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Sunday, September 13, 2009
Friday, September 11, 2009
Sikhism - At a glance
There are 20 million Sikhs in the world, most of whom live in the Punjab province of India.
Sikhism was founded in the 16th century in the Punjab district of what is now India and Pakistan. It was founded by Guru Nanak Dev ji and is based on his teachings, and those of the 9 Sikh gurus who followed him. The most important thing in Sikhism is the internal religious state of the individual. Sikhism is a monotheistic religion. Sikhism stresses the importance of doing good actions rather than merely carrying out rituals.
The Sikh place of worship is called a Gurudwara
The Sikh scripture is a book called the Guru Granth Sahib
The tenth Sikh Guru decreed that after his death the spiritual guide of the Sikhs would be the teachings contained in that Granth, so it now has the status of a Guru, and Sikhs show it the respect they would give to a human Guru.
God
Living in God and community
Sikhs focus their lives around their relationship with God, and being a part of the Sikh community. The Sikh ideal combines action and belief. To live a good life a person should do good deeds as well as meditating on God.
God and the cycle of life
Sikhs believe that human beings spend their time in a cycle of birth, life, and rebirth. They share this belief with followers of other Indian religious traditions such as Hinduism, Buddhism and Jainism. The quality of each particular life depends on the law of Karma. Karma sets the quality of a life according to how well or badly a person behaved in their previous life-you reap what you sow. The only way out of this cycle, which all faiths regard as painful, is to achieve a total knowledge of and union with God.
The God of grace
Sikh spirituality is centered round this need to understand and experience God, and eventually become one with God. To do this a person must switch the focus of their attention from themselves to God. They get this state, which is called mukti (liberation), through the grace of God. That means it's something God does to human beings, and not something that human beings can earn. However, God shows people through holy books, and by the examples of saints, the best ways to get close to him. Truth is the highest of all virtues, but higher still is truthful living.
Sikhs believe that God can't be understood properly by human beings, but he can be experienced through love, worship, and contemplation. Sikhs look for God both inside themselves and in the world around them. They do this to help themselves achieve liberation and union with God.
Getting close to God
When a Sikh wants to see God, they look both at the created world and into their own heart and soul. Their aim is to see the divine order that God has given to everything, and through it to understand the nature of God. Most human beings can’t see the true reality of God because they are blinded by their own self-centred pride (Sikhs call it haumain) and concern for physical things.
God inside us
Sikhs believe that God is inside every person, no matter how wicked they appear, and so everyone is capable of change. Just as fragrance is in the flower, and reflection is in the mirror, in just the same way, God is within you.
God beyond ourselves
Sikhs believe that God’s message can be found in several ways outside ourselves.
Living a good life in this world
Sikhs don't think it pleases God if people pay no attention to others and simply devote themselves slavishly to religion. Sikhism doesn’t ask people to turn away from ordinary life to get closer to God. In fact it demands that they use ordinary life as a way to get closer to God. A Sikh serves God by serving (seva) other people every day. By devoting their lives to service they get rid of their own ego and pride. Many Sikhs carry out chores in the Gurdwara as their service to the community. These range from working in the kitchen to cleaning the floor. The Langar, or free food kitchen, is a community act of service. Sikhs also regard caring for the poor or sick as an important duty of service.
The three duties
The three duties that a Sikh must carry out can be summed up in three words; Pray, Work, Give.
Nam japna: Keeping God in mind at all times.
Kirt Karna: Earning an honest living. Since God is truth, a Sikh seeks to live honestly. This doesn't just mean avoiding crime; Sikhs avoid gambling, begging, or working in the alcohol or tobacco industries.
Vand Chhakna:(Literally, sharing one's earnings with others)Giving to charity and caring for others.
The five vices
Sikhs try to avoid the five vices that make people self-centred, and build barriers against God in their lives.
Lust - (Punjabi: ਕਾਮ Kaam)
Covetousness and greed - (Punjabi: ਲੌਭ Lobh)
Attachment to things of this world - (Punjabi: ਮੋਹ Moh)
Anger - (Punjabi: ਕੋ੍ਧ Karodh)
Pride - (Punjabi: ਹੰਕਾਰ Ahankar)
Sikhism was founded in the 16th century in the Punjab district of what is now India and Pakistan. It was founded by Guru Nanak Dev ji and is based on his teachings, and those of the 9 Sikh gurus who followed him. The most important thing in Sikhism is the internal religious state of the individual. Sikhism is a monotheistic religion. Sikhism stresses the importance of doing good actions rather than merely carrying out rituals.
- Sikhs believe that the way to lead a good life is to:
- Keep God in heart and mind at all times
- Live honestly and work hard
- Treat everyone equally
- Be generous to the less fortunate
- Serve others
The Sikh place of worship is called a Gurudwara
The Sikh scripture is a book called the Guru Granth Sahib
The tenth Sikh Guru decreed that after his death the spiritual guide of the Sikhs would be the teachings contained in that Granth, so it now has the status of a Guru, and Sikhs show it the respect they would give to a human Guru.
God
- There is only one God
- God is without form, or gender
- Everyone has direct access to God
- Everyone is equal before God
- A good life is lived as part of a community, by living honestly and caring for others
- Empty religious rituals and superstitions have no value
Living in God and community
Sikhs focus their lives around their relationship with God, and being a part of the Sikh community. The Sikh ideal combines action and belief. To live a good life a person should do good deeds as well as meditating on God.
God and the cycle of life
Sikhs believe that human beings spend their time in a cycle of birth, life, and rebirth. They share this belief with followers of other Indian religious traditions such as Hinduism, Buddhism and Jainism. The quality of each particular life depends on the law of Karma. Karma sets the quality of a life according to how well or badly a person behaved in their previous life-you reap what you sow. The only way out of this cycle, which all faiths regard as painful, is to achieve a total knowledge of and union with God.
The God of grace
Sikh spirituality is centered round this need to understand and experience God, and eventually become one with God. To do this a person must switch the focus of their attention from themselves to God. They get this state, which is called mukti (liberation), through the grace of God. That means it's something God does to human beings, and not something that human beings can earn. However, God shows people through holy books, and by the examples of saints, the best ways to get close to him. Truth is the highest of all virtues, but higher still is truthful living.
Sikhs believe that God can't be understood properly by human beings, but he can be experienced through love, worship, and contemplation. Sikhs look for God both inside themselves and in the world around them. They do this to help themselves achieve liberation and union with God.
Getting close to God
When a Sikh wants to see God, they look both at the created world and into their own heart and soul. Their aim is to see the divine order that God has given to everything, and through it to understand the nature of God. Most human beings can’t see the true reality of God because they are blinded by their own self-centred pride (Sikhs call it haumain) and concern for physical things.
God inside us
Sikhs believe that God is inside every person, no matter how wicked they appear, and so everyone is capable of change. Just as fragrance is in the flower, and reflection is in the mirror, in just the same way, God is within you.
God beyond ourselves
Sikhs believe that God’s message can be found in several ways outside ourselves.
- The message is written in the whole of creation; look at it with open eyes and see the truth of God, for creation is the visible message of God Sikhs believe that most of us misunderstand the universe.
- We think that it exists on its own, when it really exists because God wills it to exist, and is a portrait of God’s own nature
- The message has been shown to us by the Gurus in their lives and in their words
- The message is set down in the teachings of scripture
Living a good life in this world
Sikhs don't think it pleases God if people pay no attention to others and simply devote themselves slavishly to religion. Sikhism doesn’t ask people to turn away from ordinary life to get closer to God. In fact it demands that they use ordinary life as a way to get closer to God. A Sikh serves God by serving (seva) other people every day. By devoting their lives to service they get rid of their own ego and pride. Many Sikhs carry out chores in the Gurdwara as their service to the community. These range from working in the kitchen to cleaning the floor. The Langar, or free food kitchen, is a community act of service. Sikhs also regard caring for the poor or sick as an important duty of service.
The three duties
The three duties that a Sikh must carry out can be summed up in three words; Pray, Work, Give.
Nam japna: Keeping God in mind at all times.
Kirt Karna: Earning an honest living. Since God is truth, a Sikh seeks to live honestly. This doesn't just mean avoiding crime; Sikhs avoid gambling, begging, or working in the alcohol or tobacco industries.
Vand Chhakna:(Literally, sharing one's earnings with others)Giving to charity and caring for others.
The five vices
Sikhs try to avoid the five vices that make people self-centred, and build barriers against God in their lives.
Lust - (Punjabi: ਕਾਮ Kaam)
Covetousness and greed - (Punjabi: ਲੌਭ Lobh)
Attachment to things of this world - (Punjabi: ਮੋਹ Moh)
Anger - (Punjabi: ਕੋ੍ਧ Karodh)
Pride - (Punjabi: ਹੰਕਾਰ Ahankar)
Why am I a Sikh ?
Because I have not to worship and appease many a god and goddesses and seek the help of so many of them to meet my need. Rather, I depend upon one God, who is Omnipresent and is with me where so ever I be.
ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥
[Sri Guru Granth Sahib - Page: 350 Line: 5 Raag Aasaa: Guru Nanak Dev]
Transliteration: sāhibu mērā ēkō hai ॥ ēkō hai bhāī ēkō hai ॥1॥
Transliteration: साहिबु मेरा एको है ॥ एको है भाई एको है ॥१॥
Translation: My Lord and Master is One He is the One and Only; O Siblings of Destiny, He is the One alone. 1
My God has no equal and has none to fear from By praying to Him. I seek the protection of One, who is Himself fearless and makes me lose all my fears. My God is kind and merciful and forgives my sins, if I sincerely pray for that. My God is all powerful and my enemies, therefore, dare not touch me. I have no rituals to perform to call Him to my side I simply meditate on certain of His qualities and He stands by me in the particular form and shape of that quality.
Sikh Gurus even disapproved Arti, the popular mode of Hindu worship. When Guru Nanak visited Jagannath, he was invited by the high priest to assist in the Hindu worship which was being preformed. At such worship, salver studded with gems is produced, on which are placed flowers, lamps and incense. The salver is then moved before the idol to the accompaniment of drums, bells conches and, occasionally cymbals. Guru Nanak instead of joining worship, uttered:-
Let sun and moon be earthen lamps. And orbs of stars be like rubies, Let there be incense of Chandan and fly-whisk of winds And blooming flowers of all vegetation be showered, How wonderful this Arti must be, O remover of fears, This Arti in which “the kettle-drum is of boundless word”.
He says,“The Gods and goddesses are worshipped, O brother, What ought we beg and what can they give. They are just like a stone in water, O brother, It sinks down in it”
Guru Arjun declared,“He, who forsake God and attaches himself to idols, shall abide in hell”.
Kabir, argues,“If sculptor carving a stone turneth it into an idol, and in doing so putteth his foot upon its breast, If it were a real God it would eat him up.”
I can meditate on His qualities anywhere, any time and on every occasion and my seeking His help is so simple and easy that it tempts me to be a Sikh. Because I need not go from door to door to seek guidance and advice. I have all guidance and advice incorporated in one and only one Holy Granth, Sikh Guru declared in Mundaavanee:
ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥
ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
[Sri Guru Granth Sahib - Page: 1429 Line: 12 Raag Mundaavanee: Guru Arjan Dev]Transliteration:
thāl vichi tinni vasatū paīō satu santōkhu vīchārō ॥
ammrit nāmu ṭhākur kā paiō jis kā sabhsu adhārō ॥
jē kō khāvai jē kō bhuñchai tis kā hōi udhārō ॥
Transliteration:
थाल विचि तिंनि वसतू पईओ सतु संतोखु वीचारो ॥
अम्रित नामु ठाकुर का पइओ जिस का सभसु अधारो ॥
जे को खावै जे को भुंचै तिस का होइ उधारो ॥
Translation: Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all. One who eats it and enjoys it shall be saved.
Guru Gobind Singh enjoined upon Sikhs:“The song of Nam, the Guru Granth, All Sikhs should seek the master in his word, And bow to Guru Granth as my Successor”.
Sikh Gurus deprecated the Hindu practice of dancing when singing His Name. Guru Nanak says:“Dancing, hopping and jumping are the pleasures of mind, Guru nanak telleth thee, that those who hath reverence of Him, i.e. who live in the way He plea Seth Will find their minds filled with love of Him”.
It is the fountain head from where all knowledge springs. Through it I see my God visualized. It gives me a clear vision and a true perspective of this world and the world to come. It has in it the axioms of a happy life-a life of beauty and joy for ever and for ever, it makes me slight the most fearful – the very death itself, that emanates all fears. It brings home to me all the different values of life personal and impersonal, social and individual, worldly and heavenly, pertaining to my soul and my God. With it I soar to immeasurable heights. With it I go fathoms deep in successful search of invaluable rubies and diamonds and with it I stand exalted high as Heavens. It puts into motion the innermost strings of my life. It carries me there where human intellect fails. It makes me distinguish right from wrong and puts me on the right track. It is a guide that never deserts, It has a transcendent beauty, an excellent music and an ambrosial food for my yearning soul and through it I feel one with universe, one with God Himself. Its constant enlightenment lest me not swerve from Sikhism.
Because I am never alone. My Guru though invisible to human eye, is always with me. He is a great warrior unsurpassed in velour, a knight among heroes, savior of the innocent, kind and merciful and noblest of the noble souls who always comes to help me where-ever and whenever I meditate and call on Him for help. Hen I am upset and feel lonely, when I am faced with insurmountable difficulties and dangers, when enemies seem to overpower me I concentrate on his dynamical persona lily and so he is there by me side. Isn’t it then worthwhile to be a Sikh?
Guru Gobind Singh, the Tenth Master, has put on me three Commands Service, Simran and Sacrificed; Service of the humble and the needy, Simran (remembering) of the Master’s great qualities and Sacrifice of self to uphold the right and the just. These are the picks of human excellence. To achieve this excellence I hold on as a Sikh.
Because Sikhs are a martial community, they always prefer to die heroic death for a noble cause. They take it as the sweet Will of God & grumble not, when faced with death. Their past history abounds with such deaths & they recollect their innumerable martyrs in their regular prayers every morning & evening to imbibe their spirit of sacrifice. It enlivens their souls & reminds them of Guru Gobind Singh’s command. To die a coward is the greatest sin with them. A death in the battlefield is what they covet most. They would not turn their back on the enemy. It is their martial spirit that has given them a place and an identity in the world. This incentive to martialism keeps me a Sikh.
Because of the heavenly nectar, Amrit chat Guru gave me, that I am Sikh. It gives me the supremacy of Nam, hardness of steel, coolness of water and sweetness of honey. With it, I feel transformed to super humanity. I imbibe the spirit of Guru Gobind Singh and present a look of the very Guru himself. With my long hair and comely beard I vie in appearance with pious men. I feel a great confidence n me with a sword in hand to safeguard the interest of the weak and the humble, to protect the honor and chastity of woman and to defend my people and my land against aggression. What a wonderful transformation by this Amrit that makes me a Sikh!
Because practicing Sikhism is so simple no complexities of rituals and ceremonies. Sikh Gurus tried to remove the wrong notion of the efficacy of pilgrimage. Guru Nanak says:-
“Why wash only the body from outside, wash the mind, clean it of the dirt of desire, and tread the path of salvation.”
He further declared that “Pilgrimage does not have the value of even a mustard seed. “My place of pilgrimage is the word contemplation and divine knowledge within me.”
“Without the Lord (in mind) all pious deeds are illusion Without the Lord (in mind) recitations, austerities, disciplines actions are left here.”
Hence Guru Arjan declared.
“I do not keep the Hindu fast, nor that observed by Mohammedans in Ramzan.
I serve Him and Him alone, who is my ultimate refuge,
I believe in the same master who is also Allah.
I have broken with the Hindu and Muslim.
I won’t go on Hajj to Mecca, nor do I worship at the Hindu places,
I shall serve Him alone and no other,
I won’t worship idols nor read Namaz,
I shall lay my heart at the feet of the one Supreme Being.
We are neither Hindus nor Muslims,
Our bodies and souls are gifts of that God, whom Muslims Call Allah and Hindus as Ram”
Fasts and austerities, renunciation and reclusions or heavens and hells are abandoned. I have no conch shells to below, no bells to ring, no dieties to appease, no pilgrimages to undertake. I preserve my long hair and beard as nature has given them to me and keep a comb to clean them every day. To look decent and civilized I keep my loins covered with a kachhehra. I wear a sward to meet unforeseen enemies and iron bracelet an emblem to remind me of the bondage (discipline) to my Guru. I eat when hungry, wear when naked and enjoy as I will, provided these do not pollute my mind, nor harm my body. The only criterion with me is to preserve a clear conscience and rear a sound body. This simplicity of faith and freedom of joy are the greatest inducements for me to be a Sikh.
Because it is not a faith to be practiced in temples or lived in seclusions, I have to practice it in daily life; behind the plough, on the roadside, in the workshop and on the table, I have to be a Sikh at home, a Sikh in a society and a Sikh in battle-field.
“Nama kahe Trilochana much te Ram Samal, Hath paon kar kam sabh chit nirinjan nal”.
Nama says to Trilochan, “While engaged in work with hands or feet, you may sing His Name.”
Guru Nanak solemnly declared the possibility of the attainment of salvation by a householder. Nanak, I have met the true Guru and my union with God is accomplished. Even while men laugh, and play, and dress, and eat, salvation can be obtained.
I have to be a Sikh in thought, word and deed, a Sikh in my dealings with the world at large and a Sikh-like in all stations of life. It is a life to be lived and not a tenet or a philosophy to be preached. No recitations are of any avail, unless I live up to these. It is the action that counts with me. I must not say but do, and I must appear as I am and not what I am not no show, no deceitful presentation of myself is my creed. It is therefore, that I am a Sikh.
Because I need no priestly order to redeem my sins. I am priest to myself. I can stand alone and pray to God for my redemption. He listens to my prayers. I have also full faith in congregation of my people-devotees of my Guru. We sit together in the presence of our Guru-Holy Granth, sing in chorus hymns from the Granth, till we are all one and in harmony with the Guru. We stand up then and pray with folded hands for redemption of our sins, for proper guidance in life and for His blessings for the entire mankind and the Universe. There I feel one with universe, a member of the common brother-hood and lie prostrate at His feet with all humbleness praying for the common good of all-friends or foes. What a wonderful prayer! Hence I am a Sikh.
Because Sikhism recognizes no caste or creed as high or low, nor is there any colour, country or races bar. Saint Kabir, in Adi Granth, in a satirical tone says:
"There is no clan or caste while dwelling in the womb.
Every thing is created from the seed of Brahman (God),
Say O Pandit ! When were the Brahmans created?
Do not waste thy life by proclaiming the Brahmanhood.
If thou art a Brahman, born of a Brahman woman.
Why hast thou not come through another way?”
Its doors are open to the black and the white, to the western and the eastern and to the Negro and the American alike. There are no untouchables with the Sikhs. They run free community kitchens and call them Guru-ka-Langar. Because I have my own festivals like Gurpurbs, Hola, Baisakhi, etc.
Dussehra and Diwali, the two important festivals of the Hindus, are celebrated to mark the death of Ravana at he hands of Sh. Ram Chandra and the return of victorious Ram Chandra to his kingdom, Ajudhia. The Sikhs do not regard the killing of Ravana by Ram Chandra a virtuous act. Guru Nanak Said:
“The blind ten headed Ravana was beheaded,
But what greatness was achieved by killing Ravana.”
As the Sikhs do not regard Krishna as incarnation of God, therefore, they do not participate in the Hindu festivals of Janam Ashtmi, the birthday of Shri Krishha.
Whosoever may contribute the ration cooked in the Langar is considered to be that even the wealthiest among them and persons commanding greatest respect male or female are seen cooking meals and cleaning utensils in the Guru-ka-langar, where all dine sitting in one and the same row (pangat) and partake of one and the same food regardless of the fact of one’s descending from a royal lineage or having in hand a beggar’s bowl or of being a Brahman or a Shudra. Again they have common bathing tank at Amritsar, Tarn-Tarn, a Baoli at Goindwal, constructed by the Gurus themselves, where all are welcome to have a dip without the least distinction of caste or creed. When they join hands in congregational prayers, they place no bar on any body, may be of any nationality or professing any religion. Their common mess, common bath and common prayer wit a common Holy Granth to revere and on common God of all to pay heir homage to, are the grand insignia to their deep rooted faith in one common brotherhood of man. They stand their congregation (Sangat) and their mess dinners (Pangat) are wonderful spectacles to look at. It is the universal brotherhood, a common-wealth of man in Sikhism that appeals to me to be a Sikh.
Because it is a faith based on Unity of God and Brotherhood of man. Love of God and service of humanity are the main themes with it. Human soul enchained in human body feels separated from God and it has to be reunited with Him. Love is not only uniting force Service humanized and makes one tender-hearted and receptive qualities essential for a loving heart. Love and service are hence enjoined upon every Sikh.
He quits his bed early before dawn, to get himself immersed in the love of his great Master, and with sunrise he devotes himself to the service of humanity performing all the time his routine duties with all sincerity and integrity - noble ideals for a man. To own these I earnestly aspire to de a Sikh of the Guru.
Thus spoke Guru Gobind Singh when he took me unto his fold the Khalsa and enjoined upon me to stand always for righteousness, truth and justice and uproot the evil and the evil-doors. I draw all my potency from Him alone and look to no other deity, god or goddess. I hold as an emblem of His unparalleled and unexcelled power to annihilate the vice and the vicious and fight for the humble and the unprotected. I have orders to raise army of invulnerable soldiers, everyone of whom match his sword with a lakh and a quarter. I shall draw them from the so-called Shudras and Varshas to humble the pretentious high castes. I shall be true to my name only if I convert those lowly people into Sardars, Rajas and Statesmen My sparrows shall prey upon the hawk of tyranny and oppression. They shall safeguard the interests of the weak and the lowly and protect the honor and chastity of woman I shall gave them a distinct uniform that shall never be put aside a saintly appearance and the velour of God made soldiers. I shall nourish no lamb or sheep but my Sikh shall always have swords on to meet aggression and offence. They shall be my saint-soldiers.
“I call upon ye to join my army and defend the cause I have espoused, imbibe a warrior’s spirit and always have my uniform on.
I shall be the symbol of your inner high spirits.
Be heroic but not ostentatious.
Let not vanity soil your serene self.
Be humble but suffer no humilitation, it damps your spirits.
Be of the world but spotless, people may not finger at you.
Be lovable and He will shower His blessings and love on you;
Meditate on His great qualities in the ambrosial hours before dawn and start your task of the day with a clear and guiltless conscience.
Let service and sacrifice be your watchwords in life.
Service of humanity and sacrifice of self to uphold truth and righteousness.
Entertain no fears, as it is but the Will of God that always prevails.
Be chaste and respect the chastity of woman.
Suffer no intoxicants nor shall we smoke.
I have named ye, Singh…….a lion and you have therefore to forgo all sluggishness.
I have no place for cowards and you have therefore to discard all cowardice.
I have taken you unto my fold and you have therefore to be always in the costume of my fold, it gives you my appearance and you shall never disfigure it.
I have enlisted you a member of my commonwealth-Khalsa, the pure, and you have therefore to be pure in thought, word and the pure and deed.
The Khalsa meditates on the One Living, Divine Being with unshaken faith and love.
The Khalsa discards all gods and goddesses, idols, tombs, hermits and monastries.
The Khalsa recognizes no fasts, pilgrimages, charities and austerities.
The Khalsa kindles in him one Divine radiant light, it is only than that he is Khalsa, there then remains no difference between me and the Khalsa.
“Such a Khalsa belongs to my master Almighty, who has all victory to Himself. Victory is you therefore, when you initiate yourself into the fold of the Khalsa. The initiation starts with the Amrita, the sweet drink consecrated with the Shabad (hymns) of Guru Nanak. I have stirred it with double edged sword of mine to steel the hearts of the Khalsa against timidity, cowardice, mine to steel the hearts of the Khalsa against timidity, cowardice, weakness and irresolution. You have do drink it from one and the same bowl to be one of the brotherhood, that recognizes not your former caste, creed, colour or faith, and initiates you in a common fold irrespective of your previous sect or birth. In such a common-wealth of the khalsa I see myself, rather my Master personified and to it I pay my homepage in all humbleness in perfect devotion. Five of them the Five Piaras (My Beloved ones) shall administer the same Amrita to me, and initiate me into the fold of the Master’s Khalsa.
Any five of the true Khalsa shall represent me and just as a candle enlightens another candle, the Five shall kindle the light of the Khalsa in who-so-ever desires to be so kindled.
This sermon makes me a Sikh.
ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥
[Sri Guru Granth Sahib - Page: 350 Line: 5 Raag Aasaa: Guru Nanak Dev]
Transliteration: sāhibu mērā ēkō hai ॥ ēkō hai bhāī ēkō hai ॥1॥
Transliteration: साहिबु मेरा एको है ॥ एको है भाई एको है ॥१॥
Translation: My Lord and Master is One He is the One and Only; O Siblings of Destiny, He is the One alone. 1
My God has no equal and has none to fear from By praying to Him. I seek the protection of One, who is Himself fearless and makes me lose all my fears. My God is kind and merciful and forgives my sins, if I sincerely pray for that. My God is all powerful and my enemies, therefore, dare not touch me. I have no rituals to perform to call Him to my side I simply meditate on certain of His qualities and He stands by me in the particular form and shape of that quality.
Sikh Gurus even disapproved Arti, the popular mode of Hindu worship. When Guru Nanak visited Jagannath, he was invited by the high priest to assist in the Hindu worship which was being preformed. At such worship, salver studded with gems is produced, on which are placed flowers, lamps and incense. The salver is then moved before the idol to the accompaniment of drums, bells conches and, occasionally cymbals. Guru Nanak instead of joining worship, uttered:-
Let sun and moon be earthen lamps. And orbs of stars be like rubies, Let there be incense of Chandan and fly-whisk of winds And blooming flowers of all vegetation be showered, How wonderful this Arti must be, O remover of fears, This Arti in which “the kettle-drum is of boundless word”.
He says,“The Gods and goddesses are worshipped, O brother, What ought we beg and what can they give. They are just like a stone in water, O brother, It sinks down in it”
Guru Arjun declared,“He, who forsake God and attaches himself to idols, shall abide in hell”.
Kabir, argues,“If sculptor carving a stone turneth it into an idol, and in doing so putteth his foot upon its breast, If it were a real God it would eat him up.”
I can meditate on His qualities anywhere, any time and on every occasion and my seeking His help is so simple and easy that it tempts me to be a Sikh. Because I need not go from door to door to seek guidance and advice. I have all guidance and advice incorporated in one and only one Holy Granth, Sikh Guru declared in Mundaavanee:
ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥
ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
[Sri Guru Granth Sahib - Page: 1429 Line: 12 Raag Mundaavanee: Guru Arjan Dev]Transliteration:
thāl vichi tinni vasatū paīō satu santōkhu vīchārō ॥
ammrit nāmu ṭhākur kā paiō jis kā sabhsu adhārō ॥
jē kō khāvai jē kō bhuñchai tis kā hōi udhārō ॥
Transliteration:
थाल विचि तिंनि वसतू पईओ सतु संतोखु वीचारो ॥
अम्रित नामु ठाकुर का पइओ जिस का सभसु अधारो ॥
जे को खावै जे को भुंचै तिस का होइ उधारो ॥
Translation: Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all. One who eats it and enjoys it shall be saved.
Guru Gobind Singh enjoined upon Sikhs:“The song of Nam, the Guru Granth, All Sikhs should seek the master in his word, And bow to Guru Granth as my Successor”.
Sikh Gurus deprecated the Hindu practice of dancing when singing His Name. Guru Nanak says:“Dancing, hopping and jumping are the pleasures of mind, Guru nanak telleth thee, that those who hath reverence of Him, i.e. who live in the way He plea Seth Will find their minds filled with love of Him”.
It is the fountain head from where all knowledge springs. Through it I see my God visualized. It gives me a clear vision and a true perspective of this world and the world to come. It has in it the axioms of a happy life-a life of beauty and joy for ever and for ever, it makes me slight the most fearful – the very death itself, that emanates all fears. It brings home to me all the different values of life personal and impersonal, social and individual, worldly and heavenly, pertaining to my soul and my God. With it I soar to immeasurable heights. With it I go fathoms deep in successful search of invaluable rubies and diamonds and with it I stand exalted high as Heavens. It puts into motion the innermost strings of my life. It carries me there where human intellect fails. It makes me distinguish right from wrong and puts me on the right track. It is a guide that never deserts, It has a transcendent beauty, an excellent music and an ambrosial food for my yearning soul and through it I feel one with universe, one with God Himself. Its constant enlightenment lest me not swerve from Sikhism.
Because I am never alone. My Guru though invisible to human eye, is always with me. He is a great warrior unsurpassed in velour, a knight among heroes, savior of the innocent, kind and merciful and noblest of the noble souls who always comes to help me where-ever and whenever I meditate and call on Him for help. Hen I am upset and feel lonely, when I am faced with insurmountable difficulties and dangers, when enemies seem to overpower me I concentrate on his dynamical persona lily and so he is there by me side. Isn’t it then worthwhile to be a Sikh?
Guru Gobind Singh, the Tenth Master, has put on me three Commands Service, Simran and Sacrificed; Service of the humble and the needy, Simran (remembering) of the Master’s great qualities and Sacrifice of self to uphold the right and the just. These are the picks of human excellence. To achieve this excellence I hold on as a Sikh.
Because Sikhs are a martial community, they always prefer to die heroic death for a noble cause. They take it as the sweet Will of God & grumble not, when faced with death. Their past history abounds with such deaths & they recollect their innumerable martyrs in their regular prayers every morning & evening to imbibe their spirit of sacrifice. It enlivens their souls & reminds them of Guru Gobind Singh’s command. To die a coward is the greatest sin with them. A death in the battlefield is what they covet most. They would not turn their back on the enemy. It is their martial spirit that has given them a place and an identity in the world. This incentive to martialism keeps me a Sikh.
Because of the heavenly nectar, Amrit chat Guru gave me, that I am Sikh. It gives me the supremacy of Nam, hardness of steel, coolness of water and sweetness of honey. With it, I feel transformed to super humanity. I imbibe the spirit of Guru Gobind Singh and present a look of the very Guru himself. With my long hair and comely beard I vie in appearance with pious men. I feel a great confidence n me with a sword in hand to safeguard the interest of the weak and the humble, to protect the honor and chastity of woman and to defend my people and my land against aggression. What a wonderful transformation by this Amrit that makes me a Sikh!
Because practicing Sikhism is so simple no complexities of rituals and ceremonies. Sikh Gurus tried to remove the wrong notion of the efficacy of pilgrimage. Guru Nanak says:-
“Why wash only the body from outside, wash the mind, clean it of the dirt of desire, and tread the path of salvation.”
He further declared that “Pilgrimage does not have the value of even a mustard seed. “My place of pilgrimage is the word contemplation and divine knowledge within me.”
“Without the Lord (in mind) all pious deeds are illusion Without the Lord (in mind) recitations, austerities, disciplines actions are left here.”
Hence Guru Arjan declared.
“I do not keep the Hindu fast, nor that observed by Mohammedans in Ramzan.
I serve Him and Him alone, who is my ultimate refuge,
I believe in the same master who is also Allah.
I have broken with the Hindu and Muslim.
I won’t go on Hajj to Mecca, nor do I worship at the Hindu places,
I shall serve Him alone and no other,
I won’t worship idols nor read Namaz,
I shall lay my heart at the feet of the one Supreme Being.
We are neither Hindus nor Muslims,
Our bodies and souls are gifts of that God, whom Muslims Call Allah and Hindus as Ram”
Fasts and austerities, renunciation and reclusions or heavens and hells are abandoned. I have no conch shells to below, no bells to ring, no dieties to appease, no pilgrimages to undertake. I preserve my long hair and beard as nature has given them to me and keep a comb to clean them every day. To look decent and civilized I keep my loins covered with a kachhehra. I wear a sward to meet unforeseen enemies and iron bracelet an emblem to remind me of the bondage (discipline) to my Guru. I eat when hungry, wear when naked and enjoy as I will, provided these do not pollute my mind, nor harm my body. The only criterion with me is to preserve a clear conscience and rear a sound body. This simplicity of faith and freedom of joy are the greatest inducements for me to be a Sikh.
Because it is not a faith to be practiced in temples or lived in seclusions, I have to practice it in daily life; behind the plough, on the roadside, in the workshop and on the table, I have to be a Sikh at home, a Sikh in a society and a Sikh in battle-field.
“Nama kahe Trilochana much te Ram Samal, Hath paon kar kam sabh chit nirinjan nal”.
Nama says to Trilochan, “While engaged in work with hands or feet, you may sing His Name.”
Guru Nanak solemnly declared the possibility of the attainment of salvation by a householder. Nanak, I have met the true Guru and my union with God is accomplished. Even while men laugh, and play, and dress, and eat, salvation can be obtained.
I have to be a Sikh in thought, word and deed, a Sikh in my dealings with the world at large and a Sikh-like in all stations of life. It is a life to be lived and not a tenet or a philosophy to be preached. No recitations are of any avail, unless I live up to these. It is the action that counts with me. I must not say but do, and I must appear as I am and not what I am not no show, no deceitful presentation of myself is my creed. It is therefore, that I am a Sikh.
Because I need no priestly order to redeem my sins. I am priest to myself. I can stand alone and pray to God for my redemption. He listens to my prayers. I have also full faith in congregation of my people-devotees of my Guru. We sit together in the presence of our Guru-Holy Granth, sing in chorus hymns from the Granth, till we are all one and in harmony with the Guru. We stand up then and pray with folded hands for redemption of our sins, for proper guidance in life and for His blessings for the entire mankind and the Universe. There I feel one with universe, a member of the common brother-hood and lie prostrate at His feet with all humbleness praying for the common good of all-friends or foes. What a wonderful prayer! Hence I am a Sikh.
Because Sikhism recognizes no caste or creed as high or low, nor is there any colour, country or races bar. Saint Kabir, in Adi Granth, in a satirical tone says:
"There is no clan or caste while dwelling in the womb.
Every thing is created from the seed of Brahman (God),
Say O Pandit ! When were the Brahmans created?
Do not waste thy life by proclaiming the Brahmanhood.
If thou art a Brahman, born of a Brahman woman.
Why hast thou not come through another way?”
Its doors are open to the black and the white, to the western and the eastern and to the Negro and the American alike. There are no untouchables with the Sikhs. They run free community kitchens and call them Guru-ka-Langar. Because I have my own festivals like Gurpurbs, Hola, Baisakhi, etc.
Dussehra and Diwali, the two important festivals of the Hindus, are celebrated to mark the death of Ravana at he hands of Sh. Ram Chandra and the return of victorious Ram Chandra to his kingdom, Ajudhia. The Sikhs do not regard the killing of Ravana by Ram Chandra a virtuous act. Guru Nanak Said:
“The blind ten headed Ravana was beheaded,
But what greatness was achieved by killing Ravana.”
As the Sikhs do not regard Krishna as incarnation of God, therefore, they do not participate in the Hindu festivals of Janam Ashtmi, the birthday of Shri Krishha.
Whosoever may contribute the ration cooked in the Langar is considered to be that even the wealthiest among them and persons commanding greatest respect male or female are seen cooking meals and cleaning utensils in the Guru-ka-langar, where all dine sitting in one and the same row (pangat) and partake of one and the same food regardless of the fact of one’s descending from a royal lineage or having in hand a beggar’s bowl or of being a Brahman or a Shudra. Again they have common bathing tank at Amritsar, Tarn-Tarn, a Baoli at Goindwal, constructed by the Gurus themselves, where all are welcome to have a dip without the least distinction of caste or creed. When they join hands in congregational prayers, they place no bar on any body, may be of any nationality or professing any religion. Their common mess, common bath and common prayer wit a common Holy Granth to revere and on common God of all to pay heir homage to, are the grand insignia to their deep rooted faith in one common brotherhood of man. They stand their congregation (Sangat) and their mess dinners (Pangat) are wonderful spectacles to look at. It is the universal brotherhood, a common-wealth of man in Sikhism that appeals to me to be a Sikh.
Because it is a faith based on Unity of God and Brotherhood of man. Love of God and service of humanity are the main themes with it. Human soul enchained in human body feels separated from God and it has to be reunited with Him. Love is not only uniting force Service humanized and makes one tender-hearted and receptive qualities essential for a loving heart. Love and service are hence enjoined upon every Sikh.
He quits his bed early before dawn, to get himself immersed in the love of his great Master, and with sunrise he devotes himself to the service of humanity performing all the time his routine duties with all sincerity and integrity - noble ideals for a man. To own these I earnestly aspire to de a Sikh of the Guru.
Thus spoke Guru Gobind Singh when he took me unto his fold the Khalsa and enjoined upon me to stand always for righteousness, truth and justice and uproot the evil and the evil-doors. I draw all my potency from Him alone and look to no other deity, god or goddess. I hold as an emblem of His unparalleled and unexcelled power to annihilate the vice and the vicious and fight for the humble and the unprotected. I have orders to raise army of invulnerable soldiers, everyone of whom match his sword with a lakh and a quarter. I shall draw them from the so-called Shudras and Varshas to humble the pretentious high castes. I shall be true to my name only if I convert those lowly people into Sardars, Rajas and Statesmen My sparrows shall prey upon the hawk of tyranny and oppression. They shall safeguard the interests of the weak and the lowly and protect the honor and chastity of woman I shall gave them a distinct uniform that shall never be put aside a saintly appearance and the velour of God made soldiers. I shall nourish no lamb or sheep but my Sikh shall always have swords on to meet aggression and offence. They shall be my saint-soldiers.
“I call upon ye to join my army and defend the cause I have espoused, imbibe a warrior’s spirit and always have my uniform on.
I shall be the symbol of your inner high spirits.
Be heroic but not ostentatious.
Let not vanity soil your serene self.
Be humble but suffer no humilitation, it damps your spirits.
Be of the world but spotless, people may not finger at you.
Be lovable and He will shower His blessings and love on you;
Meditate on His great qualities in the ambrosial hours before dawn and start your task of the day with a clear and guiltless conscience.
Let service and sacrifice be your watchwords in life.
Service of humanity and sacrifice of self to uphold truth and righteousness.
Entertain no fears, as it is but the Will of God that always prevails.
Be chaste and respect the chastity of woman.
Suffer no intoxicants nor shall we smoke.
I have named ye, Singh…….a lion and you have therefore to forgo all sluggishness.
I have no place for cowards and you have therefore to discard all cowardice.
I have taken you unto my fold and you have therefore to be always in the costume of my fold, it gives you my appearance and you shall never disfigure it.
I have enlisted you a member of my commonwealth-Khalsa, the pure, and you have therefore to be pure in thought, word and the pure and deed.
The Khalsa meditates on the One Living, Divine Being with unshaken faith and love.
The Khalsa discards all gods and goddesses, idols, tombs, hermits and monastries.
The Khalsa recognizes no fasts, pilgrimages, charities and austerities.
The Khalsa kindles in him one Divine radiant light, it is only than that he is Khalsa, there then remains no difference between me and the Khalsa.
“Such a Khalsa belongs to my master Almighty, who has all victory to Himself. Victory is you therefore, when you initiate yourself into the fold of the Khalsa. The initiation starts with the Amrita, the sweet drink consecrated with the Shabad (hymns) of Guru Nanak. I have stirred it with double edged sword of mine to steel the hearts of the Khalsa against timidity, cowardice, mine to steel the hearts of the Khalsa against timidity, cowardice, weakness and irresolution. You have do drink it from one and the same bowl to be one of the brotherhood, that recognizes not your former caste, creed, colour or faith, and initiates you in a common fold irrespective of your previous sect or birth. In such a common-wealth of the khalsa I see myself, rather my Master personified and to it I pay my homepage in all humbleness in perfect devotion. Five of them the Five Piaras (My Beloved ones) shall administer the same Amrita to me, and initiate me into the fold of the Master’s Khalsa.
Any five of the true Khalsa shall represent me and just as a candle enlightens another candle, the Five shall kindle the light of the Khalsa in who-so-ever desires to be so kindled.
This sermon makes me a Sikh.
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