The world is real, and it is where the work happens.
Nanak kept the vocabulary of maya and refused its usual conclusion: creation is the One at play, not an error to escape. The householder is the model, not the renunciant — Sikhs who left for the forest were sent home to their fields.
Sikh thought sits inside the Indic vocabulary of maya but comes out somewhere else. Creation is not an illusion to be seen through but the arena where the Name is remembered, which is why the tradition has no monastic order, no vow of celibacy, and no honourable path of withdrawal. Nanak's recorded conversation with the Siddha yogis in the Himalaya is the founding text of this position: he tells them their caves are an evasion. Every Guru married and most had children, and the Rehat Maryada assumes an adherent with a job. The cost is visible too — a religion with no institutional space for the person who wants to leave the world has produced deras and sant orders on its edges, which is exactly where the mainstream Panth and its splinters keep colliding.
The same ground, other faiths
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