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Category: General
| 1. |
What is
the science of religion? |
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Some people
think that religion is contrary to science because religion
insists on faith, while science stresses reasoning and
proof. But there is something like the science of religion.
It includes two things: a general history of religions
and the developments of a particular faith. While the
science of comparative religion seeks to assess the varieties
of religious experiences and a systematic analysis of
their development, the history of a particular religion
reveals the special features and deeper issues of an individual
faith. It studies in depth the change in the forms and
expression of a particular religion, the psychological
development of particular communities in the matter of
dogma and ritual. Connected with the science of religion
are the sociological studies of the influence of social
forms on the development of religion and psychology of
religion which determine the palce of religion in human
life.
Theology must be distinguished from the science of religion.
While the first is the pursuit of knowledge in the interests
of a creed, the latter is a factual study of religious
experience. Theology is based on the church, on the dogma.
The religious scientist is objective and dispassionate.
Religious science in its braodest sense is a history of
ideas and therefore, has to find general answers to the
common problems of life. One of the important ideas is
holiness: what is holy as opposed to profane? Holiness
creates reverential awe: The fear of God. An understanding
of the basic concepts of religion has to be linked up
with the practical demands of active and purposeful living.
Metaphysics and the supernatural are beyond the realm
of evidence. Their appreciation will largely depend on
the widening of the frontiers of human knowledge and experience.
The inter-relationship between science and religion has
been summed up by Prof. A. Toynbee as under:
"Science must be based on religion and religion must include
scientific rationality. I think that the words of Albert
Einstein. 'Science without religion is lame and religion
without science is blind', are of even greater importance
now than when he uttered them". |
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| 2. |
What is
religion? |
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From times
immemorial, man has felt the need of some power of deity
to liberate him from his toils and to protect him from
dangers. Further, he seeks to obtain peace and hope through
contact with a superior power which is called Divinity.
Society and religion go together. Religion has occupied
an important place in the history of civilization and
philosophy. It gives a meaning and purpose to human life
and satisfies man's longing for peace and salvation. Some
form of religion existed in primitive societies. They
believed in spirits, magic and images of gods and offered
sacrifices to them. The basic forms of relgious expression
are sacrifice, prayer and ritual.
Religion has been defined as "the relationship between
man and the super- human power he believes in and depends
upon". According to Jakob Burchardt, "Religions are the
expression of the eternal and indestructible metaphysical
cravings of human nature." It includes a rule of conduct
or principle of individual life on which one's peace of
mind depends. Religions offer different paths to salvation.
The goal of religion is getting in tune with the infinite.
Moreover, the philosophy of religion is neither ceremony
nor ritual nor going to the temple, but an inner experience
which finds God everywhere.
Relgion consists of a number of beiefs relating to a reality
which connot be demonstrated by proof, but which is an
inexorable certainty to the believer. This reality induces
him to adopt certain modes of action and behaviour. When
Guru Arjan(fifth Sikh Guru) was asked as to which is the
best religion in the world, he answered: "The best religion
in the world is the one which stresses the power of prayer
and the performance of noble deeds." Holy living or altruistic
action is the practical side of religion.
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| 3. |
What is
the place of religion in the modern age? |
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Throughout
the ages man has believed in some sort of religion. It
is thought that without religion he cannot comprehend
the real purpose of his existence. In fact, religion has
had a definite place in society and will continue to play
a vital part in this age of science.
While science and technology might assist man in improving
his physical conditions, surroundings and economic standards,
religion and ethics help to develop his personality and
inner self. Man may live in comfort and prosperity and
yet have no peace of mind. Even in a highly affluent society
like that of the United States of America, it is realised
that wealth and power are not everything. Spiritual progress
is intrinsic and shows itself in inner satisfaction and
sense of fulfilment.
Moreover, modern society dominated by technology cannot
be regarded as an ideal society. It suffers from great
strains and a sense of frustration and futility. Science
has now given the man the power to destroy his own civilization
and the human race. It is religion alone that can save
society from such a catastrophe and check the erosion
of human values. It reinforces basic ethical values and
discourages racial prejudice, economic exploitation and
social injustice. Religion like science is devoted to
the service of man. Religion corrects the lopsidedness
of science, because without moral and spiritual foundations,
science can bring ruination to mankind. Religion and ethics
humanise the scientist and make him realize his social
responsibility. It shifts the emphasis in science and
industry from exploitation and power to social uplift,
peace and co-operation. Man must be the master and not
the slave of machines.
Great scientists themselves realize the limitations of
science. They look to religion to remedy the social evils.
According to Dr. Julian Huxley: "Religion of some sort
is probably a necessity." One need not accept the dogmas
of religion, but one must appreciate its search for Truth
and its endeavour for the uplift of the masses. Prof.
A.N. Whitehead says in this connection. "The future of
civilization depends on the degree to which we can balance
the forces of Science and Religion."
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| 4. |
Can I
be happy without religion? |
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Much depends
on one's idea of happiness. True happiness is a state
of mind in which man finds transquility and contentment.
The external happiness conferred by material possessions
and worldly activities is ephemeral and superficial. In
Communist countries people may appear to be satisfied
and contented as their material conditions improve, but
can they really be said to have achieved true happiness
and real peace of mind?
Perhaps one of the reasons for the present day decline
in morals is the neglect of religion. Without high ethical
standards, which are the foundations of all religions
no organized and disciplined life is possible. Promiscuity
and sexual aberrations are no doubt due to ignorance and
a neglect of the fundamental principles of ethics. In
a secular state, it is the duty of parents and voluntary
organizations to impart to children a knowledge of moral
and spiritual values and ennoble them. If a man who is
under a strong temptation thinks that moral rules are
man-made, he may easily violate them. He will hesitate
more to disobey them, if he believes that they are God
made and have been revealed to him through a Divine Teacher
or the Guru.
Even men of piety and great devotion are apt to fall a
prey to temptation. There are such notable examples as
Bhai Gurdas and Bhai Joga Singh. If religion is not sincerely
practised, it has little effect on our private lives or
that of the community. An interest in religion makes people
seek the company of holy men, which can give them the
solace and happiness they really need.
Some people make a show of being religious. This does
not serve any useful purpose. What is needed is a positive
attitude, to seek the company and assistance of those
persons who are truly devoted to religion.
Some people think that religion is an irrelvance, a matter
of no consequence, and that they lose nothing if they
exclude religion from their lives. They believe in the
motto: 'Eat, drink, and be merry'. But does this give
an edge or meaning to life? Life has a purpose. Religion
makes a man conscious of his spiritual heritage and goal.
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| 5. |
Is fear
the basis of all religions? |
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In ancient
times, it is true that the fear of the unknown, the anger
of gods and goddesses and the concept of divine punishment
compelled people to believe in some sort of religion.
They began to worship the forces of nature. In the Middle
Ages, the Christian Church set up the Inquisition to punish
the wrongs against the church. As man's knowledge increased,
this fear was replaced by a conviction that behind the
universe was a Creator, who was just and merciful and
not revengeful or mischievous.
Fear is not always a bad thing. Fear of police and of
imprisionment makes many people abide by the law. The
fear of veneral diseases keeps many persons away from
sexual over-indulgence. The fear of sickness has turned
men's minds to research and the discovery of remedies
for many chronic diseases and violent epidemics.
According to the new science of psychiatry, fear of any
kind, particularly in the case of children, undermines
their personalities. Instead of telling people about penalties
for moral wrong doing they should appeal to their higher
sense and considerations of the social good. It is in
the interest of religion itself to discourage such fear
and to strenghten the individual's moral values and social
conscience. The moral code ought to be a part of daily
life and any breach should be regarded as an injury to
society, and against the best interests of the community.
Sikhism does not encourage fear. It does not believe in
a system of punishment or the inducement of rewards. In
place of fear, it advocates personal courage. It believes
optimistically in the ultimate victory of the moral order.
Sikhism preaches that we should neither cause fright to
anyone or be afraid of anyone. This healthy spirit has
been responsible for the Sikh's willingness to offer his
life for his faith. True heroism, requires a lack of fear
and a lack of hatred. The Sikh believes in the cause he
serves, without any idea of reward or punishment.
In Sikhism, the awe of God turns into love. Just as a
faithful wife is careful and cautious not to cause any
annoyance to her husband but rather minister to his comforts.
In the same way, the true devotee is prepared to offer
his all to please God and to serve His Creation.
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| 6. |
What are
the characteristics of the Sikh religion? |
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Sikhism is
a monotheistic faith. It recognizes God as the only One.
He who is not subject to time or space. He who is the
Creator, Sustainer and Destroyer of the Universe.
Moreover in Sikhism, ethics and religion go together.
The inculcation of moral qualities and the practice of
virtue in everyday life is a vital step towards spiritual
development. Qualities like honesty, compassion, generosity,
patience, humility etc. can be built up only by effort
and perseverence. The lives of the Gurus show how they
lived their lives according to their code of ethics.
Sikhism does not believe in Avtarvada, that God takes
a human form. It does not attach any value to gods and
goddessses and other deities.
The Sikh religion rejects all rituals and routine practices
like fasting and pilgrimage, omens and austerities. The
goal of human life to merge with God is accomplished by
following the teachings of the Guru, by meditation on
the holy Name and performance of acts of service and charity.
Sikhism emphasises Bhakti Marg or the path of devotion.
It does, however, recognizes the limited value of Gian
Marg(Path of Knowledge) and Karam Marag(Path of Action).
It also lays stress on the need for earning God's Grace
in order to reach the spiritual goal.
Sikhism is a modern, logical, and practical religion.
It believes that normal family-life(Grasth) is no barrier
to salvation. That it is possible to live detached in
the midst of worldly ills and temptations. A devotee must
live in the world and yet keep his head above the usual
tensions and turmoils. He must be a soldier, scholar and
saint for God.
The Gurus believed that this life has a purpose and a
goal. It offers an opportunity for self and God realization.
Moreoever man is responsible for his own actions. He cannot
claim immunity from the results of his actions. He must
therefore be very vigilant in what he does. Finally, the
Sikh Scripture (Sri Guru Granth Sahib) is the perpetual
Guru. This is the only religion which has given the Holy
Book the status of a religious preceptor. There is no
place for a livign human Guru(Dehdhari) in Sikh religion.
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| 7. |
What is
the need and justification of the Sikh religion? |
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The advent
of Guru Nanek in 1469 came at a time of socio-political
necessity. India had fallen on evil days. There was no
security of life and property.
Guru Nanek rang the alarm-bell and saved masses from fake
religions. Religion then was either by form of ritual
or hypocrisy. He released people from the rut of formalism
and the parrot-like repetition of scriputures. Guru Nanek
challenged the division of men into classes, castes and
communities. For him, all men were equally worthy of respect.
Guru Nanek stressed the uniqueness of each individual
and wanted him to progress through a process of self-discipline.
The discipline was three-fold: physical, moral and spiritual.
The physical discipline included acts of service and charity,
while leading a householder's life; the moral discipline
included righteous living and rising above selfish desires;
the spiritual discipline included the belief in only the
One Supreme Being, (the Timeless Almighty) and the exclusion
of the Pantheon of gods and goddesses, in whom they had
formerly believed.
The Gurus brought a course of discipline to their Sikhs
that lasted for a period of nearly 230 years till the
creation of the Khalsa SIKH, the ideal man of Tenth Guru.
Guru Nanek opposed political tyranny and subjungation.
He raised his voice against Babar's invasion and the tyrannical
deeds perpetrated by his army in India. However, the imprisonment
of Guru Nanek and the wonderful way in which he conducted
himself and performed the tasks assigned to him in the
camp awakened the soul of the the Mughal invader. The
Guru emphasised the dignity of the individual and his
right to oppose injustice and oppression. His main task,
however, was to turn men's minds to God. Guru Nanek opposed
mere ceremony and ritualism as dead wood. True religion
is purposeful and extals conscientious living, and not
the tread-mill of ritual.
Other than for Guru Nanek, the lamp of spiritualism would
have been extinghuished in Asia.
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| 8. |
What are
the distinctive features of Sikhism? |
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Each prophet
gives some light and message to the world. Guru Nanek,
the Founder of Sikhism, and his nine successors made a
distinct contribution to religion and religious thought.
Sikhism may be distinguished from other religions from
three stand-points: philosophy, community or institution
and physical appearance.
From the philosophical stand-point, the contribution of
Sikhism may be called Nam Marg. Guru Nanek emphasized
the need for man's devotion to the Timeless Almighty.
He illustrates the attributes of God in his Mul-Muntra.
He asks man to dedicate himself, day and night to the
remembrance of God and His Name.
The Guru also gave to his followers the form of a community
with certain institutions such as Deg, Teg, and Fateh.
By Deg is meant the system of community kitchen (Langar)
maintained by contributions of the Sikhs. Everyone is
to donate one-tenth (Daswand) of his income. Teg, is the
sword or Bhagwati represents power, which was necessary
to preserve freedom of religious worship and to end tryranny.
For this reason, Guru Gobind Singh gave to God among other
names, the name of Sarabloh(All steel). The Sikh believes
in God's victory(fateh). His salutaion is Waheguru Ji
Ka Khalsa, Waheguru Ji Ki Fateh: the victory is God's
and the Khalsa is God's. The Sikh always believes in Chardi
Kala, (progress and optimism) in the reform and improvement
of society, as a continous process.
Sikhism also believes in discipline. Guru Gobind Singh
gave the Sikh a new apearance and administered him the
Baptism of the Sword. He infused in him a spirit of fearlessness
and a belief in his own invincibility and told him to
maintian the five symbols*, each beginned with the letter
K. (*symbols are: Hair (Kesh), Sword (Kirpan), Underwear
(Katcha), Comb (Kanga), Bracelet (Kara).)
Another tenet of Sikhism is humility (Garibi). The Gurus
asked their followers to regard themselves servants of
the Congregation (Sangat). The tenth Guru, after administering
his new baptism to the five chosen ones, asked them on
bent knees and with folded hands, to administer baptism
(Amrit) to him. In the entire human history, there is
no other case of a Guru kneeling before his followers.
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| 9. |
Is Sikhism
suited to the conditions of modern society? |
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The principle
of "the survival of the fittest", is applicable as mush
to religions as to communities or people. Those faiths
which cannot meet the challenge of their time or the new
conditions in society are likely to suffer eclipse.
Sikhism however is suited to the needs of modern life.
It believes in the individual and his right to develop
his personality to the maximum extent possible. According
to Guru Nanak, every man has power or merit; he is a part
of the divine. He is not a useless weakling, a mere product
of the chain-reaction of Karma. The Sikh is essentially
a man of action, with an overwhelming sense of self-reliance.
He should invoke the Guru's Blessing at every step in
his life and ask for His Divine Favour or Grace.
Sikhism is both modern and rational. It does not foster
blind faith. Guru Nanak exposed the futility of meaningless
ritual and formalism. He questioned the superstitious
practices of his time and he brought about a revolution
in the thinking of his people.
Sikhism rejects all distinctions of caste and creed. It
stands for the 'Fatherhood of God and the Brotherhood
of man'. It believes in a casteless, egalitarian society
which guarantees equal rights to women. At a time when
woman was regarded inferior to man, Guru Nanek placed
woman on a high pedestal: "Why call her inferior, who
gives birth to kings?"
An important aspect of modern society is the belief in
democracy. The welfare of man is best secured by his elected
representatives. This principle is the guiding rule of
the Khalsa, which entrusts all decisions to elected Five
Sikhs.
Sikhism also believes in the concept of a socialistic
pattern society. Man's responsibility to society lies
in taking his contribution to social welfare as a sacred
duty. The gulf between the more fortunate and the less
fortunate has to be bridge. The Guru instituted the Temple
of Bread (Langar) to break the caste system. This is a
good example of true democracy in daily life.
Sikhism is thus distinct from other religions and has
something new to offer to man.
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| 10. |
Is Sikhism
a faith of hope and optimism? |
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Yes, the
Gurus prescribed the sovereign remedy of "The Name" as
the panacea for all mortal ills. While some religions
condemn men as miserable sinners destined to damnation
and the unending fire of hell, Sikhism believes that there
is hope even for the worst man. Koda the cannibal, and
Sajjan the thug, were reclaimed to good life by Guru Nanak
with the gift of Nam.
All is never lost. If man realizes his mistakes and shifts
the centre of his life from the lower self to the higher
self, he can attain to the highest goal. But this change
comes through an understanding of the Guru's word(bani)
and God's Grace. In moments of crises, even the most pious
and virtuous of men may succumb to tempation. Undoubtedly,
evil and sorrow test the mettle of man, but his true support
through all his trial is his faith in God and prayers
for His Grace.
Sikhism is a practical religion. It shows mankind how
to live a worthy and useful life in the world. It teaches
him how to face and overcome evil through selfless service,
devotion to duty. man can work his way to self-realization.
If he trusts in God, feels that he is with Him, and that
He will guide him to his goal. When a sikh has to face
trial and torture when everything seems lost, he prays
for Divine guidance from his scripture, Guru Granth Sahib,
and bears all difficulities with faith and fortitude.
Gurbani(The Guru's word or Holy Spirit) affords him true
solace and enables him to accept the Divine will(hukam)
patiently. He prays in a spirit of dedication and not
with the expectation of reward. A true Sikh never despairs
even in the most adverse circumstances. He feels that
he is in the company of the Guru, this gives him strength
and he can then face every crisis with courage and an
unshakable faith in God and the Guru.
Sikhism is suited to the challenges of the modern age.
Mr. Bunker, exambassador of USA to India, and a Christian,
once said: "The Cardinal principles of Sikhism are very
much akin to my own religion. It is a religion for our
time."
As pointed out by Dr. Arnold Toynbee, "In the coming religious
debate, the Sikh religion and its scripture the Adi Granth,
will have something of special value to say to the rest
of the world."
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| 11. |
How does
a Sikh reconcile himself to the secular ideal? |
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Sikhism recommends
an active life, the life of a house-holder(Grahst), life
in society(not in isolation), where every individual makes
his contribution to the development of society. There
is no place for ascetisicm in Sikhism. Every Sikh must
work for his living, and not be a burden on society. Sikhism
lays emphasis on the right type of living-Dharam di kirt(the
labour of Dharam=Righteousness. This refers to honest
living and Dignity of labour.). Wordly duties may be performed
side by side with the search of "The Truth". A Sikh must
set an example to others; he should become a better farmer,
a better businessman and a better public servant. He is
not to shun material gain or the comforts of life.
"Salvation is not incompatible with laughing, eating,
playing and dressing well". (A.G. p 522)*
*A.G. means Adi Granth, the Sikh Scripture. The page number
refer to the punjabi edition of 1430 pages.
Sikhism lays emphasis on man's social obligations. Man
is a part of society and has to work for its uplift. That
is why social reform is a strong point in the Guru's teaching.
The Gurus rejected the caste system, untouchability, taboos
against women, good and bad omens and the worshiping of
graves, idols and mausoleums. Sikhism believes in the
equality of man which is practically demostrated through
the institution of Langar(the Temple of Bread) where all
dine together in single line. Inter-caste marriages and
mixing on equal terms with person of diverse faiths and
nationalities is the norm. As stated by Dr. Gokul Chand
Narang: "The appearing of Guru Nanak was a great step
towards arousing consciousness of a common nationality."
Sikhism lays stress on one's duties as a citizen rendering
service to the community as a whole. The sword is meant
for protecting not merely the citizen but also all victims
of tyranny. Guru Teg Bahadur's sacrifice for preserving
Hinduism from Aurangzeb's fanatical crusade is yet another
aspect of the right of freedom of religion, which is so
necessary in a secular state. Secularism requires an equality
of all religions, without special favour to the religion
of the majority or any designated as State faith Religion.
Thus, a belief in Sikhism is not incompatible with the
ideals of a secular democracy.
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| 12. |
What is
the contribution of Sikhism to the uplift of women?
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When Guru
Nanak appeared on the Indian scene, the place assigned
to woman was low and unenviable. The typranny of caste
had left its marks on Hindu women. They had resigned themselves
to their miserable lot. A widow had to burn herself on
her husband's funeral pyre to become a Sati(the ancient
Hindu custom rejected by the Gurus).
The position of Muslim women was also far from satisfactory.
A Muslim could lawfully marry four women. Who were regarded
chiefly as objects of sexual gratification. Women were
kept within Purdah(veil) and their education and movements
were restricted.
The Sikh Gurus gave women equal status. They gained social
equality and religious freedom. The false notion that
they were inherently evil and unclean was removed.
Sikhism conferred religious rights on women. Some Hindu
scriptures had allowed an inferior position to women,
and affirmed that they were unworthy of performing religious
worship. A woman was regarded as temptation-incarnate.
The lot of a widow was deplorable. The Gurus exposed the
folly of such notions. They rehabilitated women in Indian
society. Religious gatherings and kirtan were thrown open
to women; they could participate fully in religious ceremonies
and received the baptism(Amrit) on equal terms with men.
Guru Amar Das deputed some women for missionary work.
Guru Hargobind called woman 'the conscience of man'. In
religious gatherings, men and women sang and preached
without any distinction.
Guru Amar das condemned the practice of female infacticide
and Sati. He advocated widow remarriage. Guru Teg Bahadur
blessed the women of Amritsar and said that by their devotion
they had made themselves "acceptable to God". Sikh history
furnishes names of many women who inspired men to heroic
deeds. The "forty immortals" were put to shame by their
women folk on their betrayal of the Tenth Guru, and thus
goaded to action they welcomed martyrdom and earned pardon
of the Guru. They were returned to the Guru faith by a
woman. In the Indo-Pak conflict(1971), Sikh women on the
border formed the second line of defence and gave valuable
assistance to our fighting forces.
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| 13. |
How has
martyrdom helped Sikhism? |
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No nation,
sect or community can survive and prosper unless it has
a band of persons who are prepared to die, to uphold its
faith, integrity, unity, its tradition and way of life.
That is what the history of the world demonstrates clearly.
The essential condition for entry into the Sikh fold is
self- surrender and devotion to the Guru and God. Readiness
for the supreme sacrifice, or of offering one's head on
the palm of one's hand to the Guru is an essential condition
laid down by the Gurus for becoming a Khalsa Sikh. Seeking
death, not for personal glory, winning reward or going
to heaven, but for the purpose of protecting the weak
and the oppressed is what made the Khalsa brave and invincible.
This has become a traditional reputation of the Khalsa.
Right from the times of the Gurus till the last Indi-Pakistan
conflict (1971), the Sikhs have demonstrated that death
in the service of truth, justice and country, is part
of their character and their glorious tradition. They
do not seek martydom, they attain it. Dying is the privilege
of heroes. It should, however, be for an approved or noble
cause. Sikh history furnishes outstanding examples of
Guru Arjan, Guru Teg Bahadur, sons of Guru Gobind Singh
and countless other Sikh men and women, who laid down
their lives to uphold the cause of the religious freedom
and the uproot of tyranny.
Undoubtedly, in a world of evil and sin, men of God must
be prepared to suffer for the cause of righteousness and
truth. According to Guru Gobind Singh, the true hero is
one who fights to uphold "The Truth". He then does not
run away from the battlefield.
Martyrs face the gallows with a smile. The greatest tortures
hold no terror for them. They look at the executioner
with equanimity because they believe in the justness of
their cause. A true martyr regards himself as God's instrument.
Sri Guru Teg Bahadur's martydom ws unique. He sacrificed
himself not to save any of his own followers but to save
Hindu Dharm. Sikh History is replete with the glorious
deeds and the heroic sacrifices of the Sikhs who suffered
for upholding decency, truth, justice and moral values.
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| 14. |
Does Sikhism
insist on faith? |
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When we repose
our trust in someone it means that, we have faith in him.
For instance, when we send a child to school, it is on
account of our faith in the value of education. In the
matter of love, one has to put faith in the beloved. So
faith is not peculiar to religion; it is found in almost
every activity of life.
Sikhism insists on this kind of basic faith. Just as you
cannot learn to swim unless you get into water, in the
same way you can never know spirituality unless you believe
in God. Sikhism enjoins faith in the Fatherhood of God
and brotherhood of man.
Sikhism emphasizes the need of the Guru for spiritual
training. Fortunately, the Guru Granth Sahib is with us
for such guidance. Many seek the solution of their spiritual
and temporal problems in the Granth and seek light from
Gurbani. We thus repose our faith in the Guru, discover
the great truths enshrined in his message as our wisdom,
acting in the light of Gurbani, tells us.
Sikhism enjoins us to love God. We cannot love God if
we love ourselves. Ego is at the root of all evil and
our sufferings. If we concentrate our minds on God and
sing His praises, we subordinate and even drive ego out
of our minds we can then acquire those great qualities
and virtues, which we associate with God.
Sikhism believes in universal goodness. The Sikh seeks
the God's Grace, not only for himself but also for the
whole world for he believes in the good of all mankind
(Sarbat da bhala). This sense of fellowship makes him
feel at home everywhere and to look on all as friends:
"No one is my enemy or a stranger", Guru Nanak wrote.
He thus acquires an optimistic outlook on life.
The need for a Faith is recognized even by the greatest
scientists. Indeed, reason alone cannot fathom the mysteries
of existence and the Universe. Guru Nanak says: "The intellect
cannot grasp what is beyond the bounds of the intellect.
Rise above the limited human awareness and you will know
of God and His works." Atomic energy and nuclear power
have further strengthened the scientists' belief in the
unlimited powers of Nature and Providence.
Albert Einstein writes in this connection: "Man does not
understand the vast of veiled Universe into which he has
been for the reason that he does not understand himself.
He comprehends but little of his organic processes and
even less of his unique capacity to perceive the world
around him, to reason and to dream."
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| 15. |
What is
the role of Reason in Sikhism? |
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Reason and
Faith are complementary. They operate in different spheres,
though each is sovereign in its own field. Reason has
certain limits. Faith is necessary in certain basic things,
as for example, the existance of God, or the need of the
Guru's assistance. Reason operates in specified fields,
as for example, when a man shall pray and what actions
he may take. Religion does not exclude the operation of
the intellect, though it certainly acts as a limiting
factor.
Guru Nanak challenged the superstitious practices and
rituals of his age. He questioned the value of offering
food and water to one's dead ancestors or the idea that
child-birth causes impurity, or that eatable things should
be cooked within an encircled space, made sacred by plastering
it with cow-dung. He employed the touchstone of reason
to test their truth and proved them false. He appealed
to men to accept reason as their guide in all such matters.
However, spiritual realization is beyond the ken of reason.
On the other hand, great scientists of the world have
accepted the higher truths revealed by religion. Man is
an imperfect creature and his faculties and powers are
limited. Albert Einstein observes: "Strange is our situation
here upon earth. Each of us comes for a short visit, not
knowing why, yet sometimes seeming to divine a purpose".
Man is unable to comprehend the ultimate reality unaided.
He needs the assistance of a religious leader or Guru
whose divine knowledge and wisdom can guide him to his
spiritual goal.
Science continues to make new discoveries and inventions
which, sometimes reject the theories of previous scientist.
Could man 30 years ago consider it feasible to orbit through
space or land on the moon? What may be regarded as a miracle
at one time may become a fact later.
The theory of karam is based on reason, the logic of cause
and effect. This means that in order to ensure a good
and bright future, man should perform good actions. How
can man expect good out of evil actions?
Perhaps it would be best to have a recourse to reason
when insensibility or blind faith proves of no avail.
But where reason is obiviously not applicable, we must
rely on faith. This is particularly true of spiritual
matters.
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| 16. |
What is
the place of morality in Sikh religion? |
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It is argued
that one can be moral without a belief in religion. There
are many people in various parts of the world, generally
in Communist countries, who may not believe in God and
yet are good citizens, kind and useful members of the
society.
All the same it is generally recognized that religion
is a great aid to morality. Man is subject to temptation.
Though he is is born with certain good potentialities,
the temptation to evil is so strong that without some
moral background and religious convictions, he may easily
sccumb to it. In such moments of difficulty, when he is
likely to be overcome by evil, the Guru, or true spiritual
leader will give him the guidance and courage to resist
it.
Ethics and morality are the basis of Sikhism. Evolution
of the spirit is not possible without righteous conduct
and adherance to social morality. Guru Nanak emphasizes
this point:
"Greater than Truth is Truthful living." (A.G. p62)
The Sikh follows personal ethics like telling the truth,
gentle speech, fair play, service, humility and tolerance.
Morality cannot be an end in itself. It is an aid to the
evolution of spiritual life. Sin is a definite obstacle
on the path of Divinity.
Immorality is something of which one is ashamed or which
one practises in secret. The morality of Sikhism is based
on the Fatherhood of God and brotherhood of man. Service
for God is the service of His Creation. Acts of love and
charity, even self-sacrifice, are not spiritual deeds
in the strict sense of the term, but they do help to prepare
the ground for the elimination of egoism. They show a
love for humanity and a love of God.
Sikhism believes that this is a just and moral world.
Though some bad people may seem to thrive, sooner or later,
they will have their punishment. God is a strict judge
and He treats people according to their deserts. Guru
Nanak says:
"According to their actions, some get near to God and
some distant." (A.G. p8)
But like any good judge, God is charitable too and tempers
mercy with justice.
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| 17. |
What is
the place of sword in Sikhism? |
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No faith
can survive unless it can defend itself. Sikhism was born
in a hostile atmosphere and had to face a lot of persecution.
In addition to giving Sikhs lessons in the art of daily
living, the Gurus gave Sikhs power to uphold their beliefs.
For this reason Guru Hargobind donned two swords: one
of spiritual leadership and the other of temporal power.
He was the first Guru to throw a challenge to the Mughal
power and to wage a war against the cruel and corrupt
administration. His disciplined soldiers were successful
against the Mughal armies in three battles. Guru Hargobind
popularized the cult of the sword for purposes of defence
and justice.
In a similiar situation, after the martyrdom of Guru Teg
Bahadur, Guru Gobind Singh took up arms against Emperor
Aurangzeb. He justified the use of force as the only means
of survival. He wrote in Zafarnama:
"When affairs are past other remedies, It is justifiable
to unsheath the sword."
Where goodness and sacrifice cannot avail, violance has
to be met by violance. Undoubtedly, in certain circumstances
there are exceptions to the practive of non-violance.
The carrying of the sword or kirpan may perhaps be questioned
in the atomic age. In the present world it continues to
be a symbol of power, as it has been in the past. On ceremonial
occasions, practically all armies in the world wear it.
Its carrying reminds one of belief in one's own self and
therefore it creates self-confidence. Even Gandhiji justified
the use of violance for a high purpose. The Sikh sword
is a symbol of self-respect, prestige and independence.
Guru Gobind Singh hailed it as the Saviour and Protector
of saints and the oppressed. Infact he even referred to
God as 'sarbloh'(All steel).
The sword is one of the compulsory symbols of the Khalsa.
The Khalsa is ever ready in his uniform to protect the
weak and suffer for a just cause. Guru Gobind Singh demonstrated
in a practical way that the sword can be reconciled with
spirituality. Goodness without the means to sustain and
activate it will fail to survive. Therefore, it is right
to say that the sword holds a very important place in
the history and philosphy of the Sikhs.
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| 18. |
Should
we teach our religion to our children? |
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Some people,
purely for psychological reasons, would not like to acquint
their children with any religion. They think that the
child must grow up and then form his own ideas and select
his own religion. They would give no religious instruction
or moral training. This is not the right attitude, for
then children in their formative years are denied the
vital direction they need or like wild plants, their growth
will be arbitrary and undisciplined. As children, they
must ask questions and if they are not satisfied or receive
vague replies they feel that something is wanting. They
thus grow up in a spiritual limbo. The idea that when
they grow up they will select a suitable moral code or
spiritual guide does not work. Neither they will have
the time, desire or opportunity, to do any thinking or
searching for themselves.
Undoubtedly, children have a right to the best their parents
possess in all phases of life, including religion. If
the parents are Sikhs, they must make the effort to bring
the truths of Sikhism and the noble ideals of the Gurus
to the notice of their children. In the Rahat Nama of
Bhai Desa Singh, Guru Gobind Singh called upon the Sikhs
to bring up their children in the Sikh Faith and give
them Sikh baptism. To deprive children of religious instruction
is to deny them the assistance that the teachings of the
Gurus can give them. This will also mean that the vacuum
in the child's mind will remain unfilled and he will continue
to live in a state of uncertainty and moral ignorance.
It is better to provide him with some moral ideas rather
than none.
Let us make a more positive approach to the problem. It
is not enough to encourage the social instincts of children.
This may help in a limited way to make them realize that
social instincts should have preference over selfish ones
but the temptations in life are so sudden and strong that
mere sense of social responsibility will not avail. A
strong moral foundation is necessary to withstand the
onslaught of evil ideas or bad company.
It is meaningful and rewarding to tell children of the
benefits of the moral support of the Gurus and the assistance
they will receive if they follow the Sikh ethical code.
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| 19. |
What is
the role of religion in human life with special reference
to Sikhism? |
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The goal
of human life according to some is the attainment of perfection,
and according to others, it is the acquisition of happiness.
Pleasure-seeking and fleeting joys should not be mistaken
for happiness. Religion is the key to real happiness because
it produces harmony by an integrated development of human
personality and control of impulses, desires and thoughts.
There can be no rigid approach for a human being as the
problems of each individual are peculiar. Religion has
to be flexible to suit the need of individual development.
Religion is the realization of a "Divine presence" within
oneself while leading a normal life. If divinity, progress
and truth are not realized in human existence then the
very purpose of man's life is defeated. True religion
implies a search for the Truth and flexibility, in the
individual approach to spiritual matters. Myths, forms
and systems have fossilised religion and destroyed 'The
Truth' and vitality in it.
Guru Nanak felt that spiritual development should not
be crushed by outward symbols and forms. To bind the soul
to the wheels of a socio-religious machinery is a type
of spiritual slavery. Freedom of the soul is vital for
its adjustments to the needs of life and the complexity
of social organization. Constant adaptation is necessary
for the achievement of harmony, between the individual
and the Supreme Being. Man's nature is extremely complex
and it is suicidal to chain it to a rigid groove or pattern.
Guru Nanak discarded all the prevalent superstations of
traditional forms of worship and symbols. He pointed out
the absurdity of idolatry, hypocrisy, caste exclusiveness
and pilgrimage. He challenged the use of intoxicants and
narcotics, and the practice of Sati and infacticide. At
the same time, he advocated the maintenance of ethical
values in daily life: justice, truth, honesty, humility,
fearlessness and gratitude. These qualities make a man
a true citizen of the world.
The universality of Guru Nanak's teachings makes an individual
approach possible. Guru Amar Das says:
"God! Save by Your Grace this world which is in flames.
Save it by whatever way it can be saved." (A.G. p853)
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