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Category: Sikhism
and Modern Problems
| 1. |
What is
the Sikh attitude to dancing? |
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Dancing is
a mode of entertainment in western countries. Sikhism
applies the general test mentioned in the Scripture to
any entertainment, namly, "Avoid that which causes pain
or harm to the body or produces evil thoughts in the mind."
(A.G.p 16) Dancing with partners of the opposite sex is
likely to cause sensuous thoughts, for intimate bodily
movement rouse the lower passions.
However, cultural dances like Bhangra, Gidda, Tiranjan
etc. are not forbidden, but these should not be performed
in the presence of Guru Granth Sahib. Such dances are
meant for social occasions or festivals and have no religious
significance. There are other religious dances which are
done by the Hindus (as for example Ras-Lila), and also
by Muslim Sufi mystics. Such dances are not permitted
in Sikhism. What the Guru permitted was 'the dance of
the mind', and not of the body. The Guru says:
"O my mind, dance before the Guru;
If you dance according to the will of the Guru
You will gain happiness, and the fear of death will vanish."
(AG, 506).
This kind of dance is the result of spiritual ecstasy,
and is free from physical jerking and gymnastics.
Similar is the Sikh attitude to Discotheque. Disco is
a blend of physical movements related to loud pop music.
The lights in the hall or the room are deliberately kept
dim to enable the partners to get closer and make love
easier. As disco is likely to arouse sexual feelings,
it is not permitted to the Sikhs. Dances purely for the
promotion of physical health or fitness are not taboo.
Similarly dating or mixing of boys with girls alone for
the purpose of illicit love or petting or flirting is
forbidden in Sikhism. However, the meeting of a boy with
a girl in the presence of their parents or elders of the
community in connection with a marriage proposal is permissible.
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| 2. |
What is
the Sikh attitude to divorce? |
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Sikhism favour
family life and monogamy. The ideal family is one where
there is mutual love and respect between the husband and
the wife and their children and grand children if any.
The Anand Marriage Act, 1909, gave a wife status equal
to that of her husband. The marriage establishes a permanant
relationship between the partners and there is no provision
for a divorce under this Act, for the Sikh marriage (Anand
Karaj) is a sacrament and not a civil contract. However,
in olden times if the marriage broke down, the woman would
leave her husband and go and stay with her parents. Nowadays,
the partners may live separately, or apply for a divorce
after some time, under the Hindu code or the civil marriage
Act. At that time, it is for the court to decide to grant
a divorce or not, and in case the divorce is decided by
the Court, it may make a provision for the support of
the woman and the custory of the children and their maintenance.
The Sikhs have no Personal Law, but they are covered under
the Hindu Code in India. However, in certain cases, the
custom of chaddar, which implies the present of a bedsheet
by a man to a woman indicating his decision to take her
as his wife is legal in Punjab.
Generally, grounds like cruelty, adultery, change of religion,
suffering from an incurable disease and in some cases
incompatiblity of temperaments are accepted by Courts
for purposes of divorce. A second marriage after divorce
is permissible. The remarriage of a widow or widower is
encouraged in Sikhism.
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| 3. |
What is
the Sikh attitude to Family-planning? |
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In olden
times, the problem of family-planning did not exist. Even
today in areas where population is scanty and resources
adequate, family-planning is not necessary. This does
not mean that excessive indulgence in sex becomes desirable.
The Gurus told their followers to excercise self-control
and to regulate sex sensibly. The Gurus recommended the
middle way between self-indulgence and abstinance. Excessive
sex was taboo as it led to sorrow and sickness.
Sikhism accepts the common-sense approach to family-planning.
It is for the couple to decide whether they want family-planning
or not, and in case the answer is in the affirmative,
the mode or technique thereof. Family-planning may be
necessary for health of the partners or the nursing or
up-bringing of existing children. However, natural methods
of contraception are preferred to artificial methods and
devices. Even so, family-planning should not be under-taken
without competent medical advice and supervision. There
are no injuctions in Sikhism against the use of contraceptives.
Abortion is a taboo, as it is an interference in the creative
work of God. If the conception has taken place, it would
be a sin to destroy life and hence deliberate miscarriage
or abortion is forbidden. Similarly, experimenting with
embroys and genes is discouraged. Contraception for the
purpose of avoiding the results of illicit sex is also
forbidden.
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| 4. |
What is
the Sikh attitude to mercy-killing?
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Today there
is a lot of pressure on politicians to legalize mercy-killing.
In certain countries, mercy killing of patients suffering
from incurable diseases or termnal illness has been regulated
by law. It is left either to the discretion of the physician
or the patient. Recently a new Society named "EXIT" has
been started in Great Britain, which supports the right
of the individual to die with dignity and its literature
contains some instructions for those who desire a painless
suicide. The tendency towards the death-wish is fostered
by present-day tensions and the conflicts of our competitive
society. Mental illness is on the increase, and some people,
in a fit of depression, may welcome death as a relief
from the torture of living.
What is the Sikh view on this important subject of Euthanasia
or mercy-killing? Is it right to end a life on account
of the pain and agony faced by the patient? Is the physician
under a duty to end life, when the terminally ill patient
asks for relief in death? The Gurus regarded suffering
as a result of man's Karma. Man must have the moral courage
to bear his suffering without lament. He should pray for
the grace of God to enable him to put up with pain in
a spirit of resignation and surrender.
There is no place for mercy-killing in Sikhism. The Gurus
tackled the problem of sickness and suffering by providing
medical relief and alleviation of pain. Guru Arjan built
a leprosarium at Tarn-Taran. Guru Har Rai established
a hospital at Kiratpur. It is reported that he supplied
a rare herb to emperor Jahangir for the serious illness
of his son. After all suffering is a part of the human
condition and has a place in God's scheme. Suffering also
prompts man to turn his thoughts to God; "Suffering is
a medicine; happiness is a disease."
The Gurus rejected suicide, as it is an interference in
God's plan. Many Sikhs faced torture and ultimate death
at the hands of tyrant rulers and fanatic leaders, though
they could have found relief through suicide. Birth and
death are the prerogatives of God and under His command,
and it is no business of man to oppose the Divine Will.
Recently, the Pope condemned mercy-killing and suicide
as opposed to God's will and declared it a crime of the
utmost gravity. It is the duty of the State and society
to alleviate the suffering of citizens by medicine, surgery
or psychological treatment. Even the expert physician
has no right as such to end life. If he cannot cure or
heal, he should not destroy life.
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