Enslaved by egos one can see many people eager to ask, "what, do you think our Nanak - or Christ or Muhammad or Buddha or Rama or Krishana... - and all the other prophets you mentioned in the last post are equal? Or our religion Sikhism - or Christianity or Islam or Buddhism or Hinduism... - and all the other religions are equal?
Or, if all the prophets have 'seen' the same One God, how come they speak different languages?
Some say no, our so and so is the real son of God, some say no, our so and so is the real messenger of God, some say our religion represents the real word of God, some say our religion is more scientific and true, some say our religion is more modern...
Sometime back I wrote an article in response to a very respected elder acquaintance of mine, a retired Professor who I don't know why asked my frank comments on his article regarding glimpses of scientific vision in Sri Guru Granth Sahib. I am reproducing that article here as I think it gives answer to most of the questions mentioned above. (I know such article could have been written by a Professor of any other religion regarding their own holy book or religion or prophet. My respone is for all of them.):
By asking me, almost a non-entity especially in academic circles, to comment on his paper no doubt Professor -* has given me a great honour but by adding the word frank comment he has also put me in an equally great dilemma.
There is a way of the world, a prevailing way, even a status-quoist way, right at its place for the time being, according to which learned professors and philosophers of a community, country or religion write about them and try to present what is best in them and to the extent they can keep their own individual ignorances and biases away they present their best and most faithful picture. Seen in that light I could hardly find fault with any thing put up by Professor -* in his paper, nay, I have hardly ever read a more inclusive yet concise, more illuminating yet down to earth and more acceptably representative of Sri Guru Granth Sahib given the present scientific age.
But the prevailing ways of the world with certain passage of time also invariably turn out to be like people throwing water towards the sun at Hardwar to offer water to their dead ancestors. Which at certain relatively innocent times serve some purpose but which eventually begin to serve exactly the opposite purpose for which they were originally intended. To further confound the problem they so enslaven the people's minds in the process that it requires then a person of the calibre of Nanak himself to free them once again of the same and put them on the original intended path of keeping focus on man's highest goal of realizing the One or Oneness of all mankind by going beyond their narrow selves or I, me, mine.
I find shadows of something similar in Professor -*'s paper. A path, a path of Nanak, a path further enunciated in Sri Guru Granth Sahib in which I, me and mine is rather to be transcended (Nanak hukme je bujhe tan haumein kahe na koe) and all humanity is to be considered as one (Manas ki jaat sabhe ek hi pehchaanbo) is again, no doubt unwittingly, being bound to I, me and mine. My religion is unique, our religion is the best since it is the only religion which contains the fullness of truth, my religion is the most scientific etc. While it will need an other Nanak to come again to thoroughly shake and unshackle us from such new bondage by daring to add perhaps even the word “Sikh” along with Hindu and Musalman in original Nanak's famous words “Na ko Hindu na Musalman”, for the time being, as coming events cast their shadows before, perhaps a few outsiders like me can also show a few dots of such corruption in advance creeping into the highest and purest teaching of Nanak or of Sri Guru Granth Sahib. To repeat, Nanak hukme je bujhe tan haumein kahe na koe.
Nanak said “Ek”. If all is Ek, One, obviously the self-effulgent Perfect One, how one part of it can be unique and the other not? Nanak said ”Om kar”. If all is the "kar" (work/creation or scheme of things) of the same Ek, the same perfect One also called Om, how parts of it can be good, better and the best? Wouldn't the perfect create only perfection? Nanak said “Akal murat aejuni sae bhann”. If Ek, One is beyond time and space and hence beyond duality, how can Its status be supposed to be enhanced if It gives glimpses of that which is within time, space and duality, nay, has its very existence dependant upon duality like science is and hence always less than One or perfect?