Categories:
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Category: Principles
| 1. |
What is
the goal of human life? |
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Man's creation
could not have been meaningless. It is difficult to affirm
what God had in mind when He created man. But one thing
is certain that human life offers a great opportunity
for development.
There are three parts to man - the body, the mind, and
the soul. The individual should develop all these three
aspects. For bodily development, he must earn his livelihood
and follow the laws of health. For the development of
the mind, he must study and educate himself and cultivate
his intellect, for interpreting the mysteries of life
and nature. For the development of the soul, he should
follow a course of strict moral discipline.
According to Sikhism, the individual soul has arrived
to the human form after going through innumberable cycles
of birth and death. Now at last it may try for the final
spiritual evolution, so that it may be freed from further
transmigration and return to its source.
The body must be sustained and maintained because it is
'the house of the soul' and so temple of God. God and
the individual soul are in essence one and the same. Man
regards himself as a separate entity because of egoism.
When the wall of egoism is broken man realizes his identity
with God.
God's destiny for man is for him to realize God's immortal
aspirations through his mortal frame, by leading a pure
life with and through his physical body, coupled with
his own intellectual development. Unfortunately, man is
totally obsessed with material things: clothes, food,
ornaments, comforts and luxuries. He neglects the things
of the spirit. He wastes his precious life in frivolity
and makes no effort towards God-realization.
Life is like a game of cards. The cards are given to the
player; it is up to the player to play the game well or
badly, wisely or foolishly. God is watching us. He is
keenly interested in our efforts to do our best. Human
life is neither a bondage nor prison but rather a vehicle
to spiritual attainment.
The goal of human life is, to try, to integrate the individual
personality with God.
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| 2. |
Is a Guru
necessary for spiritual evolution? |
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Many religions
of the world agree on the need for a spiritual guide.
On meeting a True Guru, the ignorance of superstition
is removed and divine knowledge obtained. The Guru sheds
light through his message. What is important is not the
person but 'The Word'.
According to the Sikh religion, liberation cannot be won
without a Guru. The Guru gives instruction - through the
use of a mantra - this is a means of invoking a union
with God. Waheguru is the mantra for Sikhs. Just as a
teacher is necessary for secular studies so for spiritual
advancement one requires a Guru because he has realized
God. Guru Nanak says: "The perfect Guru has dispelled
the darkness of delusion from my heart."
The Guru Granth Sahib was installed as the permanant Guru
of the Sikhs by Guru Gobind Singh in 1708, because the
stage had arrived when the living Guru had fully discharged
his office. The personal Guru now became the impersonal
Guru of the Granth. The Granth presides over all Sikh
congregation and represents the word of God in a permanent
form.
The Sikhs, therefore, do not recognize any living person
as Guru. The song-message of the Guru Granth Sahib is
the Sikhs' Guru for all time.
The true Guru reveals the divinity of man to the individual.
He shows him the way to cross the ocean of life and to
reach the Kingdom of Bliss. Guru Nanak says:
"The Guru is an ocean full of pearls,
The saint swans pick up those ambrosial pearls." (A.G.
p.685)
Just as milk should not be kept in an unclean pot, so
in the same way, the Guru will not pour his nectar (Nam)
into an uncleaned mind. By practising goodness and the
remembrance of The Name, an individual prepares his own
mind for the Guru's message. After due cleansing, the
Guru administers the remedy of the Name with suitable
directions.
We are fortunate that we do not have to search for a Guru,
because The Guru Granth Sahib is already in our midst.
By following the directions of Gurbani, we can progress
on the spiritual plane.
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| 3. |
What are
the traits of a True Guru? |
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In view of
the need of a Guru, one must be on guard against a pseudo
of fake Guru. Sikhism lays down certain qualifications
and qualities for a Guru.
The Guru must be a perfect man who is able to inspire
confidence in his disciples. He must come to their aid
in every emergency. A Guru does not live in an ivory tower.
He mixes freely with all sorts of people.
The Guru is not an incarnation of God. He is a humble
prophet or messenger, invested with the duty of showing
the true spiritual way to ordinary people. Guru Nanak
says: "He is whom the Light is fully manifest is the Guru."
He must be prepared to suffer for his principles. He must
not claim any status or excellance for himself. He is
fearless and without hate. He may come in conflict with
hostile social forces, vested interests and evil people
out to oppose him, but must deal with them gently and
bear ill-will to no one. Guru Nanak compares a Guru to
a ladder, and sometimes to a ship. All the Sikh Gurus
had the same light, Jot, the Divine Spirit in them.
Perhaps one of the greatest traits of the Sikh Gurus was
their humility. Guru Nanak regarded himself as the lowest
of the lowly. Other Gurus also were meek in spirit. They
accepted all suffering in a spirit of resignation. Guru
Arjan and Guru Tegh Bahadur became martyrs to the cause
they chrished and in spite of possessing supernatural
powers, refused to exercise them, because the working
of miracles is not in accordance with the Will of God.
The Guru occupies the highest status in the Sikh religion.
Guru Nanak says:
"The divine spark is in all,
It pervades every heart.
By the Grace of the Guru,
It may be revealed, then the devotee feels blessed."
Slowly and steadily, the Guru guides the development of
the Sikh to perfection and if the Sikh be very lucky,
the Guru transforms him into the Guru. The Guru remembers
"The Name", day and night and makes others do so. He is
just like a boat, ferrying people across the tempestuous
ocean of life.
Meeting a True Guru, is a sign of benediction. The disciple
must prepare himself morally and spiritually for his guidance.
He is a tower of strength, a beacon, lighting man's path
in this dark world.
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| 4. |
Did the
Sikh Gurus perform miracles? If so, why? |
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Prophets
and saints have performed miracles. A miracle is an extraordinary
event which reason or science cannot explain. Science
has not yet advanced so far as to explain everything.
According to the scientists, miracles have nothing to
do with holiness or piety. Miracles are "not happening
against the laws of God, but are the results of superior
powers which God bestows on His servants." Men of God
are able to do things which are beyond the understanding
of the scientists' limited reason.
Sikhism accepts the possibility of supernatural powers,
but like any wordly possession, they should not be used
for selfish ends. A Sikh should not run after occultism,
because the greatest gift is Nam and not supernatural
power.
According to Sikhism, occult powers come naturally through
concentration on "The Nam". Miracles should not be performed
at the bidding of a king or a leader or to prove the greatness
of one's religion or to confirm the faith of people in
a spiritual guide. Guru Ramdas says: "The desire to perform
miracles is a wordly attachment and is an obstacle in
the way of 'The Nam' residing in our hearts."
The Sikh Gurus did perform miracles off and on, but they
did so out of compassion or to set an erring person right.
Guru Nanak made the bitter soap-nuts sweet near Pilibhit,
to save Mardana from death by starvation.
The Guru condemned miracles performed for personal glory.
Baba Atal who performed a miracle had to give up his life
as atonement for it. Guru Arjan and Guru Tegh Bahadur
were requested to perform miracles so that their lives
whould be spared. They refused to do so and welcomed the
penalty of death. The greatest miracle is not to perform
a miracle, in spite of having the capacity to do so. As
Emerson puts it: "Self-sacrifice is the real miracle out
of which all the reported miracles flow."
Guru Nanak was asked by the Sikhs about his supernatural
powers. He answered: "I can do nothing against the law
of God. It is only He who can perform a miracle. The 'True
Name' is the miracle of miracles. I know of no other miracles."
Saintly people do not like to interfere with God's Will
by performing miracles. The Sikh Gurus never performed
miracles to convince others about their faith or to save
themselves from calamities or penalities.
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| 5. |
What is
the relation between the Sikh and the Guru? |
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The word
Sikh means a learner, a student. He is therefore to get
his instruction from a teacher who is called a Guru. The
personality of the Sikh Guru, is so influential that it
completelly transforms the disciple and shapes his life
to diviner issues. This is achieved not by personal and
physical instruction but by the belief that the Sikh incorporates
the Guru. The Sikh "fills himself with 'The Guru' and
then feels himself linked up to an inexhaustible source
of power." eg by accepting the aid of Guru Gobind Singh,
he feels terribly strong, equal to "one lakh and a quarter"
in physical and mental prowers. He will fight all odds
and lay down his life for a cause. He is the Guru's standard-bearer
and will not lower or desert it. It is this kinship with
the Guru which sustains him in a crisis. Bhai Joga Singh,
when about to fail, was saved from such a moral disaster
by Guru Gobind Singh.
The Sikhs filling themselves with Guru's own personality
collectively becomes "The Guru" in the form of the Sikh
Panth: "The Guru lives within his Sikhs and is pleased
with whatever they like." The idea of religious fellowship,
was given practical shape through Sewa, or service Langar
or Pangat, where people dine together in the free kitchen,
is another illustration of the composite character of
the Guru in Sikhism. The idea of Sangat or holy fellowship,
generally for the holding of congregational prayers in
the form of Kirtan and Katha, led to the establishment
of Gurdwaras and religious organizations. Collectively,
the Sikhs are known as "The Panth", the embodiment of
the Guru. Guru Gobind Singh merged his personality in
the body of the community when he created the Khalsa Army.
The Guru stands for "The Truth" and the practice of "The
Truth". "The Truth" revealed in the Guru Granth Sahib
is timeless and changeless. But the methods of implementing
"The Truth" are left to the growing peronsality of the
Panth. That is why the Guru Panth is never lagging and
should be ever up-to-date to guide the Sikhs. All important
questions today are decided by the community as a whole
in the form of deliberated on resolutions, Gurmattas,
which are given the Guru's approval.
Guru Gobind Singh totally identified himself with The
Khalsa. He affirmed:
"Through their favour, I am exalted,
otherwise there are millions of ordinary men like me." |
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| 6. |
Can prayer
change things or destiny? |
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Those who
offer prayers sincerely, know the efficacy and value of
prayer. Other people think that prayer may give consolation
and peace to man but cannot affect physical events, because
the universe is governed by law. If fire burns today,
it will also burn tomorrow, in spite of the prayer. Life
is regular and smooth because of these unchanging laws.
Though saints and mystics may possess great powers. What
we regard as a miracle may really only be the "power of
prayer" or the "working of a spiritual law". Sincere prayer
is a supplication made to God generally without any personal
motive. God knows of all the desires and sincerity of
the individual. It is up to Him, to accept or reject a
request made to Him.
Certain basic laws are interacted on by other laws. Aeroplanes
fly, contrary to the laws of gravity, but in turn they
are governed by the laws of aerodynamics.
Prayer may help in a psychological way, e.g. people who
are made ill by fear or tension while the effect is physical
the cause may be mental. In such a case prayer may also
heal in the same way as medicine, but by removing the
mental cause.
According to Sikhism, prayer can change man's mind. Just
as dirt is washed away by soap, in the same way man's
evil thoughts may be washed away by prayer and meditation.
Sinners have turned into saints through the power of prayer.
The example of Sajjan, the thug is well-known. Bhai Gurdas
has cited the case of Queen Tara Lochan. Her lost sandals
were restored to her by prayer.
Guru Arjan emphasises the role of prayer:
"The praising of His Name is the highest of all practices.
It has uplifted many a human soul.
It slakes the desire of restless mind.
It imparts, an all-seeing vision." (A.G., p.263)
Prayer is not mere auto-suggestion. At its best, it is
concentrating on God and His qualities. God is goodness,
truth, patience, peace, and love. When a man offers a
prayer, God enters into his life and gives His qualities
to the devotee. With such qualities and power, He can
mould things. Others may regard such events as just coincidences,
but people who understand recognize them as the effect
of prayer: "More things are wrought by prayer than this
world ever dreams of."
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| 7. |
Should
we ask for worldly things in prayer? |
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Real prayer
is deep and inward; it is a dialogue between man and God.
It is being in companionship with the Almighty.
Man's friendship with God should enable him to grow like
Him. In the fleeting moments of "vision", man forgets
his body and the world he lives in. He unites with his
Lord and Benefactor.
Real prayer is pure adoration and dedication. It has no
ulterior aim, no worldly things to gain. Prayer based
on material desire, defeats its own purpose.
Man has been described as God's bride. Just as the wife
makes all her needs and demands to her husband, so in
the same way, man makes his request to God. As a good
husband would meet the requirements of his spouse, and
give her guidance and help, so God helps his servants.
According to Sikh religion, worldly things can be demanded
in prayer, but on principle, they should not be asked
for. Things which render service to the soul and advance
man on the spiritual plane can be requested. Guru Nanak
requested God to give him contentment, humility and His
Name. The remembrance and praise of God, is the only thing
a devotee needs.
Should we ask for worldly things and He in His grace gives
them to us, we never feel contented. No man feels that
he has enough. He does not know what is good for him.
When God does not grant his prayer, he blames God and
curses His creation. God does like to bless him but it
is sin or sloth which prevents the blessing coming through.
It is ego which prompts one to ask for this thing or that
for oneself. This is contrary to the principle of submission
to the Will of God.
Instead of asking for worldly things, the Sikh must put
his trust in God and entreat Him to do what He thinks
best. The Almighty never fails those who surrender themselves
completely to Him.
In the Sikh supplication, the Ardas or general Prayer,
a Sikh prays for the constant remembrance of the Name
and the welfare of all mankind. The right prayer creates
hope, confidence and courage in the individual.
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| 8. |
What is
the Sikh prayer? |
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A part of
the prayer called 'Ardas' was given to the Sikhs by Guru
Gobind Singh. The first part invokes God and the blessings
of first nine Gurus. The second part recounts the events
in the life of the Tenth Guru, the subsequent Sikh history,
the struggles faced and the sacrifices made, for the reform
of temples and the maintenance of Sikh tradition. The
third part pertains to the individual's own thoughts and
any special purpose or the occasion for it. In the end,
the Sikh prays for humble mind and sound intellect, the
victory of the Khalsa Panth, "the Word" and betterment
of the humanity.
A Sikh believes in a personal God to whom he must go every
now and then because he regards Him as friend and benefactor.
He recites a prayer before he starts any work or business.
Even if he has no time for a full Ardas, he shall make
a short prayer.
Sikh prayer can be led by any man or woman; it is congregational
in the nature of its contents. It recounts the sacrifices
of Sikhs but makes no mention of the enemies of the Sikhs.
The basic idea is to inspire the Sikhs to similar heroic
deed in any future times of need.
Prayer is a means of ridding the mind of its ills and
desires and filling it with pure thoughts and noble aspirations.
True prayer requires an effort of heart-searching, an
effort to become more pure and noble. The mind must be
emptied of all worldly thoughts so that peace may enter
it.
The Sikh Ardas demands a complete surrender to Divinde
Will. Resignation to the Will of God will ultimately benefit
the individual. Only then can God take up his problems
and sort them out. The Lord will never fail him who throws
himself on His Mercy. Moreover, this submission eliminates
the ego, the wall which stands between man and his Creator.
The reading of the Guru Granth Sahib is itself a kind
of prayer. We seek the Guru's command. He gives us wise
counsel, but it is for us to obey. Merely worshiping the
scripture without carrying its teaching into daily life
is the very negation of prayer. True prayer is the practical
living up to of the word of the Guru and a continuing
effort, for spiritual development.
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| 9. |
Is it
possible to conquer death? |
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Death has
been interpreted in different ways. According to the general
concept, death is the extinction of the body and the sense-organs.
According to Sikh Gurus, death is the forgetting of God.
Guru Nanak says: "If I remember Him, I live; when I forget
Him, I am dead." It is this forgetfulness of God which
makes man enter the cycle of birth and death.
Sikhism was re-born under the shadow of the sword. Guru
Gobind Singh, at the time of the creation of the Khalsa
Panth, called Sikhs who were prepared to lay down their
lives. The acid test of the Khalsa is his readiness to
give up his life. The Khalsa covets the best type of death,
death in battle, while fighting for the poor, the needy
or the oppressed or his Faith.
According to Sikhism, physical death is neither painful
nor terrible. All must die because the physical frame
is subject to decay. But there is something like an art
of dying. There is a joy at the prospect of a coming death.
Even the worst tortures causes no fear to the devotee.
Look at the Sikh martyrs. It is no joke to be cut joint
by joint, to have the skin peeled off, to be sawn alive,
to be blown away at the cannon's mouth, or to be crushed
under the wheels of a railway engine. Martyrs are the
real conqerors of death.
Those who know the art of true living also know that of
true dying. True living is dying to self, the ego, and
living up to God. True dying is the privilage of the brave
who die for an approved cause. Aimless dying, for no cause,
helps nobody.
To conquer death is to merit salvation. Death has a terror
for ordinary mortals. They are afraid becasue they have
not made any progress on the spiritual plane. They feel
worried for their sins and fear of punishment for their
misdeeds.
A 'True' devotee, welcomes death as friend and as a benefactor
because he looks forward to a union with the Supreme Being.
He knows that it is through the gate of physical death
that he will be able to embrace his Beloved Lord. Death
is nothing but a gateway to Divinity and Eternity. This
mortal coil may be shaken off an opportunity is there,
to don the robe of God's bride.
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| 10. |
What is
Karma? |
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The scientific
concept of cause and effect, action and reaction is called
the law of Karma(in religious parlance). A man reaps what
he sows. Is it not typical that in spite of the law of
Karma, man expects nectar after sowing poison?
Just as our present life is the result of our past Karma,
the present Karma will determine our future life. Karma
operates in this life and succesive ones. The law of Karma
does not cease to operate after death, because death is
just a matter of physical disintegration, and has no effect
on the soul, which survives.
God is the Creator of the first Karma, the origin of the
universe, and the destroyer of Karma.
Good or evil by frequent repetition leave their impression
on character. A man doing wicked deeds continuously will
turn into a bad character. This produces states of mind,
like anxiety, fear and guilt, all of which will cause
pain and suffering to the individual.
Karma does not mean that everything is pre-ordained and
that man has no free-will. He carries his past Karma in
the form of character. It is his own actions that make
him what he is. Guru Nanak says, "The record of my deeds
cannot be effaced because God has recorded them." Man
has to sow seeds, the choice and the initiative to certain
extent. He also has the ability to change the course of
events even though circumscribed by heredity and environment.
God as the Ruler of the Universe controls the over-all
destiny of individual. Like the prodigal son, sinners
turn to Him only as the last resort.
Sikhism modified the theory of Karma in two directions.
Firstly, efforts of the individual are necessary for improving
his own condition. Man is responsible for his lot. He
must not blame God for his destiny. He must think of the
present and the future. Secondly, Karma can be changed
by prayer and the Grace of God.
When an individual learns to submit to His will, he ceases
to make new Karma. He offers all his actions to Him; he
acts as the instrument of His Will. According to Sikhism,
all past Karma may then be erased through the association
with saints, and meditation on "The Name".
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| 11. |
Is there
Fate or Freewill, according to Sikhism? |
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Sikhism affirms
the omnipotence of God and consequently modifies the concept
of Karma. Man is not a helpless puppet. The course of
fate may be compared to the flow of a river, while individual
action may look like an eddy, or a whirlpool or a wave.
Man has a dual role: firstly, as a person in a particular
community and environment, working under certain limitations,
and secondly, as an individual with a free will, wanting
to do this thing or that to elevate himself. He is like
a merchant trading with a certain capital. He may lose
it or invest it wisely, to earn profit. He is free to
sow the seed, but once he has done so, he has no option
other than to reap the fruit. Predestination is responsible
for the present; but the present gives us an opportunity
to mould our future. It is just like the rotation and
revolutions of the earth. The earth revolves around the
sun and is influenced by it, but it also has its own motion.
According to Sikhism, man is an action being, a Karma
Yogi, who has to overcome his difficulties with understanding
and wisdom. The effort of the individual should take the
form of detached action and not, feeding his ego. He must
work altruistically, for mankind, and not for the self.
Spiritual effort has to be blessed by Divine favour in
order to be successful. This effort requires self-surrender,
to His Will. If man works selfishly, in Maya, he suffers;
if he works selflessly according to the Will of God he
is saved. This self-surrender is a conscious effort to
win divine grace. The self-effort is to bring the Divine
Will and individual free will into harmony. That is how
the two wills become reconciled. Man's salvation lies
in his own effort to drown his Ego in the Divine Will.
Guru Nanak explains the point through a metaphor:
"The mind is the paper on which are recorded in the sum
of our deeds, good and bad, the impressions, of the habits
of our cumulataive past. Against this, and limitless are
the virtues of our Lord, for He turneth dross into gold
and the fires(passions) of the body extinguish."
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| 12. |
What is
grace? |
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If the theory
of Karma were carried to its logical extreme, no man would
deserve redemption. In Sikhism, the doctrine of Karma
is modified by the "Principle of Grace". Man's sincere
efforts and noble deeds achieve precious little. What
is required is a constant solicitation of His aid in effort
of spiritual endeavour. Recitation of Gurbani, meditation,
acts of love and charity are merely a means to win His
Grace.
An humble devotee, like the true bride, surrenders everything
to the pleasure of her lord. Surrender to God does not
mean slavery but freedom and the extension of one's horizons.
Exemplary conduct, good actions and sweet words are necessary,
but without Grace, they produce no result. According to
Guru Nanak, Karma can abe undone only by His Grace. Just
as it is the privilege of the Head of the State to pardon
a felon who has been duly convicted by a court of law,
in the same way, it is God's prerogative alone to redeem
evil-doers and enable them to enter His Kingdom. It is
His privilege to grant Grace to those whom He likes. Accordting
to J.C. Archer, the Sovereignty and Omnipotence of God
is manifold in his dispensation of His Grace.
The doctrine of Grace, does not mean that there are certain
chosen prophets and chosen people, God does not have any
favourites nor does He make any arbitrary choice. A devotee
only prepares himself for being the recipient of His favour.
He must empty his mind of evil and fill it with "The Name".
This alone creates an awareness of the presence of God
within one's self.
The Grace of God may come to the scholar or the unlettered,
the high or the low, the rich or the poor. It does not
depend on birth, knowledge wisdom or penance. Those who
seek His Grace through service and humility understand
the purpose of life. Fire lies dormant in wood; one has
to kindle it by effort. To realize the Truth is to get
in tune with the Infinite.
The Almighty is so Grace abounding-Kirpanidh-that the
receiver shouts to Him: "Enough, no more" His bounties
know no limit or hindrance.
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| 13. |
What is
Bhagti? |
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According
to Sikhism, Bhagti(also spelt Bhakti) is a way of life,
a dynamic manifestation of faith, a kindling of the mind
and awakening of the heart.
Bhagti is absolute devotion to God. Bhagti does not mean
living in an ivory tower, isolated from one's fellowmen.
It is neither asceticism nor renunciation. It is the leading
of a dedicated life in the midst of the world. Rivalry
among different Bhagti sects is the very negation of spirituality.
Real Bhagti is service to God's creation, Benevolence
and kindness to all types of men, without distinction.
It is both humanism and humanitarianism.
Bhagti may take either an outward or an inner form. The
Sikh Gurus rejected outer forms like devotional dancing.
They emphasised inner devotion, through love. Bhagti,
rightly interpreted, is giving oneself away. Even if one
is poor, one can share one's love and sympathy with others.
This gift of affection, this pouring out of the heart,
this outflow of sympathy and understanding, is the true
worship of God.
Bhagti enjoins self-analysis and self-control. Both the
body and the mind have to be trained according to the
Guru's word. Guru Nanak says:
"The body is the field, the mind the ploughman, modesty
the irrigating channel, contentment the leveller. Pulverise
the crust of pride into true humility, sow the seed of
love - the seed of Bhagti- and it will flourish." (A.G.
p595)
The Sikh Gurus developed the concept of Bhagti in two
ways. While the Hindu saints and mystics discussed the
academic aspects of Bhagti, the Gurus practically demonstrated
it through creative literature, through hymns of adoration
to the Almighty. That concept of Bhagti which was directed
to idols and living persons was then modified to cover
only an all embracing devotion to the Timeless and the
Formless God. Dedication to Nirgun (God) is the highest
form of Bhagti.
A Bhagt is a practical example of a man God, a sort of
superman, who by leading a life of ethical discipline,
faces the problems of life and lives nobly and worthily.
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| 14. |
Who is
a saint? |
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A saint need
not follow any recognizable form. He will be known by
his qualities. A saint unattached to the five deadly sins.
He must be pure in thought, word and deed. He is unaffected
by the three qualities, of darkness, activity and goodness-
Tamas, Rajas and Satav respectively.
A saint should regard himself only as an humble servant
of God. He voluntarily surrenders himself wholly to His
Will. He accepts God as his only prop and support.
A saint is not chained by the fetters of rituals, social
regulations or public opinion. He is dedicated to the
mission of Bhagti, spreading "The Name" among the masses.
A saint sees God in everything and therefore loves all.
He lives in the world and yet remains unattached to its
objects. Guru Arjan has summed up the characteristics
of a saint in these words:
"The saint realizes the presence of God at all hours,
He regards the will of God as sweet,
His only support is 'The Name'.
He is humble to seek the dust of all...
He finds comfort in melodious kirtan.
He regards friends and foes alike.
He knows none as well as he knows God." (A.G. p392)
A man of God should not keep himself aloof from his fellowmen.
He mixes freely with them volunteering to serve them and
satisfy their wants. For him, no one is high or low. His
love radiates equally to all. A saint is in the image
of God. Meeting him illumines the mind and confirms the
devotee in "the remembrace of The Name."
A man of God should follow both personal and social ethics.
He is just, tolerant, patient, modest, generous and merciful.
He leads an ideal life and is pure and clean. He sets
an example for others to follow, not through pride but
through humility. He loves to save a lost soul like a
shepherd going in search of a strayed lamb. He proceeds
slowly and steadily to redeem the wicked ones and bring
them to righteous path.
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| 15. |
What are
the five virtues, according to Sikhism? |
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The Virtue,
of having the ability to do good, is a gread aid to the
achievement of peace and happiness. Self control itself
is a great virtue, because the mind usually turns to brooding
on evil. Control over the organs of action - Karma Indries-
is really necessary. The mischief of the tongue and the
eye must be assessed or controlled. Bhai Gurdas insisted
on the cultivation of sweet speech, toleration and charity.
Truth occupies the first place in the virtues recommened
by the Sikh Gurus. According to Guru Nanak, "Truth is
the remedy for all ills, it washes away all sins." Truth
includes righteousness, honesty, justice, impartiality
and fair play. A 'Truthful living' is actually a life
lived according to the pattern set by the Sikh Gurus.
Contentment is another virtue. A contented mind is free
from ambition, envy, greed and jealousy. Without contentment,
it is impossible to acquire peace of mind.
Patience is another qulity which a Sikh ought to cultivate.
Patience gives courage to put up bravely with all the
slings and arrows of outraged a fortune. Forbearance,
particularly when one is in a position to punish one's
opponent, is a great asset.
Perfect faith in the Guru is the fourth virtue which the
Sikh has to cultivate and develop. Faith implies considering
the Guru's teaching as infallible and following it in
daily life. The Guru often tests the devotee. A True Sikh
will never lose faith or follow any one except his Guru.
Those whose faith is diluted or deficient cannot serve
the Guru truely or gain the goal of their heart's desire.
Another virtue is compassion (Daya). This implies considering
another's difficulty or sorrow as one's own and helping
to relieve it as far as possible. Compassion also includes
the overlooking of imperfections and mistakes of others,
for to err is human. The Gurus admired those Sikhs who
observed others' faults, but did not expose them to their
disadvantage.
The Sikh regards the practice of virtue as a means to
an end. His goal is the integration of the human personality
with spiritual realization.
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| 16. |
What are
the five main vices? |
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Each religion
has its own set of vices which its followers are enjoined
to avoid. In Christianity, there are seven deadly sins.
Sikhism, regards as sin any wilful disobedience of God's
law or principle of natural morality. Sin is a definace
of the Moral Law.
In order to avoid vice, we must be able to recognize vice
itself than develop the will to overcome it. In Sikhism,
ther are five cardinal vices: Kam(Lust), Krodh(Anger),
Lobh(Greed), Moh(Wordly attachment), Ahankar (Pride).
These are the great enemies of man and cause much suffering.
While they reside in the human body, how can the Name
of God find a place in it.
Lust is sinful and produces nothing but shame and misery.
Sikhism allows the householder normal, marital sex but
any other indulgence is forbidden. Both promiscuity and
sex perversion are absolutely forbidden.
Anger is an excitement of the mind which leads to quarrels
and violence. Anger is overcome by patience and forgiveness.
God dwells in every human heart, so one should not hurt
the God in another man.
Greed is the desire for wealth or the love of gain. Money
rightly used and earned by honest labour, is permitted.
What is objected to, is an excessive love of money - especially
money obtained by fraud or other unfair means. A varice
can be overcome by contentment. All too often excessive
wealth creates an ongoing desire for luxury and the admission
to vice.
Attachment is the excessive love of a wife, children or
material goods. Regard your near and dear ones as objects
of trust and service. They cannot remain yours for long.
Any earthly love can only ever be transient.
Pride is the worst of the five vices. It implies conceit,
vanity, jealousy or arrogance. It is the Ego, thinking
aloud. The remedy for pride is humility. Humility, forgiveness
and compassion go together. The true Sikh regards himself
as being the dust of the feet of other people.
With the Guru's grace, these five vices may be turned
into the humble servants of a devotee. Instead of their
controlling the individual, they may do him service at
his bidding.
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| 17. |
What is
the place of evil, according to Sikhism? |
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Everything
is created by God, even evil. But what we regard as evil
has a special purpose to serve. Evil is neither Satan
nor any demon. This Dark Age, Kalyuga, (the age of sin)
is the period when evil is likely to thrive.
The purpose of evil is to test the character of man. According
to Guru Nanak: "Suffering is the remedy and comfort the
disease." Man is inherently liable to succumb to temptation.
The greater his faith, the greater the evil that challenges
it. Great men have faced evil and tyranny- whether in
the form of a persecutor, a traitor or one's own kith
and kin- in order to prove the triumph of the spirit over
matter.
The company of the evil-minded is to be shunned at all
costs. It is the gateway only to the continuing cycle
of birth and death. It is compared to an evil which defiles
whoever comes in contact with it. Guru Arjan in the Sukhmani
warns us against associating with Godless people.
The mind of man is more prone to evil than to good. Man
is slow to take to virtue but swift to succumb to vice.
Nonetheless, it is necessary to purge the mind of evil
thoughts by constant effort, before good can enter it.
Evil actions arive from evil thinking, motivated by lust,
anger, greed, attachment, or pride. Other evil actions
take the form of lying, drinking, gambling, begging and
backbiting. Sikhism does not believe in the concept of
original sin, that a man has to suffer for the sins of
his forfathers.
Perhaps the strongest shield against evil is to join the
society of the good and pious people. The company of holy
men has a positive role to play in spiritual attainment.
In their company, one is influenced by their words and
deeds and therefore becomes ennobled and pious. Guru Nanak
suggests a remedy against evil: "Make Truth the knife.
Let it be sharpened on the whetstone of 'The Name'. Keep
it protected in a sheath of virtue."
Egoism is the greatest evil, because it creates a wall
between man and the Creator. This wall can be only removed
by submission to His will and the seeking of Divine aid.
In his daily prayer, the Sikh invokes God's grace to keep
him away from evil thoughts, words and deeds.
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| 18. |
What is
the value of fasting? |
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Fasting is
good for health but has no religious merit. Some sects
of the Hindus hold very strong views on fasting. For them,
fasting has some real value and has to be strictly followed.
Sikhism does not regard fasting as meritorious. God has
given us the human body - the temple of the soul - which
has to be nourished and cared for. Fasting as an austerity,
as a ritual, as a mortification of the body by means of
wilful hunger is forbidden in Sikhism. Guru Nanak says:
"Penance, fasting, austerity and alms-giving are inferior
to 'The Truth'; right action is superior to all."
There are sects which do not eat this or that. Some peole
will not eat cereals, but will take other types of food.
Such people may be treated as hypocrites. They give up
the use of certain type of food, not because they want
to, but because they wish to impress others. It feeds
their Ego and does not earn merit. According to Guru Nanak,
true fasting is the renunciation of the fruit of one's
actions.
Fasting for reasons of health is understandable when done
on medical advice. Some people fast regularly on a particular
day in the week, so resting their digestive organs. It
may also serve as a means to save food, or a method of
balancing the domestic budget.
Sikhism encourages temperance and moderation in matters
of food. Neither starve nor over-eat: this is the golden
mean. Men who want to engage in meditation should only
eat simple and nourishing food. Healthy food but in small
quantities(Alap Ahar), just to keep body and soul together
and to prevent sleep and sloth, this is recommended for
the devotee. On the other hand, gluttony is not only socially
bad, but also morally reprehnsible.
The golden rule about fasting is: Fast only when you must,
in the interest of your health.
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| 19. |
What is
the value of pilgrimage? |
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Hindu tradition
emphasises the role of undertaking pilgrimages as an aid
for one's spiritual development. Sikhism does not consider
pilgrimage as an act of spiritual merit. Guru Nanak went
to places of pilgrimage to reclaim the fallen people,
who had turned ritualists. He told them of the need to
visit that temple of God, deep in the inner being of themselves.
According to him: "He performs a pilgrimage who controls
the five vices."
People go to centres of pilgrimage for a variety of reasons:
some for religious formality, some for show, some for
fun and some for holiday. Some people delight in visiting
holy shrines, in the belief that their sins will be fogiven.
But bathing or other rituals cannot wash away sin. Real
dirt pertains to the mind; it is inward. The growth of
desire of Maya, cannot be removed by physical action.
Nevertheless, visits to historical places connected with
activities of holy men have a marginal utility. They remind
people of goodness and tradition. Who knows when one may
find some truely holy person at a religious centre.
The futility of wandering to the so-called sacred places
is amply illustrated by the life of Guru Amardas. Before
he became Guru, he went on pilgrimages twenty times, without
benefit. He saw the light only when he finally met Guru
Angad. The Gurus tried to remove the notion of the efficacy
of pilgrimage. Guru Nanak says: "I would like to go to
pilgrimage only if it pleases God." Elsewhere, he says:
"My places of pilgrimage are to study 'The Word', and
contemplating its divine knowledge within me."
Guru Gobind Singh was very emphatic about the futility
of pilgrimage. According to him, without God's Name, such
visits have not the slightest significance. Kabir sought
God in the temple of his mind. He therefore, migrated
from Benaras, a well-known sacred city, to Magahar, a
traditionally cursed town.
Real pilgrimage is any visit to the Guru which gives enlightenment.
Guru Nanak says:
"No pilgrim-spot is equal to the Guru...The Guru is the
river in whose water(Name), the filth of sin and evil
thoughts, are washed off." (A.G. 1329) |
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| 20. |
What is
the true education, according to Sikhism? |
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The aim of
education is to develop and integrate the human personality.
The present system is lopsided and needs modification.
Guru Nanak based the uplift of man on the cultivation
of character. It is character which helps us to make the
right choice or to take the right step in a moral crisis.
Temptations come so suddenly that man has to make quick
decisions. Unless one has virtue and guts both acquired
by steady practice over a number of years, one may easily
fall prey to evil.
The function of education is to prepare man's intellectual,
aesthetic and emotional background in such a way that
the individual's development is harmonious. They should
follow Dharma, in its broad aspect. This includes reverence
for teachers and elders, a solicitude for the welfare
of neighbours and fellow-citizens and a respect for all
types of life: birds, animals, plants with the emphasis
on duty rather than rights.
Guru Nanak taught us of three Hs in place of three Rs;
The knowledge of the Hand, knowledge of the Head and Knowledge
of the Heart. The education of the Hand implies the dignity
of labour, self-reliance and of service to humanity. The
education of the Head implies an appreciation of the wonders
of nature, an understanding of the mysterieis of the universe
and a search for "truth". The education of the Heart includes
the awakening of the higher self and the seeking of true
inspiration from within.
Guru Nanak explained the spiritual significance of some
letters of the alphabet to the Pandit and the Mullah.
Alif stands for Allah, Sassa stands for an awareness of
God - the Creator of the universe. He laid emphasis on
character-building, citizenship and service: "The essence
of wisdom lies in the service of humanity." Guru Nanak
trained his disciple Angad through a creative and purposeful
discipline. Just as a student needs a teacher, so a disciple
needs a Guru. Men find it difficult to resist evil and
do good, if left on their own, but if they are assisted
by a great personality who possesses dynamic power, than
their progress will be steady and significant.
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| 21. |
What is
conscience? |
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Within each
individual is a source of inner judgement, which tells
them what is right and what is wrong. Our conscience,
is popularly called the voice of God. Even people who
follow no particular religion have moral sense. They know
what ought to be done and what ought not to be done. Even
atheists who have done a wrong thing express remorse because
they have later felt dejected and unclean, possibly due
to the weight of public opinion or perhaps the moral sense
that was engrained in them during childhood.
Sikhs believe in the moral order of the universe and know
that God is both just and generous. He resides in the
individual. The God within guides the human being through
an inner voice. This is generally termed as conscience.
Within the individual, there is a perpetual struggle between
good and evil. The conscience denouces evil and supports
the good. We feel happy when we follow its command and
unhappy, if we disobey it.
The effects of conscience - Vivek - differs with each
individual, it depends on their stage of spiritual evolution.
It is necessary to educate the moral sense. This is best
done by associating with Holy men and meditation on "The
Word". The conscience may waver at times in its firmness
and power to control over human actions. Whenever we are
in doubt, we must heed the voice of the conscience. We
should respect its advice and follow it. In persons whose
conscience is constantly overridden, this evil blunts
and suppresses it.
A basic doctrine of Sikhism is to obey the Will of God.
Where can we find the Will of God? According to Guru Nanak,
it is embedded in the core of the human conscience. To
follow one's conscience is, therefore, to live up to the
Will of God.
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| 22. |
What is
Maya? |
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Sikhism does
not accept the conventional meaning of Maya-as illusion.
The world is not Maya; it is a creation of God and as
such, an abode of the Truthful One, or rather a Temple
of Divinity. According to Sikhism Maya epitomises the
principle duality. It is this duality which makes one
forget the Lord and attracts the man to wealth, beauty,
power, or scholarship.
The root of Maya is egoism, the assertion of the self.
It is this which separates a man from his divine self.
By such fetters, man binds himself to his family and to
worldly possessions. Maya is a trap for the soul.
Maya may also take on a more subtle form as self-importance
or self-complacency. It may form different patterns like
intellectual pride, family attachement, pleasure-seeking
and money-grabbing. It plays an important part in daily
life.
The Guru by his grace gives the antidote for Maya. It
is "The Name" of God, which works the spell. With it Maya
is brought under control and so no longer haresses the
disciple.
The residue of Maya accumulates through many births. It
sticks to the individual like glue. It produces an inbuilt
sense of isolation which causes man to forget his own
divine essence. The individual's soul will realize, sooner
or later, that a Supreme soul lives within. This becomes
a spiritual awakening which will secure liberation from
passion and desire. This liberation comes through self-control
and the practice of virtuous living. It is the association
with the Guru and the company of holy men that facilitates
this realization of man's divine origin.
The evil effects of 'Maya' take longer to eradicate. Along
with self-effort, the Guru grace is necessary. Guru Nanak
says: "The true Guru has revealed the One to me. I have
destroyed duality and can now recognize Him, through the
Guru's word". Between man and God is a wall of ignorance,
once this is removed, man may realize his kinship with
Divinity.
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