‘Reason’ is the name of such an arrow (weapon) which has the ability to cut through falsehood. The reason that can completely cut through the illusory web of falsehood is a fruition of the hearts of spiritually wise people. That is why spiritual wisdom has also been called ‘sword of knowledge’ in Gurbani. It has the ability to expose all types of deception and no plea of false knowledge stands a chance in front of it. Reason has a second form too. The reason given by someone having fake knowledge which shall actually be called an argument (or cavil), although the person with fake knowledge will still call it reason. Thus, in Gurbani any reason that originates from false knowledge has been condemned using the word reason (ṯark) itself:
Māiā kī kiraṯ cẖẖod gavāī bẖagṯī sār na jānai.
Beḏ sāsṯar kao ṯarkan lāgā ṯaṯ jog na pacẖẖānai.
(Aasa, M-5, Page 381)
Here, Satguru ji is saying to a confused intellectual who is bereft of the essence of the truth and devotional understanding, that you yourself are ignorant and know nothing about devotion. But you are giving arguments against true knowledge which has the capability to stabilize the mind and make it free from wishful thinking. The word Beḏ stands for knowledge and the word Sāsṯar means a compendium for governance. Therefore, ‘Beḏ sāsṯar’ means that knowledge which is capable of governing, and eventually winning over the mind. When our intellect understands this core-knowledge, then it becomes competent to stop the mind from engaging in self-willed thoughts. This spiritual stage has been called as “Man jīṯai jag jīṯ” in Gurbani which means that no intellect in the whole world stands a chance in front of the one which has attained the capability to win over the mind. At the same time, such a spiritual wisdom is never in conflict with another one of its own kind because they are identical in essence to each other. They are “ek joṯ ḏue mūrṯī”.
On the other hand, when an unenlightened or confused intellectual argues against this core-knowledge, his arguments are called hujaṯ (cavil) in Gurbani:
Gurmaṯ sācẖī hujaṯ ḏūr. Bahuṯ siāṇap lāgai ḏẖūr.
Lāgī mail mitai sacẖ nāe. Gur parsāḏ rahai liv lāe.
(Aasa, M-1, Page 352)
Here, Satguru ji is saying Gurmat is unlike the arguments (cavil) of a confused-intellectual because Gurmat is a truthful doctrine and nothing can rebut the truth. The intellect of anyone who tries to oppose truth in fact gets more polluted, and cannot be purified without the knowledge of truth. One who argues against truth, if becomes a subject of the blessings of God, can become truthful after accepting Gurmat.
Although it is prohibited in the Gurbani to argue against the truth, but the question asked by a seeker in order to understand truth has not been considered an argument. People had been getting their doubts cleared from Bhagats and Guru Sahibaans, which they used to do on a regular basis. A real religious teacher must be considered as the one who after clarifying the doubts of people has the capability to dispel their illusions. For those who call themselves religious leaders, and craftily conceal their ignorance by rendering the genuine questions asked by a seeker to get his doubts cleared as mere argumentation, Bhagat Kabir says:
Kabīr māe mūndao ṯih gurū kī jā ṯe bẖaram na jāe.
Āp dube cẖahu beḏ mėh cẖele ḏīe bahāe.
(Salok Kabir ji, Page 1369)
Kabir ji is saying that the fraud of the false doctrine (māe) of such a Guru must be exposed who is incapable to dispel all types of illusions of his Sikhs. He might be learned in the four Veds, but due to himself being drowned in the ocean of the physical world, that is being materialistic, will drown his disciples in that ocean as well.
The various worldly doctrines have been frequently reasoned against by the authors of Gurbani. Bringing to fore the flaws of each temporal doctrine, the solution has also been suggested along with. This means that when Gurmat points out flaws in other doctrines, it also provides appropriate remedial action thus proving its noble intention to guide them in the right direction. It is not done in ill-will or to debase any of these doctrines. But the contemporary religious leaders in front of us, instead of answering the questions asked by seekers in order to get their doubts cleared, all of them shut the seekers up saying that you don’t have enough devotion (towards us). This clearly means that they don’t have any answers for the seekers. In order to hide their ignorance, they misuse the word Sarḏẖā. In Gurbani, Sarḏẖā means ‘good intention’, which is evident from the following verses:
Saṯgur hoe ḏaiāl ṯa sarḏẖā pūrīai.
Saṯgur hoe ḏaiāl na kabahūŉ jẖūrīai.
(Majh ki Vaar, M-1, Page 149)
Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre.
Nānak ḏās ihai sukẖ māgai mo kao kar sanṯan kī ḏẖūre.
(Raag Gauri Poorbi, M-5, Page 13)
The above verses do not reflect desire of any materialistic things or pleasures. Here it is a supplication in front of God for satiation of the hunger for true Naam (or knowledge). But in the world of confused intellectuals, the meanings of the word Sarḏẖā have been distorted to mean blind-faith. A confused intellectual is a fake Guru (Saint) and has to adopt this measure to save his falsehood. He can only maintain his sainthood by propagating this illusion. That is why saints today in the garb of Sikhs also have to take refuge of such craftiness to save their sainthood. They don’t have the understanding of the truth in the Gurmat. These fake saints, gag the seekers by saying ‘One must not argue’, whenever the seekers ask a question.
The knowledge of truth, though always remains preserved in the written form, but these materialistic people in order to save their false dogmas, misrepresent the eternal doctrine by giving it temporal meanings. Similar misrepresentation that has happened with Gurbani is now in front of us. But when the correct meanings reflecting the fundamental ideology of Gurbani will emerge, then obviously there will be all types of clamor from the adherents of Sanatani doctrine. Through various arguments they will try to rebut the truth in Gurbani in eyes of their disciples. Eventually they will be unsuccessful because confused-intellectuals can only cavil, which they try to pass off as reason.
The conclusion of this whole discussion is that spiritual wisdom is the only wisdom from which reason (or logic) can originate. From inside the confused-intellectuals, only empty arguments can emerge which is nothing but cavil according to Gurbani. Whenever a seeker with an intention to know the truth, asks a question from a religious person who does not have an answer for him, in that case the spiritual stage of the seeker is higher than that of that religious person. That particular question for knowing the truth has also originated from the spiritual wisdom of the seeker. The intellect that that is trying to acquire understanding of the truth will also be called spiritual wisdom, although it might be incomplete at that time. Each question asked from the spiritual wisdom of a seeker is like a blow of reasoning for the fraud Gurus, while for a complete Guru, such a question is a sign of progress of the seeker. Because wherever there is no reason, there is illusion (ignorance).