Gender of God in Sikhism

Irrespective of the native-language meaning of the Mantra, the standard English translation neutralises the implied Gender of God in Sikhism.

Gurū Granth
The scripture of Sikhism is the Gurū Granth (GG). Printed as a heading for the Guru Granth, and for each of its major divisions, is the Mul Mantra, a short summary description of God, in Punjabi. Sikh tradition has it that this was originally composed by Guru Nanak Dev (1469–1539), the founder of Sikhism.
 * ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
 * ISO 15919: 
 * English: One Universal God, The Name Is Truth, The Creator, Fearless, Without Hatred, Image Of The Timeless One, Beyond Birth, Self-Existent, By Guru's Grace.
 * According to Sikhi, God has "No" Gender. Mool Mantar describes God as being "Ajuni" (lit. not in any incarnations) which implies that God is not bound to any physical forms. This concludes: the All-pervading Lord is Gender-less.

"ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਸੁਰਿ ਨਰ ਨਾਥ ਸਚੇ ਸਰਣਾਈ ॥ Sunn mandal ik Yogi baiseh. Naar nuh purakhu kahahu kou kaiseh. Tribhavan joth raheh liv laaee. Suri nar naath sacheh saranaaee

The Yogi, the Primal Lord, sits in the Realm of Absolute Stillness (state free of mind's wanderings or Phurne). (Since God) is neither male nor female; how can anyone describe Him? The three worlds center their attention on His Light. The godly beings and the Yogic masters seek the Sanctuary of this True Lord."

However, the Guru Granth Sahib consistently refers to God as "He" and "Father" (with some exceptions), typically because the Guru Granth Sahib was written in north Indian Indo-Aryan languages (mixture of Punjabi and Sant Bhasha, Sanskrit with influences of Persian) which have no neutral gender. English translations of the teachings may eliminate any gender specifications. From further insights into the Sikh philosophy, it can be deduced that God is, sometimes, referred to as the Husband to the Soul-brides, in order to make a patriarchal society understand what the relationship with God is like. Also, God is considered to be our Father, Mother, and Companion.

Purakhu
The sixth word of the mantra, purakhu, is the Punjabi form of Sanskrit  (पुरुष), meaning man (personal and male). Verse 5 of a 16-verse hymn in the 10th mandala (or cycle) of the Sanskrit Rigveda (RV) called puruṣa sūkta, speaks of a primal man, Puruṣa, from whom Viraj (woman) was born, being himself then reborn of her.

The masculine gender sense of purakhu in the Mantra is found in a verse like the following.
 * From him Viraj was born; again Purusa from Viraj was born.
 * That house, in which the soul-bride has married her Husband Lord—in that house, O my companions, sing the songs of rejoicing.
 * You are the Husband Lord, and I am the soul-bride.

In Sikhism, a person has two genders – one the physical gender i.e. sex (male or female), and the other the spiritual gender (which is always female – regardless of a person's physical sex). Waheguru is alluded culturally as the spiritual husband, reunion with Which is the desire of every spiritual bride – all of us.

Some references are inclusive, where God is both Mother and Father. There is at least one reference to God as Mother, without reference to a Father.
 * In attachment to Maya, they have forgotten the Father, the Cherisher of the World.
 * You are our Self-sufficient Father. || 2 || O Father, I do not know—how can I know Your Way?
 * You are the Universal Father of all, O my Lord and Master.
 * The One is my Brother, the One is my Friend. The One is my Mother and Father. The One is the Support of the mind; He has given us body and soul. May I never forget God from my mind; He holds all in the Power of His Hands.
 * Relying on Your Mercy, Dear Lord, I have indulged in sensual pleasures. Like a foolish child, I have made mistakes. O Lord, You are my Father and Mother.
 * "O my wandering mind, you are like a camel – how will you meet the Lord, your Mother?"

This overly literal interpretation of the cultural references in the Guru Granth Sahib run counter to the basic premise of the Mul Mantar – that God has no form. Hence, an anthropomorphic religious (as opposed to cultural) interpretation is a contradiction in terms. The inherent anti-anthropomorphism of Sikhism scuttles oany idea of religious gender of Waheguru. The God in Sikhism is considered as Jot Saroop (Luminescence Light) so no question of gender but depending upon the feeling of the devotee God can turn Itself to any shape a child (girl or boy), a young man or woman, old man or woman or whatever It desire to be i.e. It is not governed by any law or rule and It is free to do anything. So in Sikhism, God is considered to be without form or gender and can't be described.