Self, Understanding the Three Modes of Material Nature, and Equanimity are integral aspects of Gyan Yoga.
i) Knowledge of Self –
Knowledge of Self allows practitioners to identify their true divine nature, beyond material influences.
Both Sri Guru Granth Sahib (SGGS) and the Bhagavad Gita (BG) emphasize the eternal nature of the soul and the perishable nature of the body. Both texts convey similar teachings about the knowledge of the self, the nature of the soul, and the path to ultimate liberation from the cycle of birth and rebirth.
The table below highlights specific verses from SGGS and BG that explore these concepts, illustrating the deep interconnectedness of their philosophies.
| Punjabi Text | English Transliteration | English Translation | Reference in BG |
| *Composition of Body* SGGS / Ang 1427 ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥ | Paanch tat ko tan rachio jaanahu chatur sujaan | “Know, O wise one, that the body is composed of the five elements (i.e. earth, water, fire, air, and ether)” | BG Verse 7.4 Earth, water, fire, air, ether, mind, intelligence and false ego – all together these eight constitute my separated material energies. (Refers to the same 5 gross elements) |
| *Eternal Nature of Soul* i) SGGS / Ang 885 ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥ ii) SGGS / Ang 871 ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥ | i) Nah binasai abinaasee hogu ii) kaho kabeer ih raam kee aNs. | i) It does not perish; it is eternal ii) Says Kabeer, this (soul) is formed of the same essence as the Lord (This also reflects the view that soul is eternal and does not die). | BG Verse 2.20 For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. |
| *Surrender to Lord as Path to Liberation from Cycle of Life and Death* SGGS / Ang 1071 ਵਿਚਿ ਹਉਮੈ ਸੇਵਾ ਥਾਇ ਨ ਪਾਏ ॥ ਜਨਮਿ ਮਰੈ ਫਿਰਿ ਆਵੈ ਜਾਏ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਿਨੀ ਸਦਾ ਧਿਆਇਆ ॥ ਤਿਨੀ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ | Vich haumai sevaa thaae na paae Janam marai phir aavai jaae Har Har naam jinee sadaa dhiaaeaa Tinee gur parsaadi parm pad paaeaa | In ego, selfless service cannot be accepted (by the Divine). Those take birth, die, and then come and go again in the cycle of rebirth. Those who meditate on the Name of the Lord (Hari) constantly and consistently, they, by the Guru’s grace, attain the supreme state (the ultimate liberation). | BG Verse 4.9 One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. |
ii) The Three Modes of Material Nature –
In both the Sri Guru Granth Sahib (SGGS) and the Bhagavad Gita (BG), the concept of Maya (the divine energy of Lord) and its binding influence through the three modes of material nature — Rajas (Mode of passion), Tamas (Mode of ignorance), and Sattva (Mode of goodness) – is a central theme.
Both the texts emphasize that the material world operates under the influence of these modes, which hold living beings in bondage. The shared teachings of these guide seekers toward liberation by rising above these modes of material nature and realizing the Supreme Truth.
| Punjabi Text | English Transliteration | English Translation | Reference in BG |
| *Three modes of material nature as Energy of Lord* SGGS / Ang 1037 ਰਜ ਤਮ ਸਤ ਕਲ ਤੇਰੀ ਛਾਇਆ ॥ | Raj tam sat kal teri chhaaya | Rajas (Passion), Tamas (Ignorance), and Sattva (Goodness) are all manifestations of your power (energy). | BG Verse 7.14 This divine energy of Mine (मममाया), consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. |
| *Conditioning / Bondage by three modes of material nature* SGGS / Ang 21 ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ | Trihu gun bandhee dehuree jo aaiaa jagi so khel | The three modes hold the body in bondage; whoever comes into the world is subject to their play. | BG Verse 14.5 Material nature consists of three modes – goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditionedby these modes. |
| *Rising above three modes of material nature* SGGS / Ang 1123 ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ | Raj gun tam gun sat gun kaheeai ih teri sabh maya. Chauthe pad kau jo nar cheenai tin hee param pad paaiaa | Raajas, Taamas, and Saatav modes are the creations of your maya (divine energy). The man who realizes the fourth state(i.e. state of pure goodness that transcends these modes), he alone obtains the Supreme Status | BG Verse 14.19 When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord,who is transcendental to all these modes, he attains My spiritual nature. BG Verse 14.20 When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life. |
iii) Equanimity –
Equanimity is both the means and the result of practicing Gyan Yoga, enabling detachment and unwavering focus on the ultimate truth.
In the Sri Guru Granth Sahib (SGGS), the concept of equanimity – remaining balanced and unaffected by the dualities of life such as pain and pleasure, success and failure, or honor and dishonor – is emphasized in several hymns. The teaching of equanimity is deeply rooted in Sikh philosophy, encouraging the believer to accept all circumstances as part of God’s will (Hukam) and to remain balanced in all situations, leading to inner peace and spiritual realization.
Interestingly, this teaching mirrors the message of the Bhagavad Gita as well.
| Punjabi Text | English Transliteration | English Translation | Reference in BG |
| SGGS / Ang 219 ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥ | Sukh dukh dono sam kari jaanai aur maan apmaana. Harakh sog te rahai ateeta tin jag tat pachhaana. | “One who remains unaffected by pain and pleasure, By honor and dishonor, Who rises above joy and sorrow, That person has realized the true essence of the world.” | BG Verse 2.38 सुखदुःखेसमेकृत्वा लाभालाभौजयाजयौ।ततोयुद्धाययुज्यस्वनैवंपापमवाप्स्यसि॥ Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin. |
| SGGS / Ang 633 ਜੋ ਨਰੁ ਦੁਖ ਮਹਿ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਭਿਮਾਨੈ ॥ | Jo nar dukh meh dukh nahi maanai Sukh sneh ar bhai nahi jaa kai Kanchan maatee maanai. Harakh sog te rahai niyaar-o Naahi maan abhimaanai. | “The person who does not feel sorrow in suffering, Who has no attachment to happiness, affection, or fear, Who considers gold and dust as one and the same, Who remains detached from both joy and sorrow, Is beyond honor and dishonor.” | BG Verse 6.8 A person is said to be established in self-realization and is called a yogī when he … sees everything – whether it be pebbles, stones or gold– as the same. |
3. BHAKTI YOGA
In the Sri Guru Granth Sahib, the concept of Bhakti Yoga, or the path of devotion, is expressed in various hymns. The practice of meditating on the Lord’s Name is shown to alleviate fear and resolve life’s challenges, mirroring the Bhagavad Gita’s promise of liberation from sinful reactions and the assurance of divine connection through devotion, remembrance and worship.
This shared focus illustrates a universal theme in both scriptures: surrendering to God as the ultimate means to attain peace and spiritual fulfilment. Both texts resonate with the profound message that all other forms of yoga serve as pathways leading to the culmination of Bhakti Yoga, where devotion becomes the essence of spiritual practice.
| Punjabi Text | English Transliteration | English Translation | Reference in BG |
| SGGS / Ang 57 ਹਰਿ ਜਪਿ ਨਾਮੁ ਧਿਆਇ ਤੂ ਜਮੁ ਡਰਪੈ ਦੁਖ ਭਾਗੁ ॥ SGGS / Ang 136 ਜਿਨਿ ਜਿਨਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ ਕੇ ਕਾਜ ਸਰੇ ॥ ਮਰਣਿ ਜੀਵਣਿ ਆਰਾਧਣਾ ਸਭਨਾ ਕਾ ਆਧਾਰੁ ॥ | Har jap naam dhiaai tu jam darpai dukh bhaag. Jin jin naam dhiaaiaa tin ke kaaj sare. Maran jeevan aaraadhnaa sabhna kaa aadhaar. | Chant and meditate on the Naam, the Name of the Lord (Hari); death will be afraid of you, and suffering shall depart. Those who meditate on the Naam, the Name of the Lord-their affairs are all resolved. In death and in life, worship and adore the Lord, the Support of all. | BG Verse 18.66 Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. BG Verse 18.65 Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail… |
| *One in millions attains the Lord* SGGS / Ang 1427 ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ ਨਾਰਾਇਨੁ ਜਿਹ ਚੀਤਿ ॥ | Kotan mai Nanak kou Narayan jih cheet. || | Nanak says, among millions, only a rare one keeps the Lord ‘NARAYAN’in their consciousness. | BG Verse 7.3 Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth. |
Conclusion
As highlighted in the previous blog – although the Bhagavad Gita and the Sri Guru Granth Sahib come from distinct cultural and historical contexts, they share profound similarities in their spiritual essence. Both scriptures affirm that the Divine is eternal, unborn, omnipresent, infallible, self-sufficient, and the ultimate creator. Both advocate for letting go of lust, anger, greed, attachment, and ego, while emphasizing the importance of self-less service, devotion and remembrance of the Divine.
This study further reinforces the idea that the essence of both scriptures is aligned in advocating the same paths—Karma Yoga, Gyan Yoga, and Bhakti Yoga—leading to the ultimate goal of self-realization and unity with the Supreme Truth.
Ultimately, both paths converge, showing that no matter the tradition, the journey leads to the same Absolute Truth!
References
- Bhagavad-gītā As It Is by A. C. Bhaktivedanta Swami Prabhupada, 1st ed., Bhaktivedanta Book Trust, 1968.
- Sri Guru Granth Sahib (Original Sacred Text, 1705).
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