SIKHISM
1) Sikhism is a practical religion. It does not consist in a certain set of beliefs or mere words. Religion does not imply wandering to shrines and tombs, or following austerities of Yogis. Sikhism is a way of life, something to be lived according to a pattern. Its main virtue is simplicity. There is no supernaturalism or mythology on which it rests. It does not believe in devils or angels or heavenly spirits.
2) Sikhism is a universal religion.
3) Sikhism is opposed to all ritualism and formalism.
4) Sikhism does not enjoin blind faith. Blind obedience to an external authority is dis-couraged. The death of the intellect can not be a condition of the life of the spirit. Faith does not start with surmises or absurdities.
5) Sikhism is a faith of hope and cheer. Though it affirms Karma, it recognises the possibility of the modification of one's Karma with the grace of the Guru or God. It does not lead to despair and defeatism.
6) Sikhism is a democratic religion. The decisions of the Sangat are regarded as resolutions having the force of law (Gurmatta) Guru Gobind Singh Sahib vested the authority of the organisation in the Panth.
2) Sikhism is a universal religion.
3) Sikhism is opposed to all ritualism and formalism.
4) Sikhism does not enjoin blind faith. Blind obedience to an external authority is dis-couraged. The death of the intellect can not be a condition of the life of the spirit. Faith does not start with surmises or absurdities.
5) Sikhism is a faith of hope and cheer. Though it affirms Karma, it recognises the possibility of the modification of one's Karma with the grace of the Guru or God. It does not lead to despair and defeatism.
6) Sikhism is a democratic religion. The decisions of the Sangat are regarded as resolutions having the force of law (Gurmatta) Guru Gobind Singh Sahib vested the authority of the organisation in the Panth.
Main Principles
Main Principles. The word 'Sikh' means a disciple. So Sikhism is essentially the path of discipleship. The true sikh remains unattached to worldly things just as the lotus keeps its blossom over and above the surface of water. The Sikh must do his duty to his family and to the community. The main thing is leading a pure and moral life, full of noble deeds and kind words. A Sikh does not regard fasting, austerities, pilgrimages, alms-giving and penance as important things.
Need of Guru: Almost all the great religions of the world emphasis the need of a preceptor or Guru or holy man for the attainment of salvation. The Vedas enumerate the qualities of a religious guide. Even Guru Nanak Sahib empha-sises that bliss can be obtained only through the grace of the Guru. Sikhism does not recognise either chosen prophets or chosen people. Guru Nanak Sahib did not insist on a physical Guru (Dehdari}. His own Guru was God Himself. What is important is not the person but the word-"The word is the Guru. The Guru is the word. If the devotee follows what the word says, surely the Guru will save him." That is why Guru Gobind Singh Sahib installed Sri Granth Sahib as Guru for all time. We do not need any man as Guru because the word is now with us. Guru Arjan Sahib says, "Without a Guru, liberation cannot be won. The Guru is my boat, which will ferry me across the rough ocean of existance." The Guru destroys illusions and attachment to worldly objects.
Guru Granth Sahib is the living embodiment of the Ten Gurus. It is the living flame of the Name, which lights the lamp of the disciple. There is no place for a living Guru in the Sikh religion, bacause Gurbani is Guru and Guru is Gurbani. After all, what the Guru does is to guide the disciple by means of words, in the same way Guru Granth Sahib guides the Sikh through its song-message. When a Sikh is in doubt about any principle of Sikhism, he refers the matter to the Panth for decision.
Caste and Sikhism: Sikhism does not inculcate belief in caste. No man is born great or low. God's name cleanses and purifies. It burns away all impurity. In God's Court, men shall be judged by their thoughts and deeds, and not by their family or pedigree.
Fasting: Sikhism does not regard tasting as an act of religious merit. Fasting, in order to overcome disease or abnor-mality, is perfectly Icghnitaic. But fasting austerity and ritual is hateful. Guru Nanak Sahib says, "Penance, fasting, austerity, alms-giving are mferior to truth; right action is superior to them all " To affirm that spirituality depends on the quality or quantity of food is absurd. One must take normal food. If a man cannot take it, there is something wrong with him. But to fast for the sake of fasting is futile.
The concept of education in Siklhism: Sikhism includes a comprehensive system of self-education. The function of education is to prepare the aesthetic and emotional back-ground in which the individual may pet an opportunity for self-growth. Besides this, Dharma must inspire all the instruction and atmosphere in educational institutions.
The Concept of Woman: The Gurus held woman in high esteem. So with the rise of Sikhism, woman gained in dignity and social position. Some ancient scriptures denounced woman as unworthy of teaching or religious exercises. Woman was regarded as evil and unclean. Guru Nanak Sahib challenged this view: Why should we treat woman with contempt and cruelty? A woman is not to be condemned on the ground of her sex. Guru Granth Sahib says:
Of a woman we are conceived,
Of a woman we are born,
To a woman we are betrothed and married,
It is a woman who is a friend and partner of life,
It is a woman who keeps the race going,
Why should we consider women cursed and condemned,
When from woman are born leaders and rulers.
(Rag Asa, I)
Sword in Sikhism
Very many people question the need of Kirpan or the sword in the atomic age. Others require an explanation for the wearing of the sword. How can sword he reconciled with spirituality ? Even before Guru Gobind Singh Sahib, his grand father Guru Hardgobind had donned the sword as a twin-symbol of temporal and spiritual power(Miri & Piri). He had maintained an army and taken part in military operations against the Mughal forces.
Guru Gobind Singh Sahib justified the use of the sword as a duty and as a means of protecting the weak and the oppressed. With human brutes, non-violence is meaningless. Guru Gobind Singh Sahib says:
When the affairs are past other remedies,
It is justifiable to unsheath the sword.
Tyrants are like mad dogs and wolves. They should be opposed in the interests of the good of humanity as a whole. The sword is neither to be used for conquest nor for wreaking vengeance. The sword is meant only for self-defence or for the good of the people. In cases of injustice and intolerance, the refusal to use the sword may do more harm than good. The Sikh's sword is not an instrument of offence but a symbol of independence, self-respect and power. Guru Gobind Singh Sahib called it Durga or Bhagwati and praises it thus :
Sword that smites in a flash,
That scatters the armies of the wicked
In the great battle-field,
0 symbol of the brave.
Your arm is irresistible, your brightness shines forth
The splendour of the black dazzles like the sun.
Sword, you are the scourge of saints,
You are the scourge of the wicked ;
Scatterer of sinners, I take refuge with you.
Hail to the Creator. Saviour and sustainer,
Hail to you : Sword supreme !
Duties of the Khalsa
In one of his poems, Guru Gobind Singh Sahib defines
the Khalsa :
"He who repeats night and day the name of Him,
Who has full love and confidence in God,
Who bestows not a thought on anv but one God,
Whose enduring light is inextinguishable,
Who puts no faith in fasting and worshipping cemeteries and monasteries,
Who only recognises the one God and makes no fetish, Of pilgrimages,
alms, charities and austerities:
He is recognised as a true member of theKhalsa,
In whose heart the light of the Perfect One shines."
Guru Gobind Singh Sahib laid down the following duties for the Khalsa :
I. The Khalsa is to worship one God and read Nitname (Five Banis) and daily meditate on the Name.
II. He is to keep the symbols (Panj Kakar) and to lead his life according to the Guru's teaching. Gurmantra is Waheguru and the Basic creed is Mool-manlra.
III. He has no caste after joining the brother-hood ; he has to repudiate non-Sikh rites and ceremonies, and follow only Sikh practices.
IV. He is not to commit 'any of the four misdeeds (Kurahat) namely, the shaving or cutting of hair, eating Halal meat, adultery and the use of tobacco or any other intoxi-cant.
V. He is not to commit any of the social offences (Tankhah), such as giving dowry, using liquors and intoxicants, raising monuments over graves and associating with apostates.
VI He must contribulc one-tenth {daswand) of his income for religious purposes.
VII He is to serve the sangat in all ways
VIII He must practice arms and be ready defend the weak.
The Khalsa was a saint-soldier wedded to the two-fold ideal of Bhagti and Shakti. He was to combine self-respect with humility.Guru Gobind Singh Sahib though a creator of the Khalsa regarded himself as their servent . He says, " To serve them pleases me the most; no other service is so dear to my soul." Like a loving father, he was prepared to forgive the sudden lapses of the Khalsa as in the case of the "Forty Immortals", whom he claimed as his own in the nick of time. The Khalsa was given a position equal to that of the Guru. The Guru consists of two parts : the body and the Name. The Guru nominated the Khalsa, as his body and Guru Granth Sahib as the embodiment the Name. That is why we use the title of Guru-Khalsa. The Guru acknowledged his debt to the Khalsa in one of his verses.
"It is through them that I have gained experience ; with their help I have subdued my enemies. Through their favour, I am exalted, otherwise there are millions of ordinary humble men like me."
Meaning of Symbols: Symbols or outward signs are a mode of discipline. A person who enters the Panth (Khalsa Community) will gladly embrace all its tenets and symbols. Symbols test the disciple's firmness and strengh of faith. They indicate the type of character the wearer should have. He must be proud of being a Sikh, even though it may cost him his life. Secondly this common appearance and uniform ensures easy recognition One can easily spot a Khalsa in a crowd. Each symbol has its own use and psychological significance.
The significance of Symbols-Panj Kakar- is given below :
I. Underwear {Kachha) ensures agility and briskness. It is a mark of perpetual readi-ness. It also stands for chastity.
II. Wrist-band {Kara} is a sign of restraint and bondage. It indicates that one is a devotee of the Guru. A look at the wrist-band will bring shame to a Sikh when he does any misdeed.
III. Sword (Kirpan) is an emblem of power and courage. It is to be used primarily as an instrument of defence.
IV. Unshorn Hair {Kes) is an embtem of the saints and Rishis of the past.
V. Comb {Kanga} is necessary to keep the hair clean and in shape. The hair make a Khalsa look exactly like Guru Gobind Singh Sahib and enable him to behave exactly like the Guru. Guru Gobind Singh Sahib says, "The Khalsa is my special form ;I live in the embodiment of the Khalsa. The Khalsa is a part and parcel of my body ; the Khalsa is my very soul."
Main Principles. The word 'Sikh' means a disciple. So Sikhism is essentially the path of discipleship. The true sikh remains unattached to worldly things just as the lotus keeps its blossom over and above the surface of water. The Sikh must do his duty to his family and to the community. The main thing is leading a pure and moral life, full of noble deeds and kind words. A Sikh does not regard fasting, austerities, pilgrimages, alms-giving and penance as important things.
Need of Guru: Almost all the great religions of the world emphasis the need of a preceptor or Guru or holy man for the attainment of salvation. The Vedas enumerate the qualities of a religious guide. Even Guru Nanak Sahib empha-sises that bliss can be obtained only through the grace of the Guru. Sikhism does not recognise either chosen prophets or chosen people. Guru Nanak Sahib did not insist on a physical Guru (Dehdari}. His own Guru was God Himself. What is important is not the person but the word-"The word is the Guru. The Guru is the word. If the devotee follows what the word says, surely the Guru will save him." That is why Guru Gobind Singh Sahib installed Sri Granth Sahib as Guru for all time. We do not need any man as Guru because the word is now with us. Guru Arjan Sahib says, "Without a Guru, liberation cannot be won. The Guru is my boat, which will ferry me across the rough ocean of existance." The Guru destroys illusions and attachment to worldly objects.
Guru Granth Sahib is the living embodiment of the Ten Gurus. It is the living flame of the Name, which lights the lamp of the disciple. There is no place for a living Guru in the Sikh religion, bacause Gurbani is Guru and Guru is Gurbani. After all, what the Guru does is to guide the disciple by means of words, in the same way Guru Granth Sahib guides the Sikh through its song-message. When a Sikh is in doubt about any principle of Sikhism, he refers the matter to the Panth for decision.
Caste and Sikhism: Sikhism does not inculcate belief in caste. No man is born great or low. God's name cleanses and purifies. It burns away all impurity. In God's Court, men shall be judged by their thoughts and deeds, and not by their family or pedigree.
Fasting: Sikhism does not regard tasting as an act of religious merit. Fasting, in order to overcome disease or abnor-mality, is perfectly Icghnitaic. But fasting austerity and ritual is hateful. Guru Nanak Sahib says, "Penance, fasting, austerity, alms-giving are mferior to truth; right action is superior to them all " To affirm that spirituality depends on the quality or quantity of food is absurd. One must take normal food. If a man cannot take it, there is something wrong with him. But to fast for the sake of fasting is futile.
The concept of education in Siklhism: Sikhism includes a comprehensive system of self-education. The function of education is to prepare the aesthetic and emotional back-ground in which the individual may pet an opportunity for self-growth. Besides this, Dharma must inspire all the instruction and atmosphere in educational institutions.
The Concept of Woman: The Gurus held woman in high esteem. So with the rise of Sikhism, woman gained in dignity and social position. Some ancient scriptures denounced woman as unworthy of teaching or religious exercises. Woman was regarded as evil and unclean. Guru Nanak Sahib challenged this view: Why should we treat woman with contempt and cruelty? A woman is not to be condemned on the ground of her sex. Guru Granth Sahib says:
Of a woman we are conceived,
Of a woman we are born,
To a woman we are betrothed and married,
It is a woman who is a friend and partner of life,
It is a woman who keeps the race going,
Why should we consider women cursed and condemned,
When from woman are born leaders and rulers.
(Rag Asa, I)
Sword in Sikhism
Very many people question the need of Kirpan or the sword in the atomic age. Others require an explanation for the wearing of the sword. How can sword he reconciled with spirituality ? Even before Guru Gobind Singh Sahib, his grand father Guru Hardgobind had donned the sword as a twin-symbol of temporal and spiritual power(Miri & Piri). He had maintained an army and taken part in military operations against the Mughal forces.
Guru Gobind Singh Sahib justified the use of the sword as a duty and as a means of protecting the weak and the oppressed. With human brutes, non-violence is meaningless. Guru Gobind Singh Sahib says:
When the affairs are past other remedies,
It is justifiable to unsheath the sword.
Tyrants are like mad dogs and wolves. They should be opposed in the interests of the good of humanity as a whole. The sword is neither to be used for conquest nor for wreaking vengeance. The sword is meant only for self-defence or for the good of the people. In cases of injustice and intolerance, the refusal to use the sword may do more harm than good. The Sikh's sword is not an instrument of offence but a symbol of independence, self-respect and power. Guru Gobind Singh Sahib called it Durga or Bhagwati and praises it thus :
Sword that smites in a flash,
That scatters the armies of the wicked
In the great battle-field,
0 symbol of the brave.
Your arm is irresistible, your brightness shines forth
The splendour of the black dazzles like the sun.
Sword, you are the scourge of saints,
You are the scourge of the wicked ;
Scatterer of sinners, I take refuge with you.
Hail to the Creator. Saviour and sustainer,
Hail to you : Sword supreme !
Duties of the Khalsa
In one of his poems, Guru Gobind Singh Sahib defines
the Khalsa :
"He who repeats night and day the name of Him,
Who has full love and confidence in God,
Who bestows not a thought on anv but one God,
Whose enduring light is inextinguishable,
Who puts no faith in fasting and worshipping cemeteries and monasteries,
Who only recognises the one God and makes no fetish, Of pilgrimages,
alms, charities and austerities:
He is recognised as a true member of theKhalsa,
In whose heart the light of the Perfect One shines."
Guru Gobind Singh Sahib laid down the following duties for the Khalsa :
I. The Khalsa is to worship one God and read Nitname (Five Banis) and daily meditate on the Name.
II. He is to keep the symbols (Panj Kakar) and to lead his life according to the Guru's teaching. Gurmantra is Waheguru and the Basic creed is Mool-manlra.
III. He has no caste after joining the brother-hood ; he has to repudiate non-Sikh rites and ceremonies, and follow only Sikh practices.
IV. He is not to commit 'any of the four misdeeds (Kurahat) namely, the shaving or cutting of hair, eating Halal meat, adultery and the use of tobacco or any other intoxi-cant.
V. He is not to commit any of the social offences (Tankhah), such as giving dowry, using liquors and intoxicants, raising monuments over graves and associating with apostates.
VI He must contribulc one-tenth {daswand) of his income for religious purposes.
VII He is to serve the sangat in all ways
VIII He must practice arms and be ready defend the weak.
The Khalsa was a saint-soldier wedded to the two-fold ideal of Bhagti and Shakti. He was to combine self-respect with humility.Guru Gobind Singh Sahib though a creator of the Khalsa regarded himself as their servent . He says, " To serve them pleases me the most; no other service is so dear to my soul." Like a loving father, he was prepared to forgive the sudden lapses of the Khalsa as in the case of the "Forty Immortals", whom he claimed as his own in the nick of time. The Khalsa was given a position equal to that of the Guru. The Guru consists of two parts : the body and the Name. The Guru nominated the Khalsa, as his body and Guru Granth Sahib as the embodiment the Name. That is why we use the title of Guru-Khalsa. The Guru acknowledged his debt to the Khalsa in one of his verses.
"It is through them that I have gained experience ; with their help I have subdued my enemies. Through their favour, I am exalted, otherwise there are millions of ordinary humble men like me."
Meaning of Symbols: Symbols or outward signs are a mode of discipline. A person who enters the Panth (Khalsa Community) will gladly embrace all its tenets and symbols. Symbols test the disciple's firmness and strengh of faith. They indicate the type of character the wearer should have. He must be proud of being a Sikh, even though it may cost him his life. Secondly this common appearance and uniform ensures easy recognition One can easily spot a Khalsa in a crowd. Each symbol has its own use and psychological significance.
The significance of Symbols-Panj Kakar- is given below :
I. Underwear {Kachha) ensures agility and briskness. It is a mark of perpetual readi-ness. It also stands for chastity.
II. Wrist-band {Kara} is a sign of restraint and bondage. It indicates that one is a devotee of the Guru. A look at the wrist-band will bring shame to a Sikh when he does any misdeed.
III. Sword (Kirpan) is an emblem of power and courage. It is to be used primarily as an instrument of defence.
IV. Unshorn Hair {Kes) is an embtem of the saints and Rishis of the past.
V. Comb {Kanga} is necessary to keep the hair clean and in shape. The hair make a Khalsa look exactly like Guru Gobind Singh Sahib and enable him to behave exactly like the Guru. Guru Gobind Singh Sahib says, "The Khalsa is my special form ;I live in the embodiment of the Khalsa. The Khalsa is a part and parcel of my body ; the Khalsa is my very soul."
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