the path divine

8/3/2019 The Path Divine

1/56

Sikh Centre

Central Sikh Gurdwara BoardSingapore

theDivine

PathBy Dr. Jaswant Singh


2/56

i

Foreword

About 3 years ago, the Board requested Dr. Jaswant Singh to write a series

of essays on the attributes of Khalsa. Dr. Jaswant Singh did in-depthresearch and wrote 20 articles, explaining in simple language, the qualities

an individual must possess to be a Khalsa. These articles were published on

the front page ofHighlights, the bi-monthly Newsletter of the Central Sikh

Gurdwara Board, and received accolades from our readers.

In response to numerous requests from our readers, the Board has compiled

and published this revised and edited collection of essays that provide an

overview of what vices and practices a Sikh should renounce and what virtues

a Sikh must practice in his daily life to be a Khalsa.

The Board hopes that this book will help readers to understand the Sikh way

of life and put them on the path to God realization.

Dr. Jaswant Singh has researched extensively in Gurbani for materials on these

articles and has expressed the concepts precisely and concisely for readers.

The Board expresses its gratitude to him and hopes that he will continue his

good work both in writing and teaching these noble practices.

Karpal Singh Mehli

President

Central Sikh Gurdwara Board


3/56

ii

Acknowledgments

This work is a result of the vision and support of a number of people. First

of all, I would like to thank Mr. Karpal Singh Mehli, President of the Central

Sikh Gurdwara Board, for his novel idea to begin a series of articles in the

Newsletter, describing beliefs and virtues of a Sikh in accordance with

the teachings of the Guru Granth Sahib. He has consistently provided his

unstinting support and guidance throughout the writing of these articles.

I am grateful to Mr. Dilbagh Singh and Mr. Gurcharan Singh for their

encouragement and direction, and Mr. Harinderpal Singh Grewal for editing

a few articles published in the Newsletter. I am also thankful to all other

members of the Board for their kind support.

I owe enduring gratitude to Mrs. Satwant Kaur, Mrs. Raspal Kaur and Ms.

Manjit Kour for their helpful suggestions and editing of these articles for the

book. I extend sincere thanks for their invaluable support and patience.

I would like to thank Mr. Ram Singh Sidhu, Mrs. Raghbir Kaur Sidhu,

Mrs. Bhupinder Kaur, Mr. Jagjit Singh Sandhu, Mr. Gorbechan Singh and

others whom I might have missed, for their valuable ideas and constructive

feedback. Mr. Rishpal Singh Sidhu and the staff of Sikh Centre also deserve

my gratitude for their kindness and help.

I am obliged for ready access to resources and writings of scholars that,

directly or indirectly, have helped me while penning these articles.

Finally, sincere appreciation to all students of my classes who are my real

source of inspiration and strength!

Jaswant Singh

December 2011


4/56

iii

To all seekers of Truth

who are keen to know and practise

the Gurus divine wisdom

recorded in the Guru Granth Sahib


5/56

iv

ContentsForeword i

Acknowledgement ii

Chapter 1 A Sikh 1

Chapter 2 Belief in the One Universal Creator 3

Chapter 3 Belief in Equality 6

Chapter 4 Belief in Divine Wisdom (Shabad Guru) 8

Chapter 5 Objective of a Sikhs Life 11

Chapter 6 Honest Earning 13

Chapter 7 Sharing 15

Chapter 8 Service to Mankind 17

Chapter 9 Acceptance of the Divine Will 19

Chapter 10 Life of Moderation 21

10.1 Kaam (Lust) 23

10.2 Krodh (Anger) 25

10.3 Lobh (Greed) 26

10.4 Moh (Attachment) 28

10.5 Ahankaar (Egotism) 29

Chapter 11 Controlling Vices 30

Chapter 12 Rejection of Superstitions 32

Chapter 13 Rejection of Meaningless Rituals 34

Chapter 14 Fear None and Frighten None 36Chapter 15 Malice to None and Kindness to All 38

Chapter 16 Renunciation of Hurt, Envy and Slander 40

Chapter 17 Denunciation of Lies, Cheating and Dishonesty 42

Chapter 18 The Means to Acquire Divine Virtues 44

Chapter 19 A Khalsa 46

Praise to Gursikhs 48

Recommended Books for Further Reading 49Some useful websites/links 51


6/56

1

1chapter one

A Sikh

He, who solemnly afrms that he believes in the Guru Granth Sahib and

the ten Gurus, and has no other religion, is a Sikh1. However, what are the

beliefs and practices explained in the Guru Granth Sahib that a Sikh needs to

know and follow in everyday life? In this chapter we shall summarize those

teachings of the Guru.

Beliefs

A Sikh believes in the One Formless and All-pervading Creator, the

Supreme True Entity.

He believes that the Creator dwells in His creation and thus all human

beings are equal.

He believes that the revealed Word (the divine wisdom) is the perfect

guide for mankind. Therefore, he accepts the Sikh Scripture, the Guru

Granth Sahib (a source of innite wisdom) as his only Guru (the spiritual

guide).

Objective of Life

Building a better world by leading an active and truthful life and achieving

the highest state of divine-consciousness is the goal of a Sikhs life.

Virtues

He works hard and earns an honest living for his family. He never begs or

depends on others for his sustenance.

He happily shares his earnings with others. He selessly helps the needy

and poor. For him, service to mankind is service to the Divine. Thus, he

lives a socio-spiritual life.

Reference:

1 The Sikh Gurdwaras Act, 1925


7/56

2

He always accepts the divine Will ( hukam) cheerfully. He takes life as

it comes. He accepts pleasure and pain with the same spirit. Thus, he is

always in a blissful state (charhdi kala). He never gets demoralized.

He lives a moderate life. He strives to bring vices such as lust, anger,

greed, attachment, ego and others under control.

He liberates himself from all superstitions, apprehensions, meaningless

practices and rituals.

He fears none and frightens none. He loves and stands up for justice. He

is an embodiment of a saint-soldier (saintly but courageous).

He hates no one, and has no ill will towards any person. His prayers include

the welfare of humanity. He is humble, shows kindness, generosity and

compassion to everyone.

He always speaks the language of love and never hurts anyone. He never

envies or slanders anybody.

He never tells lies. He never cheats, robs or displays dishonesty in any

form. He always keeps his word of commitment.

Means

Congregation of the devout ( saadh sangat) and contemplation upon theDivine through the Gurbani (naam japna) help one learn divine virtues

and achieve ones objective of life.

Finally, a Sikh feels proud to present himself in the form of the Khalsa, and

abides by the code of conduct (rahit) of the Khalsa.

Each of the above themes is discussed in greater detail in the chapters that

follow.


8/56

3

2chapter two

Belief in the

One Universal Creator

Sikhism is a rmly monotheistic religion and strongly believes in the one

universal Creator, whose all-pervasive and sovereign power governs the

entire universe. This is not an exclusive divinity but one who is common to

all life and embraces all of creation. The one cosmic law prevails all over, and

the entire creation has arisen from the one Absolute.1

The Divine in Sikhism is depicted as transcendental (nirgun) and immanent

(sargun). In His transcendental form, He has no form, no shape, no color and

is beyond materialistic qualities.2No one can know His limits. However, in

His immanent form, He permeates all forms and colors, and yet remains one.

Manifesting Himself in creation, He Himself sets His divine play in motion.

There is none other than Him.3

The Sikh Scripture describes the Divine in several ways by referring to Hisvarious aspects. At the very start of the Guru Granth Sahib, Guru Nanak

Sahib, the founder of Sikhism depicts the Supreme Creator as follows:


9/56

4

in the future, too.5

krqw purKu kartaa purakh: He is the creator of all visible and invisible creationand is present throughout His creation. He alone is the cause of causes; there

is no other.6

He Himself is pervading in all forms. He Himself is watching through all

eyes.7

inrBau nirbha-o: He is without any fear (as there is none equal to Him). Theentire creation is under His divine command but He is beyond any fear.8

inrvYru nirvair: He is without any feeling of enmity. He is beyond any hatredor vengeance and so are His true devotees.9

Akwl mUriqakaal moorat: His divine-form is unaffected by time. He is beyondtime and death.10

AjUnI ajoonee: He is unborn. He never takes birth in any form. Sikhismstrongly condemns any belief in the incarnation of God:

The Divine is beyond birth and death. He never incarnates in any form. Maythat mouth burn which says that He incarnates!11

sYBM saibhang: He is self-existent (self-illuminated and self-enlightened). HeHimself created His self and He Himself formed His Name.12

He is an ocean of divine attributes. He is benevolent, caring and gracious. He

(Footnotes)5 Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ] (1)

6 krx kwrx pRBu eyku hY dUsr nwhI koie ](276)

7 srb BUq Awip vrqwrw ] srb nYn Awip pyKnhwrw ] (294)

8 BY ivic sBu Awkwru hY inrBau hir jIau soie ] (586)

9 qUM inrvYru sMq qyry inrml ](108)

10 qU Akwl purKu nwhI isir kwlw ](1038)

11 jnm mrx qy rhq nwrwiex ]so muKu jlau ijqu khih Twkuru jonI ] (1136)

12 AwpIn@Y Awpu swijE AwpIn@Y ricE nwau ] (463)(Unless otherwise stated, numbers in brackets refer to paginaon in the Guru Granth Sahib)


10/56

5

cares for and loves His creation. He is kind, compassionate, and the source of

all comfort.13 He relieves the sufferings of the down trodden and is the shelter

of the shelter less.14 He is support to the blind, riches to the poor, and has

abundance of virtues.15 He knows everything within our hearts and rewards

our efforts and acknowledges our deeds.16

A Sikh worships only such a Lord, the Supreme Entity (parabraham). One of

the contributors of the Guru Granth Sahib, Bhagat Kabir reveals,

Even if I search the entire universe, I cannot nd another like Him.17

Therefore, He says,

I beg only from the Lord; I have nothing to do with any other deities.18

Another contributor, Bhagat Namdev also afrms,

I accept only Him, and reject all other gods/goddesses.19

He alone is the true brother, the true friend, and the true mother and father.20

His knowledge or realization is attained through the grace of the Guru (the

divine wisdom). The revealed word enshrined in the Guru Granth Sahib is thetreasure of innite wisdom. Its contemplation and practice in life make one

realize that the Divine is permeating throughout creation.21

(Footnotes)

13

gux inDwn dieAwl purK pRB srb sUK dieAwlw ](674)

14 dIn drd duK BMjnw Git Git nwQ AnwQ ](263)

15 AMDuly itk inrDn Dnu pwieE pRB nwnk Aink gunI ] (830)

16 hir jwxY sBu ikCu jo jIie vrqY pRBu GwilAw iksY kw ieku iqlu n gvweI ] (859)

17 khu kbIr Kojau Asmwn ] rwm smwn n dyKau Awn ](330)

18 jau jwcau qau kyvl rwm ] Awn dyv isau nwhI kwm ](1162)

19 hau qau eyku rmeIAw lYhau ] Awn dyv bdlwvin dYhau ](874)

20 ieko BweI imqu ieku ieko mwq ipqw ](45)

21 Kojq Kojq Git Git dyiKAw ] (838)(Unless otherwise stated, numbers in brackets refer to paginaon in the Guru Granth Sahib)


11/56

6

3chapter three

Belief in Equality

Sikhism believes in the equality of mankind. The Creator being the universal

force evenly pervades in all human beings. All are part of the same divine

spirit. In the womb, there is no ancestry or social status; all originate from the

same root.1

Then, when all are created from the same source, how can somebe good and others evil?2

The Sikh Gurus preached perfect equality amongst human beings. Guru

Nanak, the founder of Sikhism condemned all types of discrimination based

on race, caste, creed, gender, colour or nationality among men. He took Bhai

Mardana, a so-called low caste and Muslim, as his life-long companion. He

said:

False is the distinction of caste and status. Every one has the same shade.3

Recognize the divine consciousness in all and do not consider social class or

status; there areno classes or castes in the world hereafter.4

The Sikh Gurus denounced all social practices and customs related to

discrimination of man. They preached that God-consciousness means treating

all as equal. The brotherhood of man is the basis of their socio-spiritual

approach.

Sikhism accords equal religious and social status to women as well. When

Guru Amar Das, the third Guru appointed preachers (manjis) in different

(Footnotes)

1 grB vws mih kulu nhI jwqI ] bRhm ibMdu qy sB auqpwqI ] (324)

2 eyk nUr qy sBu jgu aupijAw kaun Bly ko mMdy ] (1349)

3 PkV jwqI PkVu nwau ] sBnw jIAw iekw Cwau ] (83)4 jwxhu joiq n pUChu jwqI AwgY jwiq n hy ] (349)


12/56

7

regions of the Indian sub-continent, women were also in charge of some of

these areas. Women were given the right to own property, perform all social

and religious functions, and even lead the nation. The Sikh Gurus particularly

preached equality between man and woman. There are many such references

in the Gurbani, such as:

Why call a woman inferior when even the great men are born from her?5

All these men and women created by the Creator are His forms.6 He Himself

dwells in all, men and women.7

The Sikh Gurus not only condemned all types of inequality but also took

essential steps to educate people. To give a practical shape to their ideas ofequality they set up institutions like congregation (sangat) and community

kitchen (pangat).

Hence, all sit together without any discrimination of caste or creed to receive

the divine message of the Guru and later partake in meals. The Gurus made

it clear that anyone wanting to join their society has to shed all prejudices

against inter-religious or inter-caste dining and social intercourse.

Furthermore, human beings are judged according to their deeds and not bytheir caste or any other criteria. The principle of oneness in the Creator and

creation leaves no scope for any distinction or discrimination among people.

(Footnotes)

5 so ikau mMdw AwKIAY ijqu jMmih rwjwn ] (473)

6 eyqy Aaurq mrdw swjy ey sB rUp qum@wry ] (1349)7 siB Gt Awpy BogvY ipAwrw ivic nwrI purK sBu soie ] (605)


13/56

8

4chapter four

Belief in Divine Wisdom

(shabad guru)

The institution of the Guru is the foundation of Sikh principles and Sikh way

of life. The Guru in Sikh tradition means, the one who dispels darkness and

brings enlightenment. The Guru enlightens one through his divine revelation

and dispels ones ignorance. He teaches the right way of living, and thus

helps one to gain God-consciousness:

The Guru has given me spiritual wisdom and dispelled the darkness of

ignorance. By Gods grace, I have obtained the Guru and my mind is

enlightened.1

Principally, the all-pervading Supreme Entity Himself is the true guide and

enlightener of all. Guru Nanak Sahib had no living Guru. The Divine Himself

in the form of divine revelation was his Guru. When Guru Nanak met the

yogis, they asked him, Who is your guru? Whose disciple are you? TheGuru replied categorically, Shabad (Divine Revelation) is my Guru and the

mind attuned to it is the disciple.2

In one of his divine revelations the fourth Guru, Guru Ram Das also refers to

the eternal Lord as his true Guru:

My true Guru is forever and ever; he neither takes birth nor dies.

He is the imperishable Being; He pervades everywhere.3

The fth Guru, Guru Arjun Sahib too addresses and salutes the Divine, the

primal Being as the Guru:

(Footnotes)

1 igAwn AMjnu guir dIAw AigAwn AMDyr ibnwsu ] hir ikrpw qy sMq ByitAw nwnk min prgwsu ](293)

2 qyrw kvxu gurU ijs kw qU cylw ] sbdu gurU suriq Duin cylw ] (943)3 siqguru myrw sdw sdw nw AwvY n jwie ] Ehu AibnwsI purKu hY sB mih rihAw smwie ] (758)


14/56

9

I bow to that Guru who existed before creation. I bow to that Guru who

existed before the ages. I bow to that true Guru who is ever eternal. I bow to

that divine Guru who is the enlightener.4

To reveal the true way of life to mankind God established the institution of

the Guru. His divine-form was placed in the persona of Guru Nanak and his

successors:

The Divine revealed Himself in Guru Nanak. Then, Guru Angad was

enlightened and merged himself with the Supreme Being. Guru Angad blessed

and established Amar Das as the true Guru. Guru Amar Das in turn blessed

and offered the divine canopy to Guru Ram Das...5

Thus, the Sikh Gurus were spiritually one with the all-pervading Divine:

The Guru is God, and God is the Guru;

Nanak - there is no difference between the two.6

The Gurus word was Gods word. God Himself revealed His divine word

through the Guru:

Merging Himself into the Guru, He has revealed the divine word. (1279)

O disciples! Know the compositions of the Guru as the divine truth; the

Creator Himself reveals it through the Gurus mouth. (308)

All ten Gurus are perceived as the couriers of the same divine wisdom and

teachings that were revealed to Guru Nanak. The fth Guru, Guru Arjun Sahib

compiled the revealed word into the Sikh Scriptural Canon in 1604. And,

nally in 1708, Guru Gobind Singh offered spiritual Guruship to the Granth

Sahib, ending the system of the Guru in human-form. The divine Word ascontained in the Guru Granth Sahib was henceforth, and for all times to be

the spiritual Guru of Sikhs.

(Footnotes)

4 Awid gurey nmh ] jugwid gurey nmh ] siqgurey nmh ] sRI gurdyvey nmh ] (262)

5 joiq rUip hir Awip gurU nwnku khwXau ] qw qy AMgdu BXau qq isau qqu imlwXau ]

AMgid ikrpw Dwir Amru siqguru iQru kIAau ] Amrdwis Amrqu CqR gur rwmih dIAau ] (1408)6 gur goivMdu guoivMdu gurU hY nwnk Bydu n BweI ] (442)


15/56

10

Sikhs rmly believe that the shabad/bani (divine wisdom) revealed through

the Gurus and recoded in the Guru Granth Sahib is their true Guru:

The divine Word is the profound Guru; without the word, the world is

insane.7

The Bani is Guru and Guru is the Bani; there is nectar throughout the

Bani.8

Guru is the teaching and the teaching is the Guru; it reveals the true path of

liberation.9

Hence, a Sikh accepts the Guru Granth Sahib (source of spiritual wisdom) ashis only spiritual guide (the Guru). He is convinced that the revealed Word

(divine wisdom) is the perfect guide for mankind. He recites nothing except

the words of the true Guru.10 And, practising the Gurus words in life is his

true reection.11

(Footnotes)

7 sbdu gur pIrw gihr gMBIrw ibnu sbdY jgu baurwn ] (634)

8 bwxI gurU gurU hY bwxI ivic bwxI AMimRqu swry ] (982)

9 siqgur bcn bcn hY siqgur pwDru mukiq jnwvYgo ] (1309)

10

Avro n jwxih sbid gur kY eyku nwmu iDAwvhy ](923)

11 siqgur bcn kmwvxy scw eyhu vIcwru ] (52)


16/56

11

5chapter five

Objective of a Sikhs Life

In the very beginning of the Guru Granth Sahib (1st stanza of Jap Ji) the

objective of human life is described as being truthful by removing ones

ignorance and falsehood.1 It is emphasized throughout the Gurbani that living

a virtuous life is the most important part of a true devotee. Truthful-conduct is

the highest of all; everything else is lower than truthfulness.2

The ideal of a Sikh is to lead an active, creative and honest life. A Sikh neither

longs for heaven nor fears hell. Myriads of heavens are not anywhere close

to the divine love of God. A spiritually wise person even forsakes meager

salvation.3 Describing the aspiration of human life, the fth Nanak states:

I do not seek power and I do not seek salvation; I only long for the divine

love in my mind.4

A Sikh always lives in the divine presence of God. And, one who always feels

God with him attains salvation while alive.5 The divine union emancipates

him within his lifetime. So, the goal of a Sikh is to attain the highest state of

human-consciousness. In the Guru Granth Sahib this is described as meeting

with God or spiritual union with the Divine:

O mortal! You have been gifted this human body. This isyour chance to meet

the Lord.6

(Footnotes)

1 ikv sicAwrw hoeIAY ikv kUVY qutY pwil ] (1)

2 schu ErY sBu ko aupir scu Awcwru ] (62)

3 keI bYkuMT nwhI lvY lwgy ] mukiq bpuVI BI igAwnI iqAwgy ](1077)

4 rwju n cwhau mukiq n cwhau min pRIiq crn kmlwry ] (534)

5

jIvn mukiq ijsu irdY BgvMqu ] (294)6 BeI prwpiq mwnuK dyhurIAw ] goibMd imlx kI ieh qyrI brIAw ] (12)


17/56

12

From the Sikh perspective, the ultimate ideal of a man is being God-like. A

Sikh strives to develop the divine attributes of God in his life. The goal of his

life is to be like the one he worships. As one of the contributors of the Guru

Granth Sahib, Bhagat Kabir puts it:

The humble servant of God should be as virtuous as God.7

Gods all-pervading and ever-creative spirit is operating in the world with

a purpose. The objective of a Sikh is to identify with this divine spirit and

contribute towards the betterment of society. For, the divine word is:

God's servants liberate others. God's servants remove the sufferings of

others.

8

A Sikh attains liberation from all that binds him and helps to liberate others

from all sorts of worldly and heavenly worries, including fears of hell and

the angel of death, and the cycle of transmigration. Thus, a Sikh himself is

liberated, and he liberates the world, too.9

In Sikhism, the highest achievement is to become Gods instrument and assist

others in building their lives better. For, the Gurbanis divine message is:

Blessed, blessed and blessed is the life of that being by whose effort the world

is saved.10

The Sikh Gurus have laid down the above doctrines describing the goals of

a Sikh. Whether its the ideal of living a truthful life or achieving divine-

consciousness, or being like Him, they all convey the same meaning.

Therefore, we can conclude that the goal of a Sikh is to lead a righteous and

blissful life, and help otherscross lifes ocean successfully.

(Footnotes)

7 hir jnu AYsw cwhIAY jYsw hir hI hoie ] (1372)

8 pRB ky syvk sgl auDwrn ] pRB ky syvk dUK ibswrn ] (282)

9 Awip mukqu mukqu krY sMswru ] (294)10 DMnu DMnu DMnu jnu AwieAw ] ijsu pRswid sBu jgqu qrwieAw ] (294)


18/56

13

6chapter six

Honest Earning

The rst and basic principle of Sikhism is honest earning. Guru Nanak Sahib,

the founder of Sikhism summed up the Sikh tenets in the following triple-

precept:

Earn your livelihood through honest labour (kirat karo)

Share the fruits of your efforts with your fellow beings (vand chhako)

Remember the Divine (naam japo)

Guru Nanak lived a householders life and worked to earn his livelihood. After

returning from his tours, the Guru worked as a cultivator without interrupting

his routine preaching programmes. He continued to work as a peasant for

the last eighteen years of his life. His life was an ideal combination of social

and spiritual living. Like him, all his successors and disciples were regular

household workers.

It is essential for a Sikh to earn his living by righteous means. He cannot earnhis living by corrupt means, stealing or smuggling. Encroaching upon others

wealth, property or rights is a sin for a Sikh:

To eat into others right is like a Muslim eating pork or a Hindu eating beef.

The Guru stands by one who doesnt eat what belongs to others.1

Engagement in productive and constructive work is a virtue for a Sikh, and

idleness a vice. The Gurus criticized ascetics as idlers. They condemned their

practice of begging for food at the doors of others:

Doesnt one feel ashamed begging from door to door?2

The Guru Granth Sahib categorically states that one who claims to be a

spiritual leader must not depend upon others for his livelihood. The one who

(Footnotes)

1 hku prwieAw nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru n Kwie ] (141)2 Gir Gir mwgq lwj n lwgY ] (903)


19/56

14

is unable to earn his own living, what can he offer to others:

Never follow the one, who calls himself a guide or a religious leader and goes

around begging for ones own living.3

The Sikh Gurus emphasized that one must earn ones living oneself and share

its fruits with others. For, they alone, who earn an honest living and share a

part of it with others, understand the right path.4

A Sikh can take-up any profession or business. He may choose any type of

job that he likes. However, he is not to be involved in occupations such as the

sale of drugs or tobacco etc. which are forbidden in Sikhism.

In conclusion, by earning a good income a Sikh enjoys a happy and prosperous

life in the world, and by contemplating upon God, he liberates himself of all

fears and worries:

O mortal, make the best effort in life and enjoy happiness as the reward.

Remember the Divine, and in this way, let all your worries be vanished.5

(Footnotes)

3 guru pIru sdwey mMgx jwie ] qw kY mUil n lgIAY pwie ] (1245)

4 Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] (1245)5 audmu kryidAw jIau qUM kmwvidAw suK BuMcu ] iDAwieidAw qUM pRBU imlu nwnk auqrI icMq ] (522)


20/56

15

7chapter seven

Sharing

The second important tenet of the triple-precept of Guru Nanak Sahib, the

founder of Sikhism is: Share the fruits of your earnings with your fellow

beings. The Guru emphasized that one must earn ones living through honest

means and share its fruits with others. He said this is the right way of living

in this world:

Nanak - they alone, who earn an honest living and share a part of it with

others, understand the right path.1

Therefore, a Sikh willingly shares his honest earnings with his fellow beings.

Sharing includes ones income, assets, time and skill or knowledge that

one possesses. This concept of sharing is also known as contributing tithe

(daswandh) in Sikhism.

However, the concept of donation in its traditional form (donation to a

particular class) is not accepted in Sikhism. Sharing ones earnings is not to

be confused with charity done for any superstitious rewards. A Sikh regards

it as his duty and responsibility to share with his fellow beings. He never

makes others feel obliged; rather, he takes it as an opportunity to serve fellow

human beings.

A Sikh never thinks himself a giver. For, according to the Sikh Scripture, the

Divine alone is the true Giver, the rest all are receivers:

Everyone in the world is a beggar;

the all-pervading God is the Giver of all.2

(Footnotes)

1 Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] (1245)2 jgqu iBKwrI iPrqu hY sB ko dwqw rwmu ] (1428)


21/56

16

We receive everything from the world. Without the resources that made our

education, our job or business opportunities possible, it would not have been

feasible. But having made it we think that we have made it on our own and

we dont need to return anything to society. But this is not true. Whatever we

have today, we owe everything to the world. All belongs to the divine Giver:

Nothing is mine within myself; whatever there is is yours, O Lord.

If I offer what is already yours, what does it cost me? 3

A Sikh contributes a part of his honest income to community causes. The

contributions can be for religious, social, or other humanitarian purposes.

Thus, we can conclude that a Sikh lives an altruistic life. He happily shares hishonest earnings with others and considers it as returning his debt to society.

He never displays any conceit while doing so, for the way of a Sikh is:

He speaks politely, walks modestly and never shows arrogance while giving

something from his hand.4

(Footnotes)

3 kbIr myrw muJ mih ikCu nhI jo ikCu hY so qyrw ] qyrw quJ kau saupqy ikAw lwgY myrw ] (1375)4 imTw bolxu iniv clxu hQhu dyie n Awpu gxwieAw] (Bhai Gurdas)


22/56

17

8chapter eight

Service to Mankind

Service to mankind is very signicant in Sikhism. A Sikh considers service

to his fellow beings as a blessing. He loves to serve all human beings. He

believes that the Creator dwells in creation. He deems service to mankind

as service to God. For, only through service to people can one enjoy true

happiness and be accepted in the divine court.1

A Sikh selessly helps the needy and poor. He considers it as service to the

Guru. This can be illustrated by an interesting quote from the Sikh Code of

Conduct:

A Sikh shall regard a poor persons mouth as the Gurus cash-offering box.2

Voluntary service is a prominent part of Sikh religion. The Gurdwaras provide

training opportunities for voluntary service.However,we need to understandthat the services performed in a Gurdwara premises are only samples of

voluntary service for training. We must extend it to society. The Sikh Code of

Conduct under the caption Panths Status of Guruhood mentions:

The concept of service is not conned to fanning the congregation, service to

and in the common kitchen-cum-eating-house, etc. A Sikhs entire life is a life

of benevolent exertion. The most fruitful service is the service that secures

optimum good through minimal endeavour. It can be achieved through

organized collective action. A Sikh has to fulll his Panthic obligations

(obligations as a member of the corporate entity, the Panth), even as he/she

performs his/her individual duties.

The service can be offered through any means: body, mind or wealth (qn, mn,Dn). Doing any social work by hand is service through the body. Helping the

(Footnotes)

1 ivic dunIAw syv kmweIAY ] qw drgh bYsxu pweIAY ] khu nwnk bwh lufweIAY ] (26)2 gurU kw isK grIb dI rsnw nMU gurUu kI golk jwxy [ (The Sikh code of conduct, chapter X, arcle IV)


23/56

18

poor and needy nancially or through other means is service through wealth.

And, sharing or spreading knowledge is service through the mind.

He alone is the true servant of God, who keeps God enshrined in his heart

while serving His people and sheds his egotism from within.3 True service

cannot be performed in selshness, and so the soul goes unfullled.4

Therefore, a Sikh serves all with love and affection and never causes grief or

distress to anyone. He serves without arrogance and selshness. He thinks

himself a part of creation and serves selessly. Service inducts in him the

virtues of humbleness, patience, kindness, brotherhood and equality.

Service is fruitful only when it is offered with a pure heart, and without anyconceit and display. Service with greed, desire, deceit, or boastfulness is not

service. True service is when it is offered with a pure intention:

O my mind! Serve the Creator with pure heart; only then can you gain all

peace.5

(Footnotes)

3 so syvku hir AwKIAY jo hir rwKY auir Dwir ] mnu qnu saupy AwgY Dry haumY ivchu mwir ] (28)

4 haumY ivic syvw n hoveI qw mnu ibrQw jwie ] (560)5 inhkpt syvw kIjY hir kyrI qW myry mn srb suK peIAY ] (861)


24/56

19

9chapter nine

Acceptance of the

Divine Will

A Sikh always accepts the divine Will (hukam/bhaana/razaa) happily, and

in pleasure and pain, remains in high spirits (charhdi kala). In Sikhism,

everything is believed to occur under Gods divine orbit. Whatever pleases

Him that alone happens; the entire creation walks according to His Will.1

Every phenomenon in this universe has only one cause the ultimate cosmic

Law. This cosmic Law (divine Order) operates everywhere. Everything is

created and destroyed according to the universal Law.2 And, all that happens

in accordance with the eternal Law (divine Will) is good.3

A Sikh neither longs for pleasure nor is frightened of pain. He accepts them

with the same spirit. He abides by the divine Will without any grudge or

rancour. Nothing seemingly unpleasant makes a Sikh despondent or angry.

He understands that pain and pleasure come according to His divine Will.4And, he is aware that,

A devotee walks according to Gods Will and accepts it gladly in his mind.5

He tries to do his best and leaves the rest to God. This keeps him always

optimistic and in rising spirits (charhdi kala). He follows the Gurus word

that,

Whoever submits to the divine Will does not suffer in sorrow.6

(Footnotes)

1 jo iqsu BwvY so QIAY sB clY rjweI ] (786)

2 sBu hukmo vrqY hukim smwie ] (1187)

3 jo quDu BwvY so Blw scu qyrw Bwxw ](318)4 duKu suKu BwxY iqsY rjwie ] (222)

5 jo iqsu BwvY siq kir mwnY Bwxw mMin vsweI ] (479)6 ijin hir Bwxw mMinAw iqsu sogu n sMqwpY ](1097)


25/56

20

He strives to the best of his ability but accepts the outcome cheerfully,

deeming it as Gods Will. His efforts and his faith in the divine Order lead

him towards realizing every goal of his life. By being God-centered, a Sikh

repudiates his ego and wholeheartedly accepts the Will of the Divine. Thus,

by attuning himself to the Gurus advice, no matter what the outcome, he

always remains in bliss.7

(Footnotes)

7 sdw Anid rhY idnu rwqI eyk sbid ilv lweI ](1265)


26/56

21

10chapter ten

Life of Moderation

Each species of animals has some peculiar weakness that leads to their capture

and life long imprisonment. For example, the deer has a weakness for sound,

sh for taste, the bumblebee for fragrance, the elephant for lust and the moth

for beauty. Each of them is destroyed by a single weakness.1

Unlike these animals, human beings have to grapple with ve major

weaknesses called kaam (lust), krodh (anger), lobh (greed), moh (attachment)

and ahankaar (egotism). What can be his fate?2

These evil passions create havoc throughout mans life. They are the real

obstacles in his way to happiness and bliss. They rob man of the nectar

(virtue) within him but man does not realize this. Slowly, he is consumed by

these vices and gradually no one can help him out of his misery.3

Jointly, these ve demons prevent man from being on the true path and

disconnect him from the true Lord. Wandering and rambling, one cries out

and wrings ones hands, but to no avail.4

These vices are powerful and unyielding obsessions.They are so overwhelming

that they cannot be shed or controlled easily. They affect all, irrespective of

caste and class. Even the well read, the good-looking, the rened, and the

wise are all enticed and beguiled by these passions.6

(Footnotes)

1. imRg mIn iBRMg pqMg kuMcr eyk doK ibnws ] (486)

2. pMc doK AswD jw mih qw kI kyqk Aws ] (486)

3. iesu dyhI AMdir pMc cor vsih kwmu koDu loBu mohu AhMkwrw ]AMimRqu lUtih mnmuK nhI bUJih koie n suxY pUkwrw ] (600)

4. pMc dUq imil iprhu ivCoVI ] BRim BRim rovY hwQ pCoVI ] (374)6. AMqir pMc Agin ikau DIrju DIjY ] (905)


27/56

22

Although, these passions cannot be totally eliminated, it is necessary to keep

them in control and live a life of moderation. When they are under control,

they help man to live a meaningful and wholesome life. It is only when they

go out of control that they become human-weaknesses and create various

aws in ones personality.

They are vicious pleasures; one needs to stay away from their company. As

long as the re (excessiveness) of these ve passions burns within, one cannot

be calm and peaceful.5

We shall discuss the ve vices separately and see how the Gurus word guides

us to manage and control them in the next few chapters.

(Footnotes)

5. cwir brn cauhw ky mrdn Ktu drsn kr qlI ry ]suMdr suGr srUp isAwny pMchu hI moih ClI ry ] (404)


28/56

23

10.1chapter ten (10.1)

Kaam (Lust)

The word kaam is usually interpreted to mean lust or sexual urge. It is a

basic instinct in humans and animals, which is essential for reproduction.

However, excessive indulgence in lust becomes a weakness of human beings.

Excessive lust and anger destroys the body just as borax dissolves metal.1It

steals the jewel of spiritual wisdom.2

The mind in which it dwells becomesckle and unrestrained.3 It leads the mortals to misery and causes them to

wander and suffer.4

The net of lust is cast over all, yogis, pilgrims and ascetics.5 Therefore, the

sages of India condemned lust the most and performed austere penances to

eliminate it. However, the Sikh Gurus didnt condemn or prohibit it but they

warned against indulgence in its excessiveness:

O man, for a moment of sexual pleasure, you suffer evermore. For an instant,you savor pleasure, but later, repent it repeatedly.6

Sikhism is a householders way.7 It doesnt forbid one to have love and sex

with ones partner. It only prohibits excessive indulgence in carnal pleasure,

even with ones spouse. Vigorous sensuality eventually becomes an addiction

and an ailment. Besides that, it is a delusion of the mortal that he can content

(Footnotes)

kwmu koDu kwieAw kau gwlY ] ijau kMcn sohwgw FwlY ]1. (932)

iesu qn mn mDy mdn cor ] ijin igAwn rqnu ihir lIn mor ]2. (1194)

pwpI hIAY mY kwmu bswie ] mnu cMclu Xw qy gihE n jwie ]3. (1186)

hy kwmM nrk ibsRwmM bhu jonI BRmwvxh ]4. (1358)

jogI jMgm Aru sMinAws ] sB hI pir fwrI ieh Pws ]5. (1186)

inmK kwm suAwd kwrix koit idns duKu pwvih ]6.

GrI muhq rMg mwxih iPir bhuir bhuir pCuqwvih ] (403)GrbwrI gur isK hoie isKw sUqR ml mUqR ivfwxY ]7. (Bhai Gurdas)


29/56

24

himself by indulging in its excessiveness. The truth is that one may enjoy the

pleasures of millions of spouses and rule the whole world, but one cannot

gain peace without following the Gurus true wisdom.8

Sikhism advises that this passion be kept under control and used sensibly.

A householders life is encouraged in Sikhism. At the same time Sikhism

advocates the idea of faithfulness to ones spouse. A Sikh connes oneself to

ones spouse only and considers anothers spouse as his daughter or sister.9

Thus, the Sikh Scripture guides the mortal to overpower the excessiveness of

lust and to achieve a greater strength of character to gain God-consciousness.

Bhagat Namdev puts forth:

The Lord abides near him who stays away from others wealth and others

spouses.10

(Footnotes)

jy lK iesqrIAw Bog krih nv KMf rwju kmwih ]8.ibnu siqgur suKu n pwveI iPir iPir jonI pwih ] (26)

eykw nwrI jqI hoie pr nwrI DI BYx vKwxY]9. (Bhai Gurdas )pr Dn pr dwrw prhrI ] qw kY inkit bsY nrhrI ]10. (1163)


30/56

25


Krodh (Anger)

Krodh (anger) is another aw of the mortal which deprives him of spiritual

peace. It is a ery emotion that makes one fret and fume. It is generally born

out of ego and jealousy. It dwells in the body as an evil but due to ignorance

one does not realize it.

Anger is one of the causes of day-to-day family and society discords and

disputes, which results in mental, verbal or physical abuse and violence. It

can even lead one to suicide or can incite one to kill others. Explaining its

wickedness, the Guru Granth Sahib describes:

O root of conict, anger! Compassion never arises up in them who are

controlled by you. You ll the people with poisonous emotions in such a way

that they dance like monkeys in fury. Associating with you, mortals behave

wickedly and therefore are punished in so many ways.

Anger harms mortals in many ways. It produces various harmful substances

in the body. It puts the mind in disorder. It causes intolerable tension in

the veins of the body which results in various ailments like anxiety, blood

pressure, headache etc. Parents tense behavior can cause their children to

pick up their tension, too.

Anger degrades a man. It starts with madness and ends in shame. Family,

friends and society do not like an irate or short-tempered person. It is not

ones caste or social class that makes one lowly; it is the wicked anger that

lowers ones dignity. The fourth Nanak, Guru Ram Das advises,

Do not go near those, whose hearts are lled with horrible wrath.

In conclusion, it is anger and other such vicious disorders which make a man

wicked and impure. Without taming ones anger no one can be puried. He

alone is pure, who by comprehending the Gurus Word, sheds his rage andrenes himself.


31/56

26


Lobh (Greed)

Human beings are aficted with various desires, expectations and cravings.

Out of these ardent desires is born lobh (greed). Greed, in psychology, is an

excessive desire to acquire or possess more of, especially material wealth,

than what one needs or deserves. Generally, it is considered as an excessive

or insatiable desire and pursuit of money, wealth or power. A greedy personvalues money or possessions more than anything else. Describing greed and

its effect on human beings, Guru Granth Sahib describes:

O greed! Even the great cling to you, and behave abnormally engrossed in

the waves of avarice. The people run around wildly, wavering unsteadily. You

have no respect even for friends, ideals, relations, or parents. You make them

do what they should not do, to eat what they should not eat, and to perform

what they should not perform.2

For greed the whole world is too small.It makes a man crazy. As a mad dog

runs around in all directions, a greedy person runs in all directions consuming

everything, edible and non-edible alike.3 One should avoid and not trust a

greedy person. Eventually, he leads one to where there is no help.4

A Sikh earns well and prospers but he keeps his greed under control. Working

hard to meet ones day-to-day needs is not greed. Needs can be fullled

through honest effort, but not greed:

(Footnotes)

1 hy loBw lpt sMg isrmorh Aink lhrI klolqy ] DwvMq jIAw bhu pRkwrM Aink BWiq bhu folqy ]nc imqRM nc iestM nc bwDv nc mwq ipqw qv ljXw ] AkrxM kroiq AKwid KwdM AswjM swijsmjXw ] (1358)

2 ijau kUkru hrkwieAw DwvY dh ids jwie ] loBI jMqu n jwxeI BKu ABKu sB Kwie ] (50)

3 loBI kw vyswhu n kIjY jy kw pwir vswie ] AMiq kwil iqQY DuhY ijQY hQu n pwie ] (1417)

4 shs Kty lK kau auiT DwvY ] iqRpiq n AwvY mwieAw pwCY pwvY ]Aink Bog ibiKAw ky krY ] nh iqRpqwvY Kip Kip mrY ] (278)


32/56

27

Earning a thousand, one runs after a hundred thousand. Satisfaction is

not obtained by chasing after money. One may enjoy all sorts of worldly

pleasures, but one is still not satised, instead one indulges more and more,

and wears oneself out.5

More wealth, beyond the provision of a basic level of material comfort, does

not increase happiness. Without contentment, no one is satised. Like the

objects of a dream, ones efforts to satisfy oneself through worldly comforts,

are futile.6 Only contentment brings everlasting bliss.

(Footnotes)

5 ibnw sMqoK nhI koaU rwjY ] supn mnorQ ibRQy sB kwjY ] (279)


33/56

28

10.4chapter ten (10.4)Moh (Attachment)

Moh (attachment) in its general sense is a natural emotional connection

between individuals. However, obsessive affection and association to worldly

possessions and relationships becomes a vice. Generally speaking, love and

attachment are natural instincts which are essential for living a social life.

However, when they exceed moderation, they become a human weakness,

which leads to suffering.

Describing the powerful impact of attachment on one and all, the Guru GranthSahib explains:

O invincible warrior of the battleeld, attachment! You crush and destroy

even the most powerful. You entice and fascinate even the so-called heavenly

heralds, celestial singers, gods, mortals, beasts and birds.1

Due to excessive emotional involvement in worldly affairs, the world drowns

deep in the ocean of attachment. A few Guru-oriented individuals realize this

and swim across the ocean of temptations successfully.

Ignorant people cling blindly to attachment. But, Gurmukhs are aware that

this world is a play. So, while being involved in worldly dealings like every

one else, they remain detached, by attuning themselves to the all-pervading

Divine.2

(Footnotes)

1

hy Aijq sUr sMgRwmM Aiq blnw bhu mrdnh ] gx gMDrb dyv mwnuKM psu pMKI ibmohnh ](165)

2 mwieAw moih nit bwjI pweI ] mnmuK AMD rhy lptweI ] gurmuiK Ailpq rhy ilv lweI ] (230)


34/56

29


Ahankaar (Egotism)

Mankind is aficted with the disease of egotism.1 The worst thing which can

trouble us in our work is none other than our ego. This is the most serious of

all evil passions and indeed the ultimate source from which the other vices

arise.

It is identied as a desire to be more important or attractive than others,

failing to acknowledge the good work of others and excessive love of oneself.

Describing the ill-effect of egotism, the Guru Granth Sahib states:

O egotism! You are the corrupter of the soul and the root cause of suffering.

You spread out such illusions that people forsake friends, and befriend enemies.2

All evil vices are actually mental disorders and harmful for man. But, egotism

is the most horrible in this world.3 The one who is aficted with this terribleweakness suffers throughout life. Therefore, the Gurbani says,

He is a brave and true warrior, who subdues his vicious ego from within.4

He alone, who conquers his self-centeredness, is pure.5

Thus, we arrive at the conclusion that vices likecruelty, attachment, greed

and anger and other negative emotions are streams of re. Those who fall

into them burn themselves and suffer. Only he who connects to the Gurus

word is saved.6

(Footnotes)

1 haumY rogu mwnuK kau dInw ] (1140)

2 hy jnm mrx mUl AhMkwrM pwpwqmw ] imqRM qjMiq sqRM idRVMiq Aink mwXw ibsqIrnh ] (1358)

3 haumY rogu vfw sMswir ] (1278)

4 nwnk so sUrw vrIAwmu ijin ivchu dustu AhMkrxu mwirAw ] (86)

5

so jnu swcw ij haumY mwrY ](230)

6 hMsu hyqu loBu kopu cwry ndIAw Aig ] pvih dJih nwnkw qrIAY krmI lig ] (147)


35/56

30

11chapter eleven

Controlling Vices

Five great enemies to peace inhabit within us: avarice, ambition, envy,

anger, and pride. If these enemies were to be banished, we should infallibly

enjoyperpetual peace. (Francesco Petrarch)Bringing excessive passions (vices) under control is the biggest struggle inlife. There are ve of them, but the mortal is all alone. How can he protect

himself from them? They are beating and plundering him spiritually over and

over again; unto whom can he complain?1

It is essential to moderate ones emotions and bring them under control.

For, he alone who keeps his assets safe from these terrible thieves attains

liberation in life.2 And, he alone who conquers these ve demons is blissful in

this world.3 So, our primary concern should be to control our vices.

However, it takes considerable practice to overcome habits of thought which

have developed over a period of years. So, while it is important to control

our emotions, suppressing them or denying that they exist is entirely wrong.

Suppressing our emotions can cause physical problems. That is why, Sikhism

preaches controlling (taming) them, and not to forcibly suppress them. When

these passions come under control and become well-behaved, they dont

create havoc and disturb anymore.4

The rst thing to understand is that we can never change how we feel towards

certain things unless we change our attitude and beliefs. When we change our

(Footnotes)

1. Avir pMc hm eyk jnw ikau rwKau Gr bwru mnw ] mwrih lUtih nIq nIq iksu AwgY krI pukwr jnw] (155)

2. iqRh ds mwl rKY jo nwnk moK mukiq so pwvY ] (503)

3. ijin pMc mwir ibdwir gudwry so pUrw ieh klI ry ] (404)4. Gr mih pMc vrqdy pMcy vIcwrI ] (425)


36/56

31

views or perspective, our emotions eventually transform to a more positive

leaning. To change our emotional attitude, we need to focus on the bright side

of life and bring virtues into ourselves.

We become what we feed ourselves with. If we choose a negative environment,

including friends who mainly concentrate on depressive thoughts, sadness etc.,

we absorb their negative feelings. We should choose an environment that uplifts

us - a friendly, happy, spiritual environment focusing on the Divine. No one else

can save us from these evil vices. Only through thesaadh sangat, (company of

the virtuous beings) can these villains be brought under control.5

The ve demons are the rulers of the whole world, but they become disciplined

to the Lord's devotee.

6

If we become Gods devotees and seek His divineassistance, His omnipresent grace assists us in controlling our emotions. By

focusing our attention on the all-pervasiveness of God, we automatically

absorb His divine grace in ourselves. The Gurbani states,

Remember the Lord and contemplate on Him in your mind.

By the Guru's grace, your lth shall be washed away.7

To remember the all-pervading Divine and contemplate on His divine-

presence within, we need to connect ourselves to the Gurus Word. Bymeeting with the perfect Guru (the Gurus Word), conict is ended and the

ve evils are subdued.8

So, the Guru-oriented beings read, comprehend and live by the Gurus Word.

They keep their minds engaged in the Gurbani and stay protected from these

enemies.9 They contemplate on the divine Name and keep Him in their minds

all the time. Thus, with His divine support, they subdue the ve vices and

obtain the fruit of peace.10

(Footnotes)

5. aun qy rwKY bwpu n mweI ] aun qy rwKY mIqu n BweI ]drib isAwxp nw Eie rhqy ] swDsMig Eie dust vis hoqy ] (182)

6. sgl isRsit ky pMc iskdwr ] rwm Bgq ky pwnIhwr ] (865)

7. rwm pVhu min krhu bIcwru ] gur prswdI mYlu auqwru ] (230)

8. gur pUry imil Jgru cukwieAw ] pMc dUq siB vsgiq AwieAw ] (395)

9. gurmuiK hovY su Apxw Gru rwKY pMc dUq sbid pcwvixAw ] (113)10. nwmu iDAwiein suK Pl pwiein AwT phr AwrwDih ] qyrI srix qyrY BrvwsY pMc dust lY swDih ] (749)


37/56

32

12chapter twelve

Rejection of Superstitions

Superstition is a deviation from divinity and shows a lack of trust in the

omnipotence of God. It is an irrational belief arising from ignorance and

doubt. It also implies that future events can be inuenced or foretold. The

Sikh religion considers superstitions as erroneous beliefs and violations of

its basic tenets.

Man wanders lost in various superstitions and continually lives in fear.

Superstition is a disease of the mind.1 It gives birth to duality and creates

confusion and panic in ones mind. It takes one away from reality. For

example, some people believe that a black cat or a sneeze spells misfortune.

But to a Sikh, whether the cat is black or brown; whether it crosses his path

in front or behind; whether some one sneezes or coughs when commencing

something new, doesnt make any difference.

Beliefs in gods, goddesses, angels, evil spirits, etc. are forbidden for Sikhs.

Similarly fortune telling and belief in tantric practices etc. are condemned in

Sikhism as superstitions:

I know nothing of Tantric spells, magical mantras and hypocritical rituals;

enshrining the Divine in my heart, my mind is satised.2

The Sikh Code of Conduct explains some of the Gurus tenets and directs

Sikhs:

Not to believe in magic spells, incantation, omens,3 auspicious times,

days and occasions,4 inuence of stars, horoscopes,5 ancestor worship,6

wearing of a necklace7of tulsi stalks etc and veneration of graves.8

References:

1. rogu Brmu Bydu min dUjw ] (416)

2. qMqu mMqu pwKMfu n jwxw rwmu irdY mnu mwinAw ] (766)3. sgun Apsgun iqs kau lgih ijsu cIiq n AwvY ] (400)


38/56

33

Not to believe in authority of any holy man, soothsayer,9 clairvoyant,

oracle and not to make vows on graves etc for the fulllment of a wish.

It further instructs Sikhs:

Not to believe in the pollution of food and water in consequence of birth or

death. The Gurus writ is: Birth and death are by His ordinance; coming and

going is by His will. All food and water are clean and are provided by Him.10

Not to believe in horoscopes to determine which day or date is auspicious

or otherwise for xing the day of the marriage.

Not to pay any heed to the time of cremation.

Not to believe in immersing of ashes and remains, after cremation of a

body at the holy waters such as the Ganga or at Kiratpur or Kartarpur. It

is contrary to Gurmat. It should be immersed in nearby owing water.

Sikhism instructs us not to believe in good moments or bad moments, good

days or bad days, good numbers or bad numbers, and good places or bad

places. According to Sikhism all days of the week, all numbers and places are

the same. Sikhs wear Karha (a steel bracelet) to remind them not to believe

in superstitions.

The Gurus word is that as long as there are doubts in the mind arising from

superstitions, the mortal continues to waver and stagger.11He alone is peaceful

whose suspicions are dispelled.13 Therefore, a Sikh liberates himself from all

superstitions by placing his complete and rm faith in the all-pervading and

almighty Divine.

References:

4. eyih iQqI vwr dUjw doie ]iQqI vwr syvih mugD gvwr ] (843)

5. grh invwry siqgurU dy Apxw nwau ] (400)

6. jIvq ipqr n mwnY koaU mUeyN isrwD krwhI ] (332)

7. Gr mih Twkuru ndir n AwvY ] gl mih pwhxu lY ltkwvY ] (739)

8. duibDw n pVau hir ibnu horu n pUjau mVY mswix n jweI ] (634)

9. pUCq n joqk Aau byd iQiq bwr kCu ] igRh Aau nKqR kI n sMkw aurDwrI hY ] (Bhai Gurdas)

10. jMmxu mrxw hukmu hY BwxY AwvY jwie ] Kwxw pIxw pivqR hY idqonu irjku sMbwih ] (472)

11.

fIgn folw qaU lau jau mn ky Brmw ](400)

12. so suKIAw ijsu BRmu gieAw ] (1180)


39/56

34

13chapter thir teen

Rejection of

Meaningless Rituals

A ritual is a set of actions, performed for their symbolic value. It is normally

prescribed by a religion or by a tradition. The term excludes actions dictated

by logic and necessity etc. Its positive side is that they add a sense of meaning

to the lives of those who believe in them. However, the rituals themselves

have no meaning except those we assign to them. Over time, some ritualslose their meaning as society changes and develops new symbols and values.

Unfortunately, we persist with many such rituals as a mere formality or

habit.

The priestly classes encourage ritualism to instill fear among people

propagating the belief that if the rituals are not performed, it would bring the

wrath of God upon them. One such example is the annual pilgrimage to holy

waters to wash away sins. Guru Nanak strongly condemned such rituals. He

told people to discard age-old rituals with no relevance to reality. He wasopposed to the ritualistic worship of God. The worship of the Almighty must

be sincere and pure:

To enshrine Truth in ones heart is the highest action.

All other hypocritical ways of worship are futile.4

The Gurus exhorted people to bring simplicity to religion. They taught that

the worshipping of inanimate objects, graves, idols, statues, pictures; fasting

and pilgrimages to holy places etc. will not bring one closer to God nor can

they make one a better human being. Meditative chants, penances, abstinence

and other such rituals are fruitless in this world.1 God cannot be realized

through ritualistic practices.2

The Sikh Scripture narrates clearly that performance of rituals and rites without

Gods Name are egotistical and useless.3 The ritualistic practices mentioned

in the Sikh Code of Conduct which do not conform to Sikh principles are:

The Arti (waving of a platter in vertical circular motion with burning lamps


40/56

35

and incense set in it) with burning incense and lamps, offerings of eatables

to Guru Granth Sahib, burning of lights, and beating of gongs.

Pressing the legs of the cot on which the Guru Granth Sahib is installed,

rubbing the nose against walls and on platforms held sacred, or massagingthese, placing water below the Guru Granth Sahibs seat, making or

installing statues, or idols inside the Gurdwaras, and bowing before the

picture of the Sikh Gurus or elders.

Raising the drapery covering the Guru Granth Sahib and merely taking

a look or making others take a look at the exposed page, without taking

command (reading the prescribed hymn).

Placing a pitcher, ceremonial claried-butter-fed lamp, coconut etc.

during the course of the uninterrupted or any other reading of GuruGranth Sahib, or reading of other Scriptural texts side by side with or in

the course of such reading.

Putting on decorative headgear (sehra) or red thread bands round the

wrist etc. during the marriage ceremony and putting blankets and puried

butter (ghio) on the dead body, etc. during the death ceremony.

However, on every happy or sad occasion, such as moving into a new house,

setting up a new business (shop), enrolling a child in school etc., a Sikh shouldpray for Gods help by performing theArdaas (supplication). The essential

components of all rites and ceremonies in Sikhism are the recitation/singing

of the Gurbani (divine hymns) and the performing of theArdaas.

A Sikh observes only those codes and conventions which are mentioned in the

Sikh Code of Conduct. By putting his rm faith in the all-pervading God and

by following the teachings of the Guru Granth Sahib in his life, he liberates

himself from all futile rituals.

References:

1. hir ibnu Avr ikAw ibrQy ] jp qp sMjm krm kmwxy ieih ErY mUsy ](216)

2. AwcwrI nhI jIiqAw jwie ](355)

3. krm kWf bhu krih Acwr ] ibnu nwvY iDRgu iDRgu AhMkwr ] (162)4. ihrdY scu eyh krxI swru ] horu sBu pwKMfu pUj KuAwru ] (1343)


41/56

36

14chapter fourteen

Fear None and Frighten None

Throughout life man lives through various fears such as fear of failure,

uncertainty, pain, death etc. Some people fear evil spirits and ghosts. Fear

makes the wolf bigger than he actually is. It leads man to false notions. Selsh

and arrogant people try to manipulate others by creating terror in them.

Causing fear in others is also wrong. It leads one to cruelty and oppression.

There may be several causes of fear, such as ignorance, delusion, susceptibility

and untruthfulness in conduct. Those who lie, swindle and commit sins

are always fearful. Similarly, when our desires or expectations are not met

according to our wishes, we feel sorrow. So, our excessive desires and

sensuality also lead us to fear of failure.

The Guru Granth Sahib wants us not to scare or frighten anyone, and not to

be scared or frightened of anything. The ninth Guru, Guru Teg Bahadur Sahibgave the world the philosophy that those who fear are spiritually cowards and

those who frighten are fools:

He alone is a divinely enlightened person who fears not and frightens not

any one.1

A Guru-oriented person is enlightened through the Gurus word. He

understands that there is none higher than God. Why should he be afraid,

then? What should he ever fear?2 He frees himself from worldly cravings and

attachment. He leads his life by putting in honest effort and accepts whatever

comes as Gods will. There is no fear in his mind, for:

One who remembers the Fearless Lord all his fears depart. 3

References:

1. BY kwhU kau dyq nih nih BY mwnq Awn ] khu nwnk suin ry mnw igAwnI qwih bKwin ] (1427)

2. iqs qy aUpir nwhI koie ] kauxu frY fru iks kw hoie ] (842)3. inrBau jpY sgl Bau imtY ] (293)


42/56

37

The Gurbani says, one who is Guru-conscious obtains spiritual stability

and all his craving, selshness, panic and doubt depart.4 If you desire to be

liberated from the fear of death then do good deeds and always keep the

Divine in your mind.5 Fearful people are called manmukhs in the Gurbani.

Indulging themselves in wrong doings, they are always lled with fear.One

who remembers the Lord why should he be afraid of anything?6

The coward dies a thousand deaths, the brave man only once. A Sikh is a

brave man; he subdues his fear and courageously faces danger. Fearlessness

is the virtue of a Sikh. He enshrines the Gurus Shabad in his heart and leads

his life cheerfully and fearlessly according to the divine Will.

References:

4. iqRsn buJI mmqw geI nwTy BY Brmw ] iQiq pweI Awndu BieAw guir kIny Drmw ] (814)

5.

ieCis jmwid prwBXM jsu ssiq suikq ikqM ](526)

6. so kq frY ij Ksmu sm@wrY ] fir fir pcy mnmuK vycwry ] (677)


43/56

38

15chapter fifteen

Malice to None and

Kindness to All

Everyone begs for ones own good. But a Sikh also prays for the good of all.

He hates no one, and bears no ill will towards anyone. He beholds the same

Divine light in everyone. Truly speaking, a God-conscious being never labels

anyone negatively. He reasons,

Who should I call good or bad, since all beings are yours, O God?

A Sikh learns this message from the Gurus word - that the omnipresent

Creator is all embracing. He always keeps in mind that no one is his enemy,

and he is no ones foe. All are his friends and he is everyones friend. He

rmly believes that,

No one is my enemy and no one is a stranger to me; I get along with all.

He is spiritually enlightened and knows that it is the same universal Creator

who has created all mortal beings. From the single light the entire universe

has welled up. So who is good and who is bad? The creation dwells in the

Creator and the Creator manifests through the creation, totally pervading and

permeating all places. As a potter fashions a variety of pots out of the same

clay so the divine Potter has fashioned various beings out of the same source

material. Hence, there can be nothing wrong with the creatures as there is

nothing wrong with the Creator. All are created by Him and He abides in all.

The Gurbani further states that, a Guru-oriented person obtains wisdom and

looks upon pleasure and pain as alike. He leads an immaculate life, free of

any vengeance and shares divine teachings with friends and enemies alike.

A Sikh is aware that the one whose heart is lled with jealousy of others never

comes to any good. One of the contributors of Guru Granth Sahib, Baba

Fareed advises,

Respond to evil with goodness; do not ll your mind with anger.


44/56

39

Your body shall not suffer from any mental illness and you shall obtain

everything.

The image of the Divine in the Sikh Scripture is described as the merciful

Giver, who is compassionate to all. The Gurus word reveals to a Sikh that the

Lord gives sanctuary to all beings.

Enlightened by these divine teachings, a Sikh leads a pious and virtuous life.

His prayers and actions include the welfare of all humanity. He is kind to all

beings. His humility shows generosity and compassion to one and all. Instead

of seeing himself as superior and others inferior, he remains modest and sees

the rest of the world as good.


45/56

40

16chapter sixteen

Renunciation of Hurt,

Envy and Slander

A Sikh always speaks with kindness and affection. He never speaks

offensively, nor does he use bitter words that may cause distress. Describing

attributes of the Guru-oriented Sikhs, the Gurbani describes how they keep

their Lord enshrined in their hearts. Their speech is sweet and their way of

life is humble. Only such devotees enjoy the spiritual union with God.

A Sikh does nothing which hurts anyone, verbally or otherwise. He doesnt

harm anybody. He sees the one Creator in all living beings. Baba Fareed, a

Bhagat contributor of the Guru Granth Sahib, advises that the minds of all

are like precious jewels; to harm them is strongly discouraged. If you want to

receive the blessings of your beloved Lord, then do not hurt anyones heart.

He further counsels not to utter even a single harsh word as the true Lord

abides in all.

A Sikh never envies anyone. He who envies others does not obtain peace of

mind. Likewise, he neither utters slander nor listens to it. He is aware that by

indulging in these bad habits invaluable time is wasted. So, he never engages

himself in jealousy and bickering. Instead, he does good deeds and obtains

whatever he needs through his own effort.

In the context of slandering, the Gurbani states that it is wrong to slander

anyone. Only foolish people slander others. All religious activities are

useless and fruitless for one who has not stopped slandering and gossiping

about others even after following the spiritual path.

Not only is slandering others bad, but listening to slander is equally bad.

However, one whose heart is pure need not fear anyone who slanders him. It

is the slanderer who loses, not he who is being slandered. Those who slander

others, carry loads of sin upon their heads.

Those who aspire to be spiritually elevated do not listen to slander. Rather,they renounce their self-conceit and become the humblest of all. Furthermore,


46/56

41

the Gurbani advises us to renounce both attery and slander, and seek instead

the state of detachment from these vices. So, a Sikh contemplates upon the

Gurus Shabad and leads his life as advised by the Gurbani.


47/56

42

17chapter seventeen

Denunciation of Lies,

Cheating and Dishonesty

The tendency of the ordinary mind is to hesitate to follow the truthful path

and instead lean towards false and corrupt ways. Indulging in vices, it gathers

greed and sin. Lies and sin have an obvious relationship with each other:

Where there is falsehood there is sin.

How can those who fabricate lies be called pure? Those, who have deceit,

corruption and dishonesty within can never nd satisfaction and peace in

their lives. The true Lord casts them out like lepers. The founder of Sikhism,

Guru Nanak Sahib pronounces that the one who recites the scriptures but still

tells lies should be called faithless.

However, in spite of all these warnings, some who follow the religious path

still continue to tell lies and practise falsehood in life. Describing such aperson, the third Nanak, Guru Amar Das states:

The man of false mind practises falsehood. He runs after temptation but

pretends to be a follower of religious path. Deluded by doubt, he visits all the

sacred shrines of pilgrimage. But, how can such a person attain deliverance?

Only he, who practises truth in life, nds emancipation.

He, who tells lies with his tongue and tries to deceive others, is a manmukh

and ignorant about the spiritual realm. The Creator dwells within everyone.

He sees and knows all of ones actions. Practising deception, how can one

please Him?

Therefore, a Sikhnever tells lies. He never cheats, robs or displays dishonesty

in any form. He is aware of his Gurus word of warning that no one gives

shelter to a swindler. How can a thiefs actions be good? One who commits

theft has to suffer for his wrong doings ultimately.

Likewise, a Sikh always keeps his word of commitment. One who gives his


48/56

43

word, but then backs out is called false in the Gurbani. He is hollow within

and all he says is bogus. Sooner or later his falsehood brings pain to him.

Baba Fareed also questions why we ruin ourselves by clinging to falsehood,

when we know that we will die someday, leaving every thing behind in this

world never to return again? One should always speak the truth and never tell

lies. The disciple ought to travel the route pointed out by the Guru.

So, a Sikh always keeps himself away from these bad habits. He acts according

to the instructions of the Guru. This is the true way of living of a Sikh.


49/56

44

18chapter eighteen

The Means

To Acquire Divine Virtues

Forsaking vices and seeking virtues is the way of a Sikh. He leads a practical

life as preached by the ten Gurus and described in the Guru Granth Sahib.

He shuns all other superstitious beliefs as well as meaningless practices and

rituals.

True spiritual bliss can only be attained by developing divine attributes in

life. So, a virtuous person explores virtues and nds peace, whereas a non

virtuous person continues suffering in misery.

What are the means which can help one imbibe divine virtues in life? The

Gurbani describes them as the company of the wise and virtuous (saadh

sangat) and the identication with the Divine through the Gurus word (naam

japna):

Seek guidance through the Gurus word and associate with virtuous people.

Your mind will merge into the Divine and you will not suffer anymore. Without

the divine Name, what use are rituals?

One succeeds and accomplishes in life by joining the company of good people

and practising the Gurus wisdom in life.

Good people are the key to success in life. Thats why, the Gurbani advises

that to lead a successful and accomplished life, one should sit with the wise

and benet from their companionship.

When Guru Nanak had a dialogue with the yogis, they asked the Guru,

What miracles have you shown to the world? Kindly, show some to us.

The Guru replied wisely,

I have no miracle to show you. Other than the Gurus congregation (company


50/56

45

of devout people) and the Gurus word (divine wisdom); I do not rely on any

other support.

Similarly, when the tenth Guru offered the spiritual guru-ship to Guru Granth

Sahib before his demise in 1708, he proclaimed these commandments:

Worship* of the Timeless Divine, awareness of the Gurus Word, company of

the Khalsa and wellbeing of all

*Worship for Sikhs means joining a congregation (saadh sangat) and singing/

listening to the Gurus hymns contained in the Guru Granth Sahib.

So, it is very important for a Sikh to join the saadh sangat, where Sikhscongregate and partake in the benets of the teachings of the Gurbani. The

saadh sangatis the school of the Guru, where divine virtues are learnt.

Gradually in the company of the good, one becomes good.

In the same way, for Sikhs, reection upon the Gurus word and its practice

in life is the essence of all religious activities. Sikhs do not adhere to any

other means. In the society of the virtuous, through contemplation upon the

Gurus word, they acquire all divine attributes and virtues.And thus, they

cross lifes ocean successfully and blissfully, carrying others with them.


51/56

46

19chapter nineteen

A Khalsa

A Sikh of such virtues and conduct, as described in preceding chapters,

willingly initiates himself into the Khalsa order by taking khande di pahul.

He distinguishes himself by wearing ve distinct marks (5Ks) kes (unshorn

hair), kangha (comb), kara (steel bracelet), kirpan (sword), kachhaira

(breeches), and ties a dastaar (turban) upon his head. He abstains fromcutting his hair, eating kosher/halalmeat, consuming tobacco or any other

intoxicants and committing adultery. Such an individual is called Khalsa.

In accordance with the divine Will, the tenth Master, Guru Gobind Singh

Sahib established the Khalsa order on 29 March 1699. The word Khalsa

(Perso-Arabic: khalisah) means the one who owes allegiance directly to the

Guru. Also, the word (Arabic: khalis) means pure and unsullied.

Even before the formal inauguration of the Khalsa in 1699, the term has beenused by other Sikh Gurus. During the fourth Gurus period and later, the task

of tithe-collection was partially delegated to regional supervisors. They were

called masands. Some Sikhs remained under the direct care and supervision

of the Guru. They were collectively known as the Gurus Khalsa. Later, the

term was used for all those who renounced the authority of masands and

accepted the direct supervision of the Guru and initiated themselves into the

Khalsa order taking khande di pahul.

Thus, the term Khalsa historically seems to possess two distinct meanings:

an early one describing Sikhs who have accepted the direct authority of the

Guru, and the second referring to those Sikhs who have taken khande di

pahul and have initiated themselves into the Khalsa order.

In the Guru Granth Sahib the word Khalsa is used by Bhagat Kabir as

follows:

Says Kabeer, they have become Khalsa, who have realized the devotionalworship of God (and have discarded other ritualistic ways of worship).


52/56

47

Therefore, the Khalsa signies a Guru-oriented virtuous being. He loves to

abide by the Khalsa rahit. The Gurus wisdom operates through his speech,

thought and actions.


53/56

48

Praise to Gursikhs

bilhwrI iqnHW gurisKW jwie ijnW gur drsnu ifTw]bilhwrI iqnHW gurisKW pYrIN pY gur sBw bihTw]bilhwrI iqnHW gurisKW gurmiq bol boldy imTw]bilhwrI iqnHW gurisKW puqR imqR gurBweI ieTw]bilhwrI iqnHW gurisKW gur syvw jwxin AiBirTw]bilhwrI iqnHW gurisKW Awip qry qwryin sirTw]

gurisK imilAw pwp pixTw ]balihaaree thinaa gurasikhaa jaae jinaa gur dharasan ddithaa

balihaaree thinaa gurasikhaa pairee pai gur sabhaa behithaa

balihaaree thinaa gurasikhaa guramath bol boladhae mithaa

balihaaree thinaa gurasikhaa puthr mithr gurabhaaee eithaa

balihaaree thinaa gurasikhaa gur saevaa jaanan abhirithaa

balihaaree thinaa gurasikhaa aap tharae thaaraen sarithaa

gurasikh miliaa paap panithaa

All praise to those Gursikhs who make effort andbehold the presence of the Guru.

All praise to those Gursikhs who bowing to the Guru,take their seats in the congregation.

All praise to those Gursikhs who receiving the Gurus teachings

speak only words of kindness.

All praise to those Gursikhs who value a brother in the faitheven higher than a son or a friend.

All praise to those Gursikhs who love to serve the Guru.

All praise to those Gursikhs who cross lifes ocean,carrying others with them.

Associate with such Gursikhs and evil deeds will ee.

(Bhai Gurdas)


54/56

49

Recommended Books

for Further Reading

A Short History of the Sikhs

Teja Singh & Ganda Singh

Essentials of Sikhism

Daljeet Singh

Exploring Some Sikh Themes

Prof. Pritam Singh

Garland Around My Neck

Patwant Singh and H Kaur

Glossary of Guru Nanak

C. Shackle

Guru Nanak and His Thought

Kapur Singh

Guru Nanaks Asa di Var

Prof. GS Randhawa

Guru Nanaks Siddha Goshti

Dr. Piar Singh

Journey with the Gurus

Inny Kaur

Percussions of History

Jagjit Singh

Philosophy of SikhismSher Singh

Recent Debates in Sikh Studies

JS Grewal

Sukhmani & Nitnem

Harjinder Singh Dilgeer

Sikh Culture & Who are the Sikhs

Harjinder Singh Dilgeer


55/56

50

Sikh History-I

Ancient Punjab & Guru PeriodHarjinder Singh Dilgeer

Sikhism: A comparative study of its

theology and mysticism

Daljeet Singh

Nanakian Philosophy:

Basics for Humanity

Devinder Singh Chahal

Sikhism: Its Ideals and Institutions

& Essays in Sikhism

Teja Singh

The Spirit Born People &

Spirit of the Sikhs

Puran Singh

The Book of Nanak

Navtej Sarna

The Heritage of the Sikhs

Harbans Singh

The Sikhs

Patwant Singh

The Story of Valiant Sikh

SJS Pal

JAP: The Essence of Nanakian

Philosophy

Devinder Singh Chahal

The World According to Sikhi

IJ Singh

Thoughts of Bhai Ardaman Singh

Bhai Ashok Singh

Twenty Years of ImpunityJaskaran Kaur


56/56

Some useful websites/links:

www.sikhri.org

A very good site having lots of events, articles and videos

www.sikhism.us

An unbiased discussion forum

www.sikh-history.com

A great historical resource

www.sikhphilosophy.net

The Sikhism Home Page

www.sikh.org

A great resource for essays and basics of Sikhism

Anglo Sikh Heritage Trail

www.asht.orgA great site run by academics

the path divine

Documents