We have come to a close on our first week at Sidak 2026, where 60+ Sidakers from 4 countries have gathered in pursuit of sangat (community), connection, inspiration, and learning. Together, we have slotted into our routines—morning and evening Divan, collective meals, walks, afternoon sessions, and free time, where the conversations whose seeds were planted in the classroom get to bloom into deeper understanding and new perspectives. 

I have been coming to Sidak for eight years, once as a Sidaker, and later as a facilitator. Each year, the Divan space in particular continues to prove fruitful and deeply moving. Each day, Sidakers exhibit a kind of incredible bravery and vulnerability as they try different things, often for the first time—reading Asa ki Var aloud, slowly sounding out each syllable, singing Sabads and offering reflections that are honest and seeking, reciting the Ardas, taking Hukamname, and holding each other up each time with such tenderness and compassion. 

In the first evening Divan, we reflect on Guru Nanak Sahib’s So Daru. So Daru means, “That Door or Court;” that abode where IkOankar (the One), the Creator resides. Guru Nanak Sahib leads us to That Door—the door to the Mansion or Court of IkOankar, the Creator, the One. That Door is not a physical gateway to a physical court. It is universal and eternal; it cannot be boxed into a merely religious domain. Sidakers reflected on the ‘domain’ of IkOankar being all of creation, and thus, That Door, That Court, is an ever-expanding universal dwelling space of the One. Thus, The One is all-pervading and ever-present in all spaces, at all times.

Throughout time, throughout various contexts and schools of thought, we seek to categorize existence. We seek to find the limits of the universe, to hierarchize gods and demigods, and other characters in creation, to make the vastness feel more accessible, more understandable. But the Guru brings us to a larger or more vast understanding.

Behind That Door, in That Abode, the mystery of the One unfolds: everything is singing! The natural elements, the gods, the sovereigns, the celestial beings, yogis and sages, givers and takers, celibates and warriors, preachers and maidens, are all singing. The entire creation is singing of the greatness of the One in deep love, in deep devotion. 

But it is the singing of the bhagats, of the devoted ones, that is dearest to the One. There are many ways to sing. We can sing to perform, or we can sing simply because it is what we are called to do in love. When we are so devoted, so drenched in love of the One, song pours out of us. When we are so devoted, so drenched in love of the One, we come together in song. We remember the One beyond the mind and its intellect. We begin to feel the praise of the One, and the presence of the One. 

Nanak signature: That One is the great King, is the Sovereign of even the kings and emperors; living in the will of that Creator is good.

The One we sing of is the only Sovereign through every era. We may be characters in this play, but do we recognize the One whose play it is? We may not know the way of this play, but do we know the One who is playing? 

In ‘So Daru,’ we are asked to lean into expansion. We are asked to embrace both what we can experience and what we cannot know. To see and hear and witness a collective singing, a collective sound. 

Every morning and evening in Divan, the Sidakers carry their voices into the collective articulation of the Wisdom, a Word-Sound that cascades and layers on top of itself, til the room is full and the myriad voices become one voice. 

To sing is to praise, to glorify, to connect emotionally, to rise in love. It is not just a technique or training. It is much more. 

When many beings talk, there is cacophony. When many beings sing, there is elevation. In physical singing, our tendency when there is dissonance is to try and resolve the dissonance. The voices in a collective chorus naturally begin to find resolution, forming a more harmonious and coherent chord. 

The One who, having continuously created materials of various colors and kinds, has created creation; 
That Creator, having continuously created, watches over Own created world; just like the greatness of That Creator is known.
Whatever is pleasing to That One, that alone the Creator does; then, no other command can be issued against it.

Sidakers have come from all over, with differing beliefs, practices, understandings, backgrounds, ages, contexts, and life experiences. In our ‘singing’ of the One as such a diverse microcosm of the Panth (Sikh Collective), we are learning to find the right notes, to find resolution in dissonance, and to sing with devotion. Our conversations have become more vast. Our listening has become more diligent. Our responses have become more compassionate. We are constantly asking ourselves the questions of what we can learn from one another. We are proceeding with curiosity. 

Over this first week, we have been learning to become more tender to one another—to listen closely, even to the sound of difference, and look for what binds us together, this collective orientation to the Sovereign, this collective awe at all of creation, seen and unseen. We are learning to listen even to the sound of difference and to find what could become harmonious.

References

¹   ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥

²   ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥