# Basic Of Sikhism



## Sikh80

SCANNEDhttp://www.allaboutsikhs.comKindly refer the above link for excellent write ups.


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## Sinister

id read that but im afraid ill go blind


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## Sikh80

Hi Siny..
U may kindly visit the site given below and go thru. all that U like. sorry, brother it was my mistake.

You were Blocked


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Questions and Answers[/FONT]*[FONT=Verdana, Arial, Helvetica, sans-serif][FONT=Georgia, Times New Roman, Times, serif]
(about Sikhism by Jasprit Singh)[/FONT][/FONT][/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Arial, Helvetica, sans-serif][FONT=Verdana, Arial, Helvetica, sans-serif]SELF-ACCEPTANCE (kesh, tattoos, body piercings...)[/FONT][/FONT]
*[FONT=Arial, Helvetica, sans-serif][FONT=Times New Roman, Times, serif]Self-acceptance is an integral part of the Sikh faith. Guru Gobind Singh, when confronted with spineless men and women of Indian society...people who blindly followed and bowed before manmade laws, no matter how degrading...introduced the Kesh-Kangha privilege: Kesh (or unshorn hair) as a symbol of acceptance of the Creator's given form, and Kangha (or comb) to take care of the Kesh...to keep it healthy and clean.[/FONT][/FONT][/FONT]
[FONT=Times New Roman, Times, serif]In most cultures body modifications such as haircuts (many jobs are off-limits for men with kesh), circumcision, tattoos, etc., are demanded to ensure conformity and order. So much so that in the 1960s when the Hippie Movement started in America, men grew their hair long and kept their beards as a symbol of rebellion. However, the Sikh concepts of kesh-kangha is not a sign of rebellion...it is a sign of acceptance of the Creator's gift and a nurturing of that gift.[/FONT]
[FONT=Arial, Helvetica, sans-serif]*
[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif] Why does Sikhism reject haircuts, circumcision and other similar rituals that a large fraction of the world's population practices? Do Sikhs consider these people sinners or bad people?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]A large part of the world's population does participate in rituals such as shaving of hair, circumcision, body piercing, etc. In this sense, Sikhs are in the minority. However, for a Sikh, acceptance of Nature's beautiful body is an important component of the Sikh value system.[/FONT][FONT=Times New Roman, Times, serif] Acceptance of one's God-given physique without "improving" it by razors and scissors is a first step in accepting other laws, the foremost of which is becoming a universal being. Sikhs view others who engage in such rituals as people who carry unnecessary burdens in their lives; not as sinners or bad people.[/FONT] 
[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif] What does the Guru Granth Sahib say about body modifications such as haircuts, circumcision, tattoos, body piercings, etc.?
[/FONT]*[/FONT][FONT=Arial, Helvetica, sans-serif][FONT=Verdana, Arial, Helvetica, sans-serif][FONT=Times New Roman, Times, serif]It is common for religion texts to provide very detailed outlines of do's and don'ts. The Bibles (old and new) and the Koran provide very detailed guidelines to their flock on daily living. The Guru Granth Sahib refrains from doing this. The Guru only provides us basic Universal principles (One God, Truth brings bliss, oneness of the human race, etc.) and the path to reach Truth (by minimizing ego and seeing oneself in everyone). In the Sikh "rahitnama" or code of conduct, kesh is to be accepted as the Creator's gift and taken care of with a kangha (comb).[/FONT][/FONT][/FONT]
[FONT=Times New Roman, Times, serif]Acceptance of the Creator's given body is a natural outcome of a lifestyle that is in conformity with the Guru's teaching. Of course, this does not preclude the use of surgery or other medical interventions when the body has become ill.[/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif][/FONT]*[/FONT]​[FONT=Arial, Helvetica, sans-serif]*[FONT=Arial, Helvetica, sans-serif][FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT][/FONT][FONT=Verdana, Arial, Helvetica, sans-serif]Why are there so few Sikhs and how do Sikhs feel about being such a small minority?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]It is true that Christianity, Islam, and Hinduism can claim over a billion followers each, while there are only twenty million or so Sikhs. However, this is not a source of pessimism for a Sikh. A Sikh's goal is to be in Chardhi Kala (unbounded optimism) because Sikhism is a religion of Truth. The Guru's guidance makes sense, because it brings bliss in this life. [/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT]*[/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Don't you think that Sikh faith would have a lot more followers if Sikhs were allowed to shave and have haircuts?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]The Sikh faith is not a club or a party whose goal is to increase the number of people who profess to be Sikh. Kesh is definately the easiest part of being a Sikh. The other requirements: Always living in Truth; love for all (including non-Sikhs); standing against injustices (even at personal risk); giving up the arrogance of racial or lineage superiority...are immensely more difficult.[/FONT]
[FONT=Times New Roman, Times, serif]Kesh and Khanga are a privilege we are given by the Creator...a privilege Guru Gobind Singh asked us to enjoy. Sikhi is a faith of the individual and his/her relation with the Creator. It requires courage and confidence even if one has to walk a lonely path.[/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT]*[/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]I am a young woman. All of my friends shave thier legs. I do the same, but feel guilty. How can Sikh women participate in society if they don't carry out practices that are expected of them from that society?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]Women around the world and in all cultures have had to participate in all sorts of fashion pracitces to be "beautiful and desirable." Men were not subjected to these practices...practices which were sometimes degrading and always frivilous...because men set the rules. In China women's feet were bound...to the extent that grown women could barely walk due to their small and deformed feet. In many Islamic societies women are covered in cloth from head to toe, which puts them in a vulnerable position in public. In Western societies women are expected to pluck out their eyebrows, shave their legs, and if they wish to be on the beach in swimsuits, they undergo painful waxing procedures to strip out "unwanted hair"...a painful process. Most men would not dream of doing the same.[/FONT]
[FONT=Times New Roman, Times, serif]Sikh women have an opportunity to make a statement here...provide personal examples of healthy living without these silly and irritating practices. Of course, it is much easier to conform![/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT]*[/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]I am a twelve year old boy. When I go to the gym locker room I see that most of the other boys are circumcised. I feel so different because I am not circumcised and I keep my hair long. How should I get over these feelings of being different?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]According to Jewish and Islamic beliefs is the duty of a good *** or Mulsim to be circumcised. This practice spread in North America and by the 1970s almost all American boys were routinely circumcised. This practice is reversing, and fast. It is expected that in another generation very few American boys will be circumcised (in European countries, this practice is rare).[/FONT]
[FONT=Times New Roman, Times, serif]In a way, the idea of self-acceptance is spreading and more people are looking at male circumcision as a barbaric practice. Respected child psychologists and the American Association of Pediatrics are raising their concern against this practice. Even Jewish groups are arguing for the discontinuation of the practice of circumcision.[/FONT]
[FONT=Times New Roman, Times, serif]So it is very likely that the boys you see in the locker room are envious that your parents did not circumcise you.[/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT]*[/FONT][FONT=Arial, Helvetica, sans-serif]*[FONT=Verdana, Arial, Helvetica, sans-serif]A number of women (Sikh) and men I know have piercings in thier ears (even in their nose and belly button). Is this acceptable?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]Only you should be the judge of what is acceptable. However, here are some comments that you may find useful. Only the person voluntarily having their body parts pierced can know why they would want to mutilate their God-given beautiful body. Perhaps they lack self-confidence, perhaps they are succumbing to peer pressure, or perhaps they have a desire to "rebel" against some imaginary power. In any case it would be logical to infer that this is not a practice in harmony with Sikh faith.[/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Arial, Helvetica, sans-serif][FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT][/FONT][FONT=Verdana, Arial, Helvetica, sans-serif]Is uncut hair and a turban all that is needed to become a good Sikh?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]No! A Sikh must incorporate universality into all aspects of his or her life. This is a lifelong discipline. [/FONT]
[FONT=Arial, Helvetica, sans-serif]*[FONT=Arial, Helvetica, sans-serif][FONT=Verdana, Arial, Helvetica, sans-serif]Q:[/FONT][FONT=Verdana, Arial, Helvetica, sans-serif][/FONT][/FONT][FONT=Verdana, Arial, Helvetica, sans-serif]Why do Sikhs cut their nails and not their hair? Isn't it the same thing?[/FONT]*[/FONT]
[FONT=Times New Roman, Times, serif]If one does not clip the nails, they will grow too long and limit your ability to work and lead a healthy purposeful life. The hair offers no such problem. In life we have to make lots of choices...and the choice about what to do with our bodies and with nature are ever expanding. We can get tatoos, pierce our ears, nose, eyelids, and stomach. We can have implants in our breasts, chins, nose, buttocks...Some choices we make for healthy living. This is a good reason for a Sikh. Other choices we make to overcome our sense of insecutiry, or to feel fashionable or to belong to a particular group.[/FONT]
[FONT=Times New Roman, Times, serif]A Sikh does cut his/her toenails, brushes his/her teeth, takes medication, etc., since these actions are required for healthy livng. We reject body piercings, circumcision, tatoos...and haircuts because they disfigure our bodies and are either useless for health or are quite unhealthy. The same approach can be used in our dealings with the Creator's other manifestations...animals, plants, rivers, oceans...[/FONT]


Akal Sangat


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## Sikh80

Basic concepts of Sikhism


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## Sikh80

http://www.hinduwebsite.com/sikhism/sikhindex.asp


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## Sikh80

Best websites on sikhism


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## Sikh80

Best websites on sikhism, Part 2


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## Sikh80

*Sacred Scriptures of Sikhism: The Guru Granth Sahib*​*Introduction by V.Jayaram*
Like the Bible of Christianity, the Vedas of Hinduism or the Koran of Islam, the Guru Granth Sahib, also known as the Adi Granth, is the main scripture of Sikhism. Compared to other religions, Sikhism is a religion of recent origin, founded in the 15th Century AD by its founder Sri Guru Nanak. Although like Islam it believes in the oneness of God and is opposed to idol worship, in many respects it is an offshoot of Hinduism and is much closer to Hinduism. 
It evolved primarily out of Hinduism, in line with the Bhakti marg or the devotional path of Hinduism, as a kind of reform movement In many respects, it is much more closer to Hinduism than either Buddhism or Jainism and unlike the latter it maintained a very healthy relationship with Hinduism throughout. The relationship between Hinduism and Sikhism can be compared to that of a son and father, where the son though a grown up individual has never lost his respect towards his father and took upon himself the responsibility of taking care of the latter.
In all fairness we should say that during the Muslim rule and the subsequent British rule of India, Hinduism owed as much to Sikhs as to Hindus for its survival and continuity. Whenever it became vulnerable to the outside attacks and threats, the Sikhs stepped themselves into the role of the Kshatriyas and defended the land as well as the faith like true warriors of God. 
Whatever may be the case, however, those who study the Guru Granth Sahib are bound to realize that with regard to the emphasis it lays on pure and unconditional devotion to God, on a life that is dedicated completely to the remembrance of God, to the chanting of His Glory, His words and His Name, and the importance and necessity of a true Guru in ones spiritual salvation, Sikhism stands apart as a purely devotional religion and is way beyond all the known religions as an expression of pure and unconditional love to God. 
In its philosophy and emphasis it transcends all faiths. Because of its simplicity and unpretentious approach to God, it does not hurt, beyond tolerable limits, the religious sentiments or beliefs of any. And irrespective of the religion, the caste or the creed to which each belongs, it has the potential to appeal to all and inspire all. 
Sikhism became a religion by itself due to the untiring work and sacrifices made by the subsequent nine Gurus. The Sikh Gurus were sensitive to the social problems of their times and rejected many evils of Hindu society, especially the caste system, the prevalent superstition and excessive ritualism. They made Sikhism a popular religion in many parts of northern India, especially the Punjab region and many parts of northern India.
The Gurus accepted many basic beliefs of Hinduism such as karma and rebirth and also used the names of some Hindu divinities in their Kirtans (musical songs) to extol the virtues of God or express their love for Him. It should however be remembered that Sikhism does not accept Hindu divinities and does not advocate worship of any divinities or idols other than God Himself in his Highest aspect. In its temperament and approach Sikhism stands apart from both Hinduism and Islam and lays down its own ground rules for the worship of God. The Sikh Gurus however made selfless efforts to narrow the social and religious gap between the Hindus and Muslims through their teachings, by emphasizing the similarities and by their unequivocal emphasis on the importance of true love to God as the basis of all religious worship. But they did not succeed much due to the religious bigotry of the Mughal rulers. Most of the Mughal emperors were opposed to the Sikh Gurus and persecuted them at the slightest opportunity. 
The Guru Granth Sahib in its present form was originally compiled by the tenth Guru, Guru Gobind Singh. The Scripture contains 5894 hymns of pure devotion composed in 18 ragas (musical patterns) by the ten Gurus and 15 Hindu and Muslim saints such as Kabir, Shiak Fareed etc. Of these Guru Nanak contributed 974 hymns. The hymns were originally composed in different languages such as Persian, mediaeval Prakrit, Hindi, Marathi, old Punjabi, Multani, and several local dialects. 
The basic philosophy of Sikhism revolves mainly around three concepts: Naam, the name of God, Shabad the word of God and Sat Sang, the company of the pious and the holy. These are the simple means to salvation. The Book teaches that outward rituals and indulgence in the worldly pleasure only bring us pain. What is required is inner purification, true devotion and surrender to God. The true Guru is the Naam, the name of God by remembering which constantly one can achieve salvation. However a Guru, who has become completely absorbed in the contemplation of Naam and has become united with God in thought and deed, can also help us to cross the world of illusion and taste the sweetness of the Lord.
Special mention may be made of Japji, comprising of the thirty eight short poems of Nanak which appear at the beginning of the Adi Granth. It contains the essential teachings and beliefs of Sikhism and is considered to be very important. The poems are rendered in various ragas (musical modes) and are sung by Sikh devotees as a mark of devotion and respect to the Guru. 
Compiled in the sixteenth century and composed entirely in lyrical form, the hymns are mostly devotional in nature. During ceremonial occasions and functions, they are sung individually or in a chorus by the devotees with utmost devotion, love and humility. The Guru Granth Sahib can be truly called the essence of all religions, since it contains hymns and verses from many sacred books of various religions and sects of Hinduism. 
The Sikhs had ten Gurus in human form and after the tenth Guru it was decided that henceforth the Guru Granth Sahib would become the eleventh Guru and would remain so for ever as the living embodiment of the Gurus. The Book is kept in all the Gurudwaras, the Sikh places of worship and treated with great veneration as the "Guruji" Himself. In many Sikh households, wherever the book is, it is kept in sacred surroundings, treated with utmost respect, and recited with great devotion. 
Introduction to the Guru Granth Sahib with index


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## Sikh80

A Comparison Between the Two Credos: Christian and Sikh


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## Sikh80

Nationalism, religion and the search for chosen traumas: Comparing Sikh and Hindu identity constructions -- Kinvall 2 (1): 79 -- Ethnicities


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## Sikh80

Sikhism-Hinduism : Philosophical Relationship by Vishwa Mohan Tiwari, Air Vice Marshal (Retd)


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## Sikh80

*Offspring Feel Threatened *
*by Mother Faith*
[FONT=Arial, 'Times New Roman']India is a commonwealth of religions with every major faith represented in its population. Hinduism is the original religion of India, but Islam and Christianity also flourished there. Ancient Jews and Zoroastrians (from Iran), persecuted in their own land, also found sanctuary in the subcontinent. India also gave birth to three other religions: Jainism, Buddhism and Sikhism. Initially, these religions - their theology borrowed heavily from Hinduism - were perceived by Hindus as protest or reform movements or sects within Hinduism. Then, gradually, they evolved into distinct, independent religions.[/font]

[FONT=Arial, 'Times New Roman']With the interaction of so many religions in one land, the exchange of ideas, customs and rituals was natural. Although the original beliefs of foreign religions like Islam, Christian remained in their practices, rituals and social customs were heavily influenced by Hinduism, which in turn, imported new ideas from these religions. The exchange of ideas between Hinduism and its three offspring was natural and obvious. The awesome capacity of Hinduism to "import and export" did not threaten Islam or Christianity in India, but it was perceived as a threat by its own offshoots. They worried that their "mother faith" threatened their independent identity.[/font]
[FONT=Arial, 'Times New Roman']For example, when Buddhism emerged as an independent religion, almost the entire Indian population had embraced it. However, Hindu thinkers turned the table by accepting Buddha as their own avatar (divine incarnation) and by incorporating Buddhist concepts like ahimsa (non-violence). Hindus started worshipping Buddhist idols in their temples and Buddhists worshipped Hindu gods. The line between Hinduism and Buddhism blurred and the latter became, and remain, a minority religion in India.[/font]
[FONT=Arial, 'Times New Roman']Jainism met the same fate when its major beliefs, vegetarianism and reverence of all living beings, were integrated into Hinduism, and Hindus accepted its founder Mahavira as a divine representation. Jains, despite some distinct features of their faith, integrated with Hindu society, socially and culturally, because of their natural affinity.[/font]
[FONT=Arial, 'Times New Roman']This threat of absorption from Hinduism gave rise to separatist sentiments in the minds of modern leaders of Jainism, Buddhism and Sikhism. To asserts their distinctness, these leaders often downplay the similarities their faiths bear to Hinduism, and highlight the differences. The most recent instance of this practice is the anger stirred by India's constitution, which lumps Jainism, Buddhism and Sikhism with Hinduism due to their similarity to and common origin with their "mother religion." This fear of being swallowed by Hinduism took a political shape in India, and led to the Sikhs' demand for a separate state, called Khalistan.[/font]
[FONT=Arial, 'Times New Roman']Historically, Hindus and Sikhs have been socially and culturally intertwined, and most of the major Sikh beliefs - karma, reincarnation, Moksha (salvation) and a guru as a divine representation - are borrowed from Hinduism. Hindu festivals like _Diwali, Holi, Sankrant _and_ Rakhri_ are also shared by Sikhs. In return, Hindus revere the first Sikh guru, Nanak Dev Jee, who was born of Hindu parents, and laud the sacrifices made by the last guru, Govind Singh Jee, who fought against the tyranny of the Muslim rulers.​ 
Until recently, the eldest son in most Hindu families in Punjab would become a baptized Sikh. The pictures of Sikh gurus adorn the walls of Hindu homes along with Hindu deities. It is not uncommon to find Hindus at prayer meetings in Sikh temples, and vice versa. Although Sikh gurus vehemently opposed the rigid Hindu caste system, most Sikhs still practice it. Hindus and Sikhs intermarry freely both in India and Canada; indeed five members of my own family are married to Sikhs.​ 
This intermingling is discouraged by many Sikh leaders and it undermines their claim of distinctness from Hinduism as well as their political cause. Despite the recent political turmoil in India's Punjab state, Canadian Hindus and Sikhs, after a brief interruption, continue their social and cultural intercourse. ​ 
An estranged child may try to disown its mother, but a mother would never disown her children. Such is the relationship between Hinduism and the three faiths its spawned.[/font]​ 
[FONT=Arial, 'Times New Roman']Offspring Feel Threatened by Mother Faith by Ajit Adhopia[/font]​


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## Sikh80

*Construction Of Guru Granth Sahib ji*​ 
1. Jup:In seven parts, Jup describes the greatness of the Supreme Lord. Its very recitation or mere listening is bound to evoke deep devotion in the heart of the listener.2. So Dar The Word is Beauty. The Word is Power. In the crucible of Name, melts the nectar of the Name. No one really knows His true greatness3. So Purakh Naam is the breath of life. Those who have not sought the sanctuary of the true Guru and the Sangat are cursed. Those who serve God find peace. 4. Sohila Gurmukh is the living expression of Guru's Words. The teacher of teachers is one who appears in many forms. Meeting the Guru your affairs are resolved. Purchase only that for which you have come into this world.5. Siree Raag (291 KB) The splendor of maya is deceptive. In that place where the lowly are cared for, there His blessings rain down. Tell your troubles to the One who is the source of all comfort. The world is a drama staged in a dream. The body is pure in which the True Name abides. As we plant, so we harvest and eat.6. Raag Maajh (210 KB)He alone is a companion who shows me the way to Lord. The word of your bani is inside as well as outside. Meditating on the Naam, I have found great peace. God has produced everything in great abundance. Serving the True Guru is the greatest greatness...7. Raag Gauree (679 KB) Without the Fear of God, no one crosses over the world-ocean. The body is dust; the wind speaks through it. One who takes pride in himself shall never be right. The Lord's slaves attain the highest status of life. The Name makes a man pure and fearless. (This very long chapter contains the well known Sukhmani, the peace of mind.)8. Raag Aasaa (493 KB)This is also a very long chapter with 142 parts. Included in this are the compositions of Kabir, Dhanna, Daiv Shaik Fareed, Sant Ravidas, etc. 9. Raag Goojaree I would make Your Name the sandalwood, and my mind the stone to rub it on. His lamps are the sun and the moon. Cursed is that life, in which the Lord's Love is not obtained. When God instills His fear, a balanced detachment springs up in the mind. The most fortunate ones serve their Guru; there is no difference between the Divine Guru and the Lord.10. Raag Dayv Without the Name of the Lord, the beautiful are just like the noseless ones. O my mind, act as it pleases God. O mother, without the Guru, spiritual wisdom is not obtained. Whenever something comes to mind, it is You. In this world, I have seen love to be false. Whether they are spouses or friends, all are concerned only with their own happiness.11. Raag Bihaagra (75KB) All are travelers, who have gathered under the world-tree, and are bound by their many bonds. In this world, the best occupation is to sing the Praises of the Naam. Rituals and religions are all just entanglements; bad and good are bound up with them. The ignorant fools pick up stones and worship them. But when those stones themselves sink, who will carry you across?12. Raag Wadahans (138 KB)When the mind is filthy, everything is filthy; by washing the body, the mind is not cleaned. This mind is not controlled by any other discipline, except the Sanctuary of the True Guru. Emotional attachment to Maya is darkness; without the Guru, there is no wisdom. Dwell forever and ever upon the Lord God, and you shall find the gate of salvation.​13. Raag Sorat'h (230 KB) Make your ever-decreasing life your shop, and make the Lord's Name your merchandise. The benefit of bathing at the sixty-eight sacred shrines of pilgrimage is obtained by the Blessed Vision of the Guru's Darshan. O mind, serve the True Guru, and obtain peace. As long as this person believes in love and hate, it is difficult for him to meet the Lord 14. Raag Dhanaasaree (129 KB) The body is the paper, and the mind is the inscription written upon it. The ignorant fool does not read what is written on his forehead. He alone is a Yogi, who understands the Way. He alone is a Qazi, who turns away from the world, and who, by Guru's Grace, remains dead while yet alive. He alone is a Brahmin, who contemplates God. The Lord saves His Saints. 15. Raag Jaitsree (61 KB) As Gurmukh, purchase the merchandise of the Naam. Whatever I wish for, I receive; my hopes and desires are fulfilled, meditating on God. I have enshrined that love which drenches my soul. Nothing seems sweet to His devotees, except the Lord. When God becomes merciful, Maya does not cling. 16. Raag Todee Forgetting God one is ruined forever. The sublime essence of Lord is found in the Saadh sangat. The Name of the Lord is the medicine. One who has found God keeps quiet about it...17. Raag Bairaaree God is supreme and is incomprehensible even to Gods. Meditate upon God constantly for salvation. Whatever your mind desires, that you will obtain. 18. Raag Tilang The world is transitory, Lord's devotees are like sandalwood, the body is dyed in greed, true peace comes with His name, 19. Raag Soohee (237 KB) Build the raft of meditation and self-discipline, to carry you across the river. That vessel alone is pure, which is pleasing to Him. One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. That stone, which he calls his god, that stone pulls him down and drowns him.20. Raag Bilaaval (224 KB) I serve the Lord of the Universe; I have no other work to do. How rare is that person, who looks upon life and death alike. He alone serves the Guru, O Beloved, unto whom the Lord becomes merciful. They are said to be very fortunate, O Beloved, who who dwell in the Society of the Saints.21. Raag Gond (63 KB)Through the Naam, my affairs are resolved. My mind is accustomed to the Naam. Through the Naam, I have become fearless. Let your mind accept the Word of the Guru's Shabad, and His Mantra. Twenty-four hours a day, sing the Glorious Praises of the Lord. This is the purpose of human life.22. Raag Raamkalee (349 KB) Please rid me of the desire to live, O my Lord and Master. In the midst of hope, remain untouched by hope; then, O Nanak, you shall meet the One Lord. The Langar - the Kitchen of the Guru's Shabad has been opened, and its supplies never run short. Whatever His Master gave, He spent; He distributed it all to be eaten.23. Raag Nat Naaraayan Very fortunate are those who meditate on the Lord's Name; they alone are the Lord's devotees. Whoever chants His Name is liberated; whoever listens to it is saved, as is anyone who seeks His Sanctuary. The treasure of the Naam, the Name of the Lord, is everything for me.24. Raag Maale Gaaura The Panch Shabad, the five primal sounds, vibrate and resound in the Court of the Lord. The Naam, the Name of the Lord, is the Purifier of sinners; the unfortunate wretches do not like this. One may give donations in charity at Prayaag, and cut the body in two at Benares,
but without the Lord's Name, no one attains liberation, even though one may give away huge amounts of gold.25. Raag Maaroo (425 KB) All must abandon their worldly homes; no one remains here forever.Forgetting the Lord, your own virtues shall rot away. The night is a net, and the day is a net; there are as many traps as there are moments. The food of spiritual wisdom is the supremely sweet essence. He alone is a Qazi, who practices the Truth. He alone is a Haji, a pilgrim to Mecca, who purifies his heart. He alone is a Mullah, who banishes evil.26. Raag Tukhaari The Word of the Shabad is the lamp which illuminates the three worlds; it slaughters the five demons. I am a stone in the Boat of the Guru. Please carry me across the terrifying ocean of poison. Without the Fear of God, His Love is not obtained. Without the Fear of God, no one is carried across to the other side.27. Raag Kaydaaraa That person, upon whom my Lord and Master showers His Mercy - the Lord attunes that one to Himself. Let my mind become the dust of all; may I abandon my egotistical intellect. One who eats and drinks countless delicacies is no more than a donkey, a beast of burden. In the Fear of God, is the Love of God. You live in a house of sand, but you still puff up your body - you ignorant fool!28. Raag Bhairao (156 KB) The Guru is Divine; the Guru is Inscrutable and Mysterious. Serving the Guru, the three worlds are known and understood. Without the True Word of the Shabad, you shall never be released, and your life shall be totally useless. The Yogis, the householders, the Pandits, the religious scholars, and the beggars in religious robes - they are all asleep in egotism. In this Dark Age of Kali Yuga, glorious greatness is obtained through the Lord's Name.29. Raag Basant (110 KB) Karma is the tree, the Lord's Name the branches, Dharmic faith the flowers, and spiritual wisdom the fruit. If the mind is not pure, what use is it to hold the breath at the Tenth Gate? If someone's soul is polluted within, what is the use of his traveling to sacred shrines of pilgrimage all over the world? This mind is released, only when it meets with the True Guru.30. Raag Saarang (203 KB) O my mind, chant the Name of the Lord, and study His Excellence. That poison which you believe to be your own - you must abandon it and leave it behind. What a load you have to carry on your head! Only the Word of the Holy Saint is eternal. Without the Name, everyone is poor. Hearing the Name, all supernatural spiritual powers are obtained, and wealth follows along.
Water is the father of the world; in the end, water destroys it all.31. Raag Malaar (144 KB) Pain is the poison. The Lord's Name is the antidote. One who sings the Glorious Praises of the True Lord, merges in the True Lord. The Shabad is the Guru's Gift. It shall bring you lasting peace deep within; it shall always stand by you. O Pandit, O religious scholar, reflect on this in your mind. Why do you read so many other things, and carry such a heavy load? Those who follow the Guru's Teachings are the true spiritual warriors.32. Raag Kaanraa (94 KB) Meeting with the humble Saints, filth is washed away. My mind is the dust of the feet of the Saints. Whoever remembers his Guru, shall not suffer sorrow, even in dreams. Devotion is the natural quality of God's devotees. Blessed is that love, which is attuned to the Lord's Feet. He alone is liberated, O Nanak, whose True Guru is Good. The Sat Sangat, the True Congregation of the True Guru, is the school of the soul, where the Glorious Virtues of the Lord are studied.33. Raag Kalyaan When you serve the Lord, Death cannot even see you. It comes and falls at the feet of those who know the Lord. Those whom my Lord and Master protects - a balanced wisdom comes to their ears. That mortal being is supreme among all people, who is perfumed by the fragrance of the Lord's Name 34. Raag Prabhaatee (95 KB)Whoever the Lord blesses with forgiveness - his affairs are perfectly resolved. Your Name is the only cure; nothing else works, O Infinite Creator Lord. That body in which the Naam does not well up - that body becomes miserable. There is no sacred shrine equal to the Guru. The Guru encompasses the ocean of contentment. Both the singer and the listener are liberated, when, as Gurmukh, they drink in the Lord's Name, even for an instant.35. Raag Jaijaavantee You must understand that this wealth is just a dream. Why are you so proud? The empires of the earth are like walls of sand. Night and day, you listen to the Puraanas, but you do not understand them, you ignorant fool! Death has arrived; now where will you run?36. Shalok Sehskritee, First Mehl & Fifth Mehl If you know God and the nature of karma,
you know that all these rituals and beliefs are useless. Says Nanak, meditate on the Lord with faith. Without the True Guru, no one finds the Way. The Righteous Judge of Dharma is relentless; he counts each and every breath. The mortal is beautiful and speaks sweet words, but in the farm of his heart, he harbors cruel vengeance. He pretends to bow in worship, but he is false. Beware of him, O friendly Saints37. Fifth Mehl, Gaat'haa Even if the mortal could reduce himself to the size of an atom, and shoot through the ethers, worlds and realms in the blink of an eye, O Nanak, without the Holy Saint, he shall not be saved. That palace is beautiful, in which the Kirtan of the Lord's Praises are sung. One's bad reputation is erased by a true son, who meditates in his heart on the Guru's Mantra38. Phunhay, Fifth Mehl The Lord is found in the Saadh Sangat, the Company of the Holy. I have seen all places, but none can compare to You. The eyes which do not see the Holy - those eyes are miserable.
The ears which do not hear the Sound-current of the Naad - those ears might just as well be plugged. The tongue which does not chant the Naam ought to be cut out, bit by bit.39. Chaubolas, Fifth Mehl How long can the physicians go on, suggesting various therapies? You fool, remember the One Lord; only He shall be of use to you in the end.40. Shaloks Of Devotee Kabeer Jee. (50 KB) Kabeer, earrings made of gold and studded with jewels, look like burnt twigs, if the Name is not in the mind. Kabeer, rare is such a person, who remains dead while yet alive.Singing the Glorious Praises of the Lord, he is fearless. Kabeer, she came to me in various forms and disguises.
My Guru saved me, and now she bows humbly to me. Kabeer, those who only preach to others - sand falls into their mouths.41. Shaloks Of Shaykh Fareed Jee Kabeer, the Brahmin may be the guru of the world, but he is not the Guru of the devotees.
He rots and dies in the perplexities of the four Vedas. Fareed, do not turn around and strike those who strike you with their fists. Kiss their feet, and return to your own home. If you desire your Beloved, then do not break anyone's heart.42. Swaiyas From The Mouth Of The Great Fifth Mehl. (98 KB)Chant and vibrate the Name of the Lord, O Nanak, through the Teachings of the Saints. Meditate on the Lord with love in your soul. Lust, anger, egotism, jealousy and desire are eliminated by chanting the Name of the Lord. Those who serve Guru Amar Daas - their pains and poverty are taken away, far away. Glass is transformed into gold, listening to the Word of the Guru's Shabad.43. Shaloks In Addition To The Vaars. (63 KB)One who understands himself, meets with the Lord, and never dies again. If you wish to put out the fire, then look for water; without the Guru, the ocean of water is not found. Without the Shabad, everyone is dead. True love and affection are obtained from the Perfect Guru.44. Shalok, Ninth Mehl If you do not sing the Praises of the Lord, your life is rendered useless. Like a dream and a show, so is this world, you must know. None of this is true, O Nanak, without God.45. Mundaavanee, Fifth Mehl & Raag Maalaa I had looked upon the world as my own, but no one belongs to anyone else. Each Raga has five wives, and eight sons, who emit distinctive notes


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## Sikh80

*Hinduism and Sikhism* have had a long and complex relationship. Views range from Sikhism being a distinct faith in itself to Sikhism being a sect of Hinduism. A vast majority of Sikhs oppose the notion that Sikhism is a sect of Hinduism, while others stress the similarities, but recognise that the religions are distinct.
_Main article: Hinduism and Sikh Panth_


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## spnadmin

Sikh80 ji

Your observation is true  There are different points of view about Sikhism. Some do not think Sikhism is distinct from Hinduism; others argue this point. 

However, I read the article you linked to and two things about it. It has a strong bias and associates Hindu belief and Sikh belief wrongly. Also, the notice at the top of the page indicates that the article is may give  skewed understanding of Sikhism; and the article is being debated on the Wikipedia site for that reason. 

So I would not take the article very much at face value.


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## Sikh80

aad0002 said:


> Sikh80 ji
> 
> Your observation is true There are different points of view about Sikhism. Some do not think Sikhism is distinct from Hinduism; others argue this point.
> 
> However, I read the article you linked to and two things about it. It has a strong bias and associates Hindu belief and Sikh belief wrongly. Also, the notice at the top of the page indicates that the article is may give skewed understanding of Sikhism; and the article is being debated on the Wikipedia site for that reason.
> 
> So I would not take the article very much at face value.


 
I can not reply to all the doubts. However, whether sikhism is a separate religion or not is answered by the Indian government which has not considered sikhism as a separate religion.It has been treated as an offshoot of hinduism only.

Sikhs are not separate entity out here.It is just for information only.May be you already know this .


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## spnadmin

Yes Sikh80 ji,

I have been tracking the view of the Indian government on this issue for some time. What can anyone say,  if you are not an Indian citizen, that would make any sense at all? So I don't comment on this from the political side. 

But you don't have to live in India to understand how biased and skewed the arguments are. And some of the scholars, such as Trupp, only fan the fire of irritation. And he is neither Indian nor Sikh. 

Taken to its extreme this point of view advances "hindutsva" - hope I spelled that right-- which many Hindus also denounce. If we trace all of this back to the beginning, the reasons for considering Sikhism to be a sect of Hinduism, etc., the story is nothing but political. And we might not like the story once we hear it.


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## Randip Singh

Couple of the best sites I have found on Sikhism is:

1) Welcome to website about history of the sikhs

2) The Sikhism Home Page


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## Sikh80

Replying To aad ji,
Re: Sikhs in India

The problem of sikhs being isolated from the mainstream is on account of apathy by the Government and fired by the lax attitude of SGPC is the culprit. If SGPC takes up the issue strongly, the Government will be required to lend year. In recent Deara issue the Punjab Government and the SGPC made it a point that Dear should be closed and the result is before us. For the time being the Dera under consideration is dormant with any prospects of becoming popular again.


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## Sikh80

_*Remembering Him in meditation, the door of liberation is found.*_
*You shall go to heaven, and not return to this earth.In the home of the Fearless Lord, the celestial trumpets resound.The unstruck sound current will vibrate and resonate forever. ||1||Practice such meditative remembrance in your mind.Without this meditative remembrance, liberation will never be found. ||1||Pause||Remembering Him in meditation, you will meet with no obstruction.You will be liberated, and the great load will be taken away.Bow in humility within your heart,and you will not have to be reincarnated over and over again. ||2||Remember Him in meditation, celebrate and be happy.God has placed His lamp deep within you, which burns without any oil.That lamp makes the world immortal;it conquers and drives out the poisons of sexual desire and anger. ||3||Remembering Him in meditation, you shall obtain salvation.Wear that meditative remembrance as your necklace.Practice that meditative remembrance, and never let it go.By Guru's Grace, you shall cross over. ||4||Remembering Him in meditation, you shall not be obligated to others.You shall sleep in your mansion, in blankets of silk.Your soul shall blossom forth in happiness, on this comfortable bed.So drink in this meditative remembrance, night and day. ||5||Remembering Him in meditation, your troubles will depart.Remembering Him in meditation, Maya will not bother you.Meditate, meditate in remembrance on the Lord, Har, Har, and sing His Praises in your mind.This meditative remembrance is obtained from the True Guru. ||6||Forever and ever, remember Him, day and night,while standing up and sitting down, with every breath and morsel of food.While awake and asleep, enjoy the essence of this meditative remembrance.The Lord's meditative remembrance is obtained by good destiny. ||7||Remembering Him in meditation, you shall not be loaded down.Make this meditative remembrance of the Lord's Name your Support.Says Kabeer, He has no limits;no tantras or mantras can be used against Him. ||8||9||*


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## Sikh80

_O Nanak, the gate of liberation is very narrow; only the very tiny can pass through.Through egotism, the mind has become bloated. How can it pass through?Meeting the True Guru, egotism departs, and one is filled with the Divine Light.Then, this soul is liberated forever, and it remains absorbed in celestial bliss. ||2||_


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## spnadmin

Randip ji

Those are very good sites. The Sikhism Home Page is one I discovered a long while back. It is full of historical nuggets. The other page --History of Sikhs? That is also VERY informative. 

Thank you


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## Sikh80

http://www.allaboutsikhs.com/mansukh/index.htm 

 What is Karma?









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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## Sikh80

What are the characteristics of the Sikh religion?







Sikhism is a monotheistic faith. It recognizes God as the only One. He who is not subject to time or space. He who is the Creator, Sustainer and Destroyer of the Universe. 
Moreover in Sikhism, ethics and religion go together. The inculcation of moral qualities and the practice of virtue in everyday life is a vital step towards spiritual development. Qualities like honesty, compassion, generosity, patience, humility etc. can be built up only by effort and perseverence. The lives of the Gurus show how they lived their lives according to their code of ethics. 
Sikhism does not believe in Avtarvada, that God takes a human form. It does not attach any value to gods and goddessses and other deities. 
The Sikh religion rejects all rituals and routine practices like fasting and pilgrimage, omens and austerities. The goal of human life to merge with God is accomplished by following the teachings of the Guru, by meditation on the holy Name and performance of acts of service and charity. 
Sikhism emphasises Bhakti Marg or the path of devotion. It does, however, recognizes the limited value of Gian Marg(Path of Knowledge) and Karam Marag(Path of Action). It also lays stress on the need for earning God's Grace in order to reach the spiritual goal. 
Sikhism is a modern, logical, and practical religion. It believes that normal family-life(Grasth) is no barrier to salvation. That it is possible to live detached in the midst of worldly ills and temptations. A devotee must live in the world and yet keep his head above the usual tensions and turmoils. He must be a soldier, scholar and saint for God. 
The Gurus believed that this life has a purpose and a goal. It offers an opportunity for self and God realization. Moreoever man is responsible for his own actions. He cannot claim immunity from the results of his actions. He must therefore be very vigilant in what he does. Finally, the Sikh Scripture (Sri Guru Granth Sahib) is the perpetual Guru. This is the only religion which has given the Holy Book the status of a religious preceptor. There is no place for a livign human Guru(Dehdhari) in Sikh religion.

Gateway to Sikhism : Sikhism FAQs:What are the characteristics of the Sikh religion?


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## Sikh80

The advent of Guru Nanek in 1469 came at a time of socio-political necessity. India had fallen on evil days. There was no security of life and property. 
Guru Nanak rang the alarm-bell and saved masses from fake religions. Religion then was either by form of ritual or hypocrisy. He released people from the rut of formalism and the parrot-like repetition of scriputures. Guru Nanek challenged the division of men into classes, castes and communities. For him, all men were equally worthy of respect. 
Guru Nanek stressed the uniqueness of each individual and wanted him to progress through a process of self-discipline. The discipline was three-fold: physical, moral and spiritual. The physical discipline included acts of service and charity, while leading a householder's life; the moral discipline included righteous living and rising above selfish desires; the spiritual discipline included the belief in only the One Supreme Being, (the Timeless Almighty) and the exclusion of the Pantheon of gods and goddesses, in whom they had formerly believed. 
The Gurus brought a course of discipline to their Sikhs that lasted for a period of nearly 230 years till the creation of the Khalsa SIKH, the ideal man of Tenth Guru. 
Guru Nanek opposed political tyranny and subjungation. He raised his voice against Babar's invasion and the tyrannical deeds perpetrated by his army in India. However, the imprisonment of Guru Nanek and the wonderful way in which he conducted himself and performed the tasks assigned to him in the camp awakened the soul of the the Mughal invader. The Guru emphasised the dignity of the individual and his right to oppose injustice and oppression. His main task, however, was to turn men's minds to God. Guru Nanek opposed mere ceremony and ritualism as dead wood. True religion is purposeful and extals conscientious living, and not the tread-mill of ritual. 
Other than for Guru Nanak, the lamp of spiritualism would have been extinghuished in Asia.


Gateway to Sikhism : Sikhism FAQs:What is the need and justification of the Sikh religion?


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## Sikh80

*Need Of Sikhism*
The advent of Guru Nanek in 1469 came at a time of socio-political necessity. India had fallen on evil days. There was no security of life and property. 
Guru Nanak rang the alarm-bell and saved masses from fake religions. Religion then was either by form of ritual or hypocrisy. He released people from the rut of formalism and the parrot-like repetition of scriputures. Guru Nanek challenged the division of men into classes, castes and communities. For him, all men were equally worthy of respect. 
Guru Nanek stressed the uniqueness of each individual and wanted him to progress through a process of self-discipline. The discipline was three-fold: physical, moral and spiritual. The physical discipline included acts of service and charity, while leading a householder's life; the moral discipline included righteous living and rising above selfish desires; the spiritual discipline included the belief in only the One Supreme Being, (the Timeless Almighty) and the exclusion of the Pantheon of gods and goddesses, in whom they had formerly believed. 
The Gurus brought a course of discipline to their Sikhs that lasted for a period of nearly 230 years till the creation of the Khalsa SIKH, the ideal man of Tenth Guru. 
Guru Nanek opposed political tyranny and subjungation. He raised his voice against Babar's invasion and the tyrannical deeds perpetrated by his army in India. However, the imprisonment of Guru Nanek and the wonderful way in which he conducted himself and performed the tasks assigned to him in the camp awakened the soul of the the Mughal invader. The Guru emphasised the dignity of the individual and his right to oppose injustice and oppression. His main task, however, was to turn men's minds to God. Guru Nanek opposed mere ceremony and ritualism as dead wood. True religion is purposeful and extals conscientious living, and not the tread-mill of ritual. 
Other than for Guru Nanak, the lamp of spiritualism would have been extinghuished in Asia.

Gateway to Sikhism : Sikhism FAQs:What is the need and justification of the Sikh religion?


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## Sikh80

Is Sikhism suited to the conditions of modern society?







The principle of "the survival of the fittest", is applicable as much to religions as to communities or people. Those faiths which cannot meet the challenge of their time or the new conditions in society are likely to suffer eclipse. 
Sikhism however is suited to the needs of modern life. It believes in the individual and his right to develop his personality to the maximum extent possible. According to Guru Nanak, every man has power or merit; he is a part of the divine. He is not a useless weakling, a mere product of the chain-reaction of Karma. The Sikh is essentially a man of action, with an overwhelming sense of self-reliance. He should invoke the Guru's Blessing at every step in his life and ask for His Divine Favour or Grace. 
Sikhism is both modern and rational. It does not foster blind faith. Guru Nanak exposed the futility of meaningless ritual and formalism. He questioned the superstitious practices of his time and he brought about a revolution in the thinking of his people. 
Sikhism rejects all distinctions of caste and creed. It stands for the 'Fatherhood of God and the Brotherhood of man'. It believes in a casteless, egalitarian society which guarantees equal rights to women. At a time when woman was regarded inferior to man, Guru Nanek placed woman on a high pedestal: "Why call her inferior, who gives birth to kings?" 
An important aspect of modern society is the belief in democracy. The welfare of man is best secured by his elected representatives. This principle is the guiding rule of the Khalsa, which entrusts all decisions to elected Five Sikhs. 
Sikhism also believes in the concept of a socialistic pattern society. Man's responsibility to society lies in taking his contribution to social welfare as a sacred duty. The gulf between the more fortunate and the less fortunate has to be bridge. The Guru instituted the Temple of Bread (Langar) to break the caste system. This is a good example of true democracy in daily life. 
Sikhism is thus distinct from other religions and has something new to offer to man.


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## Sikh80

*Sikhism and Faith*
When we repose our trust in someone it means that, we have faith in him. For instance, when we send a child to school, it is on account of our faith in the value of education. In the matter of love, one has to put faith in the beloved. So faith is not peculiar to religion; it is found in almost every activity of life. 
Sikhism insists on this kind of basic faith. Just as you cannot learn to swim unless you get into water, in the same way you can never know spirituality unless you believe in God. Sikhism enjoins faith in the Fatherhood of God and brotherhood of man. 
Sikhism emphasizes the need of the Guru for spiritual training. Fortunately, the Guru Granth Sahib is with us for such guidance. Many seek the solution of their spiritual and temporal problems in the Granth and seek light from Gurbani. We thus repose our faith in the Guru, discover the great truths enshrined in his message as our wisdom, acting in the light of Gurbani, tells us. 
Sikhism enjoins us to love God. We cannot love God if we love ourselves. Ego is at the root of all evil and our sufferings. If we concentrate our minds on God and sing His praises, we subordinate and even drive ego out of our minds we can then acquire those great qualities and virtues, which we associate with God. 
Sikhism believes in universal goodness. The Sikh seeks the God's Grace, not only for himself but also for the whole world for he believes in the good of all mankind (Sarbat da bhala). This sense of fellowship makes him feel at home everywhere and to look on all as friends: "No one is my enemy or a stranger", Guru Nanak wrote. He thus acquires an optimistic outlook on life.
The need for a Faith is recognized even by the greatest scientists. Indeed, reason alone cannot fathom the mysteries of existence and the Universe. Guru Nanak says: "The intellect cannot grasp what is beyond the bounds of the intellect. Rise above the limited human awareness and you will know of God and His works." Atomic energy and nuclear power have further strengthened the scientists' belief in the unlimited powers of Nature and Providence. 
Albert Einstein writes in this connection: "Man does not understand the vast of veiled Universe into which he has been for the reason that he does not understand himself. He comprehends but little of his organic processes and even less of his unique capacity to perceive the world around him, to reason and to dream."


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## Sikh80

*Reason and Sikhism*
Reason and Faith are complementary. They operate in different spheres, though each is sovereign in its own field. Reason has certain limits. Faith is necessary in certain basic things, as for example, the existance of God, or the need of the Guru's assistance. Reason operates in specified fields, as for example, when a man shall pray and what actions he may take. Religion does not exclude the operation of the intellect, though it certainly acts as a limiting factor
Guru Nanak challenged the superstitious practices and rituals of his age. He questioned the value of offering food and water to one's dead ancestors or the idea that child-birth causes impurity, or that eatable things should be cooked within an encircled space, made sacred by plastering it with cow-dung. He employed the touchstone of reason to test their truth and proved them false. He appealed to men to accept reason as their guide in all such matters. 
However, spiritual realization is beyond the ken of reason. On the other hand, great scientists of the world have accepted the higher truths revealed by religion. Man is an imperfect creature and his faculties and powers are limited. Albert Einstein observes: "Strange is our situation here upon earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose". Man is unable to comprehend the ultimate reality unaided. He needs the assistance of a religious leader or Guru whose divine knowledge and wisdom can guide him to his spiritual goal. 
Science continues to make new discoveries and inventions which, sometimes reject the theories of previous scientist. Could man 30 years ago consider it feasible to orbit through space or land on the moon? What may be regarded as a miracle at one time may become a fact later. 
The theory of karam is based on reason, the logic of cause and effect. This means that in order to ensure a good and bright future, man should perform good actions. How can man expect good out of evil actions? 
Perhaps it would be best to have a recourse to reason when insensibility or blind faith proves of no avail. But where reason is obiviously not applicable, we must rely on faith. This is particularly true of spiritual matters.

Gateway to Sikhism : Sikhism FAQs:What is the role of Reason in Sikhism?


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## Sikh80

From times immemorial, man has felt the need of some power of deity to liberate him from his toils and to protect him from dangers. Further, he seeks to obtain peace and hope through contact with a superior power which is called Divinity. Society and religion go together. Religion has occupied an important place in the history of civilization and philosophy. It gives a meaning and purpose to human life and satisfies man's longing for peace and salvation. Some form of religion existed in primitive societies. They believed in spirits, magic and images of gods and offered sacrifices to them. The basic forms of relgious expression are sacrifice, prayer and ritual. Religion has been defined as "the relationship between man and the super- human power he believes in and depends upon". According to Jakob Burchardt, "Religions are the expression of the eternal and indestructible metaphysical cravings of human nature." It includes a rule of conduct or principle of individual life on which one's peace of mind depends. Religions offer different paths to salvation. The goal of religion is getting in tune with the infinite. Moreover, the philosophy of religion is neither ceremony nor ritual nor going to the temple, but an inner experience which finds God everywhere. Relgion consists of a number of beiefs relating to a reality which connot be demonstrated by proof, but which is an inexorable certainty to the believer. This reality induces him to adopt certain modes of action and behaviour. When Guru Arjan(fifth Sikh Guru) was asked as to which is the best religion in the world, he answered: "The best religion in the world is the one which stresses the power of prayer and the performance of noble deeds." Holy living or altruistic action is the practical side of religion.


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## Sikh80

Some people think that religion is contrary to science because religion insists on faith, while science stresses reasoning and proof. But there is something like the science of religion. It includes two things: a general history of religions and the developments of a particular faith. While the science of comparative religion seeks to assess the varieties of religious experiences and a systematic analysis of their development, the history of a particular religion reveals the special features and deeper issues of an individual faith. It studies in depth the change in the forms and expression of a particular religion, the psychological development of particular communities in the matter of dogma and ritual. Connected with the science of religion are the sociological studies of the influence of social forms on the development of religion and psychology of religion which determine the palce of religion in human life. 
Theology must be distinguished from the science of religion. While the first is the pursuit of knowledge in the interests of a creed, the latter is a factual study of religious experience. Theology is based on the church, on the dogma. The religious scientist is objective and dispassionate. Religious science in its braodest sense is a history of ideas and therefore, has to find general answers to the common problems of life. One of the important ideas is holiness: what is holy as opposed to profane? Holiness creates reverential awe: The fear of God. An understanding of the basic concepts of religion has to be linked up with the practical demands of active and purposeful living. Metaphysics and the supernatural are beyond the realm of evidence. Their appreciation will largely depend on the widening of the frontiers of human knowledge and experience. 
The inter-relationship between science and religion has been summed up by Prof. A. Toynbee as under: 

"Science must be based on religion and religion must include scientific rationality. I think that the words of Albert Einstein. 'Science without religion is lame and religion without science is blind', are of even greater importance now than when he uttered them".


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## Sikh80

Throughout the ages man has believed in some sort of religion. It is thought that without religion he cannot comprehend the real purpose of his existence. In fact, religion has had a definite place in society and will continue to play a vital part in this age of science. 
While science and technology might assist man in improving his physical conditions, surroundings and economic standards, religion and ethics help to develop his personality and inner self. Man may live in comfort and prosperity and yet have no peace of mind. Even in a highly affluent society like that of the United States of America, it is realised that wealth and power are not everything. Spiritual progress is intrinsic and shows itself in inner satisfaction and sense of fulfilment. 
Moreover, modern society dominated by technology cannot be regarded as an ideal society. It suffers from great strains and a sense of frustration and futility. Science has now given the man the power to destroy his own civilization and the human race. It is religion alone that can save society from such a catastrophe and check the erosion of human values. It reinforces basic ethical values and discourages racial prejudice, economic exploitation and social injustice. Religion like science is devoted to the service of man. Religion corrects the lopsidedness of science, because without moral and spiritual foundations, science can bring ruination to mankind. Religion and ethics humanise the scientist and make him realize his social responsibility. It shifts the emphasis in science and industry from exploitation and power to social uplift, peace and co-operation. Man must be the master and not the slave of machines. 
Great scientists themselves realize the limitations of science. They look to religion to remedy the social evils. According to Dr. Julian Huxley: "Religion of some sort is probably a necessity." One need not accept the dogmas of religion, but one must appreciate its search for Truth and its endeavour for the uplift of the masses. Prof. A.N. Whitehead says in this connection. "The future of civilization depends on the degree to which we can balance the forces of Science and Religion."


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## Sikh80

Much depends on one's idea of happiness. True happiness is a state of mind in which man finds transquility and contentment. The external happiness conferred by material possessions and worldly activities is ephemeral and superficial. In Communist countries people may appear to be satisfied and contented as their material conditions improve, but can they really be said to have achieved true happiness and real peace of mind? 
Perhaps one of the reasons for the present day decline in morals is the neglect of religion. Without high ethical standards, which are the foundations of all religions no organized and disciplined life is possible. Promiscuity and sexual aberrations are no doubt due to ignorance and a neglect of the fundamental principles of ethics. In a secular state, it is the duty of parents and voluntary organizations to impart to children a knowledge of moral and spiritual values and ennoble them. If a man who is under a strong temptation thinks that moral rules are man-made, he may easily violate them. He will hesitate more to disobey them, if he believes that they are God made and have been revealed to him through a Divine Teacher or the Guru. 
Even men of piety and great devotion are apt to fall a prey to temptation. There are such notable examples as Bhai Gurdas and Bhai Joga Singh. If religion is not sincerely practised, it has little effect on our private lives or that of the community. An interest in religion makes people seek the company of holy men, which can give them the solace and happiness they really need. 
Some people make a show of being religious. This does not serve any useful purpose. What is needed is a positive attitude, to seek the company and assistance of those persons who are truly devoted to religion. 
Some people think that religion is an irrelvance, a matter of no consequence, and that they lose nothing if they exclude religion from their lives. They believe in the motto: 'Eat, drink, and be merry'. But does this give an edge or meaning to life? Life has a purpose. Religion makes a man conscious of his spiritual heritage and goal.

Gateway to Sikhism : Sikhism FAQs:Can I be happy without religion?


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## Sikh80

*Sikhism and Morality*
It is argued that one can be moral without a belief in religion. There are many people in various parts of the world, generally in Communist countries, who may not believe in God and yet are good citizens, kind and useful members of the society. 
All the same it is generally recognized that religion is a great aid to morality. Man is subject to temptation. Though he is is born with certain good potentialities, the temptation to evil is so strong that without some moral background and religious convictions, he may easily sccumb to it. In such moments of difficulty, when he is likely to be overcome by evil, the Guru, or true spiritual leader will give him the guidance and courage to resist it. 
Ethics and morality are the basis of Sikhism. Evolution of the spirit is not possible without righteous conduct and adherance to social morality. Guru Nanak emphasizes this point: 

"Greater than Truth is Truthful living." (A.G. p62) 
The Sikh follows personal ethics like telling the truth, gentle speech, fair play, service, humility and tolerance. Morality cannot be an end in itself. It is an aid to the evolution of spiritual life. Sin is a definite obstacle on the path of Divinity. 
Immorality is something of which one is ashamed or which one practises in secret. The morality of Sikhism is based on the Fatherhood of God and brotherhood of man. Service for God is the service of His Creation. Acts of love and charity, even self-sacrifice, are not spiritual deeds in the strict sense of the term, but they do help to prepare the ground for the elimination of egoism. They show a love for humanity and a love of God. 
Sikhism believes that this is a just and moral world. Though some bad people may seem to thrive, sooner or later, they will have their punishment. God is a strict judge and He treats people according to their deserts. Guru Nanak says: 

"According to their actions, some get near to God and some distant." (A.G. p8) 
But like any good judge, God is charitable too and tempers mercy with justice.


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## Sikh80

Contemplate the Unspoken Speech, and the desires of the mind are 
dissolved. Turning away from the world, the heart-lotus is filled with 
Nectar. Then the mind does not wander around; it does not get 
distracted. The mind that does not forget the Chant which is chanted 
without chanting becomes immersed in the Primal Being of the ages. 
Upon becoming a Gurmukh (Spiritual Being), all the sensese are
blessed with the five virtues, and one dwells in the Home of the Self
deep within. Nanak is the slave of that one who seeks the 
Shabad and finds this inner Home (sggs 1291). 
<><><><> 


The glory of the Divine Name (_Naam_) and the efficacy of chanting it for realizing God has been underscored in the Gurbani (SGGS) as well as many other scriptures. Chanting of the Divine Name has been recommended as the antidote to man's _Haume_ (psychological ego) — all negative actions and negative emotions of the mind. Besides, the present age of _Kali Yuga_ is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, and so on. Also, we are short-lived, spiritually ignorant, and our mind is constantly disturbed and agitated by anxieties. In this age when it has become difficult to adopt the other methods like penance, etc., to realize one's True Nature, the method of chanting Divine Name in the form of hymns and _Mantra_ or repeating them as in _Japa_ or meditation is said to bestow the same result. The Gurbani (sggs) says: 

Ab klU AwieE ry]ieku nwmu bovhu bovhu]An rUiq nwhI nwhI]mqu Brim BUlhu BUlhu: Now, the Dark Age of Kali Yuga has come. Plant the Naam. It is not the season to plant other things. Do not wander lost in doubt and delusion (sggs 1185).
]jpu] Awid scu jugwid scu]hY BI scu nwnk hosI BI scu: Chant and meditate on who is true in the primal beginning, true throughout the ages, true here and now, and true forever and forever (sggs 1).
nwmu n jpeI ikau suKu pwvY ibnu nwvY ikau sohY: Without chanting the Naam, how can one find Happiness? Without the Naam, how can one look Good? (sggs 1013).
nwnk nwim rqy sy inrml hor haumY mYlu BrIjY: O Nanak, those who are attuned to the Naam are immaculate. The others are full of the filth of egotism (sggs 570).
hir hir nwmu sIql jlu iDAwvhu hir cMdn vwsu sugMD gMDeIAw: Meditate on the cool water of the God's Name. Perfume yourself with the fragrant scent of God, the sandalwood tree (sggs 833).


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## Sikh80

*Place Of Sword In Sikhism*
No faith can survive unless it can defend itself. Sikhism was born in a hostile atmosphere and had to face a lot of persecution. In addition to giving Sikhs lessons in the art of daily living, the Gurus gave Sikhs power to uphold their beliefs. For this reason Guru Hargobind donned two swords: one of spiritual leadership and the other of temporal power. He was the first Guru to throw a challenge to the Mughal power and to wage a war against the cruel and corrupt administration. His disciplined soldiers were successful against the Mughal armies in three battles. Guru Hargobind popularized the cult of the sword for purposes of defence and justice. 
In a similiar situation, after the martyrdom of Guru Teg Bahadur, Guru Gobind Singh took up arms against Emperor Aurangzeb. He justified the use of force as the only means of survival. He wrote in Zafarnama:
to.be.contd............................


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## Sikh80

"When affairs are past other remedies, It is justifiable to unsheath the sword." Where goodness and sacrifice cannot avail, violance has to be met by violance. Undoubtedly, in certain circumstances there are exceptions to the practive of non-violance. 
The carrying of the sword or kirpan may perhaps be questioned in the atomic age. In the present world it continues to be a symbol of power, as it has been in the past. On ceremonial occasions, practically all armies in the world wear it. Its carrying reminds one of belief in one's own self and therefore it creates self-confidence. Even Gandhiji justified the use of violance for a high purpose. The Sikh sword is a symbol of self-respect, prestige and independence. Guru Gobind Singh hailed it as the Saviour and Protector of saints and the oppressed. Infact he even referred to God as 'sarbloh'(All steel). 

to.be.contd...............


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## Sikh80

*SWord : Compulsory Symbol*
The sword is one of the compulsory symbols of the Khalsa. The Khalsa is ever ready in his uniform to protect the weak and suffer for a just cause. Guru Gobind Singh demonstrated in a practical way that the sword can be reconciled with spirituality. Goodness without the means to sustain and activate it will fail to survive. Therefore, it is right to say that the sword holds a very important place in the history and philosphy of the Sikhs.

Gateway to Sikhism : Sikhism FAQs:What is the place of sword in Sikhism?


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## Sikh80

role of religion in human life with special reference to Sikhism







The goal of human life according to some is the attainment of perfection, and according to others, it is the acquisition of happiness. Pleasure-seeking and fleeting joys should not be mistaken for happiness. Religion is the key to real happiness because it produces harmony by an integrated development of human personality and control of impulses, desires and thoughts. There can be no rigid approach for a human being as the problems of each individual are peculiar. Religion has to be flexible to suit the need of individual development. 
Religion is the realization of a "Divine presence" within oneself while leading a normal life. If divinity, progress and truth are not realized in human existence then the very purpose of man's life is defeated. True religion implies a search for the Truth and flexibility, in the individual approach to spiritual matters. Myths, forms and systems have fossilised religion and destroyed 'The Truth' and vitality in it.


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## Sikh80

Guru Nanak felt that spiritual development should not be crushed by outward symbols and forms. To bind the soul to the wheels of a socio-religious machinery is a type of spiritual slavery. Freedom of the soul is vital for its adjustments to the needs of life and the complexity of social organization. Constant adaptation is necessary for the achievement of harmony, between the individual and the Supreme Being. Man's nature is extremely complex and it is suicidal to chain it to a rigid groove or pattern. 
Guru Nanak discarded all the prevalent superstations of traditional forms of worship and symbols. He pointed out the absurdity of idolatry, hypocrisy, caste exclusiveness and pilgrimage. He challenged the use of intoxicants and narcotics, and the practice of Sati and infacticide. At the same time, he advocated the maintenance of ethical values in daily life: justice, truth, honesty, humility, fearlessness and gratitude. These qualities make a man a true citizen of the world. 
The universality of Guru Nanak's teachings makes an individual approach possible. Guru Amar Das says: 
"God! Save by Your Grace this world which is in flames.Save it by whatever way it can be saved." (A.G. p853)


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## Sikh80

A great stress is given on Nam Simran in Sikhism. A Sikh is required to lead a virtuous, pure and pious life. This virtue can be attained by always remembering and repeating name of God with full concentration, breath by breath. Nam will create love and affection for all those who are created by God. It is strongly believed that a pious person would be compassionate and contended. He will aspire to serve the needy. He will have no enmity with any one as he knows that God lives in every human being. Hurting of humanity would hurt God. So serve His Creation to serve God and remember Name of God day and night. The mortal can attain God by living in Him, by dying in Him and in loving Him
[edited]


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## Sikh80

*The Sikh Faith*​*‘Sikhi,’ wrongly termed ‘Sikhism’ *
The Sikh religion is the newest - about 535 years old today in 2004. It came into being with the birth of Guru Nanak Dev in 1469 AD. In the Sikh world, the Guru means a Sikh Prophet or the Master. Father of Guru Nanak Dev was Kalyan Das, popularly called Mehta Kalu, and mother was Mata (Mother) Tripta. He was born at the village Talwandi  (Nankana Sahib), now in the undivided Punjab, the great Northern state of India.

*The Gurus*
Guru Nanak was followed by nine Gurus, and the last, Guru Gobind Singh, died in 1708. Their followers are called Sikhs. The word means “disciple,” a seeker - an apprentice, a student. Today, they are about twenty-two millions, and make the fifth largest nation in the world. Their homeland is the State of Punjab, in India, but they are nearly all over the country (India) and the world.
This new religion was the result of an action against ignorance and superstitions. It was reinforced by the desire of the people to get rid of oppression, discrimination and cruelty. The lust, greed, ego etc. of the rich and powerful were beyond toleration. 
*Downtrodden*
The Gurus kept uplifting the downtrodden for 239 years, from the birth of Guru Nanak to the death of Guru Gobind Singh. They united the people to one God, and revived in them the realization of their duties and rights. They taught equality of all human beings, and liberated them from discrimination against caste, creed, class, sex, color, faith, and of the geographical regions. They liberated the people from superstitions, unfounded taboos, meaningless customs, and useless rites. 
*The Sikh Belief*
A Sikh believes in one God and prays only to Him, has faith in Ten Gurus, and follows the dictates of Guru Granth Sahib (Holy Book the Guru). This Book has 1430, pages - fixed by the Sikh world in the recent past. It has the Hymns not only of the Sikh Gurus, but of the saints from other faiths and of different castes, too. The last Guru, Gobind Singh, declared the Holy Book to be the Guru of the Sikhs after him and no more a human Master for them. The Sikhs consider Guru Granth Sahib - Gurbani (the Word) their Living Guru.


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## Sikh80

*Khalsa*
The Tenth Master established “Order of the Khalsa.” Khalsa means the Guru’s own i.e. his special, loved one: the pure one. This order was to uplift the masses to fight for their rights, to struggle for freedom including that of their faith, to stand up against oppression, discrimination, cruelty, and to lead the people for selfless service combined with universal love, help to the needy and protection to the weak. The people properly initiated into the Sikh faith were also called Khalsa. The Khalsa keep their hair unshorn, head covered, and observe other dictates of the order. The men tie turbans and usually a long cloth is worn by the women to cover their heads. The use of caps, hats etc. is not permitted in the Sikh world. 
*Amrit*
The people are initiated into the Sikh faith by a special ceremony of drinking “Amrit” - the Holy Drink. The Khalsa’s (properly initiated Sikh’s) name should end in “Singh” for males, and “Kaur” for females, as it is usual for the Sikhs in general. Singh means a lion, and Kaur is a princess. The regular salutation of the Sikhs is “Satsri Akal”- Hail the Lord! However, more formal one is, “Waheguru ji ka Khalsa, Waheguru ji ki fateh” - the Khalsa belongs to God, Glory to Him.


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## Sikh80

*Sikh Prayer*
The Sikhs recite their set prayers in the morning, evening and at bedtime. They bow to the Holy Book and recite it with reverence. They believe that the Hymns composed by the Gurus, and given in Guru Granth Sahib were revealed to them by God. 
Besides, the individual i.e. personal meditation on God, they perform “Kirtan” - sing His praise, and meditate on Him in the congregation. They hold their gatherings usually on weekends in the presence of the Holy Book in their place of worship called “Gurdwara”- residence of the Guru.  Sometimes, they get-together to pray at their homes, too. Their every ceremony is performed in the presence of their Holy Book. Their gatherings mostly end in “Langar” - common (community) food - sitting together and eating. It may be prepared singly, jointly, at home or at the Gurdwara. This is a free service.


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## Sikh80

*Waheguru*
The Sikhs call God “Waheguru”- Wondrous One i.e. the Wonderful God. ‘Wahe’ means an appreciation in wonder. ‘Guru’ means the eliminator of ignorance. The central theme of their teaching is known as “Mool-Mantar.- the Basic i.e. Root-Formula.” This is - “There is only One God, He is all pervading, the supreme Truth, the only Creator, all powerful and without discrimination, above the time and space, not bound by the birth and death, self-created. And this realization comes through His own Grace.” 
*Invocation*
*[
1the act of calling on God, a god, a saint, the Muses, etc. for blessing, help, inspiration, support, or the like 
2             a) a formal prayer used in invoking, as at the beginning of a church service b) a formal plea for aid from a Muse, god, etc., at the beginning of an epic or similar poem ]
* 
*Every “Ardas*” - Invocation or supplication by the Sikhs, is mainly a very brief repetition of their history, and begs for His mercy. It ends with “O Lord, be merciful to all, and bless everyone with a high morale!”


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## Sikh80

*Amrit : At what Age*
Amrit or Khande Ki Pohul is the Sikh baptism. It is carried out by drinking of holy water (prepared while reciting hymns) given by five baptized Sikhs to the person being baptized. There is no formal age for becoming a baptized Sikh. Amrit is a very beautiful practice. It can be carried on any time when a Sikh thinks he or she is ready.


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## Sikh80

Contd..........
A Sikh must earn an honest living and always interact with honesty and good ethical standards. 
Sikhs must also remember God. 

This is done through the recitation of seven daily prayers.
Five prayers are recited in the morning as a reminder of God’s role in life and are meant to be the first thoughts of the day dedicated to God. One prayer is recited in the evening and one is subsequently recited at night to be the last thoughts in ones mind before sleep. In this way God is constantly a conscious part of a Sikh’s day. 
One may ask, why should one recite the same hymn everyday? The basic reason is that the hymns provide guidance to worship God and tells one to live  truly and honestly. Reciting the hymns does not let one dwindle and always keeps one focused on his/her goals. Every morning the hymns ring the bell in mind and reminds one of his duties. 

_and It is my Beautiful Sikhi................_


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## Sikh80

Along with these scriptures Sikhs are told to meditate on God while doing any work and whenever they are free.
Some Sikhs get up at 3 in the morning and start worshiping God while everyone is asleep, so that there would be no distractions. 

Amritdhari (or baptized Sikhs) are not to cut their hair, consume any alcohol or drugs. This is to always be conscious about one's self and keep God in the heart and mind. Sikhs are to meditate on One God only and never to do idol worship. The Amrit bearer has five symbols or articles of faith, which he or she is always to keep with them. These five symbols are Hair (covered), Comb, Steel bracelet, under shorts and a small sword. The sword is emblem of courage and self-defense. _It symbolizes dignity and self-reliance, the capacity and readiness to always defend the weak and the oppressed._ It helps sustain one’s martial spirit and the determination to sacrifice oneself in order to defend the truth. A Sikh is a devotee first and to protect his devotion, a Sikh is a warrior too. A real Sikh will never let weapons take the precedence over his spiritual values and devotion. _A real Sikh will always help the one in need and fight for him regardless of the person's caste, color or religion_. When all other means of self-protection fail, the Sikh can use his sword to protect himself and others._ A Sikh will never use his sword to attack anyone. 
[ I wonder If this is the case now. Today we keep only as an insignia of the sword.....I am not sure Of Rehat.Pl check]_

Finally, a Sikh is to always share with others. In the spirit of defending the truth, a Sikh is also to help those in any other type of need and share his or her own bounty with those who may be less fortunate. 
 end and From here Starts a new chapter........................


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## Sikh80

*Concept of Guru in Sikhism*
In Sikhism the term 'Guru' is not used for a teacher or a guide or an expert or even a human body. The word Guru is composed of two terms.
GU- means darkness and
RU- means Light.

For Sikhs, Guru is the Light that dispels all darkness. It is called JOT (Divine Light). Guru Nanak, the founder Guru of Sikhism was regarded as the embodiment of Divine Light.
The Guru in Sikhism is a perfect Prophet or Messenger of God in whom the Light of God shines fully, visibly and completely. Guru is in union with Divine. Thus he ushers the devotees, the seekers of Truth into a spiritual birth. Through him the Glory of the Lord is transmitted to humanity. On account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit.


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## Sikh80

*God is in the Guru and Guru is in God.* 

Though God is everywhere and in everybody but His traits are illuminated through the Guru. 

The Jot (Divine Light) that enshrined Guru Nanak's body and the Primal Jot of God are, therefore, one and the same.
The guruship and the Jot has been passed from Guru Nanak, the founding Guru of Sikhism, to the Sikh scripture, Grandh Sahib. 

When Guru Nanak conferred Guruship on Guru Angad, the JOT was passed on and Guru Angad too became the embodiment of Divine Light. In the same way all the nine Gurus were the embodiments of Guru Nanak Jot. The tenth Master, Guru Gobind Singh then conferred the Guruship on Guru Granth Sahib (Holy Scripture of Sikhs). 

*As a result, Guru Nanak JOT is, enshrined and preserved in Guru Granth Sahib which became the embodiment of Divine Light*. 


It is the Living Guru for ever.


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## Sikh80

Sikhism believes in ONE God (Ek Onkar). Sikhs view life as an interconnected whole.


[FONT=trebuchet ms,arial,helvetica]*




Ek Onkar*[/FONT]​[FONT=trebuchet ms,arial,helvetica]
Ek Onkar means there is only ONE God.​ 
EK Onkar are the first two words of Guru Granth Sahib and also
Mool Mantar, the Sikh scriptures.
Literally, Ek means 'ONE' emphasizing the oneness of God,
which is the basics of Sikhism. 
The Onkar is derived from the Sanskrit word Om which consists of three syllable sounds representing the Hindu trinity of Brahma, Vishnu and Shiva. Onkar represents GOD in His entirety.[/FONT]​Spirituality, Sikhism, Key Beliefs of Sikhism


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## Sikh80

*Nam japna*: Keeping God in mind at all times.
[FONT=trebuchet ms,arial,helvetica]*Nam - the Divine Name*​There is nothing in this world which equals the value of the Divine Name. The Lord and His Name are identical. They are one.
The whole creation including the elements of Nature are held together by the Power of Nam. All the universes stand projected and are held together by the Power of Nam.
Nam is the support of all beings, Nam is the support of the whole universe. Nam unites the devotee with the Lord. Nam cements the bond, the true relationship of the worshipper with the Worshipped.
Nam is the food of the lover of the Divine Name. Hunger does not trouble him. Nam is his eternal companion and he needs no other friends because he is never alone. Nam is his true shelter and he does not, therefore, seek any other shelter. Nam is his existence as he cannot live without Nam. Nam is his honor as he never cares for any worldly honor.[/FONT]
[FONT=trebuchet ms,arial,helvetica]​ 
[/FONT]


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## Sikh80

*Other Beliefs* 
Belief in the Guru Granth Sahib — the Sikh holy book or the "Living Guru". 
Sikhs do not believe in idols and idol worships or rituals. 
Belief in Freedom — Sikhism places great emphasis on the individual and freedom of choice for everyone. Love for All — Sikhs pray daily for the well-being of all of humanity


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## Sikh80

*God and the Cycle of Life*
Sikhs believe that human beings spend their time in a cycle of birth, life, and rebirth. 
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 is to achieve a total knowledge of and union with God.


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## Sikh80

*Human Body vs. Spirituality*

Sikhs suggest that we are here wearing a "human uniform." Our bodies are not what makes us. The real you is your divinity. 
We should serve divinity in every human beings. We should be watchers. Learn to see the divine in everyone and do good things that manifests the divine in us. 
We are all spiritual beings having a human experience. 
The mistake most of the people make is to mistake our body for the real us. 
Our bodies are designed to maintain itself. The hunger is designed so that we will eat food to maintain our body. The food is given taste so provide an added incentive for us to take it as needed. Now if we mistake eating for spiritual nourishment, we are on the wrong track. We start indulging in eating too much; our over indulgence in taste will prompt us to eat unhealthy foods. We start giving excuses and slowly lose our spirituality.


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## Sikh80

*Experiencing God* 
Sikh spirituality is centered round the 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. 
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. Sikhs believe that God is inside every person, no matter how wicked they appear, and so everyone is capable of change. Their aim is to see the divine order that God has given to everything, and through it to understand the nature of God.


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## Sikh80

*Suffering* 
Pain and death only happen to our bodies. The spiritual being is untouched by the suffering. We should live in a spiritual mode to escape fro the worldly suffering. 
[FONT=trebuchet ms,arial,helvetica]
One clears oneself from the debt of sins and karmas through suffering. Suffering has a purging effect. 
Egolessness and Faith of a divine lover is tested and re-tested at every step. Every step taken forward has to survive the greatest ordeal of agony and suffering. That is the price one has to pay for the most precious and rare jewel of faith. More the body burns in agony and suffering, more intensely the flame of Devotional Faith glows in Atam. Such is the Faith of a Saint, Gurmukh, a True Sikh. 
Purification through suffering leads one nearer to redemption.  
Baba Narinder Singh 
Once the mind gives up its false sense of independent identity and rolls at the Lotus Feet of the Satguru, Bliss becomes an experienced reality.Guru Granth Sahib[/FONT]​


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## Sikh80

Sikhism endeavors to uplift the human soul from the shackles of Maya (materialism). It aims at a virtuous life which leads to the ultimate realization of a state of Eternal Bliss. The objective of Guru Nanak's Guruship was to give instructions in the True Name, to save humanity from immersing in the ocean of distress and misery arising out of worldly life, and to blend the human souls with their Creator, thus, emancipating them from the cycle of transmigration breaking all barriers and bonds of sufferings. This is the essential character of Sikh faith. 

[FONT=trebuchet ms,arial,helvetica]Pure mind is a reflection of inner glory; an Eternal Melody rings within. Nam and Divine Love throb in this holy temple. They reside within. A pure mind starts reflecting the Atam, it starts reflecting the purity, the splendor and the bliss of the True Spirit, and then by itself becomes the source of Bliss and purity.[/FONT]​[FONT=trebuchet ms,arial,helvetica]
Atam is true Divine Abode of the mind. It is here that the Divine Presence thrills and fills one with Divine Ecstasy. Established in Atam one gets detached from the perishable body, mind and name complex.​
Guru Granth Sahib​[/FONT]


[FONT=trebuchet ms,arial,helvetica]The law of Karma or fatalism is repugnant to Sikh Religion as it does not reconcile with the merciful trait of the Almighty Lord. There is no such thing in Sikhism as eternal damnation or an everlasting pit of fire created by the revengeful God. Meditation on Nam burns countless sins. Singing the glory of the Lord through the Divine Word, can redeem a repentant sinner and, thus, doctrine of Karma ceases to operate. Sikh doctrine spells out God's Grace and Compassion. 


[/FONT]


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## Sikh80

*contd...............*
*Operating in "I" Mode - Egoism* 
Karma comes from operating in "I" mode. 

Most human beings can’t see the true reality of God because they are blinded by their own self-centered pride (Sikhs call it "haumain") and concern for physical things.

Remove this impure “I Ego” and you will behold​
the whole universe as a pure reflection of God only. Baba Narinder Singh​​In order to get release from Karma, we should discipline ourselves to see only the hand of divinity around us or through us. 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.Spirituality, Sikhism, Key Beliefs of Sikhism


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## Sikh80

*Equality for All* All human beings are equal and alike in front of God. Sikhism emphasizes social and sexual equality. Sikh men have last name of "Singh" and the women of "Kaur". Equality of all Mankind regardless of Race, Religion, Background Caste or Creed. All are Equal, All are Loved and Respected. 
*The Three Duties *
The three duties that a Sikh must carry out can be summed up in three words: Pray, Work, and Give. The importance of doing good actions are stressed over merely carrying out rituals.


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## Astroboy

Sikh80 said:


> *God and the Cycle of Life*
> Sikhs believe that human beings spend their time in a cycle of birth, life, and rebirth.
> 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 is to achieve a total knowledge of and union with God.


 

Sikh80 Ji,

Do you truly believe in the Law of Karma ? I mean this knowledge existed before Sikhism. We are all somehow mind conditioned that when we work hard we get rewarded accordingly. 

Now look at the inequality that exists in this world. 20% of the people hold 80% of the country's wealth. So how does this Law of Karma actually work?

Could it be possible that this knowledge which is pre-Sikhism era is misleading in the understanding of it. Kindly throw some light regarding this.

Santokh


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## Sikh80

I am reminded of a Katha by Maskeen ji who used to say that it is difficult to estimate the time gap between the action done and the fructification thereof. In some cases we get the result instantaneously while in many cases the result is missing. The karma /karmic theory is applicable on a wider plane that sets for the the direction of our sail that would cover the general conditions. However, the short term decisions should be ours. Like right now I have a desire to get up and have a tea. I may or may not have it .It is in my hand.These types of karmas do give their results instantaneously. The result of this type of decision is that I am typing and trying to communicate with you. But for how long and till then it shall continue is already set forth. It is the way I believe. What I believe is not consequential. 
It is said that Gita tells us the science of soul and to some extent the theory of karma. However, it can be summed up that one should carry on with job and should not expect the results therof. The latter is with the God. None the less I have stated all that is parrot like. The theory is incomplete. Had it been complete ,probably, the world would definetely a better place as you have quoted above.
Regards.
[I am giving below a small write up.May be it helps]


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## Sikh80

Law Of Karma
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".

_Respected namjap ji._
_ [it is a standard article taken from net.You may like to refer to it.}_


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## Sikh80

*NO.1*
*Sikh Ethics*
Every religion provides a code of conduct for its followers, and Sikhism is no exception to this rule. There is no formal list of commandments and prohibitions in the Sikh Scriptures. But they have been tabilized in the “Rehat Maryada.” The Gurus by their words and deeds guided their followers to a holy and purposeful life. Guru Nanak declared:” Without virtuous living , there can be no devotional worship.” (AG, 4) He elaborates this idea through the homily of the love of a bride for her groom. The good wife adorns herself with patience, contentment and sweet speech in order to win the love of her husband. Then gives up anger, covetousness and pride, so that she may enjoy bliss with her lord. Hence, morality is the basis of spiritual life. Holiness and altruistic action go together. The perfect man will always try to help others.
The sources of Sikh Ethics are the Guru Granth Sahib, the Dasam Granth, compositions of Bhai Gurdas, Janam-sakhis, Rahit-namas and The Sikh Rahat Maryada as issued by the Shromani Gurdwara Parbandhak Committee, Amritsar. The Sikh principles of conduct and dynamic participation in secular matters are based on the stories and poems (hymns) contained in this literature.


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## Sikh80

*No.2*
*Concept of Virtue*
It is difficult to define virtue or morality. Dictionary definitions cannot possibly cover its entire dimensions, but they all agree on “Righteous action and honorable conduct” In the Sikh credo, virtue in its essence is love. That universal love which finds expression in the brotherhood of man and in respecting the common man. This love is the source of selfless service and charitable work. It drives Out ego, which is the root of conceit and exploitation. In its real sense, virtue means the love of God and His creation. Guru Gobind Singh declared:” Only those who love God unite with God.” So basically, any action which takes one nearer to God is virtuous. Guru Nanak says: “All meditations, disciplines, happiness, repute and respect O Musan, I will sacrifice again and again, for a moment of love.” (AG, 1364) Putting it in different words, all that is pleasing to God is virtuous and holy. According to the Gurus, fasting, mortification, asceticism, poverty are not virtues, for they affect the body adversely, as do an over-regard for eating, drinking, dressing and amusement. The Guru lays down a simple rule, namely, “Shun those things which cause pain or harm to the body or produce evil thought in the mind.” This rule is basic to the Sikh way of life.


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## Sikh80

No.3
Sikhism believes in divine justice and the morality of the world order. Evil will ultimately fail, though it may often seem to succeed for a while. God alone is the Perfect Judge; He cannot be deceived by hypocritical acts or any cunning of man. He reads all hearts and knows every person’s innermost motivation. Goodness is to be rewarded and wickedness punished. Ultimately Truth alone will prevail.
Sikhism does not regard altruistic acts or good conduct as ends in themselves. These are a means to achieve the goal. Man’s divine spark is dimmed only by his ignorance or indifference to the force and suddenness of the temptations that constantly beset him; it is this inbuilt weakness that leads to his surrender to such forces and pressures. It is only by association with good and virtuous people that he will feel encouraged to “gird up his loins” and face the challenge of life.


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## Sikh80

No.4
Another important touchstone or yard-stick for man is the quest for “The Truth.” The Gurus considered Truthful living to be better than only a belief in “The Truth.” Many people swear by truth, knowing very well that they are following the path of falsehood or cant. Such double-conduct is found not only in political leaders, but also in men of apparent goodness and piety. The Gurus insisted on overcoming these negative forces before one attempted purity of conduct. The Guru says:
“Shun vice and run after virtue; those who commit sins wilt have to repent;
Those who cannot distinguish between right and wrong will, sink
in mud repeatedly
Shun greed, give up calumny and falsehood, then you may come to “The Truth.” (AG, 598)
A common human weakness is to criticize the vices of others, without trying to eradicate them in one’s self. One should endeavor to correct himself, before he criticizes others. Generally he finds excuses and compulsions for his own defects and lapses: This means that he is not true to himself. Progress follows where one can see oneself objectively.


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## Sikh80

No.5
Slkhlsm itself enjoins positive action and moral conduct. It must originate from good motivation and tend to further the right objective. We do many traditional things, little realizing that they have no meaning or value.


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## Sikh80

*No.6*
*Concept of Sin*
The general concept of sin is that it is “action in wilful disobedience of the Will of God or the Commandments of the Scriptures.” According to Dr. S. Radhakrishanan, “Sin is not the violation of a law or a convention, but of the central source of all finiteness through ignorance or an assertion of the independence of that ego, which seeks its own private gain at the expense of others.” Amongst Christians there is the concept of ‘Original Sin.’ This refers to the disobedience of God’s order by Adam and Eve in eating the fruit of Knowledge in the Garden of Eden. Sikhism has no such belief. Man is essentially of divine essence. However, on account of his self-assertion or ego, he ignores his divine source and then pretends to act in sheer ignorance. He then thinks that he is distinct from God and builds around himself, like the spider’s web, a shell of the ego (haumai) which makes him forget the God in himself. Man’s building up of this separate identity and his own self-conceit cause him to do things which then set in motion a chain-reaction.
Man’s ego takes many forms. The most obvious is selfishness or pride due to position, power, money or knowledge. It promotes a sense of superiority within him and also a sense of a disregard for others. This alienates him from his fellow-men and leads to sin and exploitation. Egoistic actions are like chains round the neck of the individual. Egoism is the root of man’s evil thought and action. The Guru says:
“The Lord has produced a play on the role of egoism.
There is one mansion and five thieves who do evil within.” (AG, 1096)
The five thieves mentioned above are the five major vices in Sikhism, namely, Lust (Kam), Anger (Krodh), Greed (Lobh), Worldly attachment (Moh) and Pride (Ahankar). Some of the others sins mentioned by the and Sikh theologians are atheism, inertia, deceits, slander and ingratitude . Guru Gobind Singh further laid down four prohibitions, which are regarded as “major sins” for the Khalsa. Additionally some minor sins” are mentioned in the Rahat-namas.
Is it possible to undo or escape the consequences of one’s sins? Some methods of atonement are provided by some religions by way of confession, sacrifice, austerities or fine. Generally speaking, the minor sins are said to be forgives by holy works, prayers and voluntary community-service. There is no particular penance provided by the Sikh Scriptures. Remembrance of the Holy Word or God’s Name washes away the pollution of sin. Similarly association with saintly beings removes the stain of sin:


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## Sikh80

No.8
“Listen, my friends, to the benefits of attending in the company of saints:
Filth is removed millions of sorrows vanish and the mind becomes
pure!” (AG, 809)


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## Sikh80

*No.9.*
*INDIVIDUAL ETHICS*
*DUTIFULNESS*
For which the world is the field of action. The Gurus called it Dharamsal—a place for the performance of one’s duties and righteous deeds. Duties imply obligations—to oneself, to the family, to society, to one’s country and humanity at large. Some duties are mentioned in the Scriptures and some are laid down by the State. Man has to obey both, because if he infringes them, he will reap the consequences thereof.
Man’s duties as an individual: Firstly, he must look after his body and his health. He must avoid that food and drink which will impair his physical or mental well-being. Moderation is the principle which should guide one’s choice in this field. Secondly, man must develop his mind through education and training and be able to earn his living. He must support his family (and his near relatives). Married life is. the normal state for an a individual, unless they are either physically or mentally retarded. One must earn his living by fair and honest means. The amassing of wealth by the exploitation of labour is forbidden in Sikhism, Thirdly, one must serve others as far as possible, share one’s food and also support projects of public welfare. Voluntary service to the poor and sick are recommended by the Gurus. There are also certain dues required of an individual as the member of an organisation. For example Khalsa Sikh has to maintain the Five K’s and follow the Khalsa discipline.
Man’s duties to others: The basic principle is that one must so conduct oneself that he sets an example which others can follow. In any event they should behave to others as they expect others to behave towards them. The duties to others may also depend upon the holding of a particular office. As a member of the human family others must be treated with consideration. Neither slander others nor cause mischief nor harm to them. He should be kind not only to his neighbors, but to one and all. He should be ready and willing to help those who are less fortunate than himself and participate in projects of social concern like orphanages, widow’s homes and institutions for the care of the sick and the handicapped. There is also a duty to one’s superiors like parents, teachers and the Head of the community or the State. One must respect national leaders, obey one’s parents and teachers. Seek the advice of the family elders in cases of need. Teachers should be respected for they give knowledge through precept and example. Similarly, one must show courtesy and consideration to the aged and the handicapped.
The duties to equals or peers include politeness and cordiality in one’s dealings with them. Frankness and fairness will play a large part in oiling-the smooth flow of social life. The duties to one’s subordinate include trying to understand their problems~ and being able to sympathize with them in their times of crisis or distress. It is one’s duty to help any who seek one’s help, even those who on account of shyness may no ask for aid.


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## Sikh80

*No.10*
*PRUDENCE*
Certain religions exclude social morality and the betterment of the environment from the sphere of duty. Sikhism believes in moulding one’s environment for moral goals. The Gurus paid a lot of attention to social reform, particularly in abolishing cruel practices like untouchability, infanticide and suttee.’Prudence lies in considering what is right or wrong for society or the social group as a whole. Man has the faculty of discrimination and he also has the capacity to distinguish between good and bad. There are choices or options open to man in many cases and then he must exercise his intellect to find out what is in favor of human sociability and the public good. Sometimes the choice may be difficult, as for example, traditional practice versus moral compliance. In such a case the choice should fäll on the ethical option or the one which promotes the quality of life. The Gurus protested against the tyranny of their Rulers and the corruption of bureaucracy, as well as caste prejudices and rivalries. They exposed the priestly class for their greed and hypocrisy.
It is man’s duty to monitor his own environment and raise his voice against inequality and injustice. He must use his power of reason for the
betterment of society and the improvement of his surroundings. Prudence would even seem to recommend force, for a good purpose or a moral issue. Similarly, the social practices which promote inequality among men, the segregation of sexes, superstition and pollution, were condemned by the Gurus, They took steps to remove these promoters of inequality and myth. The begging mendicants pretending to holiness were dubbed as social parasites. The Gurus emphasized the use of reason in demolishing social ills and abuses.
Professional duties pertain to the relationship which a professional person has with his client, for example the duty of a doctor to his patient, of a lawyer to his client, of a merchant to his customer, or a landlord to his tenant. Besides there are also the duties of elected representatives or of holders of honorary position like the President of a mutual-benefit Society or the Secretary Trustee, of a temple or a charitable organization.
The general duty of a professional is to discharge his functions efficiently, and with a sense of responsibility and sincerity. He must safeguard the interests of his client and give him the necessary truthful guidance and direction. A doctor’s duty to his patient is very delicate, for he is dealing with a human being in trouble, therefore he must give him his undivided attention and greatest professional devotion. He cannot afford to be indifferent or negligent. Similarly it is the duty of a lawyer or attorney to offer sound advice, to his client. He must not prolong the case to make more money or do any thing to obstruct the course of justice. Many litigants get dissatisfied with their legal counsel, because the latter have adopted unfair means to gain advantage from them. Honesty and fair play are the tests of professional competence.
With regard to elected or fiduciary positions, the duties are even more onerous and sensitive. There is an element of morality in such appointments, The representative is duty bound to pay attention to the wishes of the electorate or the people he is supposed to serve. As a trustee, he must safe-guard the interest of the entire group which elected him. He must look after the assets and property of any Trust, as if these were his own. Though law regulates the nature and functions of office-bearers it is important that people in power perform their functions, impartially and with care and integrity. Office bearers must act consciously in the interest of their beneficiaries and man’s duty to speak out against the malpractice


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## Sikh80

*No.11*
*JUSTICE*
Justice as a virtue implies respect for the rights of others. It also stands for fairness and impartiality. The neglect or violation of the rights of others is a moral lapse. The Guru condemned the usurpation of another’s right as ineligious like the eating of pork by a Muslim or beef by a Hindu. Delay and the denial of justice, is generally due to greed and selfishness. Justice must be done with a good heart, and not by shedding crocodile tears. Justice lies in apportioning correctly, what is the due of others, even if they have not the courage to ask for it.
In a wider sense, justice means the non-exploitation of others. Unfortunately in our modern competitive society, exploitation is sometimes condoned on - the grounds of the survival of the fittest. Trampling on the rights of others is justified as an ingredient of ambition and go-getting. It is generally agreed that many get rich as quickly as they can, even when this cannot be done without employing dishonest and underhand means. Making a quick buck is an art which involves cunning and trickery. Moreover, in our present-day society, the rich or the strong often get away with it. The Gurus censured the Rulers for looting the peasants and compared it to ‘Devouring men at night.’ Moreover, justice in its real sense connotes equity and not legalisticism. It forbids preferential treatment to any person, religious or social group. Justice in its essence manifests selflessness or the conquest of the ego, and is one of the means for self realisation.


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## Sikh80

*No.12*
*TOLERANCE*
People belonging to different regions and faiths have different customs, habits and manners. it is therefore necessary that the individual should not be upset by them. He must accept non-conformity and diversity as an inescapable fact of life. However, this does not imply that he should change his stand because of others. He must remain firm in his own convictions and make no compromise on principles; he must control any feeling of prejudice or violence when he sees people whose manners or customs are not to his liking. Racialism is a prevalent disease among the most civilized societies today; it is in fact a form of superiority writ large. The golden principle of tolerance den ands ‘live and let live.’ Tolerance puts a human and charitable construction on the apparently peculiar conduct of others. The tolerant person does not feel angry or upset. He keeps his cool in times of excitement or anger. Even if he feels mentally disturbed he will not show his impatience or annoyance. Just as a sensible person tolerates the foolish behavior of a child, in the same way, the tolerant person will be able to stand ignorance or lack of politeness in others. Why should one expect that others will always behave to us as one wants them to behave? Tolerance accepts dissent and even opposition. This quality is particularly needed by Rulers and religious teachers, because without it, they are likely to allow or condone many follies and atrocities against those who differ from them.


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## Sikh80

*No.13*
*TEMPERANCE*
Self-control is necessary in desires, words and actions. It is generally agreed that man’s mind runs after lower things as a matter of course. The Guru says: “The mind seeks evil things, but through the Guru’s Word, it can be controlled.” Such control is not to be violent or mortifying like the practices of Hath-Yoga, but mental control through a process of harmony and moderation. Thus man’s faculties are rightly channelized and gently guided. This method is natural—Sahaj—and not forced or punitive. Guru Amar Das has advised in his “Anand” how to regulate the human organs of action for high and noble tasks. The eyes, the ears, the tongue, the hands and feet are to be used for good purposes to act at the right moment. Temperance is like a fence which prevents one from straying into the wilderness. It is the golden mean between self-indulgence and rigid regimentation. Temperance is just the right way for the householder. He should enjoy the normal comforts and amenities of life, but at the same time, he must keep his passion and desire under control. This self regulation would result in a balanced and harmonious existence.


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## Sikh80

*No.14*
*SIKH VIRTUES*
The virtues recommended by the Scriptures are many, but five of them, corresponding to the Five vices are regarded as major virtues. These five are Chastity, Patience, Contentment, Detachment and Humility.
*1. Chastity*
Chastity or continence, is emphasized in Sikhism, because in the human body lies the divine presence and as such, the body has to be kept clean and perfect. Those things which harm the body or cause sickness and disease have to be scrupulously avoided. Sex is to be limited to one’s wife. Pre-marital or extra-marital sex is forbidden to a Sikh. He should consider females older to him as his mother, equal to him as a sister, and younger than him as a daughter. He should never entertain evil thoughts in the company of women. Marriage is a sacrament and the purpose thereof is companionship and help on the spiritual path, rather than sexual enjoyment. The marriage ideal is summed up in the maxim: ‘one soul in two bodies.’ Fidelity to one’s married partner is the essence of continence.
Monogamy is the rule in Sikhism.
In order to avoid evil thoughts, one should keep away from obscene
books, nasty plays and films, and sexy music. Drinking of alcoholic beverages and wines or the wearing of scanty or flashy dresses and dancing of men and women together is prohibited for the Sikhs. The Guru says:
“0 Lust! You consign people to hell and to the cycle of transmigration, You cheat all minds, influence the three worlds and destroy all contemplation and culture; Your pleasure is momentary, you make one fickle and poor and punish the high and the low; I have overcome your fear by associating with saintly persons and taking shelter with God!” (AG, 1358)
Even in married life, sex is to be mutually regulated. Those who are spiritually inclined, consider the sublimation of sex into divine love as a great virtue.


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## Sikh80

*No.15*
*2. Patience*
Patience implies forbearance in the face of provocation. Some say that it is natural to be angry, but one should think twice before giving vent to anger. Patience gives moral courage to bear the unexpected, such as sudden hardships and sorrows. Guru Amardas says:
*“There is no greater penance than patience, no greater happiness**
than contentment, no greater evil than greed, no greatet virtue than
mercy, and no more potent weapon than forgiveness.”*
It may be noted that saints and great mens are tested through the fire of suffering, though they have not done any thing to deserve that suffering. The challenge of life are intended to evaluate the mettle of man.Even the performance of duty may involve the facing of difficulties and personal injury, but that is no excuse for shirking one’s duty.One must pray for God’s help and grace to overcome the difficulties.
There are people, who are in a position to injure or even to crush their opponents with the power they possess, but they control resentment and anger, because they firmly believe that if another loses his head, they should not lose theirs. Moreover patience keeps their mental faculties in balance. Their minds are tranquil. They do not cry or rail bitterly against their enemies or at God for their misfortunes or deprivation. They maintain their peace of mind and keep calm when faced by threats or tragedy:
*“Patience is the sustenance of angelic beings!” (AG, 83)*


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## Sikh80

*No.16*
*3. Contentment*
Contentment is an attitude of mind which accepts victory or defeat in the same way. A contended man is active; he tries his best to go forward, but he does not despair if he cannot achieve what he wants. Contentment has no place for fear, fatalism, inertia or sloth. Guru Nanak tells us of a contented person in the following lines:
“They (the contented ones) do not tread the path of evil, but do good and practise righteousness;
They loosen worldly attachments and eat and drink in moderation.” (AG, 467)
The contented man is free from envy, jealousy and greed. He is frugal and thrifty. He may have his ambitions, but he knows that every one does not get every thing. The Guru says:
“No one feels satisfied without contentment.” (AG, 275)
Contentment does not mean a compromise with poverty and privation. In the modern world, the common man has opportunities for self-advancement and affluence. He must develop his own potentialities and work hard to move forward; at the same time, he should not become proud through his achievement or feel frustrated in case of failure. God is the ultimate arbiter of man’s destiny, and He will not leave ‘an iota of a man’s effort uncompensated.’ Unfortunately, in this modem competitive world, one seems to keep multiplying one’s needs and commitments, in order to keep up with the Jones, thus only adding to one’s tensions and difficulties. The contented man knows the limits of his own needs and so does not feel frustrated if he is unable to get what his neighbor or friend has, in spite of his best efforts.
Truly conceited people realise the distinctions between means and ends. Wealth and position are the means and not the ends of life. If one has a large amount of wealth, then some must be devoted to the benefit of the community and for altruistic purposes. The hoarding of wealth and the prestige of office are not to be used as means for self-aggrandisement or inflation of the ego.


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## Sikh80

*No.17*
*4. Detachment*
Detachment implies an ever increasing non-attachment to all things of a material nature. It does not imply renunciation or asceticism or indifference to the world in which we live. It implies devotion to duty and the performance of the chores of daily life. The Sikh serves the family and the community, but he does not get deeply involved in their problems. His attitude is that of a nurse attending a patient. She ministers to their care and comfort, but maintains her distance. Similarly, a Sikh has to live the life of a family~man* at the same time, he ought to adopt an attitude as that of a trustee in reference to his near and dear ones. Bhai Gurdas explains this attitude thus:
*“Thue Sikh is the living yogi, for he lives unattached in the midst of Maya.” (Var, 29-15)*
Guru Nanak has given the example of the lotus in the pond which is unaffected by the mud or the movement of the water. In the same way, the ‘detached’ individual keeps him self away from worldly things. They live in the world, but are not involved in worldliness. They keep their heads high and look to a more spiritual goal.
Here is a story which reveals how detachment is possible in normal life. A Ruler once asked a saint to tell him how he could practice detachment. The holy man told the king that he had just one week more to live, that his death would occur after that. period. The king believed the holy man, and fearing death, led a good life, doing his duty, avoiding evil things and constantly thinking of his coming death. After the week when he did not die as forecast, the holy man returned to the King’s pàlace and asked him how he has passed the seven days. The king replied that he had spent that period like a traveller in an inn. He had done his duties as usual, but his mind was not involved in the routine. He had avoided doing any thing wrong, fearing that God would call him to account after his end. He had also prayed as much as he could during this period. The holy man told the king that this was what was meant “practising detachment in life.”


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## Sikh80

*No.18*
*5. Humility*
The individual alone, must overcome his own ego and pride. This is most easily done on the path of humility, regarding oneself as the lowest of the low and considering all others as being superior. The humble man, will serve others without material motive or the expectation of reward. He does this through his love of God and man. God is present in every living soul, and therefore to injure the feelings of another person is to hurt the God in him. Those who are vain and the haughty have an inflated ego and as such do not mind exploiting their fellow-men. Even some holy men are not free from pride and prejudice. Guru Tegh Bahadur warned pious people of that pride, which is subtle and unobstrusive.
Modesty is generally appreciated as a virtue. A tree laden with fruit bends downward. Humility is not depreciation of oneself, but rather a recognition of one’s own faults and of how much one falls short of the ideal. It was a practice among the Sikhs before Guru Gobind Singh, to greet each other by touching the other’s feel This was an expression of the Sikh’s humility. In the Sikh religion, the opportunity to touch the feet of saintly beings or even the dust of the feet of the congregation, is regarded as a great blessing. The Gurus in their compositions have called themselves ‘unworthy and without merit.’ This reflects their own sense of humility. Guru Ramdas says:
*
“O my Master. I am silly, save me, 0 my Lord-God!
Thy slave’s praise in thine own glory!” (AG, 166)*


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## Sikh80

*Frequently Asked Questions**sikhspirit.com*This list of questions will be added to from time to time. If you have a question submit it by email and we will endeavour to post an answer here.*What do Sikhs believe about God?*
God Almighty is impersonal, formless, the ultimate reality and is the Creator, personal saviour, inner teacher, omniscient, omnipotent, and incorporeal. The belief is summed up in the Mool Mantar, the core belief which appears at the beginning of the Sikh Holy Scripture, the Guru Granth Sahib. Also the morning prayer, Jaap Sahib, lists hundreds of different attributes of God. 
*What do Sikhs call God?*
God has no name, yet man gives God so many names. Throughout the Sikh scripture many different words are used to refer to God including words such as Allah and Ram which are used in Muslim and Hindu Faiths. Sikhs do however have a favourite word for God. Waheguru (wonderful enlightener). 


*Do Sikhs believe in incarnations of God?*
No. God reveals and manifests through all in the universe, but no finite form can be worshipped as God, who is infinite. God chose to embody the Divine Light in Guru Nanak and in nine gurus successively, and finally to the scriptures themselves, but none are to be worshipped as God. 


*What is the Sikhs belief on the origin of the Universe and Life?*
God existed in deep meditation of the void for countless ages until deciding to create the universe and life. Only God knows how and when the universe and life were created. The Jap Ji Sahib prayer states that God created with one Word and creation 


*What happens after death?*
One’s soul is continually reborn until liberated by the Grace of God, at which time the soul merges with God (Guru). The daily evening prayer, Rehraas Sahib states that this is your one chance to meet God and so it is important to live your life so that you can beak the cycle in this life. You may not get another chance! 


*Why is there Evil?*
Sikhs do not believe in original sin, nor in any evil being such as Satan. God has no enemy or opposite. Humans are inherently prone to succumb to temptations. God created all and gave people free will. Evil occurs when the ego takes over. 

*How does one achieve salvation?*
Salvation is enlightenment, granted by God’s grace only, resulting in liberation from the cycle of rebirth. The soul merges with God (the Supreme Soul) after death. There is also the concept of Jeevan Mukt, liberation while in this life that few people may achieve. Liberation comes after the elimination of the human vices of lust, anger, greed, attachment, and pride (or ego). Frequent prayer, mediation, and song in praise of God, initiation into the Khalsa brotherhood, selfless service to others (seva), charitable works, morality, and obeying God’s Will demonstrate devotion to God and help on the journey.


*What about undeserved suffering?*
Suffering is not inflicted directly by God but is permitted by God as a test of courage and faith. Suffering is appreciated for the good that it often brings out in humanity, e.g. compassion. Suffering is seen as the remedy and pleasure the disease.


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## Sikh80

*Prayer





*_Beginning the day with prayer puts us in a positive and peaceful frame of mind. It fortifies our self-confidence, generates new energy and in the process equips us mentally & emotionally to face the daily ordeals of life.

When you sit in prayers, your mind is filled with soothing moral & spiritual thoughts that makes it a self-purifying, self-improving and spiritually enriching experience.

Prayer helps us through illness & tragedy. It puts us in positive frame of mind & revives hope. We gain courage and the ability to face the reality of life.

Affects not only the person who is praying, it affects the entire moral environment in which we live. Thoughts of peace and goodwill from the mind, sends waves of happiness.

And yet we pray only in time of sadness.
_


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## Sikh80

Prayer
Worship and prayer and one's relationship with God is central to the Sikh faith. Here are some of the basic principles of prayer as practiced by Sikhs.
Sikhs believe that a true prayer is a wonderful channel through which the powerful love current flows from the humble and yearning heart of a sikh to the Lotus feet of his beloved Satguru. It unites the Lover with the beloved Satguru in a true bond of love relationship. A sincere prayer from the heart cannot go unheard, unheeded and unresponded.
A true prayer is a total submission. It is the total surrender at the lotus feet of the Lord. It rises from total humility of the heart; 'I' ego and 'Haumain' remains neutralized. There is no assertion of individuality. A true sense of meekness or nothingness takes over during prayer.​[FONT=trebuchet ms,arial,helvetica]True Bliss is experienced when ego is non-existent. True Bliss fills the void created by the exit of ego, of total surrender of ego at the lotus feet of the Lord. With ego surrendered, there is no more seeking, all desires disappear, the Sweet Will and Bliss of the Lord takes over.
Guru Granth Sahib​[/FONT][FONT=trebuchet ms,arial,helvetica]​When you are free of ego (haumain) a direct divine channel is established between you and the God and in this channel flows Divine Grace, Bliss, peace to the yearning and thirsting soul. The greater the sense of humility the higher the force of flow of Grace and Bliss.
Sikhs also believe that you should not limit yourself to prayer in the morning and in the evening like others do. You should be praying continuously. Your actions and service are part of your prayer.
Prayer should not be contaminated with materialistic desires of greed and lust. Do not approach prayer with a business or bargaining attitude. Lord is certainly not in need of money and other offerings as He bestows these on all.​[/FONT][FONT=trebuchet ms,arial,helvetica]Real prayer needs no words, no gesture, no thoughts. A real prayer only comes from the Lord.
In true prayer there is no worshipper and worship; there is only the worshipped. 
A true prayer needs no reward; it is a reward in itself.​Baba Narinder Singh​[/FONT][FONT=trebuchet ms,arial,helvetica]​[/FONT]


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## Sikh80

ਦੁਨੀਆ ਖੇਲੁ ਬੁਰਾ ਰੁਠ ਤੁਠਾ ॥
दुनीआ खेलु बुरा रुठ तुठा ॥
Ḏunī&shy;ā kẖėl burā ruṯẖ ṯuṯẖā.
The d*rama* of the world is bad; it brings sadness and then happiness.
*Guru Arjan Dev*


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## Sikh80

ਮਉਲਾ ਖੇਲ ਕਰੇ ਸਭਿ ਆਪੇ ॥
मउला खेल करे सभि आपे ॥
Ma&shy;ulā kẖėl karė sabẖ āpė.
The Lord Himself stages all this d*rama*.
*Guru Arjan Dev*   -  [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]


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## Sikh80

ਆਪੇ ਪਿੜ ਬਾਧੀ ਜਗੁ ਖੇਲੈ ਆਪੇ ਕੀਮਤਿ ਪਾਈ ਹੇ ॥੫॥
आपे पिड़ बाधी जगु खेलै आपे कीमति पाई हे ॥५॥
Āpė piṛ bāḏẖī jag kẖėlai āpė kīmaṯ pā&shy;ī hė. ||5||
You Yourself staged the d*rama* in the arena of the world, and You Yourself evaluate the players. ||5||
*Guru Nanak Dev*


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## Sikh80

ਆਪੇ ਕੀਤੋ ਖੇਲੁ ਤਮਾਸਾ ॥
आपे कीतो खेलु तमासा ॥
Āpė kīṯo kẖėl ṯamāsā.
He Himself stages His wondrous d*rama*s and plays.
*Guru Nanak Dev*


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## Sikh80

ਗੁਰਮਤਿ ਸਾਇਰਿ ਪਾਹਣ ਤਾਰੇ ॥
गुरमति साइरि पाहण तारे ॥
Gurmaṯ sā&shy;ir pāhaṇ ṯārė.
Through the Guru's Teachings, *Rama* floated stones across the ocean.
*Guru Nanak Dev*


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## Sikh80

_"God is everything, God is everything. Without God, there is nothing at all. _​_As one thread holds hundreds and thousands of beads, _​_He is woven into His creation." _​Bhagat Namdev, Rag Asa, pg. 485​
*THE ESSENCE OF A SIKH*​The essence of a Sikh is the the search for Waheguru. The path towards reaching this goal is most elusive. It requires tempering one’s mind, colouring one’s mind with thirst for reaching this goal and love for Waheguru and everything within Waheguru’s creation.
Ultimately, it is the mind alone that holds the key. But the mind is not easily tempered. It is so easily distracted. Try sitting even for a few minutes closing your eyes and thinking of one thing, and the mind quickly jumps elsewhere. The mind both holds the key and presents the greatest obstacle. It quickly angers at the slightest provocation, becomes enamoured with the opposite sex, seeks to have all of that which it does not have, grows attached to that which it does have, and, worst of all, thinks only of its own immediate pleasures.
Sorat Mahala 9
_man re, kon kumat tai leeni_
Oh mind, where have learned such filthy habits
_par dara nindia ras rachio_
Engrossed in lust and slander,
_ram bhagat nai keeni_
You have refrained from meditating on Waheguru.
Though the obstacles seem insurmountable, Gurbani, the experience of the Gurus, can serve as a guide. The essence of being a Sikh is to allow the experience of the Guru’s to serve as our guide. The Guru’s have tread this path, faced these same obstacles that we face, and they overcame these obstacles and reached their goal, through both simran and seva, meditation and service. But, from the Guru’s experiences, it is also clear that one cannot tread this path alone. One requires two elements in one’s life. One is sangat, the company of those who also walk on this path. Our sangat, the people we hang around with, has such an influence over us that with time we begin to mould ourselves into the shape of our sangat. If our sangat’s focus is on sports, then we will mould ourselves to also enjoy those sports. If our sangat’s focus is on drugs, then eventually we will be led towards experimenting with drugs and maybe addiction. If our sangat’s focus is on reaching Waheguru, then the influence of that sangat will awaken a spiritual thirst amongst our own selves as well.
_vadhbaghi har sangat bhavai_
The very fortunate ones find the sangat that is focussed on Waheguru
_bhagheen bhram chota khavai _
The unfortunate ever dwell in doubt and confusion, and suffer pain
_bin bhaga sat sang na labai_
Without good fortune, one does not find the true sangat
_bin sangat mael pareejai jio_
Without such sangat, the mind is ever consumed by filth.
But Sangat is just one ingredient. The second is discipline. Reaching any goal requires discipline. Ask any olympic athlete how much discipline they have had to have in their own lives in order to reach the stage they have. The spiritual goal, perhaps more difficult than any other endeavour in life, requires much discipline in every aspect of our lives (emotional, mental, and physical). And, though the spiritual journey towards Waheguru is purely an internal one, the mind is so affected by external influences that one must seek to eliminate negative external influences in one’s life and surround themselves with positive external influences that will assist them on the internal journey. Sangat, for instance, is one external influence. Receiving Amrit, one chooses to follow the Sikh way, and one adopts an external form that is intended to promote disciplined living. The kakkar’s, the daily routine of Nitnem, all of these should be used to one’s advantage towards a disciplined lifestyle.
This is not to say that all of those that adopt the external form of a Sikh are living a disciplined lifestyle and making progress on the spiritual journey. Many, perhaps most, are not. The inward journey is so difficult that many who have sought to walk on this spiritual path have fallen from it, due to their inability to disengage their minds from the vices the mind covets, and the inability to temper their minds with love for Waheguru. For them, the external manifestations are all that remain to show that, once, they had attempted to walk on this path. For them, the external manifestations are a constant, daily, reminder that they must make the attempt again. They may fail again, but if the external remains, the self, which is so easily affected by external queues, will eventually pick itself up and make the attempt again to walk on the spiritual path. Life, for many who try to walk on this path, becomes a constant struggle, but without the external queues to remind them of their journey, there may be no struggle towards Waheguru at all. The one that has struggled but failed in the spiritual journey is richer still than the one that has never even attempted the journey.
Then too, many who have adopted the external form of a Sikh do so merely because it has become a tradition in their families. Perhaps, in many such cases, other than wearing the symbols of Sikhi, there is no evidence of Sikhi in their lives. Perhaps, one day, they will also attempt to tread on the spiritual path. Perhaps they will not.
Our minds, it seems, constantly seek out the negative in others, to convince ourselves that we are doing pretty well ourselves (even if we are not). Seeing other people engaged in things we perceive as wrong provides us an opportunity to forgive our own mistakes and feeds our egos. It is not "society", Sikh or otherwise, that is hypocritical. It is our own minds that are hypocritical.
Even my use of the word "our" in the above seeks to hide my own hypocrisy. I am the greatest hypocrite. I see only the weaknesses in others, and I overlook their strengths. And, I hide my own weaknesses from others, and present to the world only the facade that I consider my strengths.
_man tu garab aitia garab ladia jayai maya mohni mohiya_
Oh mind, you are laden with filth, and thus laden you will depart from this world, Maya (worldly attachments) the enchantress has trapped you,
_phir phir juni pavayai garab ladia jayai_
and it will cause you to traverse over and over the cycle of life and death. You walk forward loaded with filth
_mugad man ant gaiya pashtai_
oh foolish mind, in the end you will regret it
_ahankar tisna rog laga birtha janam gavayai_
Riddled with the disease of ego and desires, you are wasting your life
_manmukh mugad chetai nahi agay gaya pachtavhai _
The foolish person does not not remember Waheguru and later regrets it
_eho kahe Nanak man tu garab atia_
Thus says Nanak, oh mind, you are laden with filth,
_garab ladia jayai _
and thus laden you will depart from this world.
The important thing is to not look towards those who have fallen from the path and be disuaded from walking it yourselves, because on any journey, there will always be more people that attempted and failed than have reached their goals successfully. For the millions of children that toil with their footballs on a daily basis and dream of playing professionally, most will not succeed. But it is the few that do succeed that inspire others to continue to try to make the attempt. The important thing, in the spiritual journey, whether you walk on that path as a Sikh or otherwise, is to look at the example of those that have tread that path and succeeded, and to gain inspiration from them.


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## Sikh80

Some experiences
http://www.sikhe.com/modules.php?op=modload&name=News&file=article&sid=344&mode=thread&order=0&thold=0

Clinging To The Naam
By Kamalla Rose Kaur
Sunday, April 27, 2003 - 05:30 PM IDLW

The Sikh scripture (which is every Sikh's only Guide and Guru), the Sri Guru Granth, has one main tip to convey to humanity.

"Practice the Naam!" the Sri Guru Granth instructs.

That is all there is too it! Simply drop everything else and focus all your attention on the Naam!

Yet what does that mean?

Literally the "Naam" means "God's Name" or "God's Identity".

"God's Reality" might be another way of understanding the meaning of the Naam.

Practicing the Naam is being constantly aware that God is really real. God exists and cares, and God is watching, and God is participating in your life. God is your audience. God knows your every thought and feeling and intention. You cannot hide anything from God. God knows the truth. In fact God IS the truth! Everything else is just fibs and lies and false claims and con jobs. Sat Naam!

You are also God's audience, particularly when God blesses you with the ability to see God everywhere, in everything. Attempting to see God everywhere in everything is practicing the Naam. The Naam is experiencing each and every situation, day to day, moment to moment, as coming directly from God; in the form of blessings and lessons and challenges.

The Sri Guru Granth instructs us to gear our lives towards pleasing God so that in our last moments in these bodies this life (when our life stories flash before our eyes) God and our souls will be happy with the movie we witness.

Now the Naam is also, in a more mundane sense, the act of repeating and invoking God's Name as a mantra. Sikhs use "waheguru, waheguru....", Christians call on the Name of Jesus.

Repeating the Naam, invoking God by calling God's Name as a mantra, is a technique and a meditation that we can use that helps us practice constant awareness of God.

The Sikh scripture and teacher also instructs God's faithful to get together with other humble God-consecrated people and sing hymns, and share God's Praises! The Sikh scripture does not care what religion these sisters and brothers practice, as long as they are eager to taste the Naam with us!

The Sri Guru Granth explains:

Devotees everywhere worship God in loving adoration. We thirst for the True One, with infinite affection. We beg and implore God; in love and affection. Devotee's consciousness is at peace.

Chant the Naam and take to God's Sanctuary. The Naam is the boat to cross over the world-ocean, so practice this way of life.

(Pause and contemplate these teachings)

O my mind, even death wishes you well when you remember God through the Word of the True Teachings. My intellect receives treasure; both knowledge of reality and supreme bliss, by repeating the Naam with my mind.

The fickle consciousness wanders around chasing after wealth; it is intoxicated with worldly love and emotional attachment. Yet devotion to the Naam gets permanently implanted within your mind, when you are attuned to the True Universal Teachings, the Shabad (the Word).

By wandering around, doubt is not dispelled. Afflicted by reincarnation, this world is being ruined.

But God's eternal throne is free of this affliction. You are truly wise when you take the Naam as your meditation.

This world is engrossed in attachment and transitory love; it suffers the terrible pains of birth and death. Run to the Sanctuary of the True Teacher; chant the Naam in your heart, and you shall swim across.

Following the True Universal Teachings, the mind becomes stable - the mind accepts, and reflects, in peaceful poise.

That mind is pure which enshrines Truth within. Truth is the jewel of spiritual wisdom.

By the Fear of God, and the Love of God - by devotion - we cross over the terrifying world-ocean, focusing our consciousness on the God's Lotus Feet.

The Naam, the most pure and sacred, is within my heart. My body is Your Sanctuary, God.

The waves of greed and avarice are calmed within us when we treasure the Naam. Please subdue my restless mind, O Pure Immaculate One. Says Nanak, I have entered Your Sanctuary.

- SGGS page 505 

 Kindly refer to the link above


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## Sikh80

Sikhism - " Waheguru: The Ineffable Divine Light "..........
Dr. Harbans Lal, Professor and Chairman, Department of Pharmacology, University of North Texas, Fort Worth, Texas, USA
********************************************************************************


Waheguru - The Ineffable Divine Light, by Dr. Harbans Lal



Overview:

In the Sikh tradition, Waheguru is a focal word around which every activity of a Sikh revolves. Waheguru simran(meditation) serves as a constant expression of an
internal awareness of the Divine, and the term Waheguru is included in daily vocabulary as a social expression of Divine consciousness. Thus, in the life of a Sikh,
continuous chanting of Waheguru becomes

1. A state of mind
2. A conceptual formulation of theology
3. An observance of ritual
4. A mode of communication among fellow beings.

When a Sikh meditates, he/she adores the Creator as Waheguru as the prescence of the ineffable Divine light, as well as an act of thanksgiving to God. Here,
thanksgiving is to express gratitude for numerous gifts received in life. When Sikhs join in community prayer, they glorify their heroes and their history by chanting
loudly, Waheguru.


Term Waheguru translated:

Waheguru is made up of two words, "Waha", and "Guru"; the word "guru" is further made up of "Gu", and "Ru". Waha is a form of addressing the greatness of God
as marvellous, wonderful, ineffable, unspeakable or simply as an expression of feeling blissful; the word Guru personifies God into illuminating energy which removes
the darkness of illusion. In Sikh tradition it is the object of deity for worship. The most accepted translation today was given by the eminent Sikh historian, Bhai
Santokh Singh, in his book 'Nanak Prakash'.

The gurmukhi verse was translated by Sikh theologian, Sardar Kapur Singh as below:

"Wahe means wondorous, that which cannot be described by means of a proposition or syllogism, Gu, means, inertia, matter, nascence, transience and Ru, means,
the destroyer of them, the Light that animates and sustains pure consciousness."

The term Waheguru was introduced in Gurmat by Guru Nanak who is said to ordain recitation of Waheguru as a tool(mantar) of meditation or simran. Once, Guru
Nanak asked His companion Bhai Mardana, that he should continously chant Waheguru as they wished to cross the river by doing so. Perhaps, there was a hint to
cross the ocean of life with the strength of Waheguru recitations.

The practice of simran by recitation of mantar was meant to bring to mind the object of worship with singular attention. Thus, Waheguru is meant to serve both as a
tool and the object in the Sikh practice of simran.

Poet laureates of Guru's court, Bhats, witnessed Guru Amar Dass meditating on Waheguru. Their testimony is referred in Sri Guru Granth Sahib as:

"Guru Amar Dass meditates by chanting Waheguru and thus He lives in bondage with the Creator."

Guru Gobind Singh included a recitation of Waheguru in the Holy ritual of Baptism and ordained His followers to employ Waheguru as Gur-mantar. Since then, the
recitation of Waheguru has been continuously emphasized in the Sikh injunctions.

In Sri Guru Granth Sahib, there are several references to the rehat of reciting Waheguru. It is said that those who look up to the Guru for their guidance always
recite Waheguru, to the contrary of those who rather listen to their own intutions and poison themselves to spiritual death.

"You are ordained to always recite Waheguru as the Waheguru recitation pleases your Guru.

The followers of Guru recite Waheguru always, in their sleep as well as in their awakened hours. 

'Says Nanak, they who contemplate all the time are cleansed'.
'Says Nanak, those who recite Waheguru from the deapth of their heart, will achieve salvation and will not be answerable to the Angles of Judgement'.



Waheguru as an expression of the Creator:

The word Waheguru adorns the Divine as, one equal to whom is none other. Thus it is said in Sri Guru Granth Sahib:

"Waha Waha bani
nirankar hai...."

'The term Waha or Waheguru denotes the Formless who is Matchless'. 
'The term Waha(or Waheguru) denotes praise of the Lord as it is realized by those seeking guidance from the Guru'.
'The term Waha(or Waheguru) denotes the transcendental Truth through which the seekers may reach the Lord'.



Waheguru as an expression of gratitude for the gift of life:

The Guru ordains recitation of Waheguru as an act of thanksgiving to God. Thanksgiving is an expression of gratitude for numerous gifts received. Through chanting
of Waheguru, a Sikh transforms the entire creation as an occassion to experience the Divine and to live in the gratitude of God for the gift of life and numerous other
bounties.

"Wahu khasam tu Wahu
jin rach rachna ham kiye"

'Indescribable is Waheguru who brought us to this world through His creation'.
'Praise the Waheguru who blesses us with livelihood'.
'Praise Waheguru who is the master of my soul'.



Waheguru as a means of purification:

In the Sikh tradition, cleansing deeds are especially stressed. They are expressed as 'isnaan' which is one leg of Sikh tripod. The corporal personality of a Sikh
stands on three legs namely:

1. Naam - worship of the Supreme Being
2. Daan - charity(sharing of intellect, wealth and bodily skills with others)
3. Isnaan - consists of truthful living, practice of honesty in trade and profession, and in dealing with others.

Further, isnaan ordains seeking of constant company of other seekers and men of God to facilitate the path of salvation. Expression of gratitude by singing
Waheguru is also said to be a cleansing deed or isnaan. As illustrated below through a verse from Sri Guru Granth Sahib, the virtue of expressing gratitude through
recitation of Waheguru is to purify your mind, body and thought processes. Such a deed scrubs the stains of ego from one's consciousness. This effort of purification
is a necessary step towards acquisition of the Divine consciousness and towards developing a link with the Ultimate Truth.

"Recitation of Waheguru as expression of gratitude cleanses your mind and salvages your consciousness from the perversion of illusionary ego"



Waheguru as a means of salvation:

Meditation of Waheguru was ordained by the Guru as means of pleasing the Creator and of achieving salvation.

"Nanak Wah Wah kartya
Prabh paya karam prapat hoey"

'Says Nanak, by meditating on Waheguru one achieves the Lord and receives His grace'.
'Says Nanak, those who recite Waheguru from the deep of their heart, will achieve salvation and will not be answerable to the Angles of Judgement'


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## Sikh80

*CONCEPT OF NAM (DIVINE NAME):*

According to Gurmat (Guru's teaching), before the creation, God lived
Absolutely by Himself, Formless. When He made Himself manifest, He
first
formed Himself into NAM (Divine Name) and then created Nature. After
creating Nature, He did not go away from it, rather He sustained His
creation with His Own presence into it, and felt delighted.

"Aapinai aap sajio aapinai rachio Nao
Dui kudrat sajiai kar asan ditho chao."
(Asa Mohalla 1- pauri 1, p-463)

"God created Himself and assumed Name
Second besides Himself He created Nature
Seated in Nature He watches with delight what He creates."
(Translation of the above)

1) NAM (Divine Name) and God are not two different entities. Nam is
just
another aspect of the Almighty, still Formless. Nam is the total
expression of all that God is. Nam sustains everything:

"Nam sustains and controls all beings
Nam supports the universe and its regions."
(Gauri Sukhmani Mohalla 5, 16-5, p-284)

2) Nam is not expressed as mere noun and it does not mean that 
there
is
a special name of God and by enchanting of which, one will meet Him. 
He
is Infinite and can be called with infinite names, but who can count
His
infinite names? The enlightened and the blessed ones remember Him
through His Attributes:

"Tav sarb nam kathai kavan
Karm nam barnat sumat."
(Guru Gobind Singh- Jap Sahib)

3) God may be called by countless names by the devotees, who create
these names according to the attributes of their Godhead, but the 
first
and the foremost name of God is clearly depicted as 'SAT' (Eternal
Truth) which shows the ever-existence of God:

"Kirtam nam kathai terei jihba
Satnam tera pra purbla."
(Maru Mohalla 5, p-1083)

4) The word NAM is a mystic Word used in practical religious life 
and
in
discipline of meditation. God is remembered by His attributive names.
There is another aspect of it called true Name which emanates from a
prophet's personal experience. It emerges from a vision that the
Prophet
has of the Divine Being. Such a mystic Word in Sikh religion is 
called
'Waheguru' or Wonderful God or 'Thou art Wonderful'. True Name is not
the word by which we describe an object, but the total power, quality
and character of Reality. Through the word 'Waheguru' the prophet has
tried to sum up mystic power and experience of His presence all 
around.
Prophets have given us Divine Names of the nameless God, which 
reflect
His presence in our consciousness. Contemplation or meditation on 
true
Name (Waheguru) is called practicing the presence of God in one's
conscious.

5) Gurbani (Divine Word) itself is NAM.

a) Gurbani itself is Nam:
"Gurmukh bani nam hai, nam ridai vasaie."
(Sarang ki Var-pauri, p-1239)

b) The term 'Nam Japo' means to remember God and to invoke His
presence
in one's conscious. All modes of meditation take the devotee into the
presence of God, but according to Gurbani, Hari Kirtan, the musical
recitation of Gurbani, is the super form of meditation. It invokes
one's
consciousness to the maximum level, into the presence of God:

"Har kirat utam Nam hai vich kaljug karni sar."
(Kanre ki Var Mohalla 4, p-1314)

c) The Gurmat explains that the recitation of the word 'Har Har..' 
is
Nam Japna:

"Har har har har nam hai gurmukh pavai koei."
(Kanre ki Var Mohalla 4, p-1313)

d) Salvation cannot be attained without Nam. In other words 
anything
that delivers salvation is Nam. Since Gurbani delivers salvation,
therefore, Gurbani is Nam:

"Sachi bani mithi amritdhar
Jinh piti tis mokhdwar."
(Malar Mohalla 1, p-1275)

'The True Bani is sweet-nectar
Whosoever is devoted to it, attaineth salvation."
(Translation of the above)

"Sachi bani sion dhare piyar
Tako pavai mokhdwar."
(Dhanasari Mohalla 1, p-661)

Whosoever devoted to Eternal Bani
Will get deliverance."
(Translation of the above)

It is therefore, very clear and evident that any form of recitation 
of
Gurbani, may be simple reading with attention and devotion or
meditation
on any Sabad of Gurbani or Kirtan of Gurbani, is fully deemed as Nam
Japna (meditation on Nam), that is to invoke the presence of God in
one's conscious.

It may be mentioned here that there are small sects who mislead the
innocent Sikhs on the subject of Gurbani and Nam. These sect leaders
very emphatically say to the innocent Sikhs," Gurbani says that one
must
meditate on Nam, but Gurbani is not Nam. Come on, we will give you
Nam."
Then they whisper in their ears some broken sentence of Gurbani which
they call Nam, and warn them not to tell any one; if ever they 
disclose
this Nam to any one, some curse will fall on them. In this way they 
run
their cults (shops). Thus, innocent Sikhs and others are lured and
misled into their fold. The Sikhs should, therefore, be very careful
from such sects. Those who try to say that Gurbani is not Nam, they 
are
either misguided or are deceitful. According to Gurmat (Guru's
teaching), Gurbani is everything:

Gurbani is Nam:

"Gurmukh bani Nam hai.."
(Sarang ki Var-pauri, p-1239)

Gurbani is Guru:
"Bani Guru, Guru hai Bani..."
(Nat Mohalla 4, p-982)

Gurbani is Nirankar:"Wauh wauh bani nirankar hai
Tis jiwad avar na koi."
(Slok Mohalla 3, p-515)

'Wauh wauh Bani is the Formless One
There is none as great as He."
(Translation of the above)

Gurbani is every Nad and Ved:
"Sabh nad beid gurbani
Man rata sarang pani."
(Ramkli Mohalla 1, p-879)

It is, therefore, Nam that ultimately leads a person to Eternal 
Bliss.
For God consciousness, one must come in contact with Nam, but without
Guru one cannot attain Nam and would wander away in the darkness.

"Were a hundred moons to appear
Were a thousand suns to arise
There would still be utter darkness
If there were no Guru."
(Asa di Var, Mohalla 2, p-463)

"Let no one in the world remain in doubt
That it could ever be possible to be saved without the Guru."
(Gaund Mohalla 5, p-864)

"In this age of falsehood, Nam lieth hidden
Though the Lord filleth all hearts,

The Jewel of Nam becomes manifest in the hearts of only those
Who resort to the Guru's refuge."
(Parbhati Mohalla 3, p-1334)

"All repeat God's Name, yet He is not attained
But when through the Grace of the Guru
God comes to reside in the mind
It is only then one's life becomes fruitful."
(Gujri Mohalla 3, p-491)

This article taken from book published by
Sikh Missionary Center
P.O. Box 02664
Detroit, Michigan 48202


BIBLIOGRAPHY

1. Sri Guru Granth Sahib Jee
2. Bhai Gurdas- Varan
3. Bhai Vir Singh- Santhia Sri Guru Granth Sahib
4. Dr. Kartar Singh- Sikh Fundamentals
5. Prof. Sahib Singh- Jiwan Birtant of the Gurus 

Concept of Naam (Divine Name)


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## Sikh80

What Should man do
Prani kaun upao karai
SGGS Page 632
Raga Sorath

O what should man do.
To attain the love of God.
And dispel the fear of death. Refrain.
What work should he do?
What knowledge he must acquire?
What virtue must he practise?
What divine Name should he contemplate?
To cross the perilous ocean of life.1
In this dark age of ignorance.
There is but one divine Name.
The Name of the merciful Lord.
Contemplating which liberation can be gained.
This is the highest Religion.
So do the scriptures proclaim.2
The Lord who is above joy and sorrow.
Ever resides within us.
Like the image in the mirror.3


"Religious life" acording to Guru Tegh Bahadur has twofold
propose to dispel the fear of death and attain the love of God.
These are two fundamental aims of all higher religions."Fear and love"
says Guru Nanak, go side by side. The fear of God is reverence and awe 
and not the fear that strikes terror. It is a fear (bhau) which changes
ito love (bhao). This love is the descent of the illumined Spirit into
the body and the soul. There is one practical path, a spiritual exercise,
recognized by all higher religions: that is to attain the revelation of
God within us through intense devotion and dedication. With this devotion
is connected the spiritual discipline of the contemplation of His Name.

This spiritual discipline is the Nama-sidhannta, or Nama Japa called Zikar
in sufi tradition. It is the meditative contemplation of the mystic Word,
the Name of God, imparted by the Gurus, the divine Preceptor. It is 
considered by the Gurus to be the easiest and most efficacious path for
liberation. It has great bearing on the art and music of North and South 
India. The Name is at first the symbol, the collective attribute of God.
When the music of the Name sinks into our consciousness, it becomes the
essence of the One whose Name is sung. The Name becomes the Spirit and 
Being of God.


From Hymns of Guru Tegh Bahadur
Translation and commentary by Trilochan Singh.
What Should man do


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## Sikh80

*ATMA...Soul...Jiv.......*

 ATMA, Sanskrit atman, originally meant `breath`. Later the term came to connote `soul` or `principle of life`. The different systems of Indian philosophy gave it further semantic shades. NyayaVisesaka considered atma a substance and endowed it with qualities of cognition, pleasure, pain, desire, aversion and effort. 

Sarikhya recognized it as an object of inference. BhattaMimansa held it as the object of internal perception (manaspratyaksa). PrabhakaraMimansa considered it to be the knowing ego revealed in the very act of knowledge and held it to be the subject and not the object of perception. The Upanisads regarded it as the object of higher intuition and equated it with Brahman, the Impersonal Absolute. Sarikara`s advaita _Vedanta held it to be pure consciousness_ above the distinction of subject and object, knowable by an immediate intuitive consciousness. Ramanuja, however, rejected Sarikara`s concept of atma as pure consciousness and considered it to be nothing but the knower or ego. The SIKH concept is nearest to the UpanisadicAdvaitic viewpoint. In Sikh lore, atma is considered to be of the nature of pure resplendent [
shining brightly; full of splendor; dazzling; splendid   ]consciousness : _man turi joti sarupu hai apna mulu pachhanu 0 my Self ! you are of the nature of light; do recognize your origin_ (GG, 441). `Light` here signifies consciousness. The Self (atma) is conscious while the nonself is the object of consciousness. Though itself not an object of consciousness, atma is apprehended by unmediated intuition. "As the Self realizes, enlightenment grows without effort" (GG, 87). In fact, consciousness is directed outwards to objects, inwards to atma. Atma is pure consciousness without any content. Thus the contentless consciousness within is atma. Atma is not different from Paramatma, the Cosmic Consciousness, but is only a fraction thereof. Kabir designated it as Ram ki ans (a fraction of Ram). It is the subtlest, purest essence of life: nirmal joti nirantari jatipurest light constantly seen inside (GG, 1039). It remains unperturbedatma ado/u na do/at (GG, 87) through life`s vicissitudes, pleasures and pains. Uninterrupted tranquillity is its hallmark. In its corporeal attire, it passes through cycles of transmigration. Through Divine Grace, it can merge back into the Cosmic Soul (Paramatma) and escape the throes of birth and death again and again. It is equated with Brahman : atam mahi parbrahmu lahante they discover Parbrahma in atma (GG, 276). The individual soul and the Cosmic Soul are indistinguishable one from the other: atma paratma eko karai (he) reckons the personal soul and Cosmic Soul as one (GG, 661). The atma is Divine, the Divine is atma: atam deu deu hai atamu (GG, 1325). Atma is also equated with the Creator: atam pasara karanhara prabh bina nahi janiai. The Self is the creator of the entire universe, beyond it reckon naught (GG, 846). It is also equated with the immanent God: atam Ramu ravia sabh antari the immanent Self pervades everything (GG, 916). The experiential realization of this identification is the summum bonum of Sikh mysticism. Atam dhian (selfabsorption) is the operational mode for such an attainment and atam gian (selfknowledge) is its apprehension. The empirical ego (Aaumai) is only an object of consciousness. There must be a witness of the empirical ego, otherwise there can be no unity of apperception in our knowl edge of the external objects and that of the empirical ego. Atma, in fact, is such witness. However, atma itself is not an object of knowledge; it is the presupposition of all knowledgethe knowledge of objects as well as that of the empirical ego. Atma is thus the transcendental Self as distinguished from the empirical ego. Intuitive apprehension of this is atam gian and its actual experience is atam claras, vision of the Self. Such experiential absorption in the Self is attended with the highest aesthetic pleasure, atam ras or atam rangaesthetic, because it is based on an experience of ultimate beauty. 1. Sher SINGH, The Philosophy ofSikhism. LAHORE, 1944
2. Avtar Singh, Et/iics of the SIKHS. PATIALA, 1970
3. Jodh Singh, Bhii, Gurmati Nirnaya. Lahore, 1932
4. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990


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## Sikh80

The Sikh Review
********************************************

The author is a Psychiatrist by profession, and one-time consultant with the World Health Organization and the United Nations Development Program. Dr. Neki is renowned as a writer, poet, and theologian. This paper was presented at the Parliament of World's Religions in Chicago in 1993. All references are from Guru Granth Sahib.

********************************************************************************

REALIZING THE DIVINE WITHIN: THE SIKH SPIRITUALITY

Dr. Jaswant Singh Neki



What most traditions call 'spirit' is the deepest centre of a person which is open to the transcendent dimension and through which the individual may experience the Ultimate Reality. Spirituality therefore, is that aspect of religious life which is concerned with the experience of the ultimate reality. It appears as the unifying core of all religions. What appears to be divisions and conflicts between religions are in reality based on political, economic and socio-political discensions and are not spiritual in nature. In fact, in the midst of social, political and economic chaos, there appears to be a growing clamor for some sembelance of order. As the prevalent disintegration deepens, the human society will have to turn to spirituality.

The pathways and approaches to spiritual growth might appear to be diverse, but they all essentially converge upon the one objective: realization of the Ultimate Reality, namely God.

Sikh spirituality, while sharing this major concern with almost all religions, has a distinctive approach of its own. It would be our endeavour in this presentation to examine its various aspects and to delineate the distinctive stresses of Sikh spirituality so that its exact impact could be appreciated.

The modicum of the Divine that is within us is our Real Self. It is not the same as our empirical self with which we are ordinarily familiar. The empirical self is oriented only towards our personal survival in the outside world. It gathers its information about the external world with the help of the sense organs and makes responses appropriate through the organs of action. This is how it fends itself against perils of life and dangers of death and tries to survive in an environment wherein only the fittest may survive. 

The mental fulcrum of all such self-protective activity is the empirical self or ego, called 'haumai' in the Sikh parlance. It is the centriactive reference point of all our transactions with the external world. It mentally segregates us from the undifferentiated reality and creates for us the illusion of a distinctive circumscribed entity of our own which we begin to defend. It makes us intensely aware of our thus differentiated identity and readily responds to a given name that comes to represent it. From its very inception it engages itself in self-assertion and self defense which are the twin processes of the worldly rat-race called 'dhaturbazi' or 'dhat' in the Sikh parlance.

The Real Self, on the contrary, is not dependent on our sense organs. It is self resplendent:

"O my mind, thou art of the nature of resplendence - pray, recognize thuself." (p.441) 

Our sense organs are mere key holes into the external world. They do not inform us of reality. They only provide us of information barely sufficient for our survival. They can sample only an infinitesimal fragment of reality. The eye can only see; it cannot hear or smell or taste and so on. And even here it is provided merely a chunk into the seeable. Of the infinite wavelengths of rays around us, our eye is capable of picking up only the spectral light. It is irresponsive to all the ultraviolet and the infrared wavelengths. The same kind of limitation applies to all other sense organs. While the eye can only see, the ear can only hear and so on. However, although so exclusively specialized, they are all developed from the self same source namely the zygote. This potentially appears to inhere in the Real Self which can:

"See without the eyes and hear without the ears." (p.130)

It is this real self which illumines even our limited sense organs. The Real Self can be realized by making a journey inwards contrasted to the journey outwards i.e. the chase of 'dhat', the journey inwards is called 'liv'. Thus we have at our disposal these two orientations - the outward orientation or 'dhat' conducive to our physical survival and the inward orientation or 'liv' conducive to getting in tune with the modicum of the infinite within ourselves.

The Gurus instructed us how to adjust to the worldly orientation while developing the inward orientation which alone can lead us to our real destination, namely, experiencing the ultimate reality whom we call 'Waheguru' or the Wonderful Lord of the Universe. The feverish racing of the 'dhat' is aimed essentially at acquiring comforts and pleasures, and avoiding pain or threat. Behind such an approach lurks human desire ("kama") which bifurcates everything in the world into such binary categories as desirable - undesirable, pleasurable - hurtful, satisfying - disgusting, and so on. Such a binary perspective further consolidates the illusion of diversity that we impose over the basic unity of the universe.

"And man seems to have no option but to
accept this fate,
Into Cosmic Illusion has this world fallen;
Rare is the person who understands this." (p.558:10)

Ridden by desire man races on. Should his desire be obstructed he frets and fumes in anger ("krodha"). Whatsoever he acquires, and whatsoever he is able to possess, with that he develops attachment ("moha"). When his desire makes him hanker after acquirements beyond his requirements, he gets beset with avarice ("lobha"). If his acquirements and achievements outshadow those of others, he develops pride ("ahankara"). All these moral afflictions, 'kama' or desire, 'krodha' or anger, 'lobha' or avarice, 'moha' or attachment, and 'ahankara' or pride are nothing but superstructures rising from the edifice of the ego. An egocentric individual afflicted by these malevolences in Sikh parlance, is called 'manmukh' or one oriented to his own vain mentality.

A legitimate question arises here, as to who planted the seed of 'haumain' or ego-consciousness in man? Sikh thought does not posit a separate being, like Satan, to hold responsible for it. The Guru affirms that it was by Divine Ordinance that man got his ego-consciousness. 

"The affliction of egoism He Himself gave man." (p.1140:16)

In fact, this is how, He wanted His world to run. The generation of egos is considered fundamental to the very act of Creation:

"By raising ego after egos were creatures brought into being." (p.466:5)

This is how He spread His whole game wherein ego are the playthings vying with one another in their struggle for mundane survival, but at some rare moment also craving for spiritual immortality.

"Egoism is a pernicious malady, no doubt, but its remedy inheres withi it." (p.466:18)

Creation thus is a centrifugal process emerging out of and spreading outwards from the Creator. Propelled by the force of 'maya' (Cosmic Illusion), it establishes multi-centered ego-entities which compete and co-operate, dare and endure, and vie with one another in the materialistic struggle.

Such is the condition that comes to prevail in the world and every creature and ego gets conditioned to it. It is thus that everyone gets adrift in the great flux of 'dhat'. Yet He who pushed us into such vicissitude, fully knows our predicament:

"Our affliction Thou knowest all.
Who else does." (P.670:4)

"My God, my True Guru, compassionate to the humble
Here and hereafter you are our protector." (p.628:3)

He who watches us at every step and saves us from every danger, would not leave us tossing forever from birth to death and from death to rebirth in a perpetual cycle of suffering. His unbounded impelling Grace provides mankind with portals after portals of salvation. The Guru is one such portal who, in this Age, holds the key to human salvation:

"The Mind's Chamber has the ceiling of the body:
It is locked by Attachment; and the key is the Guru himself.
Without him the mind's door opens not
For no one else holds the key." (p.1237:11)

Let us dwell a little on the institution of the Guru. Sikhism makes no claim of providing the only gateway for human salvation. In every Age messengers of God, the prophets, the 'avatars' have been and shall continue to be Divine agents for the emancipation of mankind. In the present Age of Kaliyuga, it is the Guru who has been commissioned for the task.

The Sikhs had ten historic Gurus, the first of whom was Guru Nanak who was commissioned by God Himself. The hagiographic chronicles of his life ("janamsakhis") describe in detail his Divine commissioning as a critical event of his life. It was his daily practice to go to the river for his morning ablutions. One day he went as usual but did not return for full three days. That was an interval of vivid mystical experience for him which the 'Puratan Janamsakhi' describes in terms of direct communion with God.

"As per the Supreme Lord's wishes, Nanak, the devotee, was escorted to His exalted Presence. A cup filled with 'amrit' (nectar) was offered to him which he gratefully accepted. A command was then given to him. This is the draught of adoration. Drink it. I am with thee and hereby do bless and exalt thee. This cup of amrit that I have given thee is a pledge of my regard. Who-so follows thee will have My Favour. Go and rejoice in my Name and instruct others to do so.....I bestow upon thee the gift of my Name.....Let this be your calling. Nanak then stood up and made salutation. The voice spoke again, Nanak! do you discern my will? And Nanak recited what the Sikh tradition now knows as the mool mantra (the Prime Revelation)

The One Transcendent God,
The Truth Eternal,
Creator of the Universe,
The Person All-Pervading,
Sans fear and rancour,
The Form that exists beyond Time,
Unborn,
Self-resplendent,
Whose Grace knows no bounds."

The voice was heard again:

"He who receives your Grace, Nanak, shall abide in Mine. My name is the Supreme Lord, Yours, the Divine Guru. From the Heavenly Court a robe of honour was conferred upon him and he was ferried back."

Guru Nanak, the first Guru, was thus commissioned by God Almighty Himself. The commissioning of the second Guru is a story with a difference. Guru Angad, before he came to Guru Nanak, was no extraordinary person. Once, on his way to the shrine of the goddess whom he worshipped, he heard of Guru Nanak and decided to pay him a visit. After that visit, he could not depart from there. Completely abandoning himself to the will of the Guru, and carrying out his spiritual instructions, he, step-by-step, became perfectly attuned with him and thereby with the Infinite. His spiritual discernment became perfect. Bypassing his own sons, Guru Nanak then installed him in reverence, and spent the rest of his life under his tutelage. Thus was established the unique discipline of discipleship in which the role of the perceptor and the perceptee eventually became reversed. Guruship found such successive transfers another eight times, but every time:

"The Light was the same, the Method was identical,
Only the body changed." (p.966:18)

So it really was, because it was his own Revelation that God had installed in the Guru. The latter only proclaimed it to the world:

"He Himself installed (the Word) in the Guru,
And the Guru manifestly proclaimed it aloud." (p.166:8)


Turning To The Revealed Word
---------------------------------

Every disciple, therefore, must turn to this Revealed Word to receive spiritual guidance. Guru Granth Sahib, which embodies for us the Revealed Word, is neither a systematic doctrinal treatise nor a compendium of parables; nor even a testament of the Guru's lives. Compiled at first by the Fifth Guru, it embodies sublimelyaesthetic God - inspired lyrical compositions not only of the Sikh Gurus, but also of some outstanding Hindu saints and Muslim Sufis. This Scripture is not only truly ecumenical, it also enshrines the spiritual tradition that extended over full five centuries from the birth of Sheikh Farid (1173 AD) to the passing away of Guru Tegh Bahadur (1675 AD). It is perhaps the only Scripture recorded and preserved by those on whom it was revealed. Thus it can claim real validity.

The two important liturgical texts for morning recitation by the Sikhs are the "Japu" of Guru Nanak and the "Jap" of Guru Gobind Singh. Both of these are texts for meditation. The latter, by and large, pronounces obeisance to the many Attributive Names of the Almighty, while the former describes both the path and the stage of spiritual ascent. In the very begining the Guru raises this fundamental question:

"How can we demolish the wall of falsehood and become true to the Creator?"

And the Guru himself proceeds to provide the answer:

"By following His Will, inborn in us, ingrained." (p.1:7)

The Guru appears clearly to be instructing us, here, to relinquish our egocentric mentality in favour of orientation towards the Divine Will. It is in this context that the Guru makes a revolutionary departure from the past tradition.

Hitherto, it had been believed that egocentric mentality developed as a consequence of our living in the world, where it seemed to be essential for our identity. Therefore, renunciation seemed to be an obligatory prescription for those desirous of pursuing their spiritual quest. In the Guru's eyes, it was not the 'material world' but the 'material outlook' that had to be foresaken. Renouncing the world was tantamount to becoming a renegrade from the arena of duty ("Dharma"). How can a renegrade from the arena of duty become a hero in the realm of spirituality? One need not relinquish the world, but participate in its affairs with a spirit of dis-attachment:

"As remains the lotus untouched by water
and the swan untouched by the stream,
Let man abide in the world, untouched by it."

If you live thiswise in the world and follow the Will ("Hukam") of God, your own ego-directed mentality ("Haumain") shall disappear:

"Saith Nanak, should one understand God's Will,
His own will (haumain) he will assert no more." (p. 1:10)

But here one may ask:

Who can understand God's Will and how?

The Guru alludes to many possibilities. God's Will manifests itself at least in the form of the great Bounties that He showers on us. God's Will also manifests itself in some of His more discernible attributes - His transcendence, His immanence, His exalted state, His indefatigable creativity, His mighty power of destruction, of taking away life and restoring it and so on. This world of our's itself reflects His immanence, a manifestation of His Will.

"This world is the Chamber of the True Lord, in it is His abode."

When one observes with such intent, one is bound to discover that

"The Lord is recognizable in Nature." (p.141:14)

Not only would one recognize Him there, one would really go into a rapturous ecstasy ("vismad") at such a discovery. "Vismad" or wonder, may very well lead to a deep mystic experience of the extroversive kind. 

But a much greater stress, in Sikhism, is discernible in the introversive mysticism of "Naam". Literally, Naam means name, but as a theological term it signifies a spectrum of connotations. Everything has a form ("roop") and its name ("naam"). Since God has no form, He cannot be perceived with our senses. He can only be conceived (in the original sense of the world). Hence, we can only be familiar with His name. A name signifies the essence of what it names. Hence, "Naam" (essence of word) stands for all that God essentially is, that is God Himself. It may stand for His creative Will as in the following verse:

"His own Self He Himself created, and
manifested Himself as Naam.
In the second place, then, He created nature." (p.463:6)

Or it might even signify Himself as the Sustainer of the universe:

"All beings by the might of Naam are sustained,
By Naam are sustained continents and universes,
By Naam are sustained Smritis, Vedas and Puranas,
And the process of listening, knowing and meditating." (p.284:11)  

Meditative practice in Sikhism are considered appropriate only if 'naam' pervades them. This type of practice is specifically of uninterrupted meditation on the Word. While the practitioner repeats the Name of the Lord sub-audibly or silently, he simultaneously practices the prescence of God with rapt attention. Through a continuing practice of this type the practitioner gets in tune with God's Will. When that happens, one's own egoistic will ("haumai") simply vanishes. The 'naam' practiced in sub-vocal tones, may be heard when spoken aloud, practised in the congregation or sung collectively ("kirtan"). The Guru himself affirms this:

"One who with his heart meditates on the Naam
Nowise can talk of his ego." (p.286:18)

"Haumain and Naam are to each other opposed
The two cannot abide together." (p.560:12)

Haumain is nothing but the surface-conditioning of our real Self to the world. During sustained and deepening meditation, a stage comess when this surface encrustation gives way and the resplendent Real Self begins to shine forth in its full glory.

One then begins to appreciate that it really is this haumain that is the divisive wall separating us from the Divine, the unitary matrix of all being. In the Guru's words, one becomes aware also of the fact that:

"Whatever is in the Cosmos is present in the Self as well." (p.695:15)

When one finds the selfsame Prescence throbbing with life in all the beings, where is the scope of considering a separate ego of one's own? Where is the possibility of reckoning another as a stranger or as an enemy?

"He who seeth the one Lord in all life
Cannot talk of his own ego." (p.432:13)

We need to bear in mind, here, the fact that meditation can also be secular, in which one just empties one's mind and lets a pure state of consciousness, without any content of consciousness, to prevail. Awareness then simply becomes aware of itself, nothing else being there. This state has been designated as a state of "shunya" or emptiness, in yogic parlance.

But Sikh mysticism would not stop merely at emptying of one's mind or at deconditioning it from the worldly ways. It wants the mind to become positively conditioned Godwards. That is why it prescribes meditation on 'naam' from the very begining, because

"As the Master whom one serves,
So does the servant become." (p.549:11)

In fact, this way, not only does one realize God, one also comes to acquire Godly qualities.

This unison essentially is union of Love; because God is love, no union is possible with Him without Love. 

The Sikh concept of God is that of a Loving God par excellence. The Divine motivation behind creation itself was to be able to give vent to the Divine impulse of Love. Even after creation

"Here, there and everywhere He spread Himself as Love." (Jap Sahib)

It is Divine Love that the spiritually evolved Sikh would cherish, not empty salvation or 'moksha'.

"Empty salvation is by the enlightened cast aside." (p.1078:7)

The liberated and love intoxicated soul does not feel content with having attained personal salvation. It now yearns, in love, to work for the salvation of others. Such an exalted soul automatically exacts the utmost adoration of everyone. The Guru himself says:

"Liberated himself who sets himself to
bringing liberation to all
To such a liberated one I'd perpetually
bow in reverence." (p.295:2)

In order to be able to practice such a spiritual love, one essentially has to be in the world. That is why renunciation of the world has been proscribed in Sikhism.

One who thus becomes God-intoxicated, no longer participates in the world as an ordinary man of the world. He becomes a soldier of God, not only promoting good, but also protecting the good from being tormented by the evil. Guru Gobind Singh says:

"I have for this cause taken birth:
To propogate Dharma,
To uphold the saints
And to root out the evil." (Bachittar Natak)

That is why Guru Gobind Singh created an Order of such soldiers of God. It is called the 'Order Of The Khalsa'. The word Khalsa has two connotations. It means 'the pure' and it stands for a monarch's specifically personal domains. Both these connotations, in a way, apply to the members of the Order of the Khalsa. They are expected not only to observe the purity of life, but also consider themselves directly answerable to God and subservient to no other authority.

Such, then is the concept of spiritual attainment according to the Sikh thought. The mundane egocentric mind shatters the fetters of egocentricity through the Guru's Grace, discovers the Real Self as one with Divine, and experience the immensity of Divine Love. Then this liberated Self imbued with the touch of Divine Love yearns to work for the salvation of mankind.

I conclude with an invocation of the Supreme Wonderful Lord, WAHGURU, with a prayer for which I draw a befitting verse from Guru Granth Sahib, our Holy Scripture:

"O God, be Merciful to all and keep everyone in Thy care
Bless us abundantly with our sustenance,
Rid us of poverty and pain,
Ferry us across (the Sea of Material Existence)" (p.125:8)


*****************************
Sikh Spirituality - Realizing The Divine Within

[P.S : In case Font size appears to be on lower side please press cntrl and + [it works very well with mozila firefox.]


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## Astroboy

ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥
चतुराई न पाइआ किनै तू सुणि मंन मेरिआ ॥
Cẖaṯurā&shy;ī na pā&shy;i&shy;ā kinai ṯū suṇ man mėri&shy;ā
Through cleverness, no one has found Him; listen, O my mind.
*Guru Amar Das* - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]


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## Sikh80

Jap mun  satnam  Sada satnam ..sada satnam ...~sada sat~nam....^^
Jap mun satnam   Sada satnam....sada satnam ...~sada sat~nam..... ^^^


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## Sikh80

* Deconstructing Religious Misperceptions 
Combating the Myth of Sikhism as a Derivative Religion *

The scientific fact about Sikhism is that it is neither a syncretism, an amalgam and intellectual extraction from other religions and creeds nor a sect of Hinduism or Islam as has been variously asserted from time to time by numerous authorities. It is an autonomous, independent religion, complete and whole, with its validity inhering in its own revelations and proclamations such as are repeatedly made in the Sikh Scripture, its pious literature and its historical movement. 
- Sirdar Kapur Singh, An Incomparable Prophet: Guru Amar Dass

Sikhism asserts its own unique scriptural canon, prophets, places of worship, traditions, ceremonies, and institutions. There are over 20 million followers of the Sikh faith worldwide. In terms of the number of adherents, it is the fifth largest religion in the world. 
Sikhism teaches that only one God exists. God's name is synonymous with the Truth. God is the sole Creator, Destroyer, and Caretaker. God is described as Omnipotent, Eternal, Fearless, and Without Enmity. God is Self-Illuminated, Self-Existent and is experienced through the grace of the Guru (Master, Enlightner). 

Whereas the sphere of this essay does not permit a detailed treatise on Sikhism, it is important to provide a brief history of the religion and outline a few key concepts that serve as the core of the religion. Approximately five centuries ago, Sikhism's founder, Guru Nanak, denounced the disunity in society caused by religious divisions. He emphasized complete equality and strove to create a spiritual community where social hierarchy, gender biases and caste divisions would be dissolved, and all would be recognized as One. 

The Sikh Gurus initiated profound social reforms and created institutions as well as traditions to facilitate spiritual and worldly upliftment. In 1699, Guru Gobind Singhthe tenth Sikh Guruestablished the Khalsa (meaning "belonging only to the Divine"), a new, voluntary order of the Sikhs. The Khalsa consists of Sikhs who undergo an initiation ceremony and dedicate themselves to the high standards of the Sikh Gurus, by attempting to practice Sikh principles at all times. They maintain a distinct physical appearance by wearing a uniform consisting of five articles of faith. Guru Gobind Singh passed the status of eternal Guruship to the Khalsa, and the Sikh Scripture as enshrined in the Sri Guru Granth Sahib (SGGS), an anthology of sacred revelations documented by the Sikh Gurus and selected Saints. 

A Sikh's ultimate goal is to experience constant oneness with God. The Sikh Gurus have prescribed certain means to achieve this: simran (loving remembrance, faith and meditation on God) and seva (selfless service towards all humanity). 

The Sikh Rehit Maryada (Code of Conduct) was formulated in the 1940s by the Sikh community to provide concrete guidelines and promote this discipline. For example, it promotes praying three times a day, in the morning, evening, and before bedtime, to remember and thank God throughout the day. The Sikh Scripture is very clear in saying that meditation in seclusion alone is not enough to reach communion with God. Sikhs must maintain the highest moral values and be virtuous in their actions. Sikhs should earn an honest living through hard work and share what they earn with others. They must commit to community service and the betterment of society by combating social ills, inequality, injustice, and oppression. This very political aspect of the religion has led some outside observers to label it not just a religion but a way of life. 

The Sikh Scripture (Sri Guru Granth Sahib) incorporates hymns of spiritually accomplished individuals who were considered Muslim or Hindu, as a unique feature. Perhaps this inherently catholic nature of Sikhism has led other traditions to claim it as their own child sect. Being a relatively young religion that has always been surrounded by a large Hindu community, Sikhism has interacted with Hinduism quite a bit. Thus, Hindu culture has socially influenced the Sikh community and vice-versa. However, the assertion that Sikhism is a sect or "offshoot" of Hinduism, or Islam for that matter, remains false. A very definitive scriptural and theological basis clearly depicts this. 

Broadly, there are two main types of claims about Sikhism being a subset of Hinduism: 

Based on the early scholarship on Sikhism in the English language: European scholars discovered Sikhism during the late 19th century. The early work on Sikhism was rather superficial and unfortunately, the views of those scholars are still broadly accepted. This is so because a small number of scholars have done adequate research on Sikhism until the present time. Moreover, a textbook chapter in a book on something as broad as Eastern Religions typically contains a few paragraphs on Sikhism and says only a few simple things about the religion. Usually, the most easy-to-understand -but incorrect - introduction about Sikhism is to consider it a syncretism of Hinduism and Islam, or a sect of Hinduism. 

More recent scholarship in Western academia, in the past two decades, has understood Sikhism as an independent religion in its own right. Unfortunately, this research has not been reflected in introductory textbooks or general books covering Eastern or World religions broadly. 


Claims from the traditionally dominant Hindu institutions and their scholars which have propagated hegemony over scriptural, intellectual, philosophical, and sociopolitical aspects of Sikhism, as well as other religions originating in the Indian subcontinent, including Buddhism and Jainism. These are the very institutions and personalities whose authority is unequivocally rejected by the Sikh Scripture in principle, and by the actions of Sikhs over the course of their history. 
The Sikh Scripture asserts its originality and completeness: 
The Sikh scriptural canon makes clear, emphatic and repeated assertions about Sikhism being nothing short of a complete religion, in its own right, as well as in contrast with Islam and Hinduism. The Janam Sakhis which document many tales from the life of the founding Master of Sikhism, Guru Nanak, tell that Guru Nanaks first sermon was based on his direct encounter with God: 
As God willed, Nanak, his devotee, was escorted to His presence, to the divine presence, and then a cup filled with Liquid of Immortality was given him, accompanied by the command: Nanak, pay attention. This is the cup of holy adoration of my Name; drink it. I am with thee, and thee I do bless and exalt. Go, rejoice in my Name, the Name of God, and preach to others to do the same. Let this be thy calling.
Guru Nanak himself refers to this divine assignment with deep gratitude: "I, an unemployed minstrel, was assigned a very rewarding task, indeed." [Var Majh M.1 SGGS 150]. The Janam Sakhis further tell us that Guru Nanaks first sermon was na ko Hindu, na Mussalman, "there is no Hindu, no Muslim." Guru Nanaks own Word denies any distinctions among humankind. Thus, to consider him as a Hindu saint or reformer is thus erroneous. Furthermore, the Sikh scriptures deny deriving any authority or inspiration from any scriptures of any religion, and repeatedly refute the authority of the Vedas and other Hindu texts. 
Gauri Ki Vaar, Mahla 4, page 308, SGGS: 
O Sikhs of the Guru, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to say it. 

Raag Bhairo, M. 5, p. 1136, SGGS: 

I do not keep fasts, nor do I observe the month of Ramadaan. I serve only the One, who will protect me in the end. || 1 || 

The One Lord, the Lord of the World, is my God Allah. He administers justice to both Hindus and Muslims. || 1 || Pause || 

I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One Lord, and not any other. || 2 || 

I do not perform Hindu worship services, nor do I offer the Muslim prayers. I have taken the One Formless Lord into my heart; I humbly worship Him there.||3|| 

I am not a Hindu, nor am I a Muslim. My body and breath of life belong to Allah to Raam the God of both. || 4 || 

O Kabeer, this is what I say: meeting with the Guru, my Spiritual Teacher, I realize God, my Lord and Master. || 5 || 3 || 

Raag Ramkali, M.3, Anand, p. 920, SGGS: 

Bani, the Word, other than that of the True Guru, is false. 

Raag Maru, M.3, p. 1066, SGGS: 

The Bani (Word) of the Guru prevails throughout this world. Through this Bani, Gods Name is obtained. 

Raag Maru, M.1, p. 1028, SGGS: 

Accept as True, Perfectly True, the Word of the True Guru's Bani. 

In this way, you shall merge in the Lord, the Supreme Soul. || 14 ||

This central message of Revelation from the Guru is the crucial foundation of the Sikh faith. Throughout the SGGS, the ultimate guide of Sikhs, this message is repeated and emphasized to solidly instill it in the minds of Sikhs. The great Sikh evangelist, Bhai Gurdas, who lived and worked in the presence of several Gurus, elaborates this message in several beautiful compositions (called Vaaraan, Ballads). 
Sikhism is a strictly monotheistic religion: 
The SGGS begins with the Mool Mantra, Guru Nanaks description of God: 
One God exists and is Omnipresent. Gods Name is Truth. God is the Creator, the Doer, Fearless, and without Animosity. God is Timeless, Unborn, Self-Illuminated and Self-Existent. One experiences God by the Grace of the True Guru.
Thus, Sikhism is more akin to the Semitic religions, than Hinduism. A Hindu might worship one or more of several Avatars reincarnations of God or any of countless gods and goddesses, or nothing at all. The Sikh practice of congregational prayer parallels Semitic prayer as well. 
Unlike Hinduism and several other religions, Sikhism rejects the possibility of incarnations of God. The One True God is Timeless and Unborn, beyond the mortal cycle of Life and Death. This should be recognized as an axiomatic difference between Hinduism and Sikhism. 

Sikhism denies the divine authority of classic Hindu scriptures: 
Although it remains difficult to define what Hindu texts can be considered the indisputable scriptural canon of Hinduism, most scholars generally have taken the Vedas and additions made to them (Upanishads, several Puranas, Samhitas and Smritis) as classic religious texts of Hinduism. The unclear and fluid boundaries of Hindu scriptural canon are in sharp contrast to the very structured Sikh scriptural texts. The Sikh Gurus themselves compiled the Sikh scriptures in a meticulously indexed and marked fashion. The Sikh Scripture, unequivocally and unambiguously, rejects the divine authority of the Vedas and other Hindu texts, as well as Semitic texts. 
Raag Tilang, Kabir, p. 727, SGGS: 
There is but one God, the creator, obtained by the grace of the True Guru. 

The Vedas and the Scriptures are only make-believe, O Siblings of Destiny; they do not relieve the anxiety of the heart. If you will only center yourself on the Lord, even for just a breath, then you shall see the Lord face-to-face, present before you. || 1 || 

O human being, search your own heart every day, and do not wander around in confusion. This world is just a magic-show; no one will be holding your hand. || 1 || Pause || 

Reading and studying falsehood, people are happy; in their ignorance, they speak nonsense. The True Creator Lord is diffused into His creation; He is not in the image the dark-skinned Krishna of legends. || 2 || 

Raag Asa, M.5, p. 397, SGGS: 

He (God) is beyond the world of the Vedas and the Semitic texts. 

The Supreme King of Nanak is immanent and manifest. || 4 || 3 || 105 ||

The Tenth Nanak, Guru Gobind Singh, rejected the authority of Hindu texts, saying, "All the Smritis, Shastras, Vedas etc. claim to reveal many divine secrets, but I do not recognize even one of these." The Gurus message recognizes these texts as well as holy books of other faiths as possible useful sources of knowledge and that may benefit humankind. However, the source of liberation, the channel for mankinds union with God is the True Guru. Moreover, for a Sikh, the Word of the True Guru, as enshrined in the SGGS, remains the ultimate spiritual guide: 
Raag Malaar, M.3, p. 1276, SGGS: 
The world is involved with the words of the Vedas, thinking about the three gunas - the three dispositions. Without the Name, it suffers punishment by the Messenger of Death; it comes and goes, in cycles of births and deaths, over and over again. Meeting with the True Guru, the world is liberated, and finds the Door to Salvation. || 1 || 

Raag Ramkali, M.3, Anand, p. 920, SGGS: 

The [Hindu] Smritis and the Shaastras discriminate between good and evil, but they do not know the true essence of reality. They do not know the true essence of reality without the Guru; they do not know the true essence of reality. The world is asleep in the three modes and doubt; it passes the night of its life sleeping. Those humble beings remain awake and aware, within whose minds, by Guru's Grace, the Lord abides; they chant the Ambrosial Word of the Guru's Bani. Says Nanak, they alone obtain the essence of reality, who both night and day remain lovingly absorbed in the Lord; they pass the night of their life awake and aware. || 27 || 

Sikh practices make a clean and abrupt break with Hindu practices: 
The Sikh scriptures do not malign any other religion, and in fact instruct Sikhs to respect the beliefs and practices of other faiths. However, the Sikh Gurus do "call a spade for a spade." They openly criticize the tyrant, oppressor, hypocrite, or any behavior or practice which takes one ****her away from experiencing the Truth. In the Zafarnama (Epistle of Victory), Guru Gobind Singh openly criticizes Aurangzeb, a powerful Moghul Emperor, for his tyranny and destructive ways. The Gurus over and over criticize the Brahmin priests for their hypocrisy and promotion of caste ideology and inequality. 
Raag Asa, M. 1, p. 471-72, SGGS 
They wear their loin cloths, apply ritual frontal marks to their foreheads, and carry their rosaries, but they eat food with the Muslims. O Siblings of Destiny, you perform devotional worship indoors, but read the Islamic sacred texts, and adopt the Muslim way of life. Renounce your hypocrisy. Embrace the true Lord, and attain salvation. || 1 || 

The man-eaters say their prayers. Those who wield the knife wear the sacred thread around their necks. In their homes, the Brahmins sound the conch. They too have the same taste. False is their capital, and false is their trade. Speaking falsehood, they take their food. The home of modesty and Religion is far from them. O Nanak, they are totally permeated with falsehood. The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists; in their hands they hold the knives - they are the butchers of the world! Wearing blue robes, they seek the approval of the Muslim rulers. Accepting bread from the Muslim rulers, they still worship the [Hindu] Puraanas. They eat the meat of the goats, killed after the Muslim prayers are read over them, but they do not allow anyone else to enter their kitchen areas. They draw lines around them, plastering the ground with cow-dung. The false come and sit within them. They cry out, "Do not touch our food, or it will be polluted!" But with their polluted



bodies, they commit evil deeds. With filthy minds, they try to cleanse their mouths. Says Nanak, meditate on the True Lord. If you are pure, you will obtain the True Lord. || 2 || 

Raag Gauri. Bhagat Kabir, p. 324-25, SGGS 

While dwelling in the womb man hath not family or caste; All men have sprung from the same seed of Brahm. || 1 || 

Say, O Pandit, since when hast thou been a Brahman? Waste not thy life in calling thyself a Brahman. || 1 || Pause || 

If thou art a Brahman born of Brahmani mother, why hast thou not come some other way? || 2 || 

How art thou a Brahman and I a low caste? How am I of blood and you of milk? || 3 || 

Says Kabeer, one who contemplates God, is the true Brahmin among us. || 4 || 7 ||

Many of Hindu practices were created by the Brahmin priest caste to take advantage of the lower castes and promote their position as the controllers and channels of "divine" knowledge. Thus, Sikhism rejects major Hindu practices such as idol worship, caste system, ritual taboos, social taboos (i.e. untouchability), food taboos (in cooking and eating), vegetarianism, ritual sacrifices, religious fasting, auspicious and inauspicious days, astrological superstition, ancestor-worship, spirit-worship, pilgrimages, and more. 
Raag Gujri, Bhagat Ravidas, p. 525, SGGS 
"The calf hath spoiled milk in the cows udder by tasting it; The bumblebee hath spoiled the flowers, and the fish the water. || 1 || 

My mother, where shall I find anything to offer in Gods worship? I cannot perform Gods adoration and worship according to Hindu rites || 1 || Pause || 

Numerous rituals and taboos are involved in Hindu ceremonies and worship practices. In order to combat these customs, the Sikh Gurus established new ceremonies for the occasions of birth, marriage and death. During these ceremonies, Sikhs sing hymns from the SGGS and pay respect to the SGGS as well as the congregation, instead of conducting it under the stewardship of a priest or paid clergy with recitations and chanting of mantras, as well as other rituals. In fact, no priestly class exists in the Sikh Religion. Anyone can be trained to perform the aforementioned ceremonies. 
The Tenth Nanak, Guru Gobind Singh, established the Order of the Khalsa and issued an injunction to the Sikhs to keep the distinct Sikh appearance and code of conduct, including the rejection of their previous caste. Sikhs are required to keep the five articles of faith and live according to the discipline inherent in the teachings of the religion. 

Sikhs do not consider themselves Hindus: 
Any practicing Sikh with even a small amount of awareness and knowledge of the Sikh Scripture would deny being a Hindu just as strongly as they would resent being labeled a Muslim, Christian, etc. Even though many Sikhs may have descended from Hindu families, live in a part of the world where Hindus are in great majority, share languages, culture and social relationships with Hindus, does not make Sikhism a sect of Hinduism. 
The assertion that Sikhs have fought against Muslims in order to save India and Hinduism also remains false. Sikhs consider it a religious duty to defend all those who stand in need of protection, and oppose tyranny and oppression be it from those who are considered Hindu or Muslim or anything else. 

Historically, Sikhs provided support to Hindus against colonial tyranny of the Mughal rulers. In fact, the Ninth Nanak, Guru Tegh Bahadur, gave the supreme sacrifice when he was martyred in 1675 to preserve the freedom of choice and religion of many thousand Brahmins of Kashmir who were under severe persecution by the Indian imperial authorities. Is it not ironic that Guru Nanak, at the age of nine, refused to allow the Brahmin to place the jenoo ("sacred thread") on him as it represented social apartheid, yet in his ninth form, stood up for the Brahmins' right to make the religious choice to wear it. It may be ironic that the Tenth Nanak fought more defensive battles with "upper caste" Hindus than with Muslim rulers. 

Great numbers of Hindus have become Sikhs over the span of 500 years of Sikhism. None of this, however, can refute the fundamental features of Sikhism, which render it a distinct religion. Moreover, there have been and are many Sikhs who are descendents of Muslims, Christians and Jews, among others. 

Following are a few more excerpts from the Sri Guru Granth Sahib and the Dasam Granth, which includes the writings of the Tenth Nanak, Guru Gobind Singh. These writings further clarify that Sikhism is not a sect of Hinduism or any other religion. The quotes included are only a small sampling and a thorough study of the Sikh Scripture is necessary to grasp its universality. 

Rag Bhairo, M. 5, p. 1136, SGGS: 
ONE UNIVERSAL CREATOR GOD. OBTAINED BY THE GRACE OF THE TRUE GURU: 

Setting aside all other days, it is said that the Lord was born on the eighth lunar day. || 1 || 

Deluded and confused by doubt, the mortal practices falsehood. The Lord is beyond birth and death. || 1 || Pause || 

You prepare sweet treats and feed them to your stone god. God is not born, and He does not die, you foolish, faithless cynic! || 2 || 

You sing lullabies to your stone god - this is the source of all your mistakes. Let that mouth be burnt, which says that our Lord and Master is subject to birth. || 3 || 

He is not born, and He does not die; He does not come and go in reincarnation. The God of Nanak is pervading and permeating everywhere. || 4 || 1 || 

Savaiya, M. 10, p.254, Dasam Granth: 

Since I have clung to thy feet, never have I reckoned any other deity. 

(Incarnations like) Ram and Rahim, (and scriptures like) Puranas and the Quran, preach various creeeds, but I do not believe in any one. 

All the Smritis, Shastras, and Vedas preach various ways (to meet the Lord), but I have acknowledged none. 

O Timeless One, with Sword in Thy Hand! Its by Thy Grace, and not my endeavor, that I have described Thy Glory. 

Raag Kalyan, Shabad Hazare,M. 10, p. 710, Dasam Granth: 

Do not worship any one other than the Creator. Regard God, who was from the beginning unborn, invincible and indestructible, as the supreme being. ||1|| Pause || 

What does it matter if Vishnu came into the world and killed the demons? By showing his wiles to people, he exhorted them to call him God. How can he (Vishnu) be called God, the Destroyer, the Creator, the Omnipotent, the Eternal? He (Vishnu) could not save himself from the blow of the sword of death. || 2 ||   O fool, listen, how can he, who himself is sunk in the ocean of the world, save you? You can escape from the noose of Death only if you seek the refuge of the One who existed before the world came into being. || 3 || 1 || 

Raag Bilaaval, Shabad Hazare, M. 10, Dasam Granth, p. 711. 

Why should God appear in human form? The Sidds have failed to see him anywhere, in spite of their meditations. . || 1 || Pause || 

(Ancient Indian sages) Narad, Bias, Prasur and Dhru have sincerely meditated on God without avail. The Vedas and Puranas have failed and given up their effort for realizing him. || 1 ||

There are numerous other instances in the Sikh Scripture that validate Sikhism as an independent religion. The Guru Granth Sahib simply points out the Sikh world-view through simile and metaphor of the Gurus experience of the One Lord Almighty. The Sikh religion strongly emphasizes the oneness of all humanity, transcending ethnic, religious, social and other classifications. 
To be a Sikh means to be completely guided, in personal and corporate life, by the teachings of the Sikh scriptures and the example of the lives of the Sikh Gurus. The Sikh Scripture stresses the independent foundation of Path of the Guru, a vital precept in Sikhism. No amount of cultural, ethnic, geographical similarities, chronological sequences or any other arguments can invalidate the fundamental features unique to Sikhism. Upon examining the Sikh scriptural canon, the lives of the Sikh Gurus, the institutions, traditions and the historical movement cherished by Sikhs, one cannot escape the conclusion that Sikhism is recognizable as a world religion. 

REFERENCES: 


Sri Guru Granth Sahib. Several Translations. 
Writings by the Tenth Guru from the Dasam Granth. Several Translations 
Vaaraan by Bhai Gurdas. 
Hum Hindu Nahin (We are not Hindus) (Punjabi) by Kahan Singh Nabha, originally published 1898; Fifth Edition 1920, reprinted 1992 by Singh Brothers, Amritsar, Punjab, India. 
Some Insights into Sikhism by Sirdar. Kapur Singh, published by Guru Nanak Dev University, Amritsar, Punjab, India, 1995 
Parasaprasna by Sirdar Kapur Singh, same as above. published by Guru Nanak Dev University, Amritsar, Punjab, India, 1995 
A Brief History of the Sikhs by Ganda Singh and Teja Singh, published by Punjabi University, Patiala, 1989. 
(c) Copyright Sikh Mediawatch and Resource Task Force, 1999. 
All Rights Reserved. 
For more information on the religion or history of the Sikhs people, please contact SMART at: info@sikhmedia.org or visit SMARTs web site at http://www.sikhmedia.org. 

[Reproduction and redistribution without alteration is permitted provided the above copyright notice and this note is retained. If you wish to use only a portion of this document, or alter it for your use, please obtain written permission from SMART by writing to: info@sikhmedia.org or PO Box 1761, Germantown, MD 20875-1761 or call SMART at (301) 428-3593.]
Re: Did Guru Nanak Dev Ji Worship Krishna?


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## Sikh80

http://www.sikhmediawatch.org/resources/publications/misperceptions.htm

* Combating the Myth of Sikhism as a Derivative Religion *

The scientific fact about Sikhism is that it is neither a syncretism, an amalgam and intellectual extraction from other religions and creeds nor a sect of Hinduism or Islam as has been variously asserted from time to time by numerous authorities. It is an autonomous, independent religion, complete and whole, with its validity inhering in its own revelations and proclamations such as are repeatedly made in the Sikh Scripture, its pious literature and its historical movement. 

          - Sirdar Kapur Singh, An Incomparable Prophet: Guru Amar Dass

Sikhism asserts its own unique scriptural canon, prophets, places of worship, traditions, ceremonies, and institutions. There are over 20 million followers of the Sikh faith worldwide. In terms of the number of adherents, it is the fifth largest religion in the world. 
Sikhism teaches that only one God exists. God?s name is synonymous with the Truth. God is the sole Creator, Destroyer, and Caretaker. God is described as Omnipotent, Eternal, Fearless, and Without Enmity. God is Self-Illuminated, Self-Existent and is experienced through the grace of the Guru (Master, Enlightner). 

Whereas the sphere of this essay does not permit a detailed treatise on Sikhism, it is important to provide a brief history of the religion and outline a few key concepts that serve as the core of the religion. Approximately five centuries ago, Sikhism?s founder, Guru Nanak, denounced the disunity in society caused by religious divisions. He emphasized complete equality and strove to create a spiritual community where social hierarchy, gender biases and caste divisions would be dissolved, and all would be recognized as One. 

The Sikh Gurus initiated profound social reforms and created institutions as well as traditions to facilitate spiritual and worldly upliftment. In 1699, Guru Gobind Singh?the tenth Sikh Guru?established the Khalsa (meaning "belonging only to the Divine"), a new, voluntary order of the Sikhs. The Khalsa consists of Sikhs who undergo an initiation ceremony and dedicate themselves to the high standards of the Sikh Gurus, by attempting to practice Sikh principles at all times. They maintain a distinct physical appearance by wearing a uniform consisting of five articles of faith. Guru Gobind Singh passed the status of eternal Guruship to the Khalsa, and the Sikh Scripture as enshrined in the Sri Guru Granth Sahib (SGGS), an anthology of sacred revelations documented by the Sikh Gurus and selected Saints. 

A Sikh?s ultimate goal is to experience constant oneness with God. The Sikh Gurus have prescribed certain means to achieve this: simran (loving remembrance, faith and meditation on God) and seva (selfless service towards all humanity). 

The Sikh Rehit Maryada (Code of Conduct) was formulated in the 1940?s by the Sikh community to provide concrete guidelines and promote this discipline. For example, it promotes praying three times a day, in the morning, evening, and before bedtime, to remember and thank God throughout the day. The Sikh Scripture is very clear in saying that meditation in seclusion alone is not enough to reach communion with God. Sikhs must maintain the highest moral values and be virtuous in their actions. Sikhs should earn an honest living through hard work and share what they earn with others. They must commit to community service and the betterment of society by combating social ills, inequality, injustice, and oppression. This very political aspect of the religion has led some outside observers to label it not just a religion but a way of life. 

The Sikh Scripture (Sri Guru Granth Sahib) incorporates hymns of spiritually accomplished individuals who were considered Muslim or Hindu, as a unique feature. Perhaps this inherently catholic nature of Sikhism has led other traditions to claim it as their own child sect. Being a relatively young religion that has always been surrounded by a large Hindu community, Sikhism has interacted with Hinduism quite a bit. Thus, Hindu culture has socially influenced the Sikh community and vice-versa. However, the assertion that Sikhism is a sect or "offshoot" of Hinduism, or Islam for that matter, remains false. A very definitive scriptural and theological basis clearly depicts this. 

Broadly, there are two main types of claims about Sikhism being a subset of Hinduism: 

Based on the early scholarship on Sikhism in the English language: European scholars discovered Sikhism during the late 19th century. The early work on Sikhism was rather superficial and unfortunately, the views of those scholars are still broadly accepted. This is so because a small number of scholars have done adequate research on Sikhism until the present time. Moreover, a textbook chapter in a book on something as broad as Eastern Religions typically contains a few paragraphs on Sikhism and says only a few simple things about the religion. Usually, the most easy-to-understand -but incorrect - introduction about Sikhism is to consider it a syncretism of Hinduism and Islam, or a sect of Hinduism. 

More recent scholarship in Western academia, in the past two decades, has understood Sikhism as an independent religion in its own right. Unfortunately, this research has not been reflected in introductory textbooks or general books covering Eastern or World religions broadly. 


Claims from the traditionally dominant Hindu institutions and their scholars which have propagated hegemony over scriptural, intellectual, philosophical, and sociopolitical aspects of Sikhism, as well as other religions originating in the Indian subcontinent, including Buddhism and Jainism. These are the very institutions and personalities whose authority is unequivocally rejected by the Sikh Scripture in principle, and by the actions of Sikhs over the course of their history. 
 The Sikh Scripture asserts its originality and completeness: 
The Sikh scriptural canon makes clear, emphatic and repeated assertions about Sikhism being nothing short of a complete religion, in its own right, as well as in contrast with Islam and Hinduism. The Janam Sakhis which document many tales from the life of the founding Master of Sikhism, Guru Nanak, tell that Guru Nanak?s first sermon was based on his direct encounter with God: 
As God willed, Nanak, his devotee, was escorted to His presence, to the divine presence, and then a cup filled with Liquid of Immortality was given him, accompanied by the command: ?Nanak, pay attention. This is the cup of holy adoration of my Name; drink it. I am with thee, and thee I do bless and exalt. Go, rejoice in my Name, the Name of God, and preach to others to do the same. Let this be thy calling.?
Guru Nanak himself refers to this divine assignment with deep gratitude: "I, an unemployed minstrel, was assigned a very rewarding task, indeed." [Var Majh M.1 SGGS 150]. The Janam Sakhis further tell us that Guru Nanak?s first sermon was na ko Hindu, na Mussalman, "there is no Hindu, no Muslim." Guru Nanak?s own Word denies any distinctions among humankind. Thus, to consider him as a Hindu saint or reformer is thus erroneous. Furthermore, the Sikh scriptures deny deriving any authority or inspiration from any scriptures of any religion, and repeatedly refute the authority of the Vedas and other Hindu texts. 
Gauri Ki Vaar, Mahla 4, page 308, SGGS: 
O Sikhs of the Guru, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to say it. 

Raag Bhairo, M. 5, p. 1136, SGGS: 

I do not keep fasts, nor do I observe the month of Ramadaan. I serve only the One, who will protect me in the end. || 1 ||  

The One Lord, the Lord of the World, is my God Allah. He administers justice to both Hindus and Muslims. || 1 || Pause ||  

I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One Lord, and not any other. || 2 ||  

I do not perform Hindu worship services, nor do I offer the Muslim prayers. I have taken the One Formless Lord into my heart; I humbly worship Him there.||3|| 

I am not a Hindu, nor am I a Muslim. My body and breath of life belong to Allah ? to Raam ? the God of both. || 4 ||  

O Kabeer, this is what I say: meeting with the Guru, my Spiritual Teacher, I realize God, my Lord and Master. || 5 || 3 || 

Raag Ramkali, M.3, Anand, p. 920, SGGS:  

Bani, the Word, other than that of the True Guru, is false.  

Raag Maru, M.3, p. 1066, SGGS:  

The Bani (Word) of the Guru prevails throughout this world. Through this Bani, God?s Name is obtained. 

Raag Maru, M.1, p. 1028, SGGS:  

Accept as True, Perfectly True, the Word of the True Guru's Bani.  

In this way, you shall merge in the Lord, the Supreme Soul. || 14 ||

This central message of Revelation from the Guru is the crucial foundation of the Sikh faith. Throughout the SGGS, the ultimate guide of Sikhs, this message is repeated and emphasized to solidly instill it in the minds of Sikhs. The great Sikh evangelist, Bhai Gurdas, who lived and worked in the presence of several Gurus, elaborates this message in several beautiful compositions (called Vaaraan, Ballads). Sikhism is a strictly monotheistic religion: 
The SGGS begins with the Mool Mantra, Guru Nanak?s description of God: 
One God exists and is Omnipresent. God?s Name is Truth. God is the Creator, the Doer, Fearless, and without Animosity. God is Timeless, Unborn, Self-Illuminated and Self-Existent. One experiences God by the Grace of the True Guru.
Thus, Sikhism is more akin to the Semitic religions, than Hinduism. A Hindu might worship one or more of several Avatars ? reincarnations of God ? or any of countless gods and goddesses, or nothing at all. The Sikh practice of congregational prayer parallels Semitic prayer as well. 
Unlike Hinduism and several other religions, Sikhism rejects the possibility of incarnations of God. The One True God is Timeless and Unborn, beyond the mortal cycle of Life and Death. This should be recognized as an axiomatic difference between Hinduism and Sikhism. Sikhism denies the divine authority of classic Hindu scriptures: 
Although it remains difficult to define what Hindu texts can be considered the indisputable scriptural canon of Hinduism, most scholars generally have taken the Vedas and additions made to them (Upanishads, several Puranas, Samhitas and Smritis) as classic religious texts of Hinduism. The unclear and fluid boundaries of Hindu scriptural canon are in sharp contrast to the very structured Sikh scriptural texts. The Sikh Gurus themselves compiled the Sikh scriptures in a meticulously indexed and marked fashion. The Sikh Scripture, unequivocally and unambiguously, rejects the divine authority of the Vedas and other Hindu texts, as well as Semitic texts. 

Raag Tilang, Kabir, p. 727, SGGS:  
There is but one God, the creator, obtained by the grace of the True Guru. 

The Vedas and the Scriptures are only make-believe, O Siblings of Destiny; they do not relieve the anxiety of the heart. If you will only center yourself on the Lord, even for just a breath, then you shall see the Lord face-to-face, present before you. || 1 || 

O human being, search your own heart every day, and do not wander around in confusion. This world is just a magic-show; no one will be holding your hand. || 1 || Pause || 

Reading and studying falsehood, people are happy; in their ignorance, they speak nonsense. The True Creator Lord is diffused into His creation; He is not in the image the dark-skinned Krishna of legends. || 2 || 

Raag Asa, M.5, p. 397, SGGS: 

He (God) is beyond the world of the Vedas and the Semitic texts.  

The Supreme King of Nanak is immanent and manifest. || 4 || 3 || 105 ||

The Tenth Nanak, Guru Gobind Singh, rejected the authority of Hindu texts, saying, "All the Smritis, Shastras, Vedas etc. claim to reveal many divine secrets, but I do not recognize even one of these." The Gurus? message recognizes these texts as well as holy books of other faiths as possible useful sources of knowledge and that may benefit humankind. However, the source of liberation, the channel for mankind?s union with God is the True Guru. Moreover, for a Sikh, the Word of the True Guru, as enshrined in the SGGS, remains the ultimate spiritual guide: 
Raag Malaar, M.3, p. 1276, SGGS: 
The world is involved with the words of the Vedas, thinking about the three gunas - the three dispositions. Without the Name, it suffers punishment by the Messenger of Death; it comes and goes, in cycles of births and deaths, over and over again. Meeting with the True Guru, the world is liberated, and finds the Door to Salvation. || 1 || 

Raag Ramkali, M.3, Anand, p. 920, SGGS: 

The [Hindu] Smritis and the Shaastras discriminate between good and evil, but they do not know the true essence of reality. They do not know the true essence of reality without the Guru; they do not know the true essence of reality. The world is asleep in the three modes and doubt; it passes the night of its life sleeping. Those humble beings remain awake and aware, within whose minds, by Guru's Grace, the Lord abides; they chant the Ambrosial Word of the Guru's Bani. Says Nanak, they alone obtain the essence of reality, who both night and day remain lovingly absorbed in the Lord; they pass the night of their life awake and aware. || 27 || 

 Sikh practices make a clean and abrupt break with Hindu practices: 
The Sikh scriptures do not malign any other religion, and in fact instruct Sikhs to respect the beliefs and practices of other faiths. However, the Sikh Gurus do "call a spade for a spade." They openly criticize the tyrant, oppressor, hypocrite, or any behavior or practice which takes one ****her away from experiencing the Truth. In the Zafarnama (Epistle of Victory), Guru Gobind Singh openly criticizes Aurangzeb, a powerful Moghul Emperor, for his tyranny and destructive ways. The Gurus over and over criticize the Brahmin priests for their hypocrisy and promotion of caste ideology and inequality. 
Raag Asa, M. 1, p. 471-72, SGGS 
?They wear their loin cloths, apply ritual frontal marks to their foreheads, and carry their rosaries, but they eat food with the Muslims. O Siblings of Destiny, you perform devotional worship indoors, but read the Islamic sacred texts, and adopt the Muslim way of life. Renounce your hypocrisy. Embrace the true Lord, and attain salvation. || 1 || 

The man-eaters say their prayers. Those who wield the knife wear the sacred thread around their necks. In their homes, the Brahmins sound the conch. They too have the same taste. False is their capital, and false is their trade. Speaking falsehood, they take their food. The home of modesty and Religion is far from them. O Nanak, they are totally permeated with falsehood. The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists; in their hands they hold the knives - they are the butchers of the world! Wearing blue robes, they seek the approval of the Muslim rulers. Accepting bread from the Muslim rulers, they still worship the [Hindu] Puraanas. They eat the meat of the goats, killed after the Muslim prayers are read over them, but they do not allow anyone else to enter their kitchen areas. They draw lines around them, plastering the ground with cow-dung. The false come and sit within them. They cry out, "Do not touch our food, or it will be polluted!" But with their polluted bodies, they commit evil deeds. With filthy minds, they try to cleanse their mouths. Says Nanak, meditate on the True Lord. If you are pure, you will obtain the True Lord. || 2 || 

Raag Gauri. Bhagat Kabir, p. 324-25, SGGS 

While dwelling in the womb man hath not family or caste; All men have sprung from the same seed of Brahm. || 1 || 

Say, O Pandit, since when hast thou been a Brahman? Waste not thy life in calling thyself a Brahman. || 1 || Pause || 

If thou art a Brahman born of Brahmani mother, why hast thou not come some other way? || 2 || 

How art thou a Brahman and I a low caste? How am I of blood and you of milk?   || 3 || 

Says Kabeer, one who contemplates God, is the true Brahmin among us. || 4 || 7 ||

Many of Hindu practices were created by the Brahmin priest caste to take advantage of the lower castes and promote their position as the controllers and channels of "divine" knowledge. Thus, Sikhism rejects major Hindu practices such as idol worship, caste system, ritual taboos, social taboos (i.e. untouchability), food taboos (in cooking and eating), vegetarianism, ritual sacrifices, religious fasting, auspicious and inauspicious days, astrological superstition, ancestor-worship, spirit-worship, pilgrimages, and more. 
Raag Gujri, Bhagat Ravidas, p. 525, SGGS 
"The calf hath spoiled milk in the cow?s udder by tasting it; The bumblebee hath spoiled the flowers, and the fish the water. || 1 || 

My mother, where shall I find anything to offer in God?s worship? I cannot perform God?s adoration and worship according to Hindu rites || 1 || Pause || ? 

Numerous rituals and taboos are involved in Hindu ceremonies and worship practices. In order to combat these customs, the Sikh Gurus established new ceremonies for the occasions of birth, marriage and death. During these ceremonies, Sikhs sing hymns from the SGGS and pay respect to the SGGS as well as the congregation, instead of conducting it under the stewardship of a priest or paid clergy with recitations and chanting of mantras, as well as other rituals. In fact, no priestly class exists in the Sikh Religion. Anyone can be trained to perform the aforementioned ceremonies. 
The Tenth Nanak, Guru Gobind Singh, established the Order of the Khalsa and issued an injunction to the Sikhs to keep the distinct Sikh appearance and code of conduct, including the rejection of their previous caste. Sikhs are required to keep the five articles of faith and live according to the discipline inherent in the teachings of the religion. Sikhs do not consider themselves Hindus: 
Any practicing Sikh with even a small amount of awareness and knowledge of the Sikh Scripture would deny being a Hindu just as strongly as they would resent being labeled a Muslim, Christian, etc. Even though many Sikhs may have descended from Hindu families, live in a part of the world where Hindus are in great majority, share languages, culture and social relationships with Hindus, does not make Sikhism a sect of Hinduism. 

The assertion that Sikhs have fought against Muslims in order to save India and Hinduism also remains false. Sikhs consider it a religious duty to defend all those who stand in need of protection, and oppose tyranny and oppression ? be it from those who are considered Hindu or Muslim or anything else. 

Historically, Sikhs provided support to Hindus against colonial tyranny of the Mughal rulers. In fact, the Ninth Nanak, Guru Tegh Bahadur, gave the supreme sacrifice when he was martyred in 1675 to preserve the freedom of choice and religion of many thousand Brahmins of Kashmir who were under severe persecution by the Indian imperial authorities. Is it not ironic that Guru Nanak, at the age of nine, refused to allow the Brahmin to place the jenoo ("sacred thread") on him as it represented social apartheid, yet in his ninth form, stood up for the Brahmins' right to make the religious choice to wear it. It may be ironic that the Tenth Nanak fought more defensive battles with "upper caste" Hindus than with Muslim rulers. 

Great numbers of Hindus have become Sikhs over the span of 500 years of Sikhism. None of this, however, can refute the fundamental features of Sikhism, which render it a distinct religion. Moreover, there have been and are many Sikhs who are descendents of Muslims, Christians and Jews, among others. 

Following are a few more excerpts from the Sri Guru Granth Sahib and the Dasam Granth, which includes the writings of the Tenth Nanak, Guru Gobind Singh. These writings further clarify that Sikhism is not a sect of Hinduism or any other religion. The quotes included are only a small sampling and a thorough study of the Sikh Scripture is necessary to grasp its universality. 

Rag Bhairo, M. 5, p. 1136, SGGS: 
ONE UNIVERSAL CREATOR GOD. OBTAINED BY THE GRACE OF THE TRUE GURU:  

Setting aside all other days, it is said that the Lord was born on the eighth lunar day. || 1 ||  

Deluded and confused by doubt, the mortal practices falsehood. The Lord is beyond birth and death. || 1 || Pause ||  

You prepare sweet treats and feed them to your stone god. God is not born, and He does not die, you foolish, faithless cynic! || 2 || 

You sing lullabies to your stone god - this is the source of all your mistakes. Let that mouth be burnt, which says that our Lord and Master is subject to birth. || 3 || 

He is not born, and He does not die; He does not come and go in reincarnation. The God of Nanak is pervading and permeating everywhere. || 4 || 1 || 

Savaiya, M. 10, p.254, Dasam Granth: 

Since I have clung to thy feet, never have I reckoned any other deity. 

(Incarnations like) Ram and Rahim, (and scriptures like) Puranas and the Quran, preach various creeeds, but I do not believe in any one. 

All the Smritis, Shastras, and Vedas preach various ways (to meet the Lord), but I have acknowledged none.  

O Timeless One, with Sword in Thy Hand! Its by Thy Grace, and not my endeavor, that I have described Thy Glory. 

Raag Kalyan, Shabad Hazare,M. 10, p. 710, Dasam Granth: 

Do not worship any one other than the Creator. Regard God, who was from the beginning unborn, invincible and indestructible, as the supreme being. ||1|| Pause || 

What does it matter if Vishnu came into the world and killed the demons? By showing his wiles to people, he exhorted them to call him God. How can he (Vishnu) be called God, the Destroyer, the Creator, the Omnipotent, the Eternal? He (Vishnu) could not save himself from the blow of the sword of death. || 2 || 

O fool, listen, how can he, who himself is sunk in the ocean of the world, save you? You can escape from the noose of Death only if you seek the refuge of the One who existed before the world came into being. || 3 || 1 || 

Raag Bilaaval, Shabad Hazare, M. 10, Dasam Granth, p. 711. 

Why should God appear in human form? The Sidds have failed to see him anywhere, in spite of their meditations. . || 1 || Pause || 

(Ancient Indian sages) Narad, Bias, Prasur and Dhru have sincerely meditated on God without avail. The Vedas and Puranas have failed and given up their effort for realizing him. || 1 ||

There are numerous other instances in the Sikh Scripture that validate Sikhism as an independent religion. The Guru Granth Sahib simply points out the Sikh world-view through simile and metaphor of the Gurus? experience of the One Lord Almighty. The Sikh religion strongly emphasizes the oneness of all humanity, transcending ethnic, religious, social and other classifications. 
To be a Sikh means to be completely guided, in personal and corporate life, by the teachings of the Sikh scriptures and the example of the lives of the Sikh Gurus. The Sikh Scripture stresses the independent foundation of Path of the Guru, a vital precept in Sikhism. No amount of cultural, ethnic, geographical similarities, chronological sequences or any other arguments can invalidate the fundamental features unique to Sikhism. Upon examining the Sikh scriptural canon, the lives of the Sikh Gurus, the institutions, traditions and the historical movement cherished by Sikhs, one cannot escape the conclusion that Sikhism is recognizable as a world religion. 

Deconstructing Religious Misperceptions

http://www.sikhmediawatch.org/resources/publications/misperceptions.htm


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## Sikh80

http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/BB87C977CA7A880B8725723F0026E72F!OpenDocument

Extracted from the above post


>>>I personally believe that Krishna and Rama were manifestations of the divine>>
Guruji has explicitly ordered us not  to  believe  in Ram. 

(Rehraas Sahib Ji)
Savaiyaa.

paae gehae jab thae thumarae thab thae kooo aa(n)kh tharay nehee aanayo ||
Since I have grasped hold of Your Lotus Feet, My eyes have not gazed upon any other.

raam reheem puraan kuraan anaek kehai(n) mat ayk n maanayo ||
Many call You ‘Raam’, and ‘Reheem’, and read the Puraanas and the Koran, But I do not follow the teachings of any one religion. 

simrit shaasatr bayd sabai baho bhayd kahai ham ayk na jaanayo ||
The Simritees~ the Shaastras and the Vedas All speak of many Mysteries of God, But I do not know any of them.

sree asapaan kripaa thumaree kar mai n kehayo sabh thohi bakhaanayo ||
0 Supreme Sword, please bless me with Your Mercy, It is not I who speak, but You who speaks through me.

Ang 597-4
sorath mehlaa 1.
Sorat'h, First Mehl:

alakh apaar agamm agochar naa tis kaal na karmaa.
He is unknowable, infinite, unapproachable and imperceptible. He is not subject to death or karma.

jaat ajaat ajonee sambha-o naa tis bhaa-o na bharmaa. ||1||
His caste is casteless; He is unborn, self-illumined, and free of doubt and desire. ||1||

saachay sachiaar vitahu kurbaan.
I am a sacrifice to the Truest of the True.

naa tis roop varan nahee raykh-i-aa saachai sabad neesaan. rahaa-o.
He has no form, no color and no features; through the True Word of the Shabad, He reveals Himself. ||Pause||

naa tis maat pitaa sut banDhap naa tis kaam na naaree.
He has no mother, father, sons or relatives; He is free of sexual desire; He has no wife.

akul niranjan apar parampar saglee jot tumaaree. ||2||
He has no ancestry; He is immaculate. He is infinite and endless; O Lord, Your Light is pervading all. ||2||

ghat ghat antar barahm lukaa-i-aa ghat ghat jot sabaa-ee.
Deep within each and every heart, God is hidden; His Light is in each and every heart.

bajar kapaat muktay gurmatee nirbhai taarhee laa-ee. ||3||
The heavy doors are opened by Guru's Instructions; one becomes fearless, in the trance of deep meditation. ||3||

jant upaa-ay kaal sir jantaa vasgat jugat sabaa-ee.
The Lord created all beings, and placed death over the heads of all; all the world is under His Power.

satgur sayv padaarath paavahi chhooteh sabad kamaa-ee. ||4||
Serving the True Guru, the treasure is obtained; living the Word of the Shabad, one is emancipated. ||4||

soochai bhaadai saach samaavai virlay soochaachaaree.
In the pure vessel, the True Name is contained; how few are those who practice true conduct.

tantai ka-o param tant milaa-i-aa naanak saran tumaaree. ||5||6||
The individual soul is united with the Supreme Soul; Nanak seeks Your Sanctuary, Lord. ||5||6||

It all depends with what mindset that one reads the Bani! 

I'd request you to read the following link : Ranjit Kaur's Blogs Page, Rediff iLand

Balbir Ji,

For Sikhs Ram Chander Ji is venerated by our Hindu brothers and hence we respectfully mention his name. We do not believe in Ram Chander ji our God is Ek Onkar. And Mool Mantra explains our belief explicitly.


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## Sikh80

Realizing the Divine Within: The Sikh Spirituality

Realizing the Divine Within :The Sikh Spirituality 

Dr. Jaswant Singh Neki* 

What most traditions call "spirit" is the deepest centre of the person which is open to the transcendent dimension and through which the individual may experience ultimate reality. "Spirituality" therefore, is that aspect of religious life which is concerned with the experience of ultimate reality. It appears as the unifying core of all religions. What appear to be divisions and conflicts between religions are in reality based on political, economic and socio-cultural discensions and are not spiritual in nature. In fact, in the midst of social, political and economic chaos, there appears to be a growing clamor for some semblance of order. As the prevalent disintegration deepens, the human society will have to turn to spirituality. 

The pathways and approaches to spiritual growth might appear to be diverse, but they all essentially converge upon the one objective : realization of the ultimate reality, namely God. 

Sikh spirituality, while sharing this major concern with almost all religions, has a distinctive approach of its own. It would be our endeavour in this presentation to examine its various aspects and to delineate the distinctive stresses of Sikh spirituality so that its exact impact could be appreciated. 
The modicum of the Divine that is within us is our Real Self. It is not the same as our empirical self with which we are ordinarily familiar. The empirical self is oriented only towards our personal survival in the outside world. It gathers its information about the external world with the help of the sense organs and makes responses appropriate for survival through the organs of action. This is how it fends itself against perils of life and dangers of death and tries to survive in an environment wherein only the fittest may survive. The mental fulcrum of all such self-protective activity is the empirical self or ego, called haumai in the Sikh parlance. It is the centriactive reference point of all our transactions with the external world. It mentally segregates us from the undifferentiated reality and creates for us the illusion of a distinctive circumscribed entity of our own which we begin to defend. It makes us intensely aware of our thus differentiated identity and readily responds to a given name that comes to represent it. From its very inception it engages itself in self assertion and self defense which are the twin processes of the worldly rat race called dhaturbazi or dhat in the Sikh parlance. 

The Real Self, on the contrary, is not dependent on our sense- organs. It is self-resplendent : 
O my mind, thou art of the nature of resplendence - pray, recognize, thyself - p. 441. 

Our sense-organs are mere key holes into the external world. They do not inform us of reality. They only provide us information barely sufficient for our survival. They can sample only an infinitesimal fragment of reality. The eye can only see; it cannot hear or smell or taste and so on. And even here it is provided merely a chink into the seeable. Of the infinite wave lengths of rays around us, our eye is capable of picking up only the spectral light. It is irresponsive to all the ultra violet and the infrared wave-lengths. The same kind of limitation applies to all our sense organs. While the eye can only see, the ear can only hear and so on. However, although so exclusively specialized, they are all developed from the self same source namely the single zygote. This potentiality appears to inhere in the Real Self which can : 

See without the eyes and hear without the ears. p. 139. 

It is this Real Self which illumines even our limited sense organs. The Real Self can be realized by making a journey inwards contrasted to the journey outwards i.e. the chase of dhat. the journey inwards is called liv. 

Thus we have, at our disposal, these two orientations - the outward orientation or dhat conducive to our physical survival and the inward orientation or liv conducive to getting in tune with the modicum of the infinite within ourselves. 

The Gurus instructed us how to adjust to the worldly orientation while developing the inward orientation which alone can lead us to our real destination, namely, experiencing the ultimate reality whom we call Waheguru or the Wonderful Lord of the Universe. The feverish racing of dhat is aimed essentially at acquiring comforts and pleasures, and avoiding pain or threat. Behind such an approach-avoidance pursuit - lurk human desire (kama) which bifurcates everything in the world into such binary categories as desirable-undesirable, pleasurable-hurtful, satisfying-disgusting and so on. Such a binary perspective further consolidates the illusion of diversity that we impose over the basic unity of the universe. 

And man seems to have no option but to accept this fate,
Into Cosmic Illusion has this world fallen;
Rare is the person who this understands. p. 558.:10 

Ridden by desire man races on. Should his desire be obstructed, he frets and fumes in anger (krodha). Whatsoever he acquires, and whatsoever he is able to possess, with that he develops attachment (moha). When his desire makes him hanker after acquirements beyond his requirements, he gets beset with avarice (lobha). If his acquirements and achievements outshadow those of others, he develops pride (ahankara). All these moral afflictions, kama or desire, Krodha or anger, lobha or avarice, moha or attachment, and ahankara or pride are nothing but superstructures rising from the edifice of the ego. An egocentric individual afflicted by these malevolences in Sikh parlance, is called a manmukh or one oriented to his own vain mentality. 

A legitimate question arises here, as to who planted the seed of haumain or ego-consciousness in man? Sikh thought does not posit a separate being, like the Satan, to hold responsible for it. The Guru affirms that it was by Divine Ordinance that man got his ego-consciousness. 

The affliction of Egoism He Himself gave man. p.1140:16 

In fact, this is how He wanted His world to run. The generation of egos is considered fundamental to the very act of Creation: 

By raising ego after egos were the creatures brought into being. p. 466:5 

This is how He spread His whole game wherein ego are the playthings vying with one another in their struggle for mundane survival, but at some rare moment also craving for spiritual immortality. 

Egoism is a pernicious malady, no doubt, but its remedy inheres within it.p. 466:18 

Creation thus is a centrifugal process emerging out of and spreading outwards from the Creator. Propelled by the force of Maya (Cosmic Illusion), it establishes multicentred ego-entities which compete and cooperate, dare and endure, and vie with one another in the materialistic struggle. Such is the condition that comes to prevail in the world and every creature ego gets conditioned to it. It is thus that everyone gets adrift in the great flux of dhat. Yet He who pushed us into such vicissitude, fully knows our predicament: 

Our affliction Thou knowest all.
Who else does? p.670:4

My God, my True Guru, compassionate to the humble
Here and hereafter you are our protector. p.628:3 

He who watches us at every step and saves us from every danger, would not leave us tossing forever from birth to death and from death to rebirth in a perpetual cycle of suffering. His unbounded impelling Grace provides mankind with portals after portals of salvation. The Guru is one such portal who, in this Age, holds the key to human salvation: 

The Mind's Chamber has the ceiling of the body:
It is locked by Attachment; and the key is the Guru himself.
Without him the mind's door opens not
For no one else holds the key. p. 1237:11 

Let us here dwell a little on the institution of the Guru. Sikhism makes no claim of providing the only gateway for human salvation. In every Age messengers of God, the prophets, the avatars have been and shall continue to be Divine agents for the emancipation of mankind. In the present Age of Kaliyuga, it is the Guru who has been commissioned for this task. 

The Sikhs had ten historic Gurus, the first of whom was the Guru Nanak Dev (1468-1539) who was commissioned by God Himself. The hagiographic chronicles of his life (the janamsakhis) describe in detail his Divine commissioning as a critical event of his life. It was his daily practice to go to the river for his morning ablutions. One day he went as usual but did not return for full three days. That was an interval of vivid mystical experience for him which the Puratan janamsakhi describes in terms of a direct communion with God. 

"As per the Supreme Lord's wishes, Nanak, the devotee, was escorted to His exalted Presence. A cup filled with amrit (nectar) was offered him which he gratefully accepted. A command was then given him. This is the draught of adoration. Drink it.. I am with thee and hereby do bless and exalt thee. This cup of amrit that I have given thee is a pledge of my regard. Who-so follows thee will have My Favour. go and rejoice in my Name and instruct others to do so... I bestow upon thee the gift of My Name.. Let this be your calling.' Nanak then stood up and made salutation. The voice spoke again, `Nanak! do you discern my will?' And Nanak recited what the Sikh tradition now knows as the mool mantra (the Prime Revelation): 

The One Transcendent God,
The Truth Eternal,
Creator of the Universe,
The Person all-pervading
Sans fear and rancour,
The Form that exists beyond Time,
Unborn,
Self- resplendent,
Whose grace know no bounds." 

The voice was heard again. 

"He who receives you Grace, Nanak, shall abide in Mine. My name is the Supreme Lord, Yours, the Divine Guru'. From the Heavenly Court a robe of honor was conferred upon him and he was ferried back." 

Guru Nanak, the first Guru, was thus commissioned by God Almighty Himself. The commissioning of the second Guru is a story with a difference. Guru Angad, before he came to Guru Nanak, was no extraordinary person. Once, on his way to the shrine of the goddess whom he worshipped, he heard of Guru Nanak and decided to pay him a visit. After that visit, he could not depart from there. Completely abandoning himself to the will of the Guru, and carrying out his spiritual instructions he, step by step, became perfectly attuned with him and thereby with the Infinite. His spiritual discernment became perfect. Bypassing his own sons, Guru Nanak then installed him in reverence, and spent the rest of his life under his tutelage. Thus was established the unique discipline of discipleship in which the role of the preceptor and the preceptee eventually became reversed. Guruship found such successive transfers another eight times, but every time 

The Light was the same, the Method was identical,
Only the body changed. p.966:18 

So it really was, because it was his own Revelation that God had installed in the Guru. The latter only proclaimed it to the world: 

He Himself installed (the Word) in the Guru,
And the Guru manifestly proclaimed it aloud.. p. 166:8 

Turning to the Revealed Word 

Every disciple, therefore, must turn to this Revealed Word to receive spiritual guidance. Guru Granth Sahib, which embodies for us the Revealed Word, is neither a systematic doctrinal treatise nor a compendium of parables; nor even a testament about the Guru's lives. Compiled at first by the fifth Guru, it embodies sublimely aesthetic God-inspired lyrical compositions not only of the Sikh Gurus, but also of some outstanding Hindu saints and Muslim Sufis. This scripture is not only truly ecumenical, it also enshrines the spiritual tradition that extended over full five centuries from the birth of Shekh Farid (1173) to the passing away of Guru Tegh Bahadur (1675). It is perhaps the only scripture recorded and preserved by those on whom it was revealed. Thus it can claim real validity. 

The two important liturgical texts for morning recitation by the Sikhs are the Japu of Guru Nanak Dev and the Jap of Guru Gobind Singh. Both of them are texts for meditation. The latter, by and large, pronounces obeisance to the many attributive Names of the Almighty, while the former describes both the path and the stages of spiritual ascent. In the very beginning the Guru raises this fundamental question : "How can we demolish the wall of falsehood and become true to the Creator?" And the Guru himself proceeds to provide the answer: 

By following His Will, inborn in us, ingrained. p.1:7 

The Guru appears clearly to be instructing us here to relinquish our egocentric mentality in favor of orientation towards the Divine Will. It is in this context that the Guru makes a revolutionary departure from the past tradition. Hitherto, it had been believed that egocentric mentality developed as a consequence of our living in the world, where it seemed to be essential for our identity. Therefore, renunciation used to be an obligatory prescription for those desirous of pursuing their spiritual quest. In the Guru's eyes, it was not the material world, but the material outlook that had to be forsaken. Renouncing the world was tantamount to becoming a renegade from the arena of duty (Dharma). How can a renegade from the arena of duty become a hero in the realm of spirituality? On need not relinquish the world, but participate in its affairs with a spirit of dis-attachment: 

As remains the lotus untouched by water and the swan untouched by the stream,
Let man abide in this world, untouched by it 

If you live thiswise in the world, and follow the Will (Hokum) of God, your own ego-directed mentality (Haumain) shall disappear: 

Saith Nanak, should one understand God's Will,
His own will (haumain) he will assert no more. p.1:10 

But here one may ask : Who can understand God's Will and how? The Guru alludes to many possibilities. God's will manifests itself at least in the form of the great Bounties that He showers on us. God's Will also manifests itself in some of His more discernible attributes-His transcendence, His immanence, His exalted state, His indefatigable creativity, His mighty power of destruction, of taking away life and restoring it back and so on. This world of ours itself reflects His immanence, a manifestation of His Will. 

This world is the Chamber of the True Lord, In it is His abode. 
When one observes with such intent, one is bound to discover that 
The Lord is recognizable in Nature. p. 141:14 

Not only would one recognize Him there, one would really go into a rapturous ecstasy (vismad) at such a discovery. Vismad, or Wonder, may very well lead to a deep mystic experience of the extroversive kind. But a much greater stress in Sikhism is discernible on the intorversive mysticism of Nam. Literally, Nam means "name", but as a theological term it signifies a spectrum of connotations. Everything has a form (roop) and its name (nam). "Form is perceived; `Name' is conceived. Since God has no form, He cannot be perceived with our senses, He can only be conceived (in the original sense of the word). Hence, we can only familiar with His name. A name signifies the essence of what it names. Hence, Nam (essence of word) stands for all that God essentially is, that is God Himself. It may stand for His Creative Will, as in the following verse : 

His own Self He Himself created, and manifested Himself as Nam,
In the second place, then, He created nature. p. 463:6 

Or it might even signify Himself as the Sustainer of the universe: 

All beings by the might of Nam are sustained,
By Nam are sustained continents and universes,
By Nam are sustained Simritis, Vedas and Puranas,
And the process of listening, knowing and meditating. p. 284:11 

Meditative practice in Sikhism are considered appropriate only if nam pervades them. This type of practice is specifically of uninterrupted meditation on the Word. While the practitioner repeats the Name of the Lord sub-audibly or silently, he simultaneously practices the presence of God with rapt attention. Through a continuing practice of this type the practitioner gets in tune with God's Will. When that happens, one's own egoistic will (haumain) simply vanishes. The nam practiced in subvocal tones, may be heard when spoken aloud, practised in the congregation or sung collectively (kirtan). The Guru himself affirms this. 

One who with his heart meditates on the Nam
Nowise can talk of his own ego. p. 286:18 

Haumain and Nam are to each other opposed
The two cannot abide together. p.560:12 

Haumain is nothing but the surface-conditioning of our real Self to the world. During sustained and deepening meditation, a stage comes when this surface encrustation gives way and the resplendent Real Self begins to shine forth in its full glory. 
One then begins to appreciate that it really is this haumain that is the divisive wall separating us from the Divine, the unitary matrix of all being. In the Guru's words, one becomes aware also of the fact that 

Whatever is in the Cosmos is present in the Self as well. p.695:15 

When one finds the selfsame Presence throbbing with life in all the beings, where is the scope of considering a separate ego of one's own? Where is the possibility of reckoning another as a stranger or as an enemy? 

He who seeth the one Lord in all life
Cannot talk of his own ego. p. 432:13 

We need to bear in mind, here, the fact that meditation can also be secular, in which one just empties one's mind and lets a pure state of consciousness, without any content of consciousness, to prevail. Awareness then simply becomes aware of itself, nothing else being there. This state has been designated as a state of shunya, or emptiness, in Yogic parlance. 

But Sikh mysticism would not stop merely at emptying of one's mind or at deconditioning it from the worldly ways. It wants the mind to become positively conditioned Godwards. That is why it prescribes meditation on nam from the very beginning, because 

As the Master whom one serves,
So does the servant become. p. 549:11 

In fact, this way, not only does one realize God, one also comes to acquire Godly qualities. 

This unison essentially is a union of Love; because God is love, no union is possible with Him without love. The Sikh concept of God is that of a Loving God par excellence. The Diving motivation behind creation itself was to be able to give vent to the Divine impulse of Love. Even after creation 

Here, there and everywhere He spread Himself as Love- Jap Sahib 

It is Divine Love that the spiritually evolved Sikh would cherish, not empty salvation or moksha. 

Empty salvation is by the enlightened cast aside. p.1078:7 

The liberated and Love-intoxicated soul does not feel content with having attained personal salvation. It now yearns, in love, to work for the salvation of others. Such an exalted soul automatically exacts the utmost adoration of everyone. The Guru himself says : 

Liberated himself who sets himself to bringing liberation to all
To such a liberated one, I'd perpetually bow in reverence. p.295:2 

In order to be able to practice such a spiritual love, one essentially has to be in the world. That is why renunciation of the world has been proscribed in Sikhism. 

One who thus becomes God-intoxicated, no longer participates in the world as an ordinary man of the world. He becomes a soldier of God, not only promoting good, but also protecting the good from being tormented by the evil. Guru Gobind Singh says. 

I have for this cause taken birth:
To propagate Dharma,
To uphold the saints
And to root out the evil -[ Bachitra Natak] 

That is why Guru Gobind Singh created an Order of such soldiers of God. It is called the Order of the Khalsa. The word Khalsa has two connotations. It means `the pure' and it stands for a monarch's specifically personal domains. Both these connotations, in a way, apply to members of the order of the Khalsa. They are expected not only to observe purity of life, but also consider themselves directly answerable to God and subservient to no other authority. 

Such, then is the concept of spiritual attainment according to Sikh thought. The mundane egocentric mind shatters the fetters of egocentricity through the Guru's Grace, discovers the Real Self as one with Divine, and experience the immensity of Divine Love. Then this liberated Self imbued with the touch of Divine Love yearns to work for the salvation of mankind. 

I conclude with an invocation of the Supreme Wonderful Lord, WAHGURU, with a prayer for which I draw a befitting verse from Guru Granth Sahib, our holy scripture : 

O God, be Merciful to all and keep everyone in Thy care
Bless us abundantly with our sustenance,
Rid us of poverty and pain,
Ferry us across (the Sea of Material Existence) p. 125:8


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## Sikh80

*KIRPAN*


Kirpan: The Guru's Grace

Ravinder Singh is a journalist in Delhi and he was traveling to Anandpur one week before the tercentenary celebrations of the Khalsa. His host was a man of influence and he knew his family well. He had an impression of the life of this person, but he was not prepared for what he would experience in the early hours of the following morning. 

It was 4am and Ravinder was woken up by a sound. His host was getting ready to go to the Gurudwara. The next thing Ravinder saw was host, carrying a long sword, with him to the Gurudwara. This shocked Ravinder, he always identified the Sword with violence, with elements of Sikh polity who held it as a ritual and as a necessity. Why in the World would a well-settled, educated, modern looking man like to carry a sword? Maybe a small one, but this is not what he expected. He saw his host walkup to the steps of the Gurudwara. Although he wore a long Kurta and a sword, yet, it suited his host. It set Ravinder Singh thinking and he thought to himself. "Why not me? ,I have lived all my life as a person trying to hide my identity as a Sikh. I travel and move in circles of Indian society almost trying to blend into others and be one of them." There was so much pressure from the times he had to report and the newspapers he worked with, it was almost as though he wanted to hide his love for his Guru within him and not l

et it be seen by anyone. He remembered the times when he was often trapped into saying things he did not agree with as far as his religious identity was concerned. Now, this one happening was changing him. He thought," if this man can carry a sword like that to the Guru, why can I not live my identity." Ravinder went to Delhi and opened his long tied beard ,as an announcement of a step towards setting his thought free. 

The Sword the symbol, our Love for our Guru!

The sword became a part of Sikh psyche at the time of the 6th Guru Sahib Guru Hargobind Singhji. Since then generations of Sikhs are connected by this Symbol of our faith. Sahib Guru Hargobind wore two Swords, the swords of Miri and Piri, symbolized by the same symbol. 

Anandpur 1699 - The Sword was to be further forged into the Sikh psyche forever. On this day this symbol transcended time and was made part of The Khalsa. Sahib Guru Gobind Singh tested the Spirit of His Sikhs; he tested them by the Sword calling to them from beyond time and across the eons of Humanity ,to the One awakened spirit of Man. A Sikh can come forward and save himself, nay save the World by offering himself. Not one But the Five stand with us since then : forever with us - Sahib Dharam Singhji, Sahib Daya Singhji, Sahib Himmat Singhji, Sahib Mohkam Singhji and Sahib Sahib Singhji. They stand with us today in our lives, our prayers and in our being, resplendent with the Swords the Guru blessed them with. For us the Sword is a medium of the Guru's grace and a symbol to be revered. The Sword lives as a part of us and will live as a part of us forever. Till Sahib Guru Gobind Singhji We were baptized by a practice called the Charan Amrit but from that day at Anandpur ,things changed forever. Baptism of

 the Guru Now became the present practice of Khande ka Amrit. A baptism by the Shabad, I prefer to call it ; with the Sword as our medium. As Sikhs we wear the sword to guard ourselves against annihilation. To recognize our identity and to live in its freedom . To allow the spirit of the Sikh to roam free in this World in pursuit of perfection, within and without. 

Difficult times fell on the Khalsa after the departure of Sahib Guru Gobind Singhji. For about 70 years the Khalsa lived with a price on his head. Living on horseback and surviving day to day,we lived with the sword as our companion and our protector. It was during these testing and trying years that the Khalsa relied on the gift of His Guru in real terms. For Guru Gobind Singhji gave us the training and the blessing to use the Sword only as a means of protecting the meek and the helpless. 

In the Zafarnama Sahib said to Aurangzeb 

Chu Kar Az huma hiltay dar guzhast 
Halal Ast Burdan ba shamsheer dast. 

Only when all other efforts of reconciliation fail is it righteous to wield the Sword.

The extreme times are very hard and can be very stressful .It is in these times that we learn how to call on our inner reality and our inner strength. We can ,when faced by an extreme situation change; to realize our real and true self. Patwant Singhji in his book the Sikhs mentions an instance about a Sikh youth who was being attacked by a mob at Bidar. This is what he has to say in his book and it represents what is in our subconscious. 

One engineering student who was part of the Bidar massacre in the late 1980s explained that he had been far removed from his Sikh origins until, as a Hindu mob bore down on the temple in which the students had taken refuge, someone handed him a kirpan (the sword or dagger carried by Amritdhari Sikhs). 'What was I supposed to do with a kirpan?' he recounted. 'But I kind of held it out in front of me and you know, somehow I suddenly felt like a real Sikh. In that gesture I knew what being a Sikh meant.

It is maybe this history of His being which shook Ravinder Singh from his roots and changed him forever. What maybe faced by any of us one day when we realize we are not just mere beings of skin and bones but that we are the spirit of the Khalsa ever fresh and ever new? Like the young calves who suckle their mothers, just as soon as thy are born, never taught by anyone, just so instinctively, do we realize and start living with the Guru in our hearts . We get in touch with our Soul's everlasting truth and reality: that day changes us for ever. 

It is important ,to note that the no Sikh nation, army, group or individual has ever used the Kirpan as a mode of aggression or of conversion. We are to convert ourselves from within and work with our mind. Submit our selves to the Guru. The Paudi, given below, in the Japji tells us what is the Victory of the Khalsa. 

|| 27 || Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. I bow to Him, I humbly bow. The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One the Same. || 28 ||

Never in the annals of Sikh history have we been aggressors for conversions. We have used this symbol for self-protection, for self-preservation and for Self Expression. Many amongst us would relate the Kirpan to violence. It is worthwhile to consider that violence and non-violence do not lie in the object of the Kirpan, but lies within us, in our own mind. Some of us look at the Kirpan as uncivilized. They forget that for the Khalsa The Kirpan is not an object left behind in time, but a symbol of Positive expression, of Guru's grace, always living with us. 


In the past decade there has been a lot of talk of non-violence. No one taught us this better than the Ninth Guru, only HIS sacrifice is absolute and unparalleled .In one action of his, HE made the absolute statement of Human freedom - no political or administrative entity has the right to subjugate another individual or community. Religious freedom is the birth right of every man. We have lived by this in our numerous examples of History. 

It may be worthwhile to mention that in US the laws uphold the right to carry a gun without a license, but some states do not allow the carrying of a Kirpan, more than 3" in length. Is it, that the gun is less destructive? Or is it that the American mind does not relate to a Kirpan, as it does to a gun. 

The kirpan for us does not have a mere physical presence; it has a spiritual and mental presence too. We have to fight our spiritual battles within and stress on the issue of inner development. In this battle , the Kirpan is our symbol of grace of God and Guru. This World is a battlefield and to come out victorious Guru's Grace is the central pillar. Our Mool Mantra talks of GURPRASAD. The representation of Guruprasad ,in my opinion, is represented in the Kirpan in our physical World. The understanding the Kirpan and the nature of Guru's grace for us is like the key to our approach to the life as Sikhs. 

We are all aware of the arrest of Sher J.B. Singh on whose response, I was prompted to write this note. I do know that if we look at our History, we have been faced with similar situations before. In our History itself there was a Morcha called the Kirpan Morcha in 1921-22: A campaign started by Sikhs, to assert our right to keep and carry a Kirpan. This was denied to us under the Indian Arms Act (XI) of 1878. The Chief Khalsa Divan was at the helms of this Morcha. We could be arrested during this period, for carrying a Kirpan without a warrant. As an act of defiance the Khalsa started carrying a full size Kirpan and a weekly newspaper was started called the Kirpan Bahadur. The result is that we today enjoy the freedom the carry full size Kirpan in India at least, without worry, apart from the Aircrafts and in the Assembly where we cannot carry a full size Kirpan.

It is not for me; in the present context to give a direction for path we should all take, as a community. I have only tried to give some of what I think is relevant and needs consideration for us today. We as a community and individuals have to choose and carve out our approach. 

For me certainly the Kirpan is my love for my Guru and I would love to be able to carry it unhindered wherever I go. An individual I love and admired, once told me, to him the Kirpan was like to Hand Of Guru Gobind Singh......

Waheguru Ji Ka Khasla
Waheguruji Ki Fateh

Kirpan- A sword for self-defense and a symbol of dignity, power and unconquerable spirit.

Re: Sword or God?


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## Sikh80

*EXTRACTS Of HEAVEN & HELL IN sikhism*Please refer to :

Thaakur sarbe samanaa: God is all-pervading everywhere (sggs 51).
Paarbraham aprampar devaa. Agam agochar alakh abhevaa: The Supreme Being is Infinite and Divine; He is Inaccessible, Incomprehensible, Invisible and Inscrutable (sggs 98).
Is gufaa mahi ik thaan suhaaiaa: There is beautiful place within this cave of the Heart (sggs 126). 
Pritam basat rid mahi khor: My Beloved lives in the cave of my Heart (sggs 1121). 
Is gufaa mahi akhut bhandaaraa. Tis vich vasai hari alakh apaaraa: Within the cave of Heart, there is an inexhaustible treasure. Within this cave, the Invisible and Infinite Lord abides. He Himself is hidden, and He Himself is revealed; He is realized through the Shabad (sggs 124). 
Aap pachhaanai ghar vasai haumai trisnaa jaai: Through Self-Realization, one dwells Within the Home of his inner Being; egotism and desire depart (sggs 57). 
Aatam mahi Ram ram mahi aatam cheenas Gur beechaaraa: God is in the Soul, and the Soul is in God. This is realized through the Gurmat (1153). 
Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846). 
Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa: O Lord, You are me, and I am You — what is the difference between us? We are like gold and the bracelet, or water and the waves (sggs 93). 
Sagal Banaspati mahi baisantar sagal duudh mai gheeyaa. Ooch neech mahi joti samaanee ghat ghat maadhayu jeeyaa: Just as the fire is contained in all firewood and butter is contained in all milk; so too is God’s Light contained in the high and the low; the Lord is in the hearts of all beings (sggs 617). 
Aatam Ram Ram hai aatam Hari paayeeyai Shabad veechaaraa hai: The soul is the Lord, and the Lord is the soul; by engaging in the Shabad Vichaar, the Lord is found (sggs 1030).
Ghar baithiyaan Hari paaye sadaaa chit laaye sahje sat subhaaye: You wiall obtain God while sitting within the home of your own being, focusing your consciousness constantly upon Him, with true intuitive faith (sggs 246). 
Bin Shabdai Pir na paayeeai birthaa janam gavaay: Without the Shabad, one does not find her Husband Lord, and her life wastes away in vain (sggs 31). 





“love has to have an object”

this is the bone of contention you believe that god is an object I believe an object is a form of his creation and we embrace the lord through love of his attributes as you have quite rightly said:

“mool mantra – “Ek onkar Satnam karta Purukh”

also 

Bholae bhaae milae raghuraaeiaa :Through innocent Love, God is met (sggs 324). 
Saglee jot jaataa too soee miliaa bhaae subhaaeae: Your Light is in everyone; through it, You are known. Through Love, You are naturally met (sggs 764). 
Saach kahon sun leho sabhai jin prem keeo tin hee prabh paaio: Listen all, I tell you the Truth: One who practices love attains God (Paatshaahee 10).
Ras prem bharee kashu bol na jaanee: I am filled with the Sublime Essence of Divine Love, and I do not know how to say anything now (sggs 459).


Intellect is not a requirement for love we all go crazy when we fall in love intellect and sanity is lost. God does not exist in nature he is outside the realms of body/mind understanding we have to first realise our spirit then we can understand otherwise your level of understanding is taking a quantum leap hence we are manmukh, until we are gurmukh we see things that can be reasoned through this mind.

“You keep arguing for heaven and hell as here and now, without evidence from the SGGS. Was that the intent of the original authors or is it an interpretation that you are reading into it?”

The fact that reincarnation exists ie guru gobind singh was reincarnated from his previous birth as dusht daman and plenty of other references which have been discussed before, what more reference do you need, evidence? There will be no recorded account on video so I suggest that if blind faith from here onwards is not enough for you, you must get direct personal experience first by following the path of gurmat and then decide to do vichar on srii guru granth sahib other than that you will always be confounded. Heres some references for you to mull over:

Jevehe karam kamaavadaa tevehe phalte: According to the deeds which one does, so are the fruits one obtains (sggs 317). 
Kirat payiaa na metai koyi: Past actions cannot be erased (sggs 154). 
Jehaa beejai so lunai karma sandraa khet: As the man sows so does he reap. Such is the field of actions (sggs 134). 
Kirat karam ke veeshure...: By the actions we have committed, we are separated from You.... (sggs 133). 
Karnee kaagad man masvaan buraa bhalaa dui lekh pae. Jiyu jiyu kirat chalaae tiyu chaleeai tayu gun naahee ant hare: Actions are the paper, and the mind is the ink; good and bad are both recorded upon it. As their past actions drive them, so are mortals driven. There is no end to Your Glorious Virtues, Lord (sggs 990). 
Ahi karu kare su ahi karu paaye koee na pakarreeai kisai thaai: As we act, so are the rewards we receive; no one can take the place of another (sggs 406). 
Karmee aavai kaparhaa nadree mokh duaar: By the Karma of the past actions the robe of this physical body is obtained, and by God's Grace the gate of salvation (sggs 2). 
Haumai sabh sareer hai hayumai opati hoe: Ego is within all the bodies; and through ego the beings are born (sggs 560). 
Sanjogee aayaa kirt kamaayaa karnee kaar kamayee: By the good fortune of good deeds done in the past, you have come, and now you perform actions to determine your future (sggs 75). 
Poorab janam ko lekh na mitayee janam marai ka kayu dos dhare: The record of one’s past actions cannot be erased; who else is to blame for one’s birth and death (sggs ). 
Nanak kamaanaa sang juliyaa nah jaayi kirat mitaayaa: Nanak, only your actions will go with you; the consequences of your actions cannot be erased (sggs 460). 
Janam maran dukh pher karam jeeya janam te shoote: The pains of birth and death come from past actions and karma; peace comes when the soul finds release from reincarnation (sggs 475). 
Good deeds and bad deeds—the record is read out in the Presence of the Lord of Dharma or Justice. According to their own actions, some are drawn closer to God, and some are driven ****her away. Those who have meditated on the Name of the Lord, and departed after having worked righteously — O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them (sggs 9).
Hell being 84-lak species?
On page 1028 of the Sri Guru Granth Sahib between verse 8-9 of  Maru M1:
“And lo, one is drowned in the well of hell, and comes to sorrow as the fish does  the fish without water,
the worshipper of maya comes to pass through the hell of the 84-lak species”
So the fish is in its created stae and the hell for it in this creation is to be without water in the same sense a human being will also suffer what causes it hell within the domains of its creation. The second line speaks for itself. Now I am going to say something which is gonna sound like I contradicted my self but I havn’t and that is there are hell places which are assigned to souls by dharamraja but they do not have eternal suffering they all come back to the wheel of 84 after their due. Remember Jass Singh Ji the teachings are a direct revelation from something which is formless and everywhere at the same time therefore the teachings also cannot be black and white they resemble an overarching definition and when looked at in their totality they give credence to all definitions of heaven and hell reincarnation and suffering, there is space for all faith definitions within the domains of sikhi.



Cannot use words to describe the spiritual experience:
Braham giaanee kaa kathiaa na jaai adhaakhyar: The God-conscious being cannot be described in words (sggs 273).
Oochaa agam apaar prabh kathan na jaae akath: God is lofty, unapproachable and infinite. He is indescribable — He cannot be described (sggs 704).
Jahaa bol tah ashar aavaa: Wherever there is speech, there are letters (sggs 340).
Baavan ashhar lok trai sabh kashu in hee maahi. Ae akhar khir jaahigae oue akhar in mahi naahi: Through these fifty-two letters, the entire world and all things are described. But these letters will perish; and those letters (which can describe the state of Self-realization or God-experience) are not in these letters (sggs 340).
Tol atol na toleeai tul na tulaa dhaar tolaayaa. Lekh alekh na likheeai ang na akhar lekh lakhaayaa: God's extension can in no way be measured. By no account it can be understood because all numerals and letters come to an end for this (Vaars Bhai Gurdaas 16).

Alekh hain: God is indescribable (Paatshaahee 10, Jaap Saahib 30

Just before I go I would like to say that you keep giving your opinion of what god is and what the soul is using the methods of logical deduction we do not see philosophy and science as a tool to be measured against, all other religious system will be measured against our doctrine as the basic category of Sikhism is the spirit no other religion has such a doctrine therefore body/mind reasoning must and will take second place to the soul/spirit.

Jhakhi bolan kiya jag siyu vaad. Jhoor marai dekhai parmaad: Why do you talk nonsense and quarrel with the world? Seeing your madness, you will die of repentence in the end (sggs 933).

Parr parr pandit baad vakhaanai: The priests, read and read scriptutes endlessly, only to stir up arguments and controversies (sggs 152).

One who reads, while attached to duality, does not understand. He struggle for the mammon, the three-qualitied Maya (sggs 127).

Re: Heaven and hell


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## Sikh80

NAAM IN SIKHISM

DALJEET SINGH


1. Introductory

Every religion has its world-view on which are based its concepts about Reality, the place of man in the universe, ethics and human goals. All students of Sikhism know that the concept of Naam is fundamental to the gospel of Guru Granth Sahib and the entire structure of its theology. In fact, Sikhism has often been called the Naam Maarg or the way of Naam. It is in this context that we shall endeavour to trace the salient features and implications of this concept, which we believe, holds the key to the understanding of the message of the Sikh Gurus, their religious and social ideas and their world-view. 

At the outset, we should like to make one point clear about the language and the various traditional terms used by the Sikh Gurus. Since they were conveying their message to the mass of the people, both Hindus and Muslims, with a view to evoking a response in the very depths of their hearts, they have, for obvious reasons, used in their hymns the then current words and symbols from Indian, Persian and Arabic languages. And yet, one thing is patent even from a cursory study of the Guru Granth Sahib that the Gurus have, as was essential for the proper understanding of a new gospel, made the meaning of each concept, symbol and term employed by them, unambiguously clear. Many a time the meaning of such words is entirely their own. Accordingly, we have refrained from tracing the meaning of Naam to its traditional usage and background. In fact, such an exercise could be even misleading and wasteful. We shall, therefore, base our arguments and inferences about Naam on the hymns in Guru Granth Sahib and the accepted 

facts about the lives of the Sikh Gurus. 

2. Definition 

Let us now try broadly to indicate how Naam has been used in Guru Granth Sahib, where it appears in a majority of hymns. The Sikh Gurus have given the word Naam, a distinct and significant meaning which is far different from that of mere ?Name? or ?psychic factors? as understood in Naam-Roopa in traditional literature. [5. p. 169]. The basic definition of Naam as contained in Sukhmani and other hymns in Guru Granth Sahib is given below :

(i) ?Naam sustains all regions and universes, all thought, knowledge and consciousness, all skies and stars, all forces and substances, all continents and spheres. Naam emancipates those who accept it in their heart. He, on whom is His Grace, is yoked to Naam, and he reaches the highest state of development.? [1. p. 284]. 

(ii) ?Naam is the Creator of everything. To be divorced from Naam is death.? [1. p. 603]. ?All is created by Naam.? [1. p. 753]. ?Naam gives form to everything and through Naam comes all Wisdom or Light.? [1. p. 946]. 

(iii) ?Naam extends to all creation. There is no place or space where Naam is not.? [1. p. 4].

(iv) ?Naam is the ?Nine Treasures? and Nectar (amrita). It permeates the body.? [1. p. 293].

(v) ?Naam, the immaculate, is unfathomable. How can it be known? Naam is within us. How to get to it ? It is Naam that works everywhere and permeates all space. The perfect Guru awakens your heart to the vision of Naam. It is by the Grace of God that one meets such an Enlightener.? [1. p. 1242].

From the above verses it is clear that the Gurus do not use the word Naam in any restrictive sense, of its being a psychic factor or mere consciousness, but refer to it as the Highest Power, creating, informing, supporting and working the entire creation. In short, Naam is the Reality, supporting and directing the created worlds or the entire cosmos. There are numerous verses in Guru Granth Sahib where Naam and God have been described synonymously. 

Both Naam and God have been mentioned as "the Creator of the Cosmos", "the Sustainer of the Universe", "Permeating and informing all things, beings, space and interspace", "the Treasure of virtues, values", "the Support of the helpless", "the Giver of peace and bliss", "Eternal", "Perfect", "Unfathomable", "Friend", "Master" and "Emancipator." The highest state of man is mentioned as the one when he lives and works in tune with God or Naam, often called God?s Naam. We, therefore, find that God and Naam are real, eternal and unfathomable. The Sikh Gurus have repeatedly emphasized, as is also stated in the very opening verse of Guru Granth Sahib, that God is one, Ek Oamkaar, and no second entity, as in the case of the Sankhya system, is at all postulated. The Guru says, "My Lord is the only One. He is the only One, (understand) brother, He is the only One." [1. p. 350]. This unambiguously leads us to conclude that God and Naam are one and the same, and the latter may be called the immanent or qualitative aspect

 of God, since God has been described both as unmanifest (nirguna) and the Creator, and Ocean of values. 

In view of the above, we should define Naam as the Dynamic Immanence of God or the Reality sustaining and working the manifest world of force and form. It is on the basis of these fundamentals that we should like to trace and understand some important concepts and conclusions, ideas and institutions, trends and traditions in Sikhism and its socio-religious way of life. 

3. Naam and Cosmology 

The Guru writes, "the self-existent God manifested Himself into Naam. Second came the Creation of the universe. He permeates it and revels in His creation." "God created the world of life, He planted Naam in it and made it the place for righteous activity." [1. p. 463].

Thus, according to the concept of Naam and the hymns quoted earlier in this regard, God created the world and in His immanent aspect, as Naam, is informing and working it. Only one entity, namely, God, is envisaged and the world, in time and space, is His creation, the same being supported and directed by Naam. Let us see if this cosmological view is also supported by other verses in Guru Granth Sahib. 

In the very opening verse of Guru Granth Sahib, God is described as the Sole-One, His Naam as Real, Creator-Lord, ...... Timeless Person, One that is not born, Self-existent. [1. p. 1]. The Gurus have stated at a number of places that there was a stage when the Transcendent God was by Himself; and it is later that He started His Creative Activity. In Sidh Gosht, in answer to a question as to where was the Transcendent God before the stage of creation, Guru Nanak replied, "To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn (void), He permeated all that void." [1. p. 940]. The Guru, in effect, means that to matters that are beyond the spacio-temporal world, it would be wrong to apply the spacio-temporal logic, and yet man knows of no other logic or language. Perforce, He has to be explained, howsoever inadequately or symbolically, only in terms of that language. 

That is why the Guru has cautioned us against the pitfalls and inadequacy of human logic and language to comprehend the Timeless One. All the same, the Guru has mentioned the state when the Transcendent God was all by Himself and there was no creation. The Gurus say, "When there was no form in sight, how could there be good or bad actions? When God was in the Self-Absorbed state, there could be no enmity or conflict. 

When God was all by Himself, there could be no attachment or misunderstanding. Himself He starts the creation. He is the Sole-Creator, there is no second One." [1. p. 290]. "For millions of aeons, the Timeless One was by Himself. There was no substance or space, no day or night (i.e., no time,) no stars or galaxies; God was in His Trance." [1. p. 1035]. "God was by Himself and there was nothing else ...... There was no love or devotion, nor was His Creative Power in operation ...... When He willed, He created the Universe." [1. p. 1036]. The same idea is expressed in these words, "When He willed, the creation appeared." [1. p. 18]. Again, in answer to the question of the Yogis, "When there was no sign and no form, where was the Word (Logos) and how was He identified with Truth?" [1. p. 945]. The Guru replied, "When there was no form, no sign, no individuation, the Word in its essence abided in the Transcendent God; when there was no earth, no sky, (time or space), the Lord permeated everything. All distinctio

ns, all forms then abided in the Wondrous Word. No one is pure without Truth. Ineffable is this gospel." [1. pp. 945-6]. 

In short, the Gurus say that before He created form, He was Formless; before He was Immanent, He was Transcendent only : and yet, all immanence, expression, creativity were inherent in Him, and so was His Word, in essence. 

In the Jap(u), where a picture of the realm of creativity is given, the Guru writes, "In the region of Truth is God, where He perpetually creates and watches the universe with His benevolent eye, deliberating and directing according to as He Wills." Further, it is stated, "In the region of Creativity (Karam), only God?s Power or Force is at work." [1. p. 8]. Again, "Of the region of construction or effort, the medium of expression is form. Here most fantastic forms are fashioned, including consciousness, perception, mind and intellect." Further still, "Innumerable creations are fashioned, myriads are the forms, myriads are the moons, suns, regions." [1. pp. 7-8]. These hymns also indicate how the process of creativity or a becoming world started, and is being sustained and directed by Benevolent God. 

In all the above quotations from Guru Granth Sahib, the same idea is expressed, namely, that God is the Sole Entity, Who in His Creative Urge, has produced the Cosmos, which He, in His immanent aspect, Naam, is sustaining vigilantly and directing benevolently according to His Will. In the created world no other entity, like Prakriti in Sankhya and other dualistic systems, is assumed. While the world is real and is directed by Immanent God, at no stage is the separate independent existence of matter accepted directly or by implication. 

4. Metaphysical Implication of Naam 

We have seen that according to the concept of Naam and the hymns already quoted in this regard, God created Himself and Naam, and at the second place was created the universe. Further, this universe is being sustained and directed by God as Naam or His Immanent Aspect. This concept of God being the Sole Entity and being the Creator God (karta purakh) is so fundamental in the Sikh theology, that it is mentioned in the very opening line (Mool Mantra) of Guru Granth Sahib and in the beginning of almost every section and sub-section of it. Both the doctrine of Naam and Mool Mantra clearly point out the theology of Sikhism being monotheistic. Let us, therefore, try to see whether this conclusion of ours is correct and whether many of those hurriedly-begotten views about Sikhism being pantheistic, Vedantic, Sankhyic, Yogic or Buddhistic have any validity. A few of the reasons supporting our conclusion are as under :


kindly refer the following thread for the complte article:
http://www.sikhphilosophy.net/gurmat-vichaar/18394-naam-japna-37.html
http://www.sikhphilosophy.net/gurmat-vichaar/18394-naam-japna-36.html


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## Sikh80

*
Free will and Hukum*

The moments of pain are not a good time to learn philosophy. Often, suffering only makes people angry. During difficult times of pain, we can only provide support. Guru Ji also recognized that it is difficult to worship during pain, as he said "I cannot not worship when I am hungry" (656:13). Additionally, suffering does not make everyone turn to God, and thus we should not expect this.

The time for Bhakti is before we are in distress. Guru Ji says, "It is difficult to swim when the sea is turbulent" (794:16-17). The spiritual lessons are mostly learned not during the pain but, before or afterwards. Turning towards God averts most of the miseries (262:14). Guru Ji says, "Had we realized beforehand we could avoid the punishment" (417:8).

A good time to practice worshipping Waheguru is during pain of a separation or loss of a loved one, however, only if this loss was not emotionally devastating. The pain of separation echoes the melancholy music of God's silent call inside our own heart. As you said, Sangat and Kirtan is helpful during the time of loss, but only if it helps us turn our attention in the right direction, to resonate God's call, and if the resulting state is held dearly afterwards. Otherwise, it is not much different than being among friends, and it serves as temporary emotional support.

A Sant is in a melancholy state of worship all the time, without waiting for any loss or a separation to arouse it. We have all heard of the episode, someone went to see Kabir Ji. Kabir Ji had gone to attend cremation of a friend. "You will be able to spot him easily by the sadness and the shine of Bhakti on his face" said, Kabir Ji's mother. The man had difficulty because several individuals appeared to be sad and in a state of worship in that funeral procession. He ran back to Kabir Ji's house. She said, "Do not worry. Just wait till it is all over." This was so true. Everyone was back to their worldly affairs and small talk after the cremation, except one man. Kabir Ji was always in the same state. This is one difference between us and a Sant.

The outcome of Simran depends upon several factors. For example, several pots are on the same fire, but what is cooking varies with what is inside these pots, or if there is anything in there at all. This is the reason that Simran has different results for different people. There is not much anyone can do about it except pray and wait for learning to occur when the time is appropriate (449:19). 

Inner intention is always the most important factor, more important than the act itself. Guru Ji says, "Whatever is in the heart bears fruit, mere words are as empty as wind" (474:11). Sant Naranjan Singh Ji used to say that a mother can always tell when her child really needs her. The mother stays busy with her chores as long as the child busy with toys or, is engaged in fake crying. But when the child is in real distress for the mother, she leaves everything and comes running. This is why Guru Ji says, "Many scholarly and skillful singers sing in various enticing ways, but my Master is not persuaded……." (450:12-14).

Mostly we worship God for reasons other than God Himself. A sincere self analysis is always needed here. We may say that we want only God, but if God came and asked us to offer our head at His feet, we would find many excuses and would probably say that we were just kidding. From the Sikh perspective, the significance of simplistic words in the Old Testament "I am a jealous God" (Exodus 20:5), regardless of what else in there muddles its meaning, is not limited to an admonition against worship of other Gods, and these words should not be explained by comparing them to human ethos and situations. They meant that we get to God only if we seek God of His own sake, not when we want to use Him for other purposes.

You asked, "Is remembrance of Naam just a companion that gives strength on the path of Karma from which we cannot escape until we have completed what is ordained by the divine Hukam? Or is it a panacea of escape in order to merge with true love?" The answer could use another article. Some of it is discussed here, and some in my article on Naam and the modern man. Guru Ji says that Naam is the conclusion of all Philosophies (296:4). Naam is to us whatever we want it to be. The outcome depends upon our own faith. If we think it is simply a soothing 'panacea' then, that is all it is. If we have faith that it solves problems in our daily life then it does only that for us. If we have faith that Naam can redeem us then, that is what Naam does. Naam acts the same as Waheguru, because there is no difference between the two. Let us not confuse a verbal repetition of some word with Naam. I have discussed this before in the article on Naam, Simran, and Gurmantra.

You ask, "Is it possible for a man to destroy his ego on his own?" The answer is a simple, no. This is why the method (Jugat) is necessary. This is why it is important that we belong to the Guru.

You asked that if it is will of God alone, and "When destruction of ego is only in the hands of Waheguru himself, then what are the reasons behind his deciding to bless one with mercy?" The reply is not easy to understand, and I do not want to write any more that what people want to read and to understand.

God does not hold a bias. We must always remember what Guru Ji says in Japji, "His love is so abundant, it cannot be measured. He is the most benevolent who hold back nothing at all" (5:11) Why, then, do we doubt that he is always merciful, to everyone?

The major problem is that we lack the faith that God is not capricious, He loves us and that He does intervene when we ask Him to. God is not like us and he is not dominated by emotions as we are. This is difficult for the humans to understand. Guru Ji tried to ascertain in the Mool Mantra that we understand at least this much. God cannot be whimsical because he has no rival, and he has nothing to fear, and he has no other. As I have said before, if everything is in God's hands, then, why should we give up? Just the opposite, it should be a cause for celebration, because all we have to do is ask, and since we are his children, He will give us whatever we ask.

Let us envision a household filled with children. Some who attempt to be close to God by keeping Him in their sight and aligning their will with God's by "praising" or accepting whatever He does, will be heard easier and they get better attention from God because of their proximity. Others, who ignore Him and are busy with other things, are allowed to stray away. They cannot be heard easily when they need God and when they call upon Him. This is so due to their own ways, their own lifestyle, and their own distance from God, not because God loves them any less than those who are closer to Him.

I cringe when I read that Guru Ji selected Panj Piyare on the Vaisakhi day to create warrior Sikhs. Nothing could be ****her from truth. The Sikhs had been living as warriors since the time of the Sixth Guru. Even Guru Angad Dev Ji encouraged wrestling and physical fitness among the Sikhs. A demand for the head was, to prove a Sikh's love for the Guru, to show that the Sikh holds back nothing. The Panj Piyare were not selected on that day. They were, perhaps, selected at the time when they first met Guru Gobind Singh Ji, or even before their birth. Guru Ji knew who they were even though they may not have known it. To think otherwise is to grossly underestimate, attributing human characteristics to Guru Ji.

We cannot understand Vaisakhi unless we are like one of the Panj Piyare. Guru Gobind Sikh Ji changed the spiritual course of entire mankind on that fateful day. This was not out of a sudden whim to find who was faithful enough to fight for him, but to forge a new Path of love that would obviate searching for a human Guru. In the same manner, Guru Amar Das Ji kept rejecting the brick platforms built by Bhai Jetha Ji and Bhai Rama Ji. Was the Guru being whimsical? No. Who knows how difficult it must have been for Guru Ji to hide his love and to sternly reject the diligent work of his Sikhs. But only Bhai Jetha Ji accepted Guru's "whim" as supreme, and thus he became one with the Guru.

Did Guru Amardas Ji have a different love for Bhai Jetha Ji than he did for Bhai Rama Ji? No. But Bhai Jetha Ji had the receptacle for Guru Ji's mercy while Bhai Rama Ji did not. The inner intention made a world of difference.

You asked, "Can someone escape the destiny ordained by Karma through simple remembrance or does he have to go through the complete path before which God will not give mercy until he has completed the experience of his destiny, however painful it may be, as ordained by Waheguru himself?"

The age old question of destiny, fate, God's will, and free will, continues to raise its hairy head until we understand it thoroughly. In my opinion, most people put the cart before the horse when trying to reconcile Waheguru's Hukam, preordained Karma, and personal will. I do not want to make this article too long. But in my opinion, the only reason to mention prior Karma written by God is to remember that Waheguru has the last word.

The phrase "Purab Karam" is used over and over in Gurbani to help keep us free of the ego, not because we are trapped by Waheguru's whim from a long time ago. Such an act would be contradictory to God's love. Nor does it mean that Waheguru would never change what is written in our Karma. Only, we cannot change it ourselves, because such an attempt, even if it were to succeed, would involve an ego and separation from Waheguru, which, would not be love.

This may be better understood if we knew that time exists only so we can observe everything in an orderly fashion. Outside the world of our dimensions, time is not a linear entity. Thus, it is possible for God to change the future, the present, as well as the past. I am sorry that most people will find this as irrational.

Guru shows the escape hatch. It is hidden in the present moment, and it hinges upon our sincere inner intentions, not mere wishing upon something. I have discussed it in the last article. We should continue to discuss, however, best way to understand it is not through discussion, but meditation, reflection upon the Sahbad, and being in Sadh Sangat.

The working of "Purab karam" in our life is just as difficult to understand as the mechanism of Hukam. Suffice it to say that God did not write our "Purab Karam" under influence of a whim or randomness. Everything is held in an order. There are reasons why one person's "Purab karam" differs from another but these reasons are too intricate to discuss rationally. Let us try to understand this, someone who is sincerely interested in Naam, all "Purab karam" becomes a blessing, resulting in a course of events that lead to illumination. For someone who is not interested in Naam, the same set of "Purab karam" turns into a haunting curse.

Thus, other than the critical function of, negating our ego, and praising Waheguru whenever we succeed or fail, "Purab karam" has very little significance in our life, because Waheguru loves everyone the same, is always merciful and always forgiving. Try applying this interpretation whenever we come across this phrase in Gurbani.

Let us just remember this: God does not intervene capriciously, but under love.

Here is an illustration, how the simple Sikhs understand the phenomenon of Purab karam. A lady could not conceive any child. One day she held the rein of Guru Ji's horse and requested Guru Ji to bless her so she has a child. Guru Ji could see past present and future just as I can see the entire room here. He said to the lady that Waheguru did not write any child in her destiny. The lady was wise. She quickly produced a pen and paper and requested Guru Ji to write it into her destiny now. Guru Ji melted with mercy by her faith. He said, "Bibi, your faith is admirable. Alright, give me the paper." As Guru Ji was writing one child, the horse kicked and numeral one became a seven. Guru Ji said, "I was going to write one child in your destiny, but it seems Waheguru wants me to write seven. So you will have seven children now." The lady had seven children.

http://www.sikhnet.com/sikhnet/disc...B9840F03D5C5D74087256CC20030393B!OpenDocument


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## Sikh80

Jap Man Sat Naam Sada Sat Naam - Guru Ram Das Ji. 

*Basic Of sikhism*

1. (The following is from a lecture that was one of Yogi Bhajan Ji's first classes in the USA in 1969, and over the years he often said it was his best lecture. Yogi Bhajan Ji put Sat Naam first. If you meet the 3HO Sikhs they will greet you with Sat Naam. When they do Yoga, they recite Sat Naam.)

Maintain a positive attitude with promoting habits for 40 days, and you can change your destiny. This psychological concept of Human behavior is a pattern which can guide you to that goal which is described in our scriptures as Paradise. In the self one has to sow the seed of Divine vibrations and with the power of these vibrations one has to dwell in the Ultimate which is a Truth, a reality and an ever living primal force. This primal force has been named God by Christians, Paramatman by Hindus, and Allah by Muslims. Some name has been given it by all, but the Universal Consciousness of this Universal Spirit has one name, that is Truth, so we call it Sat and we remember it as Sat Nam. Sat, in the language of Gods, Sanskrit, means Truth; Nam means Name. So without dispute we can say that Universal Consciousness, that Universal Spirit, that creative force in us, has a universal name and that is Sat Nam. All those who want to liberate themselves and seek to dwell in the Ultimate must cleanse their physical selves and direct their mental beings towards the Sat Nam, the being of beings. One who dwells on the vibrations of this Holy Nam-Sat Nam-in the prime hours of the day before dawn when the channels for vibrations are very clean and clear, will realize the concept of a Liberated Being through the grace of this Bij Mantra which awakens the goddess of awareness in a being. He then lives as a liberated man on the planet Earth.

(To Read the complete lecture go to Kundalini Yoga as Taught by Yogi Bhajan® The Art and Science of Liberation   )

2. From An Article about Healing by Yogi Ji

... The mind has to be given the medicine of thought. The higher thought is the medicine of the mind that allows it to help itself cure itself. Otherwise the mind is a shattered piece of glass. That is why we do, “japa.” Japa is the thought, “Sat Nam, Truth is Thy Name.” Japa is calling on energy that is beyond us. The moment we know and experience that there is something beyond us, we are connecting with God through the power of our thought wave. And, my dear friend, on this earth there is nothing except God. The intellect will generate thought waves anyway. Why not beam these thought waves on God?


... Those who understand ‘Sat’ are able to relate to ‘Sat.’ When you love somebody, what do you do? Don’t you call his name, or her name, all the time? When you love somebody, you like to call the name of that person. If you love the truth, then you will call ‘Sat Nam.’ You become identified. And when you say ‘Sat Nam,’ everybody knows you are a ‘Sat Namer.’ You become identified. And when you say ‘Sat Nam,’ it means you are Truth.


(To Read the complete lecture go to Kundalini Yoga as Taught by Yogi Bhajan® Self Healing & Knowing the Self )



3. Yogi Bhajan Ji's teachings on why a Guru of Truth (SAT-GURU) is needed and how they help you on the spiritual path:

Kundalini Yoga as Taught by Yogi Bhajan® From Darkness into the Light 




4.  About Guru Arjun Dev Ji 


Guru Arjun is an example of perfection of bhana (Living in God’s Will) and was partakh har, which means ‘a living God.’ People talk of the son of God, the daughter of God, the messenger of God. I am talking of the living God. Guru Arjun sat on the hot plate and said, “Satnaam, Satnaam, Satnaam,” because there was Shakti (Spiritual Power) to understand the bhana. … Guru Ram Das gave the spirit to Guru Arjun. There dwells God in one being. Don’t we read that for five days Guru Arjun stood the torture? Night and day. He could have given in any time. He didn’t. Why? Because God doesn’t give in. God is Infinity.

Let us today sit in the presence of the Siri Guru Granth and chant Haree Mantra: 


Satnaam, hareenaam, hareenaam, haree;
hareenaam, satnaam, satnaam, haree.


At the time of the Vedas thousands of years ago, this was the main mantra which gave man the glory and oneness with God. So let us all do it. Everyone should participate through the prana so that the prana may be shared in the vibratory effect. Are we willing to participate? God gives the prana and we want to donate some prana toward the Giver. Chant with the breath.

Kundalini Yoga as Taught by Yogi Bhajan® Virtue of Virtues 


5. Mool Mantra is the explanation of Sat Naam




It is true that the Mul Mantra has been spoken by Guru Nanak, and Guru was speaking it to the disciple. It is very simple. It is true that the Mul Mantra has been spoken by Guru Nanak, and Guru was speaking it to the disciple. It is very simple. Guru said, “Ek Ong Kar” – you are One. Ek Ong – the One Creator. Kar – the Creation, which includes us. Therefore your destiny in this time and space is to rise above the time and space. Kartaa Purkh, Nirbhao, Nirvair – there are three bodies in you: the physical body, the mental body and the spiritual body. The spiritual body knows no fear, Nirbhao, Nirvair. Your mental body is what creates revenge or goes beyond revenge. Man is created in the image of God, Akaal Moorat – you are the very picture of God on both a micro and macro level. As God made us, so we are. Guru Gobind Singh gave us the rahit (the basic code of conduct) but Guru Nanak told us the most basic rahit, of all, Akaal Moorat, be as God made you.

We all talk about the Will of God; we all talk about the beauty of God. But we don’t believe in God, because we make-up. We believe in our own beauty. What hypocrites we are. It has reached the annoying point. We feel that if we trim our beard and color our hair we will look young and pretty. But we don’t understand, that is not Akaal Moorat.

Ajoonee – you are not born and you are not dead. You are you. This coming and going is time and space and the human being is above time and space. 

Sai Bhang – by thy own grace. You have come to face the reality, to experience the reality. You are Sai Bhang. Why so? Why are you “by thy own grace?” Because: Gur Prasad. Gurbaanee is very complete.

And then, the most beautiful part, the part of all parts. There is a decree, a Hukam: Jap (meditate). If it is a Guru, then Guru must give a Gurmantra. Guru must give the direction, this is the faculty of the Guru. Instruction must be complete. Whereas the Guru explained the faculty of the human being in the image of God, Guru gives the faculty of the human being in the purity of the Khalsa. Then he gives the orders, too: Jap (meditate). 


Aad sach, Jugaad sach, Haibee sach, Nanak hose bhee sach


You should meditate on, “Truth is, Truth was before time, Truth is now, and Nanak, Truth shall ever be.” And there’s nothing to be confused about except rituals, non-experience.

Why do we chant, “Sat Naam?” My Guru says, “Sat Naam.” This whole manifestation is the blessing of only one word: Sat Naam.




Kundalini Yoga as Taught by Yogi Bhajan® Meditation - The Way to God


...

Sometimes you think that remembering God means chanting to God. No, remembering God is just remembering that God does everything. God doesn’t want you to chant to Him all the time. Why yell and scream at Him? He knows. Just remember, just relax. The One who does all for you and stands with you in thick and thin is your best Friend. He is the Unknown of every known. Every known in the law of polarity and reality has the Unknown but sometimes we forget. Such karma or actions which are done in dedication or remembrance of God, acknowledges that all the prana, all the life, comes from God, therefore it all goes to God. It all leads to that. I hope you will remember.




Kundalini Yoga as Taught by Yogi Bhajan® Gurdwara, A Karma Yoga


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## Sikh80

*Understanding Guru Granth Sahib

UNDERSTANDING THE GURU GRANTH  SAHIB *

This article was first published in Sikh Messanger in 2000

Sikhs: The State We Are In  One of the most compelling Preface I have ever read on Sikh articles was written by theLate Gurcharan Singh Khalsa Journalist In the Preview of the book Gurmat Vichar written by Giani Nasib Singh Dhillon In 1985 He wrote:

Todays reciting of GGS is like "Mantra" , everywhere in the world series of Akhand Path ,Sahej Path are going on ,targets are being set for numbers and ready made Paths are available at a price. Pathis. are doing Path for the sake of money and the person who is getting it done thinks that by spending money he is following his Dharma. No attempts is being made to Understand the teachings of GGS and have its message within our minds. The real tragedy is that they are completely ignorant about the whole thing .Ragis and Parcharkar are being paid for their performance. Its often seen then when we do MATHA TEK ,we not only place money infront of GGS but at the same time give money to Ragis as if this is the part of sikh customs. 

Special fuctions are held on SANGRAD , as if we  worship Suraj Devta.?  

The Guru Granth Sahib Ji is the Greatest A to Z of Spiritual work ever produced and we can only pay true respect by following its teachings and not by any rituals. In our daily life whenever we want to go from one place to another we plan a route and start our journey to reach our destination. By simply reciting the route and not following it we can never get to our destination. However no attempts are being made to map out our spiritual journey . The object of this article is to highlight the true meanings of some of the common words used in The Guru Granth Sahib to enable the reader to understand the message of God.

* AIMS  AND OBJECTIVES : To be one with God*

Guru Nanak Ji tells us that water from any part of the world is mixable and when you mix water from different parts of the world you can?t distinguish which one came from where. If you try mixing water from different sources and then you are asked to separate these you can?t do that . Similarly we have to have same qualities as Waheguru so that our soul get immersed with Waheguru and then and only then we will be unseparable from God.

Nanak Leen Bhaiyo Gobind Main ,
Jeyo Paani Sang Paani?
( To be one with God like water )

Bohat Janam Bicherey Thea 
Madho Ehh Janam Tumarey Lekheay?
 (Oh my Lord for long my soul is separated from you, I wish to devote my entire life so that I can be one with you)

Gobind Milan Ke Eho Tere Barria?
(Human life is the only time in which  we can stop Ava Gavan , a  cycle of birth and death. And be one with our Lord)

The above quotes from GGS defines  the ultimate aim of a Sikh or any human being

Har Jan Aissa Chaiyee 
Jaisa Har He Hoi 
(We are instructed to acquire the qualities or the attributes of Waheguru )
This is the objective of all human being and sikhs in particular.
Having defined aims and objectives we need to look at GGS to see how we can achieve our goals.


*  Mode Of  Operations : What  do we need to do.*

Naam Simran is the only way we can acquire  some of the qualities of Guruji.Even GGS does not claim to know Him fully

Tumre Gat Mit Tum Hee Janee
 Nanak Das Sadda Kurbanee

Each one of Waheguruji Name represents one of his qualities ,let?s choose one of HIS names and One of HIS Attributes and mediate. GGS uses over 730 different names such as Narain, Gobind, Madho, Thakur, Abnashi , Brahmgiani Saad,Sant etc.

Sahib Merea Meharavan , Jee Sagal Ko Devey Daan 
Tu Kahey Doley Parania Tujhe Rakhey Ga Sirjan Haar
(My Lord is ever so Merciful ,He is the provider of everything, why do you worry Lord  is there to do the best for you).

Giani Nasib Singh Dhillon chose "Waheguru Tu Meharvan Hain" as a line for his meditation., which I like very much because GGS says:
:
Tere Gun Gava Te Bhujayee 

This is the only way we can acquire the attributes of Lord and full fill the aim of our life.

MUNN- and its definition
Sikhism is a Universal Religion , the reason for this matter is that its teaching are applicable to the entire mankind. The teaching of GGS are for our MIND or in Punjabi its called ?Munn? (Do not confuse it with mood or heart). According to Mool Mantra, Waheguru is omnipresent , timeless , formless , it has no shape ,form and for that matter Feet ,Heart etc. God is Invisible and He resides in all of us To have a relationship with invisible Waheguru ji ,only an invisible thing in our body can have a relationship and that only invisible non pershible element is Munn- or collection of thought.
Lets see if this statement  agrees with GGS

Hey Munn Merea Tu Sadda Ro Har Naley
(we are being instructed to be  mediate  God ,all the times)

MUNN too Jote Saroop Hain Apna Mool Pachan

Munn Mere Gur  Ke  Bhanney Chall

This is a piece of advise to the mind to follow Gurujis instructions.The entire Guru Granth Sahib's instructions are for the Munn to follow as this is the only invisible thing which can have relationship with Guru Ji.(short form of The Guru Granth Sahib)
WHO IS A SIKH 
A definition of a Sikh can be obtained from GGS 
SAT GUR KA JO SIKH AKHAEY ,
BHALKEY UTH HAR NAM DEHAWAY.
(Sikh is a person who mediates upon His name and one of His attributes all the times)

So Sikh Sakha Bandap Hai Bhai 
Jo Gur Ke Bhaney Vich Aveay (True sikh is a person who surrenders completely to the will of Lord)

* AMRIT VELA*
The Amrit Vela can be defined as

AMRIT  VELA 
SUCH NOUN  VADAYEE  VICHAR
(It simply means whenever you mediate His name its Amrit Vela .The line should be read in two parts  the first is 
What is Amrit Vela  , and the answer is 
Such Noun Vadayee Vichar
Which simply means wherever you think of that ?Sucha? Waheguru , it is Amrit Vela

*  AMRIT AND ITS MEANING *
 According to Guru Granth Sahib the Amrit can be accessed by following the teachings inscribed in Guru Granth Sahib ji as demonstrated below:

?Nanak  Amrit  Ek  Hain 
Dooja  Amrit  Nahin? --- GGS-1238

Lets look at what is this one and only one Amrit from different quotes from GGS

Jhim  Jhim V{censored}y  Amrit  Dhaara_ 
Munn  Peevay  Sunn  Shabad  Vichara? ---GGS 102

Peevay  Amrit  Saada  Raahey  Har Rang,
 Japeyo  Sarang  Paani---GGS 920
(Sarang Paani means one who is the provider of everything ie Waheguru)

Its clear from above quotes that the foremost important is that Amrit is to be derived by deliberations and mediating upon His name. 

Ganga Jal Gobind Gur Naam 
(Wahegurus name is the holy water ).

GURU, SADD,  SANT  ,  SATGURU, BRAHMGIANI, ARE THE DIFFERENT NAMES OF WAHEGURU
Quite often these names are used for people whereas careful study of GGS will reveal that these are different names of God and there is no person to whom any of these titles can be bestowed.

* GURU*

The word ?GURU ?used in Guru Granth Sahib refers to WAHEGURU ..
According to Guru Granth Sahib , ?GURU ?is defined as
Bani  Guru ,Guru  Hai Bani ,
Vich Bani Amrit  Sarey

SAAD AND SANT
 ( commonly and incorrectly used for saint/ holy man in sikh teaching)

Lets look at  quotes from Sukhmani 

SAAD KE SOBHA KA NAHEE ANNT?
 (nobody can gauge the Saad)

SAAD KE MEHMA BEAD NA JANNEAY
 (No Holy book  can explain  all the attributes of God and even GGS accepts its inability to do so)

SAAD KE SOBHA OOCH TE OOCHEY
 ( SAAD is higher than highest you can think of)

SAAD KE SANG SAAB HOTE NABERA
 ( In the company of God , I gain my ultimate aim of life ie become one with God)

SAAD SANG EHH HOMMEY CHOOREEY

AND CHAR PADARATH JAY KO MAANGEY
SAAD JANNA KE SEWA LAAGEY

SANT KE SEWA , NAAM DEHAAYEA
(The Sewa of God is mediation)

SANT PRATAP DURMAT SABB NASSEY
 ( Only with blessings of Sant , I follow godly path ,which is opposite of Durmat) 

SATGURU

Satguru Mera Sadda Sadda
Na Awvey na Jaye
Oh Abnasi Purakh Hain 
Sab Mai Rahia Samay
(Satguru is for ever ,He never takes birth and He is immortal)

Can any living human claim to have such properties  ,I for one don't think so .

From above it can be concluded that Word Saad , Sant , Satguru, etc are different names used for Waheguru ,and in this agrees, with quotes from Sukmani

NANAK , SAAD KE SOBHA 
PRABH MAAH SAAMNEE 
 (Waheguru is Saad Himself ) 

APPEAY JANNEAY SAAD VADYEE
NANAK SAAD PRABHU BUNN AAYEE

 BRAHMGIANI :

 Here again I submit the various quotes from Sukmani in support of my understanding that word Brahmgiani is also another name for God.

BRAHMGIANI OOCH TE OOCHA
(Brahmgiani is higher than highest)

See the similarity of this quote with ?Saad Ke Sobha Ooch Te Oochi?

BRAHMGIANI KA NAHI BINAS 
( Brahmgiani is indestructible or not effected by time )

BRAHMGIANI TE KUCH BURRA NA HOOVEY
 (Brahmgiani whatever does for us is good for us)
Compare this quote from GGS

JO TUDD BHAVEY NANKA 
 SAYEE BHALLIKAR
 ( Says Nanak Oh Lord  whatever you do for us is the best)

BRAHMGIANI 
APP NIRANKAR 
(Brahmgiani is God Himself)

NANAK , BRAHMGIANI 
JAAPEY SAGAL SANSAR
(The entire world worships Him)

NANAK ,BRAHMGIANI APP PARMESAR

BRAHMGIANI SARAB KA THAKKAR
( Brahmgiani is God of this Universe)

Perhaps the most powerful and beyond any doubt is the quote which proves that Brahmgiani is another name of Waheguru Ji

BRAHMGIANI SAADA JEEVEY NAHI MARTA
 (  Brahmgiani is immortal )

In my mind such properties can only be attributed to Waheguru as no living person can possess such high qualities

SOORA , WHO QUALIFIES TO BE ONE

Jako Har Rang Laaga Iss Jugg Main
So Kaheitey Hai Soora
This is translated as ,In this spiritual world a? Soora? is a person who is absorbed and immersed in thoughts and the attributes of Waheguru ji.

With this definition of Soora, lets look at Kabir Jis Quote from GGS

Soora So Pahchaney Jo Larrey Deen Key Hait
Purja Purja Kut Murrey Kabhey, Kubhu Na Charrae Khet

I translate second line first which means
Purja Purja it spiritual sense it means to have control over Five Thieves within our selves ie Kam,Karod,Lobe,Mohe and Hankara
( Iss Dahey Main Panch Chore Basat Hai-----GGS)
and first line 
This means one who surrenders completely to Waheguru Jis will and lead the life as per Guru Ji instructions.
Looking at these two quotes I  can deduce  that ?Soora? is a person who is a Gursikh and abide by the doctrines of Sikhisms
SIMRAN and why should we meditate
If you want daily Amrit ,then Simran is exactly you have to do.By this GGS does not mean that start reciting,singing or reading these lines but like all instructions we read and start practicing.You can?t learn swimming by reading it, you have to get down in the pool and practice what you have read in the manual.

REGEIME AND POLITICS
Our 5th Guru ,Gobind Singh ji wrote

Raj Na Chahoo Mukat Na Chahoo

(I neither want kingdom nor I want Mukti ,my only desire is to follow my Wahegurus instructions)
Our 10th Guru fought for the human rights but never retained an inch of land or establish himself as King.There are lessons for the entire mankind to learn frrom him.
Lets look at another quote 
Raj , Binna Dharam Na Challey Hai

(No regieme can be perfect unless it is run on Wahegurus instruction ,equality and justice for all.)

SANGAT
Sangat Aisi Janeeyo Jitho Eko Naam 
Sagat is where only Waheguru  Thought in your mind,now where that can be ofcourse in company of Waheguru Ji
Prabh Simran Me App Nirankara
and 

Vich Sangat Prabh Vassey
In the company of Waheguru ,He himself is present
and Bani Guru ,Guru Hai Bani

We know the meaning of Saad and Sangat ,combining the two together becomes Saad Sangat or the company of God.

WAHEGURUS FEET, CHARAN ,PALLA,CHARAN DHOOR
From Mool Mantra we know God does not have form,He is Timeless then, in spiritual sense can only mean that Gods message is for forever and time cant bring any change.

The questions comes to the mind then what is meant by SAAD Ke Charan ,Charan Dhoor ,Tere Charan Vich, etc in GGS.

SAJAN TERE CHARAN KE 
HOEAY RAHHA SADD DHOOR
The word Sajan here refers to Waheguru and not to any friend.If Waheguru has no feet then you cant be under His feet or be part of that dust. In spiritual sense I translate this line
Waheguru I would always like to be immersed with your Shabad ie in your thought (Thy Name and one of Your Attributes) 
Lets look at another quote
Gur Ke Charan Dhooey Dhooey Peeva
(I meditate upon His shabad)
My conclusion is words such as SAAD KE BACCHAN, SAAD DA PALLA ,SAAD KE CHARAN ,SADHU KE DHOOR ,mean Shabad and nothing else.
Late Sant Sujan Singh described Sant Ka Palla as shabad   

When Bhai Ji in Gurudawara says " Sat Guru De Charna Da Dhian Dhar Ke Boley Ji? suerely he is refering to Shabad and nothing else.If you Immerse yourself completely in Wahegurus Shabad ,it would make better sense.Otherwise people like me will always be looking for Feet and Dust and surely Guru Ji never wanted us to do this.

TIRATH  YATRA or PILGRIMAGE 
Lets look at the following lines from GGS and then ask ourselves that in view of such clear and power conclusions ,would any of our 10 gurus have created such pilgrimages . A religion which beleives there is only one God and also says "Na Humm Hindu Na Musalaman" and in todays extension Jews,Christian etc. can create no such thing.
Ghar Main Saab Kuch Bahar Nahin
(Everything is within yourbody ,oh my mind do not wander off to far places in search of Him)

Tirath Barat Aur Dan Kar , Munn Mein Karrey Guman
(no ritual is of any use if you have not purified your munn or collection of thoughts which comes only from mediating on Thy Name and Attributes as explained below again a line from GGS)

Tirath Navan Jawoo
Tirath Naam Hain

Here a question is being asked , go for pilgrimage and then answer is in next line Tirath is mediation Upon His name/Attributes.

Atth Satth Tirath Jaey Naavey 
Uttrey Nahin Maael

(Even if you go to sixty eight holy places for holy bath ,by simply going there ,you can not get rid off of your five evils)

Anik Tirath Jey Jatan Kare
Ta Anter Ke Homey Na Jayee 

Jaeon Antar Mailaa Havo
Tirath Bhave Disantar Loye
Nank Milley Satguru Sang 

(If you do not keep the company of God ie Naam Simran ,you can never be one with God ,even if you go on pilgrigame to many countries.)

In no uncertain terms Guruji forbids us going to Titarths.

Acknowledgements :
Giani Nasib Singh Dhillon ?Gurmat Vichar?  plus various articles written by him.
Prof.Harminder Singh ; Misinterpretations  in Sikhism?
Late Prof.Sahib Singh ,Translation of GGS in Punjabi
Late Raghbir Singh Bir Bandagi Naama


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## Sikh80

Thank you for making it clear, so everyone understands the Christian idea of a "spiritual transformation". Is it working for you? It seems that we have both used the same words, but with a different meaning. Jesus would not have made the kind of assertions that you are making in a Sikh discussion forum. He would have known the answers to many of your questions. A spiritually mature Sikh knows what Jesus meant, as well. Such a Sikh needs no arguments!

Almost all of the rest of your post can be lumped into one word - empty argument (sorry, two words).  How should one respond?

Let me explain some more. (Another 2900+ words) (We have gone through this a zillion times before) Let us imagine for a moment, you visit me and I introduce my parents to you, who have nurtured me and raised me. You ask, "How do you know this is your father and not the gardener who I saw pruning the bushes?" Then I introduce my mother to you. You contend, "What is the proof that she is your mother and not who I saw cooking in the kitchen?" I can go on and on. The point is what should one do in such a situation?

This forum is not my house and I do not assume the authority to "allow" or "disallow" some activity at this site. I can only suggest, that we respect the Sikh principles here and try to raise only intelligent and honest questions. I look at **** Barrett as an ideal to follow. I will admit that when I see something I do not like, I could not be as considerate and restrained as he is!

Proof of the validity of a Guru's teaching lies in practice, not discussion. We have the proof, but it cannot be shown. Regardless of what Bible preaches - In the Sikh faith, prophecy is not an honored option as a proof of validity. I think I have already made this very clear. You probably did not understand the spiritual reasons I gave. Perhaps you did not read everything.

The right way to spread the Truth is, to work on that spiritual transformation in our own self. We all talk about it but only a handful actually have it! We are all trying to find it and promote it. We need to support each other in our search of Truth, not waste time in arguing that my way is the ONLY way. That is the Sikh way.

I cannot speak for everyone. I would assume that we do want to identify, and try to weed out our mistakes along the way. But we cannot assume the task of our Ten Sikh Masters and rewrite the practices of the Sikh Panth. Those who have serious doubts about the foundation of Sikh Panth, or the Authority of Shri Guru Granth Sahib, should feel free to practice what they like. God made (Or, allowed the humans to make) all the different religions for such people. This is not the place to argue about it.

I enjoy a discussion that would lead to development of a set of intelligent answers to intelligent questions about the Sikh Faith. This is why I enter into some arguments. However, people tend to forget easily that Sikh Panth is a FAITH and A WAY OF LIVING, not theology. Regardless of what some Sikh "scholars" have tried to describe, in Guru's view, discussions and arguments on theology are simply a distraction, as others have pointed out also.

I can understand what you and S Jass Singh Ji is trying to do, however, in a manner completely different from each other. Evangelism, in its present form is a Semitic trait. The Christians do not have a choice, because the Bible teaches that God's Word (which, of course, is only the Holy Bible) has to be preached to EVERYONE on this earth. The Sikhs, however, do not suffer from this disease. They have no desire to "convert" anyone.

Before you start posting Christian theology and keep wasting our time while we try to respond to your assertions, I would like to remind you that this is a discussion forum for Sikh faith, not Christian faith. I assume I can safely speak for the moderators that all are welcome to participate as long as they respect this.

Guru Nanak made an effort to "Spread the Word". He traveled extensively. He went to distant places, and places where he could get greatest exposure. If we examine just his travels and his work, in the absence of locomotion, it would not be physically possible for a human to accomplish, in one lifetime.

However, Guru Nanak did not engage in such hard labor to force his own opinion on others. He was here to spread only God's message. Today, the Internet seems to be a good medium to do the same. Guru Nanak taught a Muslim how to become a better Muslim, a Hindu how to become a better Hindu, and so on, because, a life lived in true worship of God is beyond petty arguments about one religion, or theology, against another. Such arguments would never end. Jesus would agree.

These quotes might help some readers:

"One may read all the books of the Vedas, the Bible, the Simritees and the
Shaastras, but they will not bring liberation. One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. || 3 ||" (SGGS p.747)

"If the Invisible and Infinite Lord dwells within my mind, even for
a moment, then all my pains, troubles, and diseases vanish. || 1 || I am a sacrifice to my Lord Master. Meditating on Him, a great joy wells up within my mind and body. || 1 || Pause || I have heard only a little bit of news about the True Lord Master. I have obtained the peace of all peace, O my mother; I cannot estimate its worth. || 2 || He is so beautiful to my eyes; beholding Him, I have been bewitched. I am worthless, O my mother; He Himself has attached me to the hem of His robe. || 3 || He is beyond the world of the Vedas, the Koran and the Bible. The Supreme King of Nanak is immanent and manifest. || 4 ||" (SGGS p.397)

(Translated by Dr. Sant Singh Khalsa)

"Some call Him Rama, Rama, others bow to Allah, while others would serve only Krishna. Some run to a Hindu pilgrimage, others say only a Haj will do, while others say only Hindu Puja is accepted. Some chant the Vedas others want only Koran. Lord, have mercy on them. Nanak says, those who live by His will, get to know the secret truth of my beloved Master (Then, all these differences become irrelevant!)." (SGGS, p.885)

"God's servant worships Ram Nam. When someone talks evil of him, he does not lose his serenity and simply continues in his virtue. He knows that God is in everything and everyone. God created everything. (He created the contenders also, for some reason). God gives people wisdom and, He Himself makes people do what they do. When it pleases God, He lets them find the True Guru. This resolves all their quibbling." (SGGS, p.720)

*****

I tried to avoid this. But, since, "Prophecy" seems to be so important to you as a Christian; I will throw some material here for you to chew on. It is from another source. Please do not ask me any further details. I do not have the time ("Yeah, right!" You will say). As a Sikh, they are not important to me. Based on the following, you are free to do your own research on prophecy about the coming of Guru Nanak!

"Perhaps more than any Prophet in history Nanak's coming on Earth was predicted profusely with uncanny accuracy as recorded in some detail below. This has resulted after long and arduous research into the ancient doctrines many dating thousands of years before his actual birth. These are numerically listed below for ease of reference, not necessarily in chronological order. The Vedas and Puranas in which these direct references have been found recorded, are known to be amongst the oldest chronicles in the world. These references are as under:

1. In the Hindu epic the RIG VEDA

(i) In Mandala 7, Ush 5, Mantra 5 and Chapter 6

 "Bee chakram prithoi aishai ta khestraaeh Vishnu mansai das sayaan throvaah so asaya keeryo janaas oeroo khashatra so janama chakaar (8)"

meaning

 "when in the world the sinful ways will be on the rise and noble behavior will vanish, as the disappearance of the moon when on its wane on the darkest night, there will appear Vishnu as a prominent Prophet from the Keshatra Clan and will manifest in consecutive form through 10 Prophets to bring back the ways of virtue to the ailing world."

(ii) In the same Vedas, in another part even in the name NANAK and the clan he belongs to is recorded thus -

     "Sri Nanak gureng vareng saklaath heythoo. Heitha samasth jagathaa va veithee kaetheng"

meaning

 "For the preaching of religious ways and the earning of good karma, there will manifest Guru NANAK from the clan of the Veithees"

(iii) At another position in the same Vedas is entered under Mandala 1 Soothak 5 and in the 7th Mantra thus -

     "Eeth eethei Vishnu reinn chakramei threihaa nathathei patham"

meaning

 "The Prophet in the Kali Yuga will manifest three attributes. As an Avtar propounding Truth, as a Householder establishing family life and at the same time be a Raja Yogi"


2. The YUJAR VEDA

As in the RIG VEDA quoted above, in the YUJAR VEDA also the Prophet in the Kali Yuga will manifest three main characteristics thus - 

     "Vishnu bee chakrageih treithaa neikthei patham samudhseiaa paaeh serei swahaa"

meaning

 "Vishnu will appear again, manifesting three main characteristics, Avtarhood,Householder family life and be a Rajah Yogi as well"

Although in the above two quotations the name of Nanak does not directly appear, reference to being a householder family man, would point to him because he was among the first few Avtars (prophets) who was married and begetting children.

Incidentally in Hindu mythology, VISHNU is the primordial Godhead Prophet, who incarnates on Earth taking many differing forms and the ensuing names thereto.

3. In the BHAVEKHATH PURANA

"Baavekhath" means "future foretelling". There are numerous places in this famous Hindu epic where the advant of Guru NANAK is directly alluded to. These instances are listed hereunder - 

(i) "Theraa bhaareng thereshtwah keli krethem maha krethyaa. Aeveng vaee tharam parchaariang bhavekhthee thaa kalau. Thatha vei loka rakheiaartheng maleishana naas heithwei paschmeitlheng subh theisay vath wensei chei Nanaka naam nach rekhiang brahem geaanaik manas bhavekhet kaloe skunth thatar verth kaleaah har (35)."

meaning

 "In the Kali Yuga when goodness in the world is deteriorating there will appear a Prophet from the Beithi clan named NANAK who from birth will be endowed with extra-ordinary spiritual power. He will preach on the nobility of life and the eradication of the sinful ways"

(ii) In another portion of this book the following short cogent quotation supplies further pertinent information on the advant of Nanak

     "Guru thaa Brahma, Guru raa Vishnu, Guru raa dev maheshra saakhyaar Parbrehem Thasmei NANAK nameh"

meaning

 "The Guru of the prophets, Brahma, Vishnu and Shiv ji is God almighty himself. This very Creator will manifest itself as a human, in the form of one whose name will be NANAK

     Note the clarity and explicitness in which the coming of Nanak is predicted.

(iii) Further down in this book is recorded the following detailed assertiveness about Nanak and the type of mission and work he shall perform. It appears to emanate from the Godhead itself.

 "The Kali Yuga shall dawn on Earth with radical mainisfestation of destruction of Karma and Dharma to such an extent that every situation shall be colored by sinful activities. At that distressful moment, the Creator shall send down a spiritual liminary in the form of NANAK from the Khatria clan. He will spread the message of NAAM, the Holy life Force, by introducing the primacy of meditation and thus washing clean the sinful ways by the waters of love."

Note the beautiful and comprehensive description of the happening.

(iv) There is yet another quotation from this same Bhavekhath Purana indicative of Nanak and the 9 prophets that consecutively followed his lineage : -

 "When in the world there is the deteriorization of noble Dharma, then Vishnu will re-incarnate through 10 Prophethoods and will preach on the universal and omnipotent value of NAAM. (the Holy Life Force)"

4. In DHIGVAJEH PURANA

 "During the reign of the 8 Muslim rulers, Vishnu will incarnate in 10 human forms and after them will appear a (Mona) SILENT Guru (meaning the SGGS, the Sikh Scripture) who will only respond where the response is solicited."

The word SILENT is of great importance - it refers to the Sikh Scriptural Book (SGGS). This is the first time in the history of Religion that a Sacred Book was elevated to the status of a Prophet. Unlike a Prophet in body form with the inherent capacity to make utterances, a Book has to be categorized
as being basically 'Silent'. This is indeed a startling revelation, pinpointing the coming into the world of a (mona) Silent Guru, thousands of years before the actual occurrence.

The eight Muslim Rulers were 1. - Sultan Lodhi, 2. - Babar, 3. - Humanyuh, 4. - Akbar, 5 - Jehangir, 6 - Shah Jahan, 7 - Aurangzeb, 8 - Bahadur Shah, These precisely were the Rulers in India during the period in which the 10th Sikh Guru came into being. This further emphasizes the authenticity of the revelation and the happening.


5. Through PATANJALI the great Indian (Hindu) Sage

Patanjali, one of the top Indian Yogis of old, came 2180 years before Guru Nanak. In his Ashram while lecturing on the Prophets of the Kali Yuga, the Iron Age, he singled out Guru Nanak as the one who will be outstanding. When asked what will be his prime mantra, He replied. - 

     "Wahyanti karyanti jathputi athak etwaha brahamadeya, teisah Gur et WAHEGURU"

meaning

     "He will use a unique single syllable mantra which has not been utilized before at any Age or Era. This will be WAHEGURU."

Waheguru mantra, which means "Lord of Wonderment" has since been popularised by Guru Nanak and all the nine other Sikh Gurus that followed him.


6. In VISHNU PURANA

In the VISHNU PURANA there is recorded an interesting dialogue between VISHNU and a famous Rishi UMBREEK. Vishnu is said to have informed Umbreek that he will once again take birth in the Kali Yuga. The Rishi then enquired when about will that be and what will be your name then? Vishnu replied that this will happen when the Kali Yuga has proceeded for 4500 years and that I will take birth in the Shatri Sooraj Bansi clan, when I will be named, NANAK.

In this same Purana it is further recorded: - 

     "Sri Nanak santang saageaami Sri asech, sri asech, sri asech, sri asech"

meaning

 "Sri NANAK will once again appear in the world in a variety of incarnations; this is for sure, this is for sure, this is for sure."

Computing the date of Guru Nanak's birth from the above mentioned figure that took place when the Kali Yuga had proceeded for 4550 years, reckoning the total durations of Kali Yuga now to be about 5090 old. It is to be noted that this figure of 4550 is pretty close to the 4500 years predicted by VISHNU JI above. Incidentally, the clan in which Guru Nanak was born was also known as a Shatri Sooraj Bansi indicated above.

CONCLUSION

From the above it is evident that Guru Nanak must have had the largest number of premonitional references to his coming compared to the advent of the other Prophets in all the various Ages and Epochs. Therefore the Prophet Guru Nanak's advent into the world is indeed of millennial significance to even the coming future times.

NANAK

The word NANAK is a combination of two sanskrit terms. 'Na" and 'Anak'. The meaning attached to these words is "Not-but-One". The message conveyed by the Guru's name and the education imparted by him through the Sacred Scriptual verses, usually commence with the words "Ik Oengkar". This phrase too means Non-but-One. One God only.

MOOL MANTRA 

There is a very interesting episode in Guru Nanak's illustrious life. When he was still very young, even before his `teens, he took a dip into the river alongside his house for his regular morning ablutions, but this time he dissapeared into the waters, missing for two days and nights. On the third day he re-appeared from out of the water with the following Verse on his lips, which is now called the MOOL MANTRA (the primordal Mantra ), which appers at the commencement of every Chapter and sub-Chapter in the SGGS, the Sacred Scripture of the Sikhs. It is one of the most comprehensive definitions of God and is amongst the most powerful of all the world's Mantras.

This is how the Mool Mantra reads in its original version. -

     "Ek Oengkaar Satnaam Karta purekh Nirbhau Nirvair Akaal Moorat Ajoonee Sai-Bhang Gurparsaath"

meaning

"The True One and only Omnipresent Immortal Essence of Reality. The Creator, the Omniscient and Omnipotent, the Incomprehensible (the fearless). Before all Beginnings and after all Endings. Beyond Time, Space and Form (and enmity). Free from the cycle of Births and Deaths, the Self-manifested. The Loving Merciful Enlightener (Realised with His Grace through total Submission to His Will)."

*****

Humbly
Yasingh@concentric.net
Re: "PROPHECY" and Sikh Faith


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## Sikh80

*
Effects Of Simran*

Gurbani quote:
gur satgur kaa jo sikh akhaa-ay so bhalkay uth har naam Dhi-aavai.
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.


udam karay bhalkay parbhaatee isnaan karay amrit sar naavai.
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.


updays guroo har har jap jaapai sabh kilvikh paap dokh leh jaavai.
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.


fir charhai divas gurbaanee gaavai bahdi-aa uth-di-aa har naam Dhi-aavai.
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.


jo saas giraas Dhi-aa-ay mayraa har har so gursikh guroo man bhaavai.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.

-Siri Guru Granth Sahib Ji- Pana 305

From personal experience, for beginners,  I submit to you the following observations for your consideration:

These are my personal views:

- Amritvela (from 12:30 am to 6:00 am) is most effective, after taking a bath 
- Must have a FIXED place & time daily 
  Choose a room with no distractions.
- Best position is the Sukhasana - Lotus posture
  This position is cross-legged on the floor, and the spine must be straight
  for energy flow ( the seven body energy centres - Chakras)
- I recommend to start with a couple of minutes of real deep breathing, in
  through the nose, out from the mouth, to totally relax,  then do Japji
  Sahib(takes 10  minutes), then followed by 10    
  minutes of Mool mantra Plus begining of Japji Sahib upto "nanak hosi be sach" simran , then 5 minutes of 
  "waheguru" simran , to be concluded by Ardas asking for Divine Love & 
  Blessings !
- It can be useful to start  with an object to focus on in the begining,
  a picture of your deity or a  Jyot ( could be white candle flame)
- In case one feels sleepy, wash the eyes with cold water
- During meditation/simran, let thoughts come & go, stay focused on sound/word
  of meditation
- In the evening, eventually one could do Rahras Sahib, Simran, Ardas & Sohila
- In the begining, from my personal experience, it is advisable to have a
  competent MENTOR to guide, encorage & assist you.
- Spiritual knowledge & practice go hand in hand.  There are no quick or magical
  results. It is like a child first learning to situp, then crawl, then stand up
  and eventually walk & run! The main keys of focused meditation with mantra are
  STRONG FAITH, WILL POWER (determination) and PATIENCE !

Re: Simran - aftereffect


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## Sikh80

*Sikh and Guru*

The Sikh, a disciple on the Sikh Path, regards Guru Granth Sahib as the supreme source of spiritual light. A Sikh evaluates all other religious literature in the light of Guru Granth Sahib, and not vice versa. He endeavors to understand all Ten Sikh Gurus' teachings. He sees no difference in Guru Nanak and the other Nine Masters. He does not follow any other human guru after Guru Gobind Singh, The Tenth Master. He strives to put the Gurus' teaching constantly into practice, every day. These are some features that make a Sikh.

The Word

I will limit the discussion of Sikh philosophy and a Sikh's daily spiritual practices to a brief explanation of some Sikh vocabulary below. The Gurbani, in Guru Granth Sahib is God's view of a true Seeker's sentiments, his actions, his motives, and his prayers, during different aspects of his spiritual growth, flavored with the Guru's teaching. A Sikh meditates on it, repeats it daily, and sings it, so that day by day, its sentiments and its Light rub off, into his heart. Sharing it with others (Sangat) through singing (Kirtan) and discussion (Katha) is essential to reveal its Light. These are required. They are potent catalysts. One day, the Sikh's heart starts beating in sync with the Guru's heart. No one can venture to describe what happens then. A seeker should not talk about his own relationship with the Guru and God. In the Sikh Path, testimony of personal experiences is equal to blasphemy, because it feeds the ego!

Guru Nanak brought an activity of the angels of heaven, as mentioned in Sodar (in Japji and Reheras) within the grasp of the modern masses, five hundred years ago. Gurbani was written in verse, according to the ancient Indian music (raga), to ensure that it will be sung. Singing God's True Words, with others joined for the same purpose, facilitates mind's flight to the region of spiritual knowledge. This is called Kirtan. Gurbani, unlike some other poetry, is alive with the Spirit. When sung in a congregation of two or more Sikhs, with adoration and attention (Sat Sangat), especially at or before daybreak, it is able to uplift all the participants to the level of Begumpura (Lord's Town). Real guidance and knowledge, not restricted by words, are found there. A Sikh considers this as the most appropriate spiritual activity, for the masses of today.

In the Sikh Panth, home made verses, or verses written by some other 'guru' besides The Ten Masters, however devotional and uplifting - do not replace Gurbani. A translation of Gurbani is useful to understand it, but the original verse is lost in the translation. Only the original sound, with accurate pronunciation, is acceptable as the holy singing of Gurbani. A Sikh does his best to fulfil this condition. To emphasize that it did not belong to any particular group, the Gurus wrote the Gurbani in several languages but they did not always follow the rules of these languages. This made Gurbani a unique language. Gurbani has its own unique grammar. For the same reason, the Second Master, Guru Angad, created the Guru's way of writing Gurbani (Gurmukhi), as different from all other forms of the alphabet. Learning Gurmukhi is not any harder than learning to recognize an alphabet and its few simple rules. This alphabet is now, also used in writing Punjabi, the contemporary language of Punjab.

Lifestyle

A Sikh is expected to get married and be an ideal householder, husband, father, doctor, carpenter, etc., not to be a monk and live off others. He is to live in the world physically, mix with the society and not run away from it, but his heart is to be set on God. Disrespect of parents and elders, adultery, falsehood, slander, careless use of, or an addiction to, drugs and other intoxicating substances, accepting the worship offerings for personal use, exploitation of the poor, excessive sleep, excessive eating, excessive talk, and disrespect of hair, is prohibited for a Sikh. Guru Nanak said to Guru Angad that the hair (and turban) is his mark. The Gurus have also said that appearance alone is not enough! A Sikh is also prohibited from touching the "Sewer of the World," i.e., tobacco, and from eating meat of animals killed through slow torture, under some religious ritual.

A Sikh, who ignores meditation, is like a bird without feathers. The Fourth Master wrote: "Whoever calls himself a Sikh of the True Guru, will wake up in the ambrosial hours and meditate on God's Name. He gets rid of sloth and practices Ishnan, to immerse himself in the Waters of Immortality. By obeying the Guru's teaching he learns how to meditate on God's Name. This results in cleansing of poison from iniquity, sins, and faults. Upon daybreak, he sings Gurbani, and holds God's Name in heart during all activity. A Gursikh, who worships my God with each breath and bite, is really liked by the Guru. Whenever my Master has mercy, the Guru conveys His spiritual teaching to that Gursikh. Nanak begs for the enlightening dust, from that Gursikh' feet, who practices Nam and helps others do the same."(SGGS, p.305-6)

Anyone, despite his or her personal views, can participate in generating peace and goodness in his own life and in this world, by doing at least this:

Wake up before dawn every day. Rinse hands, face, and mouth. Sit (Stand or kneel) for five-ten minutes in prayer and thankfulness of an entity that is infinitely greater than you. Thank Him (Her or It) who: Is with you all the time, is infinitely more able and intelligent than you are, gave you everything you have, knows all your thoughts needs and desires, loves you regardless because you are His child, and forgives you every time you sincerely ask for it. Mentally, send peace and harmony to all your brothers and sisters in the world, especially those that bother you. Forgive them also. Now, resolve to be polite and generous to everyone freely and without reason, especially the lowly, because of this higher entity hidden inside everyone, especially the so called lowly. You can rest again, afterwards. All day, whenever you remember, remind yourself of this hidden entity, you talked with, this morning. You are, now, planting seeds of goodness in the universe. Watch it blossom in your life each day.

Some will argue, why not simply be charitable, run soup kitchens and shelters, help the poor and the sick, feed the hungry children? Charity is very important. It is good for the world as well as for the self-esteem. However, without being linked with a heartfelt supplication to God, it results in a stronger, though glorified, ego, and thus, it can become bad for the soul. On the path to ultimate truth, the correct form of charity is Seva (Selfless service) through submission to a True Master, combined with some form of worship and humility. The above is just one example of worship. This is essential.



TERMS AND PHRASES

 Many volumes can be written on this, and the next two sections. I am now, simply going to list some Sikh vocabulary, some buzzwords. They represent the core of the Sikh thought, conduct, and tradition, not subject to change with the fads of the ever-changing society. This list is not complete. From a philosophical view, each of these is just a different facet of Naam. I apologize, for using too many non-English words. If you want, you may go to the next sections first and read this later.

A student of Sikh Panth should understand at least these.  They are not in an alphabetical order:

*Gurudwara: A Sikh place of worship. In a Gurudwara, any Gursikhs can take turns to lead the activity as long as they respect Maryada and time constraints. A Granthi (Custodian) or a secretary is merely there to maintain order.

*Amrit: Ambrosia of eternal life, the Initiation of a Gursikh with Amrit, a Sikh form of Baptism. When the Sikh submits completely to the Guru, Five Gursikhs give him instructions regarding the Nitt Name, the Rehet, and how to meditate on a Word. Waheguru is the Sikh Gurmantra. Amrit is the only way to spiritually receive Gurmantra from the Sikh Guru. Having a Gurmantra is not an exclusive privilege of a Gursikh, though. It is an ancient practice, followed in some form by all serious seekers and Saints. Meditation on the Sikh Gurmantra without Amrit is compared to someone trying to earn a diploma without being enrolled in the school. A Gurmantra, with submission to a Guru and proper meditation, is essential for a true repose in God, leading to a wholesome life. To stress this, this is the only time the Fifth Master has used such harsh words: "A living being without a Gurmantra turns his precious human birth into disgrace. He becomes putrefied and foul. This fool is like a (helpless) dog, a (muck lovi
ng) swine, a donkey (toiling for others), a (vagrant) crow, and a (venomous) snake." (SGGS, p.1356)

*Rehet or Reht: The Sikh conduct, whether alone or in the company of others, as The Tenth Master explained to the "Five Beloved." Rehet has the essential attributes of Tenth Master's lifestyle, including the five K's (see the next section) and the Nitt Name. In the words of The Tenth Master, "My Sikh is only he who lives the Rehet, he is my master and I am his servant." Why? Rehet allows The Tenth Master to turn the Sikh into Khalsa, which is his own personality.

*Maryada: Rules for conducting various ceremonies in a Sikh's life, including procedures in the Gurudwara.

*Gurbani or Bani: The verses in the Sikh Scripture, Guru Granth Sahib. Any other verses or writings may be respected, but they are not to be considered as Gurbani. To emphasize this, The Tenth Master did not include his own writings in the Guru Granth Sahib, though they should be considered as Gurbani. Gurbani acts as a verbal teacher, as well as the Shabad. The Tenth Master mandated: "The Panth was launched only after God's command. All Sikhs are ordained to regard the Granth as the Guru. You shall see Guru Granth Ji as the Guru's physical body. Whoever wants to see God, can search, and find all the guidance in the Shabad."

*Shabad or Shabd: The Word. God's Voice. God's Light. It is manifest to the world in Gurbani, now in Guru Granth Sahib. Shabad is useless without *Surat: Inner attention fixed on the Shabad. Surat is the place where Shabad (Gurbani) acts. When Surat is tied to Shabad through Guru's Mercy, a sad but peaceful and spontaneous, melody of God's Love can be "heard" in the mind, and in everything else. Then the Shabad is felt to be present everywhere. A seeker follows this delicate thread, leading him to where the Shabad resides. Some day, by Guru's Grace the seeker gives up everything, including food and personal care, but he would not let this thread go. This is one example of Naam (God's Name). The Gurbani stresses its importance by repeatedly recounting the stories of its practice by Kabir, Namdev, Dhruva and Prahalad. Only this kind of union with Naam creates a perfect Saint (Sant).

*Satt: Being a man of your word. Having a yearning for the absolute Truth. *Santokh: Contentment. To give up chasing things of the world, and *Vichaar: Reflection. Analyzing Guru's message. These are three prerequisites for understanding Gurbani. A Sikh is expected to understand and absorb when he reads and recites Gurbani, not just use it as a mouthwash.

*Nam or Naam: Worship of God during all activity. Not forgetting Him, and thanking Him for his gifts, life, body, and other things of the world, while, not losing your soul among those things. Realization that life without Him, like a leaf broken away from a tree, cannot thrive. Holding on to God as the ultimate aim of life at every moment, just like a mother cannot forget her newborn child during all her activities. This needs to be developed as an inner, mental habit, not to become a show. In time, it turns into perpetual inner exchanges with God.

*Daan: Giving.  Taking care of the needy, giving to the poor.  The spiritual gift of Naam is considered as the greatest Daan.

*Ishnan: A spiritual act of washing oneself with prayer and water before dawn. A bath or shower taken after dawn is not considered as Ishnan.

*Nitt Nem: Daily Routine. This includes Ishnan, Simran and meditative recitation of five prescribed pieces of Gurbani: The Japji, Jaap Sahib, Anand Sahib, Savaiyae, and Chaupaee. A spiritual practice is considered a routine, and it starts being fruitful, after it has been practiced for forty consecutive days.

*Amrit Vela: Last three hours of the night, the ambrosial hours. This time is reserved for meditation and Ishnan. A Sikh should not waste these precious moments in useless talk etc. Meditation during these hours is infinitely more fruitful than meditation done at any other hour of the day or night.

*Hukam or Hukm: Command, God's Will: Realizing that only God is the real doer and everything is working out according to His Will. Accepting His work above personal preference and desires. Since Guru's Command is in-tune with God's will, it is also the Hukam.

*Haumei: Ego, the basic human disease. This is the real sin. All other sins originate from the ego: Feeling rational and self-sufficient while apparently thriving as separated from God. Pride, or, self-condemnation. Feeling responsible for one's past actions. An outlook, as if we are in complete control of our life. Ego is the opposite of Hukam. Ego comes in countless and deceptive forms and shapes. To avoid this, a Sikh does not worship God as the Self. Ego is the only barrier between the man and his true nature. Obeying the True Guru's teaching and his Command is the only way to release the heart and soul from the grips, and invisible chains of ego.

*Waheguru: The Gurmantra. It is the word for meditation. It is a pregnant word. It is also used as a synonym of "God." Its meaning, just like Gurbani, continues to renew and expand for the seeker who meditates on it. Literally, it means, "God-Guru, The Spiritual Light, You are beyond description." A Sikh worships only One, formless God, who has no limits, and who is able to transcend His own laws.

*Nam Japna or Simran: Meditation on God's Name, seeing Waheguru everywhere. Repetition of Gurmantra with breath, as explained during Amrit, the Sikh form of baptism. Breaths taken without the Simran are totally wasted. Just like something most precious is allowed to run out from a leaking container, without making a good use of it. This is why, upon realization of this loss, a Sikh prays to have "a million mouths" (tongues), so that he can make up with what is left so far. This realization is not possible without Sadh Sangat.

*Wand Chhakna: Feeding the hungry before feeding oneself. Sharing everything with the needy. It seems the Gurus advocated this form of socialism, implemented at the personal level.

*Dharam Di Kirat: To earn only an honest livelihood.  Not accepting gifts that are not earned.

*Daswandh: Tithing.  Giving 10 percent of income to the Guru, or to poor and needy Sikhs.

*Sangat: A Spiritual alliance. Gursikhs gathered for singing of Kirtan, discussion, and meditation on Gurbani with other Sikhs. Often overlooked: Correct and steady posture with crossed legs when sitting and, undivided attention is also necessary. A parrot-like recital, or listening to prerecorded Kirtan, while doing other things, is of little value.

*Sat Sangat: Sangat gathered only for God's Voice and Nam. In Sikh Panth, sharing God's Name with others is the highest form of Yoga. This is the purpose of Gurbani. Among the Sikhs, to assure that we are engaged in a sharing of True Naam without someone's ego contaminating it, a meeting is restricted to singing (Kirtan) of Gurbani (From Guru Granth Sahib) or, listening to Katha. The Tenth Master's writings are also considered as Gurbani, though we know that he did not designate his own writings as the Guru.

Writings of Bhai Gurdas and Bhai Nand Lal are the only other acceptable pieces, as footnotes, for singing during Sat Sangat. This is because: 1) They were written during the time of the ten Masters, who approved them, and 2) they are written to help us follow Gurbani. They were not written with an intention to replace, be equal to or as an addition to, the Gurbani. Other "Satsangi" people, outside the Panth can do or sing whatever they like, a Sikh does not argue with anyone. Quiet meditation on one word for a prolonged period, generally does not build a Sat Sangat, because, everyone's thoughts are not then harnessed by the music and Gurbani.

*Sadh Sangat: Spiritual company of a True Saint. For Sikhs, it is Guru Granth Sahib in Sangat, or, Sangat of an enlightened Sikh, a Khalsa Gursikh. Sadh Sangat, with Kirtan, is the best spiritual activity, higher than any form of Yoga.

*Pangat: Sharing of food while sitting together on floor mats, a traditional practice to remove class differences and to generate humility. To feed and sit with the homeless and the destitute. Sikh Gurus required all visitors, even a king, to sit and eat in a Pangat with the homeless, before seeing the Guru.

*Seva: Service of the Guru without a desire for any outcome. Service of the Sangat and others without ego. A neutralizer of Seva is to envy others who do Seva or, to want a reward or recognition.

*Jote and *Jugat: The Light (Jote), and the Method (Jugat) for uncovering this Light. These are two aspects of the Guru. Jote resides in Guru Granth Sahib. Jugat cannot be explained. It is the proper inner conduct combined with Rehet. It can be learned only through the company of other True Gursikhs. Meditation without proper Jugat is not very fruitful in uncovering the Jote. Jugat resides in the heart of a Khalsa. It resides in the Guru's Mercy. Real Jugat starts only after Amrit from the Five Gursikhs. It then unfolds in a Gursikh's heart through Simran, Sangat, and Seva. Jugat also comes naturally through the service of a True Saint, which, for a Sikh, is only a Khalsa.

*Katha: Listening to history and works of the Ten Masters, and spiritual exposition of Guru Shabad.

*Sanmukh: A Faithful Sikh. A Sikh with firm faith in the Guru finds that the Guru always stays with him to help and guide him. He depends on the Guru's inner guidance for each breath and activity, and does not do anything without the Guru being present. This nurtures a spiritual link between the Sikh and the Guru. Among other things, it also assures clean thoughts and action. A Sanmukh Sikh sees his Guru in everyone. Its opposite is Bemukh.

*Deg (Dish): It symbolizes food. Food is a representative of God as His Love. A Sikh does not take a bite without thanking God for this and His other Gifts. A state of gratitude toward God, then, expands and accompanies all his other activities. This is an important spiritual practice. It can even lower your cholesterol and blood pressure! Deg is also a reminder that a Sikh is to take care of the hungry. Hoarding food away from the hungry is not in a Sikh's nature.

*Guru Ka Langar: Guru's Free Kitchen is open to all at a place of worship, without discrimination about a person's religion, race, political views, cast, class, or occupation. Feeding each other's friends at the end of a meeting, as is common in the western Gurudwaras, is not what the Gurus aimed for. It can be called only a form of Pangat. Wherever possible, Guru Ka Langar is open all days of the week, to feed the really needy and the poor. It is based at a Gurudwara.

*Teg or Kirpan (Sword): It symbolizes Force, or Mahan Kaal (The Great Destroyer). This represents God, as Force, Death, and Mercy. Death, of the personal ego, the evil, and, ultimately, everything that He created. The Sixth and The Tenth Gurus taught the Sikhs to worship God also as the Force, and not be afraid to fight and die for justice. Death during such an act puts one directly in the lap of Force, or Mercy. For a Sikh, this is the preferred form of death, than dying on a bed or in the ICU. This does not mean that a dying Sikh is to go out and pick a fight with someone! A Sikh is prepared to defend Dharma, and protect the persecuted and the saints. He prays that, when he is old, he may die while engaged in a combat with some tyrant. 

The Tenth Master says: "O Shiva, bless me so that: I may not avoid any pious deeds; I may not be afraid when I fight with a tyrant; I may be always victorious through my faith in you; I may preach only to myself; may my only desire be to utter your praise; and when I am nearing death may I get executed while fighting fiercely." (DG, p.99)

*Parshad: A Gift out of pure Mercy, not because of any merit in the recipient. It is a synonym of Kirpa (Grace) or, God's Merciful Touch. A sweet dish served after the prayer as the representative of God's Grace, after it is touched with Kirpan (A symbol of God's Mercy) is also called Parshad.

*Nanak Nam Charrdi Kala (Nanak says, life under Your Name is always advancing and cheerful) Tere Bhanne Sarbatt Da Bhala (Because, whatever You do is, always for the best of everyone): This is the way every Ardas (The Sikh Prayer) is concluded.

*Sat Siri Akal (Only God is immortal and real): This is the common way of greeting among Sikhs.

*Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh: This is a required greeting between Gursikhs. It represents the Khalsa Panth revealed by The Tenth Master. Its meaning is, "Khalsa is God-Guru's property, and ultimate victory belongs only to Him."

*Mool Mantra: The first stanza of Guru Granth Sahib. This is the foundation (Mool = root) of Sikh philosophy. Mool Mantra is the first few words uttered by Guru Nanak when he came out of a deep trance, after having disappeared into the river for three days. Bhai Gurdas writes about Guru Nanak: "Guru Nanak engulfed the whole world in a spiritual light causing the thick fog of ignorance to vanish. It is like the sun rising against the stars, or, when a lion roars, all the deer go into hiding. Each house is now a temple of worship. Kirtan and spiritual joy is the rule. Finally, a Gurmukh has emerged during the Iron Age."

We all know that a whole book could be written on exposition of Mool Mantra alone, because each statement has several deep implications. The whole Guru Granth Sahib can be very accurately called an expansion of Mool Mantra and Gurmantra. Here is a brief meaning of the Mool Mantra:

**1O: Pronounced EkOnkar: The Only One is everything. The letter "O" here, represents everything. Guru Nanak used only a number (1) before it to indicate God, the reality. He did not want to pollute the unity in the reality by adding any man made words. If he did, it would not be a 1 anymore! In The Tenth Body, in the form of Guru Gobind Singh, two hundred years after Japji, Guru Nanak composed the Jaap Sahib, naming several different aspects of this number (1). Only the One is the reality in everything, the visible and the invisible.

**SattNaam: In reality, He is the Naam. His real Name (Naam) is He Himself. This is the ultimate Truth. A Sikh's destination is His Name. A Sikh has no reason to argue about which other name is correct. He uses the Hindu names of Ram, Gobind, Shiva as well as Muslim Allah and Christian God, etc., interchangeably and without hesitation because all these names are equally provisional. This is why the Sikh Gurus chose "Waheguru" as a closer match to God's name.

This leads to another important understanding, that all the religions are also provisional. They all become merely skeletal when the seeker reaches this fact: The only proper Dharma is whatever God himself approves for each individual. Only He can show us how we should worship Him. Books cannot teach it. In the Sikh Panth, Gurbani is the only written word that can communicate true Dharma in the spirit.

**Karta: He is The Doer. He is the real creator and the real doer of everything, though it may not be so obvious at first. Everything in the world is like a puppet show. God is the puppet master behind everything. As Shri Naranjan Singh Ji used to say, "Even a single leaf cannot quiver in the breeze without His Will." How does God do it? The Surat can see this. This is worship. A Sikh is not to lose sight of the Puppet Master behind all the various forms of puppets.

**Purakh: He is The Husband. We may imagine God as an energy field or force (which could be harnessed and used by anyone), a light (which can be directed, controlled, or blocked, it has no will of its own), an emotion or a feeling (which presumes someone other than itself experiencing it), or, a space, a ghost, a cloud, a human, an animal, the list can go on and on. None of these represent God. It is important that God is understood as our Master, acting only by His own will which is completely fearless and carefree, and who controls everything.

Guru Nanak called Him, Husband, to foster a more accurate image of a Seeker's relationship with Him. Sorry if this offends any females, or the males. If it is any consolation, Guru Nanak has called Him as our Master, Father, Mother, Brother, and Friend also. There is no question that He is also the real Guru.

**Nirbhau: He has no fear, because He has only Love for everything He created, and because there is nothing that is outside His control. His Will is not influenced by some kind of threat, because He has no rival, or death, to worry about. This is in contrast to theology where people believe in God's battle with a rival who has fallen out of God's command.

**Nirvaer: He holds no grudge or hostility. We are all equally His Children. He has only love and forgiveness for His Children. All we need is to become receptive, ask Him sincerely, with a sincere desire to be correct. It is us, who do not forgive ourselves. It is not in His nature to view, and to dwell upon our mistakes. Only the ego carries a detailed and a permanent record of everything we ever did. The ego, bound by the law of Karma and Dharamraja, prescribes the rewards and penalties also. He made the ego. Only He has the power to erase it.

**Akaal: He is beyond time, and space. He made the time. He created the space. He is Eternal. He has no limits. He is above all the law and the restrictions of nature. He can do anything. He sees everything, in the past, the present, and the future, as if it were here and now.

**Moorat: He is still. He is motionless, He neither is coming from somewhere, nor is he heading somewhere. He is everywhere. The universe in Him is constantly in motion when he is perfectly still. How can this be? Only He can do this. He is above His own laws. That is why we call Him God. He is the creator of all motion, inside the stillness. He just is, always.

**Ajooni: He is the only one beyond birth and death. He does not have a life cycle. He has no beginning or end. All entities at various godly levels (Brahma etc.) are subject to falling back into the lowest life forms at any moment. Only He holds the key for releasing a Jiva (life) from transmigration.

**Saibhun: He is Existence. Everything is, because of God. He is self-effulgent and Self-Sufficient. There is no one else out there, and there is no such thing as "outside Him." He is not here (or, everywhere) because of someone or something else. Therefore, He is also in a state of ultimate love, peace, and certitude, which is beyond human imagination.

**GurParshad: He is in Guru's Mercy (see Parshad above).

**Such: I could go on and on. I would like to just mention the fist stanza of Japji. Japji starts with the command: "Japa" (Meditate), to meditate on Truth. Next, Guru Nanak gives us the absolute test of Truth: "Truth always was before anything else, it has been here through the ages, it is here now, and it will always be." Everything else, because it does not pass this test, is not the Truth, and not worthy of meditation. Whenever this word, Truth ("Such" in Gurmukhi, with a Gurmukhi u at the end), is seen in Gurbani, the same yardstick is to be used, so that we will understand its meaning in the proper context. When everything visible and thinkable is gone, the Truth will still be the same.

Source: Sikhnet


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## Sikh80

Sardar Hardit Singh, a retired Brigadier, lives in Chandigarh, India.
********************************************************************************

* The Concept of Naam, by S. Hardit Singh*


It is generally believed that the Sanskrit word 'nam', the English word 'name' and the Sikh term Naam as used in Gurbani are synonymous. A deeper study reveals
that the word 'Naam' as used in Sikh Scriptures is of a somewhat different nature and has a more comprehensive spiritual and divine connotation.

The Sanskrit and the English words denote a person or a thing. These also mean a designation, reputation, fame, family or clan. Their implication is almost wholly
mundane. Whereas 'Naam' has several ramifications. It implies God, the Reality, mystical Word or formula to recite or meditate upon (shabad in Gurbani), divine
order (hukam) and at places divine teacher (guru) and guru's instructions.

Naam, according to the late Professor Puran Singh, 

"is the supernaturally natural function of a poetical genius who though in body is at all times of day and night under the influence of the higher soul words of freedom.
It is the pure subjectivity of love bursting up from the soul and invisible spirit guidance from below the crusts of earthiness, from under the hard conditions of earthly
life."

Naam, further, stands for the union with the Reality, to be attained by the devout repitition of His Name. Naam is the sign, the symbol and the song of God. It is the
key to enter into the presence and the heart of God. By adoration and singing His praises, saintly hearts glow all the time. Naam brings in peace and tranquility. It is
described as the most potent "detergent" which frees the mind of its filth and afflictions and dyes it to prevent further erosion. The sub-conscious mind or the 'budhi'
is further sharpened and moulded into instant insight or intuitiveness (sudhi). In this sphere, mystical experience occurs at the mere sway of thoughts. Indeed the
universe is sustained and held together by Naam:

"Naam ke dhare khand brahmand"

God's greatness is beyond human comprehension. But He can be approached through a ladder called Naam, which can take us to His height. Naam, therefore, is
greater than everything else. 

"sabte ucha jaka nao" and "wada sahib uncha thaon, uche upar ucha naon".

In the Sikh scripture God is called by various names such as Gobind, Rahim, Prabhu, Ram, etc. All such epithet are known as "Karam-Naam", expressing quality
and attribute of God. According to Guru Nanak, His eternal name is 'Sat' i.e. Truth. He is True and so is His Naam:

"Sacha sahib, sach nae".

Sat Naam, an attribute given in the Mool Mantra has been His name even before the primal age:

"Sat naam tera para-purbala".

In Jap Sahib, Guru Gobind Singh has mentioned several Karam-naams in Arabic, Persian, Sanskrit and Punjabi. Before spelling these out, he has humbly submitted,
in his prologue, that since God is beyond comprehension and description, full justice cannot be done to the subject matter. The appropriate word used by him
is,"Neti, Neti": this is not all, this is not all as something more is yet to be said about Him.

A devotee absorbed in Naam is oblivious to sorrow and pain; he remains in ever ascending spirit (chardhi-kala), wishes everyone well (sarbat da bhala) and is
always ready to protect the weak and saint (sant ubaran dusht uparan) and fight for righteous causes (shubh karman te kabhun na taron). His main demand or
prayer is for Naam-Dan, the greatest gift and grace one can aspire for.

In conclusion, it may be said that Naam is truth, the eternal, comprehensively symbolic of God's attributes, formless, immaculate and absolute. His adoration and
meditation is the gateway to God's domain of Grace and Bliss.


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## Sikh80

Guru Nanak dev ji predicted in Vedas?Guru Nanak Dev Ji Predicted in Vedas

Perhaps more than any Prophet in history Nanak's coming on Earth was predicted profusely with uncanny accuracy as recorded in some detail below. This has resulted after long and arduous research into the ancient doctrines many dating thousands of years before his actual birth. These are numerically listed below for ease of reference, not necessarily in chronological order. The Vedas and Puranas in which these direct references have been found recorded, are known to be amongst the oldest chronicles in the world. These references are as under:



1. In the Hindu epic the RIG VEDA

(i) In Mandala 7, Ush 5, Mantra 5 and Chapter 6


"Bee chakram prithoi aishai ta khestraaeh Vishnu mansai das sayaan throvaah so asaya keeryo janaas oeroo khashatra so janama chakaar (8)"
meaning


"when in the world the sinful ways will be on the rise and noble behavior will vanish, as the disappearance of the moon when on its wane on the darkest night, there will appear Vishnu as a prominent Prophet from the Keshatra Clan and will manifest in consecutive form through 10 Prophets to bring back the ways of virtue to the ailing world."
(ii) In the same Vedas, in another part even in the name NANAK and the clan he belongs to is recorded thus -


"Sri Nanak gureng vareng saklaath heythoo. Heitha samasth jagathaa va veithee kaetheng"
meaning


"For the preaching of religious ways and the earning of good karma, there will manifest Guru NANAK from the clan of the Veithees"
(iii) At another position in the same Vedas is entered under Mandala 1 Soothak 5 and in the 7th Mantra thus -


"Eeth eethei Vishnu reinn chakramei threihaa nathathei patham"
meaning


"The Prophet in the Kali Yuga will manifest three attributes. As an Avtar propounding Truth, as a Householder establishing family life and at the same time be a Raja Yogi"


2. The YUJAR VEDA

As in the RIG VEDA quoted above, in the YUJAR VEDA also the Prophet in the Kali Yuga will manifest three main characteristics thus - 


"Vishnu bee chakrageih treithaa neikthei patham samudhseiaa paaeh serei swahaa"
meaning


"Vishnu will appear again, manifesting three main characteristics, Avtarhood, Householder family life and be a Rajah Yogi as well"
Although in the above two quotations the name of Nanak does not directly appear, reference to being a householder family man, would point to him because he was among the first few Avtars (prophets) who was married and begetting children.

Incidentally in Hindu mythology, VISHNU is the primordial Godhead Prophet, who incarnates on Earth taking many differing forms and the ensuing names thereto.



3. In the BHAVEKHATH PURANA

"Baavekhath" means "future foretelling". There are numerous places in this famous Hindu epic where the advant of Guru NANAK is directly alluded to. These instances are listed hereunder - 

(i) 

"Theraa bhaareng thereshtwah keli krethem maha krethyaa. Aeveng vaee tharam parchaariang bhavekhthee thaa kalau. Thatha vei loka rakheiaartheng maleishana naas heithwei paschmeitlheng subh theisay vath wensei chei Nanaka naam nach rekhiang brahem geaanaik manas bhavekhet kaloe skunth thatar verth kaleaah har (35)."
meaning


"In the Kali Yuga when goodness in the world is deteriorating there will appear a Prophet from the Beithi clan named NANAK who from birth will be endowed with extra-ordinary spiritual power. He will preach on the nobility of life and the eradication of the sinful ways"
(ii) In another portion of this book the following short cogent quotation supplies further pertinent information on the advant of Nanak


"Guru thaa Brahma, Guru raa Vishnu, Guru raa dev maheshra saakhyaar Parbrehem Thasmei NANAK nameh"
meaning


"The Guru of the prophets, Brahma, Vishnu and Shiv ji is God almighty himself. This very Creator will manifest itself as a human, in the form of one whose name will be NANAK
Note the clarity and explicitness in which the coming of Nanak is predicted.

(iii) Further down in this book is recorded the following detailed assertiveness about Nanak and the type of mission and work he shall perform. It appears to emanate from the Godhead itself.


"The Kali Yuga shall dawn on Earth with radical mainisfestation of destruction of Karma and Dharma to such an extent that every situation shall be colored by sinful activities. At that distressful moment, the Creator shall send down a spiritual liminary in the form of NANAK from the Khatria clan. He will spread the message of NAAM, the Holy life Force, by introducing the primacy of meditation and thus washing clean the sinful ways by the waters of love."
Note the beautiful and comprehensive description of the happening.

(iv) There is yet another quotation from this same Bhavekhath Purana indicative of Nanak and the 9 prophets that consecutively followed his lineage : -


"When in the world there is the deteriorization of noble Dharma, then Vishnu will re-incarnate through 10 Prophethoods and will preach on the universal and omnipotent value of NAAM. (the Holy Life Force)"


4. In DHIGVAJEH PURANA


"During the reign of the 8 Muslim rulers, Vishnu will incarnate in 10 human forms and after them will appear a (Mona) SILENT Guru (meaning the SGGS, the Sikh Scripture) who will only respond where the response is solicited."
The word SILENT is of great importance - it refers to the "Sikh Scriptural Book" (SGGS). This is the first time in the history of Religion that a Sacred Book was elevated to the status of a Prophet. Unlike a Prophet in body form with the inherent capacity to make utterances, a Book has to be categorized as being basically 'Silent'. This is indeed a startling revelation, pinpointing the coming into the world of a (mona) Silent Guru, thousands of years before the actual occurrence.

The eight Muslim Rulers were 1. - Sultan Lodhi, 2. - Babar, 3. - Humanyuh, 4. - Akbar, 5 - Jehangir, 6 - Shah Jahan, 7 - Aurangzeb, 8 - Bahadur Shah, These precisely were the Rulers in India during the period in which the 10th Sikh Guru came into being. This further emphasizes the authenticity of the revelation and the happening.



5. Through PATANJALI the great Indian (Hindu) Sage

Patanjali, one of the top Indian Yogis of old, came 2180 years before Guru Nanak. In his Ashram while lecturing on the Prophets of the Kali Yuga, the Iron Age, he singled out Guru Nanak as the one who will be outstanding. When asked what will be his prime mantra, He replied. - 


"Wahyanti karyanti jathputi athak etwaha brahamadeya, teisah Gur et WAHEGURU"
meaning


"He will use a unique single syllable mantra which has not been utilized before at any Age or Era. This will be WAHEGURU."
Waheguru mantra, which means "Lord of Wonderment" has since been popularised by Guru Nanak and all the nine other Sikh Gurus that followed him.



6. In VISHNU PURANA

In the VISHNU PURANA there is recorded an interesting dialogue between VISHNU and a famous Rishi UMBREEK. Vishnu is said to have informed Umbreek that he will once again take birth in the Kali Yuga. The Rishi then enquired when about will that be and what will be your name then? Vishnu replied that this will happen when the Kali Yuga has proceeded for 4500 years and that I will take birth in the Shatri Sooraj Bansi clan, when I will be named, NANAK.

In this same Purana it is further recorded: - 


"Sri Nanak santang saageaami
Sri asech, sri asech, sri asech, sri asech"
meaning


"Sri NANAK will once again appear in the world in a variety of incarnations; this is for sure, this is for sure, this is for sure."
Computing the date of Guru Nanak's birth from the above mentioned figure that took place when the Kali Yuga had proceeded for 4550 years, reckoning the total durations of Kali Yuga now to be about 5090 old. It is to be noted that this figure of 4550 is pretty close to the 4500 years predicted by VISHNU JI above. Incidentally, the clan in which Guru Nanak was born was also known as a Shatri Sooraj Bansi indicated above.

CONCLUSION

From the above it is evident that Guru Nanak must have had the largest number of premonitional references to his coming compared to the advent of the other Prophets in all the various Ages and Epochs. Therefore the Prophet Guru Nanak's advent into the world is indeed of millennial significance to even the coming future times.

NANAK

The word NANAK is a combination of two sanskrit terms. 'Na" and 'Anak'. The meaning attached to these words is "Not-but-One". The message conveyed by the Guru's name and the education imparted by him through the Sacred Scriptual verses, usually commence with the words "Ik Oengkar". This phrase too means Non-but-One. One God only.

MOOL MANTRA 

There is a very interesting episode in Guru Nanak's illustrious life. When he was still very young, even before his `teens, he took a dip into the river alongside his house for his regular morning ablutions, but this time he dissapeared into the waters, missing for two days and nights. On the third day he re-appeared from out of the water with the following Verse on his lips, which is now called the MOOL MANTRA (the primordal Mantra ), which appers at the commencement of every Chapter and sub-Chapter in the SGGS, the Sacred Scripture of the Sikhs. It is one of the most comprehensive definitions of God and is amongst the most powerful of all the world's Mantras.

This is how the Mool Mantra reads in its original version. -


"Ek Oengkaar Satnaam Karta purekh Nirbhau Nirvair Akaal Moorat Ajoonee Sai- Bhang Gurparsaath"
meaning

"The True One and only Omnipresent Immortal Essence of Reality. The Creator, the Omniscient and Omnipotent, the Incomprehensible (the fearless). Before all Beginnings and after all Endings. Beyond Time, Space and Form (and enmity). Free from the cycle of Births and Deaths, the Self-manifested. The Loving Merciful Enlightener (Realised with His Grace through total Submission to His Will)."


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## Sikh80

*Meaning Of Ek-ongkar*
The correct translation of Ik Onkar in English is 'One Universal Creator God', as translated by Sahib Singh Khalsa. PAGE 1 - Gurmukhi to English Translation and Phonetic Transliteration of Siri Guru Granth Sahib.

I think that to believe in God or not is a personal matter, however saying that IkOnkar does not refer to One God is a little slim. Onkar as you perhaps were refering to is two words ON (from Aum), that is universal and KAR(ta), The Creator. Guru Nanak added Ek, WITH a certain meaning, that God is ONE. 
If u want more information on EkOnkar or Mool Mantar u may read

Mool Mantra: A Philosophical Interpretation @
Mool Mantra: A Philosophical Interpretation

Or if u can read punjabi please read the explanation at GuruGranthDarpan.com page 1, or listen to viakya @
http://www.proudtobesikh.com/sikh/music/viakhayia/jukebox_japjisahibji.asp
by Giani Singh Maskeen ji Pauri 1 part 1 about 60 min.


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## Sikh80

http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/1FC6D04EE035B87A87256BCD00097AA3!OpenDocument
*On interpretation of Gurbani*

Recently one of the participants on this forum started a rather meaningless debate related to the usage of certain Gurbani words in the description of a phenomenon and the stature of Sikh Gurus. The arguments made were of the following variety:
'Since the word Rama has been used over a thousand times in SGGS, it must mean the mythological Hindu God Ram. And since the word Vaheguru hardly appears in SGGS its usage must be defunct.'

To anyone not familiar with Sikh theology and framework, the above interpretation would look sound. However, anyone with basic understanding of interpreting the Sikh scripture would know the blatant problems with it inasmuch as in the Sikh framework the 'names' of God have little meaning in themselves. All the names used for one Almighty Vaheguru automatically get the adjectives mentioned in the Mool Mantra and at other places in SGGS. Accordingly, the 'names' of God that are Islamic in origin most certainly do not point to an Islamic God, so Allah in the context of SGGS is NOT the same as ALLAH in Quran. 
To some people on this forum, this comment would appear rather rudimentary, but as we have witnessed in last few days that polemic rubrics such as 'Islmization of Sikh Panth based on Islamic words...' have appeared more than once, completetly ignoring the basic framework of understanding Sikhism. 
Renowned Sikh scholar and philospher Sirdar Kapur Singh provides an excellent introduction to the concept of understanding Sikh terms and usage based on the fundamental Sikh framework in an essay that I posted a few days ago. I am reposting excerpts from that essay considering the signficance of this issue. He also illustrates the results of NOT following the concept of 'Auto-Intepretaion'-the proper way of understanding the Sikh scripture. 
Finally, a sincere request to all those who are not aware of this basic concept of Sikhism should please take the time to develop an understanding in these before posting on this forum. 

----Excerpts from Sirdar Kapur Singh's essay on Guru Amardas-----

There is one dogma and one scientific truth without accepting and understanding both of which, Sikhism cannot be properly appreciated. There are two approaches to understand and appreciate a religion, one valid and legitimate and the other invalid and arbitrary. The valid approach is that of auto-interpretation. That is, interpretation according to the basic postulates and doctrines of that religion itself, and the arbitrary and presumptuous approach is that of hetero-interpretation, that seeks to evaluate and judge a religion according to postulates and norms alien or hostile to it. This latter is the domain of polemics and confrontation and not of understanding and appreciation.

Hetero-interpretation is, in the poetic imagery of the Gitanjali by Rabindranath Tagore, as if "a jeweller has come to the garden to test excellence of rose-flower by rubbing it against his touch-stone." In Sikhism, auto-interpretation of a religion alone is approved. The Sikh Scripture lays down that, "a sympathetic approach towards a religion is alone fruitful and satisfying, while an attitude of acrimony and faultfinding is frustrating and self-stultifying"(Humble_Gursevak upajai badi binasai). The Sikh Formularies sternly declare "a fault-finding approach towards other religions as anathema" (avar jagat panthan hain jete, kare ninda nahi kababun tete -Chaupa Singh).

The fundamental dogma of Sikhism and its epiphany is that all the historical Manifestations of Sikh Gurus, the Ten Nanaks, constitute one identical Personality in continuous movement through ten corporealities, as God of Sikhism is a God of revelation who, on His own initiative presses towards revealing Himself. This dogma is the starting point of Sikhism and is fundamental to its understanding and practice. A dogma is a body of teachings necessary for salvation, rejection of which constitutes adamantine impediment to spiritual progress. It is in this sense that Guru Gobind Singh, Nanak the Tenth, proclaims that without accepting and understanding this dogma, "a Sikh never achieves spiritual fulfilment" (bin jane sidhi hath na ai). 

Full article link:
Re: Islamizing Sikh Panth by using Islamic terms


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## Sikh80

*Status Of Gurus as per Sikhnet's Moderators and Philosophy* I am referring to the following lines of Swayayee that appears on page 1407.Bhatt Kal is eulogising and stating that Guru Arjan devi ji Maharaaj was creator[atleast to me the language appears to be so]. This is not as per sikh philosphy where we have Gurus not claiming themselves to be the Primal Lord or the Creators themselves. If the following is taken literally to be correct it shall lead to many anomaly in the sikh philosphy. In Jap ji sahib and Mool Mantra authored By Guru Nanak Dev Ji Maharaaj the Primal lord or creator is only self existent [saibhung].Will it not mean that Guru Arjan dev ji Maharaaj becomes the primal Lord. 

Page 1407-9
KALL the poet utters the Praises of the Unborn, Self-existent Lord.

Guru Nanak blessed Guru Angad, and Guru Angad blessed Guru Amar Daas with the treasure.

Guru Raam Daas blessed Guru Arjun, who touched the Philosopher's Stone, and was certified. ||4||

O Guru Arjun, You are Eternal, Invaluable, Unborn, Self-existent,


-
You may kindly correct me. I am quoting Bani to support. May be I am incorrect. I shall stand corrected by that you advise.

Regards

________________________________________________________________________________
* Moderator's Comment*:

 Kindly remember the following in discussion of the above Bani. 1. The Gurus never praised themselves. Someone else had to tell the truth. The Bhatts did just that. 2. A Brahmgyani is like the creator God himself and is eternal. 3.* The Sikhs philosophy does not doubt that the Gurus were much more than a Brahmgyani.*
Re: Moderator's Note Re: Dhur Ki Bani

(These comments are made not to discourage further discussion but to deter messages that we may have to reject.)


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## Sikh80

View Page
* Crisis of Character: A Wake-up Call
* 
Bhagwant Singh Dalawari*

* Tapovan, Amravati, 444602 (Maharashtra).

Controversies everywhere! I am dismayed looking at - and going through - some of the Punjab’s newspapers and magazines. The headlines proclaim division, internecine quarrels, mud-slinging and intellectual jugglery. I am also astonished AT the degeneration that has befallen the contemporary Sikh affairs. We are engrossed in finding faults with others, pointing fingers at others, projecting and justifying our egos, ruining the prospects of our children’s future and, as a result, almost establishing that MOST Sikhs know only quarreling, mud-slinging and destroying the magnificent philosophy of our Gurus. In the darkness that has enveloped us in the context of our bankrupt leadership, we make no efforts to find our way, we make no headway in emphasizing character-building as the avenue to our future glory. On the contrary, we have lost character, honesty, spirit of service and sacrifice and the strength of Humility - remember, Guru says: Garibi Gada Hamari, Humility is my Mace; and we want to cover our degeneration by shameless parading of others’ faults, others’ sins and others’ negative attitudes.

When I was in the 8th class in the Khalsa High School, Jhelum (now in Pakistan), a great teacher, Sardar Abhay Singh, was our Headmaster. I had then learnt the famous words about character from him. Let us bring ourselves to realizing its impact:

- When wealth is lost, nothing is lost;
When health is lost, something is lost;
When Character is lost, everything is lost.

Truth vs Falsehood: And in my school room, the walls displayed many quotes exhorting students to be honest, truthful, service-minded and lovers of humanity in selfless actions. A warning also was displayed in the following words:

Sachai chchup nahin sakti banawat ke assoolon se

Ke khushboo aa nahin sakti kabhi kagaz ke phoolon se.

(Truth can never be hidden behind artificial display of principles. And the paper-flowers can never give fragrance)

Unfortunately, the whole of our leadership - political, religious, intellectual, academic or social - is drenched in Banawati Assool and are easily seen as Kagaz Ke Phool. A more unfortunate fact is that we do not even recognize that we have lost character and the spirit of sacrifice, but we still want pre-eminence, i.e. Khalsaji ke bol baale. Khalsaji, we shall never succeed, unless we first develop character in the following manner:

1. When our heads were fetching prizes of Rs.5, 10 or 80, we never got rid of our Keshas, or deny our faith.

2. When we had nothing to eat and nothing to wear and we had only jungle and horses as our residence, we did not complain.

3. When anyone was in distress - regardless of caste or religious distinction, we helped him even at the cost of our life.

4. When foreign invaders were taking our daughters for sale to Ghazni, we staked our lives and liberated them.

5. When rulers did not stop trains for serving langar to prisoners, we threw ourselves on railway and saw to it that the train stopped even if some of us were crushed.

6. When Nankana Sahib was to be liberated, the Sikhs never hesitated to lay down their lives.

7. In the other Morchas in the beginning of the last century, the Sikhs remained non-violent despite their loss of limb and life, because they had pledged to be so.

8. Even those, like Gandhiji, who were not enamoured of the Khalsa, had to congratulate the Sikhs, treating the liberation of Gurdwaras as the liberation of the country.

9. Considering our sacrifices and universal spirit of service of equality, Madan Mohan Malviya exhorted all Hindus to have one Sikh in the family.

10. We did not hesitate to live up to our Gurus’ commands whether it meant being sawn, burnt, boiled, buried alive, or being killed in the battlefield.

Divine Power: I have just thought of Bhai Tara who sprinkled water over the fires raging in Lahore under the orders of the ruler; someone asked him; "Do you know that the Sarkar has ordered the whole city to put on fire? How dare you put out the fire anywhere?" He replied: "My Sarkar’s orders are to put out fire wherever it rages, and I am obeying my Sarkar, my Guru." We have all heard about Bhai Taru Singh’s scalp removed because he refused to have his hair cut, and Bhai Mani Singh’s sarcastic remarks: "What kind of Jallad are you? You don’t obey your Master. You have to cut me up joint-by-joint. And you are leaving our many joints". Even death did not lessen the enthusiasm of the men of character.

Instead of wasting so much time on word-jugglery, mudslinging, finding fault with others, why don’t we concentrate on the reasons for our degeneration, on the Basics of Sikhism which emboldened us to challenge Death, which prepared us to lay down our lives but not surrender. My first and foremost belief is that we have degenerated because we no longer live the commands of our masters. We parade them and we are now slaves of money, vadiai, ostentation, alcohol, hypocrisy and we hide our inner rottenness by our external apparel of religiosity without remembering: Jananhar Prabu Prabeen, Bahar Bhekh Na Kahoo Bheen. (The all-knowing Lord is expert antarjaami and is not pleased with external masks - Sukhmani Sahib.)

I put myself to shame over the fact that we could not all, including myself, march towards Punjab, and those of us, who were in the Punjab, why could we not march towards the Harmandir Sahib, when Bluestar was perpetrated? After all, Indira Gandhi had first come to the conclusion that our leadership is hollow, and she could get away with murder of many pilgrims on Guru Arjun Dev’s martyrdom! But if, like the stopping of Railway train at Hasan Abdal, Panja Sahib, we all - all the Sikhs - decided to be willing to be put to death, how many could the troops kill? How many could the troops silence? Remember, the Filipino Army refused to kill its own people when it was ordered to shoot the protesters for the ouster of Filipino President. If all of us were sincere in our protestation to be Sikhs, if all of us had character, and were not dominated by money and possessions, no Government, no army, no police could kill all of us.

Hypocrisy: Today our character is at the lowest ebb. Those entrusted with the guidance to the Sikhs in the SGPC, or in political leadership, are themselves so far away from true character that there is no hope. Those involved in intellectual scholarships are concerned with splitting hairs, and those entrusted with the control of Gurdwaras are concerned with Golak. In fact I have heard that the schools and colleges allotted to a Member for management are the sources of illegal wealth for these Members. Apostasy in Sikh schools is growing and, in any case, drugs, dishonesty, and un-Sikh practices abound. The Sikh boys in Sikh schools - as also the Sikh girls - do not present a picture of Sikhi Character. On the contrary their teachers give them no example and everyone is satisfied with intellectual one-upmanship.

Philanthropy: When I see the news of Sikhs quarreling, I hang my head in shame, and ask myself why can’t I see the news of Sikhs establishing hospitals for the poor in one State or the other, establishing poor houses for the hungry, establishing shelter for the shelterless street children, setting up moral schools for humanity to practice morality and ethics, and why can’t the highly placed Sikhs in every State show in their attitude the Graciousness of the Gurus in dealing with the people by setting up in every major town of India, Libraries, Hospitals, Schools and Social Centres? But I know Sikhs themselves have lost character. How would they teach others, how would they give examples. Let me share an incident here. The other day, on Guru Arjun’s martyrdom day, I was riding the pillion of a young scooterist. I asked him whether he knew what we were celebrating. He said it was Shahidi Gurpurab. "Of whom"? I asked, but he could not reply. When I asked him another question on Gurmat, he, a student in B.A., told me serenely and defiantly" "I don’t know, but why do you ask me, ask my parents they do not know"! And how true it is can be seen from my own experience with a retired Executive Engineer and his family, otherwise very kind persons. When I asked how many Gurus and which Bhagtas were there in Guru Granth Sahib, neither the husband nor the wife knew correctly. They just said: Ten Gurus, and they were not sure of how many and which Bhagtas there were.

Integrity: When I was twenty years old, I had read the definition of integrity as follows, and I had noted that this exactly was the definition that our Gurus would have liked every Sikh to live.

"When Wrong is beneficial, when Wrong is productive, when Wrong can never be found out, when Wrong
will bring no opprobrium and when right is hurtful, when right will be punished, when right will bring insults and condemnation, the man of integrity
(my own concept of a Sikh, too) will follow the right."

Why can’t we improve the character of the functioning of Gurudwaras; but who will do so? If the qualifications for the election of committee members of gurdwaras almost everywhere in the country are money, position, chicanery and domination, and not the piety or purity of the candidates, how can we improve the situation? True, Gurdwaras are now air-conditioned, or at least air-cooled in summer, but our hearts continue to burn for lack of character. Wine-merchants and alcohol-drinking Presidents and Secretaries in various gurdwaras can be noticed and the commercial nature of Akhand Paath, and other ceremonial rituals, can be seen. So also, in many cases the sale of Siropas in exchange for Rs.50, Rs.100 or some other amount in Kara Parsad. How will the improvement come when we do not even aim at improving our character and are satisfied with our external embellishments - both of the Gurdwara and ourselves?

True Teacher - Guru Granth: Can’t we, for instance, reserve our publications, our programmes in gurdwaras and our general educational system in Sikh schools, for imparting moral and spiritual education to not only the youth but our own Gurdwara managers and general public? And, there can be no better guide than Guru Granth Sahib, from where the gems for character-formation can be selected at random. The ocean of peace, the ocean of Anand and the ocean of Truth, that is the real attribute of Guru Granth Sahib, has been preparing us for facing all kinds of onslaughts. We have faced two major ghallugharas in the past and two in 1984, one in the attack on the Golden Temple and the other in anti-Sikh carnage. But what shall we do when we ourselves have lost the will to regain our character? What shall we do when we have decided to be in deep slumber of Maya, just as our Gurus have described and we shall wake up in deep repentance:

Soi rahi prabh khabar na jaani bhaur bhaya bahaur pachhtani (SGGS 389)

I remained in slumber and did not enlighten myself with the news of the Lord; when the whole life was wasted, I began to repent.

Let us look at how Guru Granth Sahib builds our character, not only in small matters but in highly complicated situations. The path of Truth, says the Guru, is the most dependable factor in building, maintaining and enforcing true character.

Let us not forget that the five mighty thieves are always on the prowl when we are unprotected with the Ramkaar of the Lord, and when we writhe in pain ourselves, we lose our moorings and are prepared to indulge in anything, right or wrong, in the belief that our suffering will be alleviated. Thus we lose our character - the most dependable attribute of Man’s capacity to come out in flying colours in any situation.

Bhai Gurdasji’s Bani is considered to be the key to the understanding of Guru Granth Sahib’s message and is, therefore, the best for character-building. Fortunately, Bhai Sahib has delineated the character of a Gursikh in various formulations, but let me share his two shabads:

l Hown tis ghol ghumaya gurmat ridae garibi awai...... I am sacrifice unto the one who has developed humility in Gurmat-style, who does not go near a woman other than his wife, who does not touch others’ wealth, who removes himself immediately from the place where slander is indulged in, who Lives the teachings of Gurus, who sleeps and eats less, Because he alone lives in equanimity. - [Var 12, Paudi 4.]

l Kurbani tinan gursikhan pichchal raati uth bahande...... I am sacrifice unto those Gursikhs who rise at the ambrosial hour, who have a complete bath at amritvela, recite the name of the Lord with concentration of mind, who go to sadhsangat and sing Gurbani day in and day out, who make the Guru-Sikh meetings possible, who celebrate anniversaries of the Guru and who, through Seva, flourish in every activity. - [Var 12, Paudi 2.]

Is there any doubt now as to what kind of character was envisaged for a Gursikh by our Gurus? And if we can develop this character - as once we had - kingdoms would be at our feet. Would it not be best to leave small controversies of Langar on tables or on mats, this date of birth or that, this calendar or that, this book or that, the martyrdom of Lajpatrai or Bhagat Singh, the truth of the sayings of Master Tara Singh or Sirdar Kapur Singh, and various controversies of relatively minor nature, and concentrate on character building which will automatically take care of the truth. Let us remember Bin Nawen Kaisa Achar? - how can we develop character without the Lord’s Name? 

Remember Guru Nanak telling the Pandit that he would wear the Janeou only if there is cotton of compassion, yarn of contentment, knots of self-control and turnings of truth. It is incumbent upon us to develop compassion, contentment, self-control and truth. And I very much hope that a Sikh being offered Amrit would humbly ask whether his five kakkars are a guarantee that he will be protected from lust, anger, greed, attachment and haughtiness. I am afraid the Amritdhari Jathedars and Amritdhari leaders do not give us the confidence that they have learnt to live the character envisaged for them by the Gurus. Controversies can wait because they are making us a laughing stock of not only our detractors but also of the well-meaning ordinary devoted Sikhs, who yearn to follow the Guru, but are confused.

If the leaders continued to follow the path of greed, lust and mistrust, political and religious chicanery, I am afraid our youth will be lost, and the intellectuals will be responsible because they go on parading their intellectual conceit rather than guiding the youth in character-building by showing themselves as examples.

I conclude with a prayer that from now on, everyone who writes on Sikh affairs keeps the following verse from Guru Arjun in mind:

Att sundar kuleen chatur mukh gyani dhanwant 

miurtak kahiye nanaka je preet nahin bhagwant [SGGS, p. 263]

One may be the most handsome gentleman or the most beautiful woman, one may belong to the highest and noblest family, one may be the cleverest person or be incredibly rich. But he is moribund if he has not developed the love of the Lord (-in other words, the love of Truth - which builds our character).

Crisis of Character: A Wake-up Call


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## Sikh80

Related Articles:
 Sikh Spirituality - Realizing The Divine Within

http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/96e5a869701db32c872569f600683022!OpenDocument&Highlight=0

Mythology - Myths and Superstitions in Punjab

http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/c8dc404a8d2ccbeb8725699a0053ea44!OpenDocument&Highlight=0

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In the story there is a reference to a Sikh woman, who "claims" to be more spiritual than religious. Whatever that means. I hear people say this but no one has bothered to define religion and spirituality and differentiate between the two. Maybe, deep inside their own minds they realize that there may not be a difference at all. 

But this is not the main focus of the story. Even if Ms Sekhon claims to be a Sikh and follow "spirituality" by which I reckon she means "Sikh spirituality," I wonder where does she find a place for superstition in Sikh philosophy. Supersitions and foolish rituals have been completely rejected in Sikhism. There is no place for them.

Ms Sekhon should also realize that Sikhs "don't pray to Guru Nanak Dev", rather we pray to the One God who's path Guru Nanak Dev showed to us. We seek Guru Nanak Dev's blessings for he is our human-teacher but our prayers are always addressed to the Creator. This was also Guru Nanak's message. 

It is sad to see people calling themselves Sikhs and not even understanding the very basics of Sikhism. It is about time we wake up and educate ourselves.

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This blessed plot 

A visit from a priest, offerings to the gods, or scripture pinned to the doorway: how best to bless a new house? 

Dolly Dhingra
Guardian

Saturday August 5, 2000

It takes more than a house-warming to make a place truly your own. Some settle for just moving in their belongings or the most cursory lick of paint. Others go for the full redecoration, with maybe a wall knocked down for good measure. But for many a formal blessing is the only way to round off the whole stressful process of moving home - after all, there is no way of telling what bad omens, spirits or karma have been left behind. 

"The place I lived in before used to have this really bad energy in my bedroom," says Khushbir Sekhon, 33, director of the Asian Fostering Bureau. "I used to have a recurring feeling just as I was falling asleep that there was someone in the room, and sometimes I would feel them on top of me and I'd have trouble breathing. It was a really horrible presence. When I moved, I felt that I took that energy with me to the next flat." 

So, when Khushbir bought her first two-bedroom house four years ago, in Stratford, east London, she "was keen to have it cleansed of any negative energy". 

Khushbir, who is a Sikh, claims not to be religious, more "spiritual". She was keen in this instance to seek advice from an older Hindu for an appropriate ceremony, and so she turned to her friend, Neeta. Neeta consulted her mother, who referred to a religious calendar and thereby determined an appropriate date for the ceremony that had the correct planetary influences. "It's really important for me to have some guidance from elders - otherwise all these customs and rituals would be gone," says Khushbir. 

However, the set date and time fell months before Khushbir's was due to move in, when the previous residents, a white couple with a dog, were still living there. "So I rang them up and said that I needed to come round at this time and explained that this is what we do to bless a house before we move into it," she says. "I think they found it a bit bizarre - they weren't quite sure what we were doing - but they allowed us to do it." 

To ensure that the house would be prosperous, Khushbir and Neeta made offerings to the gods of fresh coconut, mung daal, rice, fruit, betel nut and a brass pot of water. They burned incense sticks and said a prayer both to Sikh Guru Nanak and the Hindu god Ganesh. 

Neeta's nine-year-old daughter, Puravi, conducted the ceremony, because children are regarded as both innocent and auspicious. Fruit and Indian sweets were shared with the previous residents, and the remaining offerings were left as permanent features in the house. 

Ideally, these should have been situated by the kitchen sink, the part of the house that faces sunrise in the east... but: "We placed the tray by the front window, " admits Khushbir. "It was the most appropriate place we could find in the circumstances, and our primary concern was that the dog couldn't get to it. Later, you're supposed to move [the offerings] up into the attic, but I can't get to mine, so I place the tray on top of my cupboard." 

As a precautionary measure, to ward off any undesirable intentions or karma that may be brought to the house by visitors, fresh chillies and limes are threaded together and hung on the front doorway. Statues of Hindu gods live both in the kitchen and the bedroom. "I don't believe in coincidences," says Khushbir, "but I've never had that nightmare in this house." 

While Khushbir's ceremony was a one-off, a blessing - or Ayiasmo - is a regular affair for Greek Orthodox care worker, Elena Sideri-Costa. "I first got the house blessed a week after I moved in," says Elena, 49, who lives in Palmers Green, north London. "I invited the local priest, family and friends," she says. "The priest bought an icon, and we lit candles and burnt frankincense. We prayed together for about 20 minutes and then the priest sprinkled holy water with basil leaves around the house - the purpose being that, if there are any bad omens or any kind of evil, it will go away. It's a new start, a new life, a clean start in a new house. 

"It's not just a blessing for when you buy a house - sometimes people do it every year, or if there has been any bad fortune in their lives. If ever I feel a bit down, I will call my local priest and get an Ayiasmo performed. So far, I have had it done every couple of years." 

Ayiasmos are followed by a celebration. Dancing is a must. "After your house has been full of family and friends of all ages all having a wonderful time, the house feels lighter and better," says Elena. That is what I like most about them: it is a way of getting a whole community together." 

Throughout her house, there is an abundance of silver- and gold-plated religious icons. The front living room is a haven in which a corner is devoted to prayer and ritual. One entire corner of the room is filled with pictures of Saint Constantine, Mary, Jesus and Saint Helena that have been passed down through the family. 

As she prays, Elena regularly burns frankincense, and olive leaves and oil. "We believe that the olive tree is holy, because Jesus used to rest under them. We believe that with the rising smoke our prayers reach the heavens." 

While Elena displays icons and religious pictures around her home, Flora Michael, 98, who lives in a Jewish Care residential home, keeps a Mezuzah on her bedroom door. This is a piece of parchment with Hebrew passages from Deuteronomy written on it, and should be put up by a boy over the age of 13 (regarded as an adult) or a rabbi within 30 days of moving into a house. A prayer of consecration is usually said at the same time. 

The verses in the Mezuzah consist of the first two paragraphs of the Shema, a central prayer of Judaism that requires all Jews to practise its laws. Jewish homes are required to adorn doorways (except those of the toilet and bathrooms) with them. 

Since it has become impractical to have parchment alone hanging from doors, small boxes made from metal, wood or even glass are now used to protect them. For Flora, who lives in Friern Barnet, north London, the Mezuzah is a form of identification as well as a reminder of her Jewishness. "They are on every Jewish bedroom door here. They're expensive but beautiful; the very religious men kiss them." 

Mezuzahs are regularly checked by a Jewish official, known as a Kashrut, who examines them to see if the Hebrew print quality and passages are correct. 

Many elderly of the faith go to live with Jewish Care because they are unable to perform the rites and rituals that they would like to within their own homes. Many of these take place beneath the dazzling, blue stained-glass windows of the synagogue on the ground floor, or in the communal areas - where volunteers help the frail to light candles just before sunset on Friday, bringing in the sabbath. 

"We light two candles on a table and we have wine to make a kiddush, a sweet kosher wine," says Flora. Food is prepared before the sabbath - kitchens are separated in colour codes of blue and red, to keep milk and meat apart as Jewish law prescribes - so that the whole day can be spent doing simple things such as eating, singing, praying, studying or just talking. A home from home


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## Sikh80

Mythology - Myths and Superstitions in Punjab


* FOLK BELIEFS OF PUNJAB*

LOCAL DEITIES

The prosperity of a Punjabi's life depends by and large upon his agricultural output. That is why most of the local deities that are propitiated in villages are humanized forms of those natural phenomena which prove beneficial or harmful in agriculture. The people's maximum interest is in the soil, because it gives them their livelihood. That is why everywhere in the villages of the Punjab, earth is worshipped as Mother Earth. She is the bearer of all animate and vegetable life which rests on her surface. But no shrine or image is erected to Mother Earth, because she is believed to be present everywhere in the form of ground. Here and there in the villages one can see a heap of stones, pottery and pebbles collected under a sacred tree. This is a place where Mother Earth is believed to dwell. People go there and place before it offerings-milk, fruits and grains. 

When a cow or buffalo is milted, the first five or seven streams of her milk are offered to Earth. Similarly at harvest time some plants are left in the field as an offering to Mother Earth, and a prayer is made to her to send plenty of rain the following year, so that there is a bumper crop. At the construction of a new house when the first stone is laid after the digging of the foundation, a coconut, a few silver coins, a coral and a pearl are tied in mauli (a multi-coloured thread), and offered to Mother Earth.

The Punjabis believe that every month Mother Earth sleeps for seven days. During these days no activity such as digging, ploughing or sowing, is ever performed, and the earth is left in quiet repose. There is a belief that a person who dies on the lap of Mother Earth attains peace. That is why when a person is about to die, he or she is removed from the cot and laid on the earth. All mourners who come to condole with a bereaved relative, sleep on the ground for eleven days after the death.

Villages which exist in the vicinity of rivers and streams stand in danger of floods. Their inhabitants worship and give offerings to the Darya Pir (river god) or Khizar Pir (water god). Khwaja Khizar is the commonly accepted river god and both Hindus and Muslims propitiate him. They collect some stones and bricks near a river and raise a small shrine to him. In the months of Sawan and Bhadon when there is fear of inundation to cattle and crops, incantations are sent up to the river god. Before launching a boat, sailors invoke Khwaja Pir to grant it a safe journey.

Sometimes when a flood is feared, offerings in the form of an animal sacrifice are made to the river god. When a river is in flood, a coconut, some dried grass and a golden ring are tied together and offered to it, along with a buffalo which is pushed into the flood. If the buffalo is drowned it means that the god has accepted the offering and there is no fear of the flood. If it swims across to the other bank, even that is an auspicious sign, but if it turns and comes back to -the side from where it was pushed in, a flood is supposed to be imminent. Whenever in the rainy season there was a flood in the Ghaggar stream, the Maharaja of Patiala used to perform the customary ceremony of offering a golden ring, a coconut and grass to the river deity, and it is claimed that the flood water always receded.

In the Punjab when a new well is dug up a clod of earth is kept aside undug to propitiate Khwaja Kbizar. When water level is reached this left over clod is also dug up. This particular piece of earth is treated as Khwaja Khizar's shrine for the time that the digging goes on.

Before laying the foundation of a well, a coconut smeared in sandhur (vermilion) and tied in mauli (multi coloured thread) is offered to the water god.

In summer when there are cyclonic whirlwinds, Bhai Pheru is propitiated. Bhai Pheru, according to legend, was a Brahmin, a disciple of Sakhi Sarwar. His main shrine is in Miyanki, in Lahore district.

A, popular deity of the Punjab is Khetarpal, the field spirit and the guardian of farms. His image can be seen in many villages in the Punjab. Farmers fix a cross bamboo in the middle of the field and put an inverted earthen pot over it, marked with white and black stripes and propitiate it with the offering of the first ears of corn, so that it may protect the crop from ants, rats and evil spirits.

Another godling closely allied to Khetarpal is Bboomia.He protects the land over which the village is located. Whenever a new village is raised, a shrine is made for Bhoomia. According to a belief among the Jats, when the first man of the newly set up village dies, and is cremated or buried, he is deified. A shrine for Bhoomia is erected at that place and propitiations for the protection of the village are sent up to him. If a son is born in a family, or if there is a wedding, Bhoomia is the deity to be invoked with offerings and in his name. Brahmins of the village are fed. At harvest time again, Bhoomia is propitiated in the first milk of a cow or buffalo is offered to him. 

Every Sunday women pay obeisance to him. The fourth day of the lunar fortnight is considered a special day for his invocation. By nature this godling is benefic, but reacts violently if offended or dishonoured. It is said that if someone brushes his teeth near his shrine, he is gripped by illness; if he happens to sleep near his shrine he feels a heavy weight on his chest.

Another deity similar to Bhoomia is Jathera (the elder). Whenever a founder of a village dies, a monument resembling a shrine is raised to him on the outskirts of the village and a Jandi tree is planted there. There may be many such shrines in a village. On a certain day all the descendants of the 'elder' go to a pond and dig earth and put it on the mound of their Jathera and offer ghee and flowers to him. The village-folk generally believe that illness, epidemic, and other calamities are actually punishment which a malignant spirit inflicts, if and when it is offended.

It is consequently felt that an illness or a disease can be cured only by propitiating such spirits. That is why there are some deities connected with diseases. The most dreaded among these is Masan who is the personification of the cremation-ground. Villagers are scared of him because he causes wasting diseases and makes his victim die a slow and painful death. Women who perform witchcraft propitiate and invoke him for fulfillment of their desires.

Seetla Mata is believed to be the goddess of smallpox. She is also known as Mata and Jagrani. Whenever anyone in the village suffers from smallpox, his family members propitiate Seetla Mata. During an attack of smallpox it is believed that the patient is possessed by the Mata and no such activity is allowed in the house as might offend her. The use of soap, oil and toothbrush is given up. Consumption of garlic, onions, eggs and meat is also forbidden. The Mata is supposed to reside on a keekar tree, so the members of the infected person's family water this tree. Propitiatory offerings dedicated to the Mata are given to the ***, especially the guigula.

                                OMENS


Omens are generally understood to mean the phenomena and objects which forecast coming events. A large number of Punjabis even today have a staunch belief in omens. For them the success or failure of a journey or enterprise depends upon the very first object that one encounters while setting out.

If one comes across a woman carrying a pitcher of water, a child, a gardener's wife carrying a bunch of flowers, or a Sweeper, it is supposed to be a good omen.

If a man riding a horse, or a young man playing on a flute comes across, even then the success of the venture is supposed to be guaranteed. Out of birds and animals a partridge, chirping and flying on the right, and a donkey braying on the left are supposed to bring good luck.

On the other hand, a woman carrying an empty pitcher, a gardener's wife with an empty basket, a Brahmin, a Maulavi, or a bald man bring bad luck. A lame, a one-eyed man, or an otherwise disabled person is not good. To see a smouldering object is supposed to be a very bad omen.

If a cat cuts across the path., there is absolutely no possibility of success in the undertaking. Meeting a snake is also bad, but if the snake is killed then the bad effect is warded off. If someone sneezes at the start of a venture, it is inauspicious, but two consecutive sneezes are good.

If a dog whines at night it portends death because a dog is supposed to be the attendant of Yama, and the moment it sees Yama it starts whining. If a dog lies on its back with its legs upwards, it portends a calamity. A {censored} crowing during the day is bad. Similarly, seeing an owl during daytime is unlucky. Bats are supposed to bring bad luck.

Some omens are associated with days and heavenly bodies. If the festivals of Holi, Lobri and Baisakhi fall on a Tuesday, it is feared that a serious catastrophe will befall the world.

                       MYTH AND MYTHOLOGY


Each community has its own body of myths, which are the products of its primitive beliefs and culture. Myths being an inseparable part of the religious tradition are closely related to rituals. Myths prevalent in the Punjab are akin to those prevailing in other parts of northern India. The Puranas are, of course, the primary source, but there are many, which have a distinct Punjabi flavor, and were presumably invented by the village-folk.

                                                       THE UNIVERSE

The popular myth about the origin of the universe is a very simple but also interesting one. This universe, it says, was originally egg-shaped, and then it broke into two; one half became the sky and the other the earth. The thread veins in the egg became streams and rivers; the fluid took the shape of the sea, the yolk became the core of the earth, and thus came into existence the universe.

According to another myth, the earth is balanced on one horn of a bull. Whenever the bull gets tired, it changes over the weight to the tip of the other horn. This changing- over creates tremors and earthquakes. Even today, whenever there is an earthquake, the Punjabis say that the white bull has changed over to the other horn. This myth too has its root in the Puranas.

                                                          BIRTH AND DEATH

The myth about birth and death is very simple but interesting. It has its origin in the popular imagination. Once when God was in a pleasant mood, He created an image in clay. This was the image of man. Then, curious to see the effects, he called one soul to him and asked it to enter that image. The soul was not quite sure of the consequences, so it hesitated. But it could not disobey God. So it pleaded with Him and said, "I'll enter this image only if you assure me that I shall not be tied down to it for ever, and that you will draw me out of it." God agreed to do so.

As soon as the soul entered, life flowed through the body and man started moving about. The soul began to enjoy the thrill of life. After some years when God felt it was time to release the soul from the body, it was unwilling to do so. But God had to fulfil his word. So, in spite of the soul's unwillingness, God pulled it out. Thus life and death came into being.

According to yet another myth, in earlier times children used to grow on coconut trees. Whosoever needed a baby plucked a coconut off the tree, broke it into two and took out the baby. Consequently, people were not very much attached to their children, and whenever a child fell ill, they would throw him away and pluck another coconut for a flesh baby. All sorts of ailing children crying the whole day were found heaped under the Coconut trees. Once there was an epidemic. People dumped all the sick children under the coconut trees and took away new ones from the treetops. Sick children continued to be piled up under the trees, and the earth and the sky rocked with their cries of pain. An old man happened to pass that way. He was so deeply moved by the cries of the ailing children that he prayed to God thus: "Oh God, let the children in this world grow in the wombs of women rather than on trees, so that if something happens to them, the mother's heart will feel the pain." And God granted the prayer.

                                                        THE SUN AND THE MOON

In some myths, the sun and the moon are brothers and sisters, while in others they are two real brothers. According to one myth, the sun is doing penance by burning in eternal heat because its mother has cursed it, whereas the moon enjoys its mother's blessings in permanent coolness.

According to the myth in which the Sun and the Moon are brothers, their mother was once going to take her bath. She said, "My sons, I am going to bathe you two, turn your backs or stand behind the tree." Both of them, in obedience to their mother, stood behind a tree, but whereas Moon kept his head low and eyes averted. Sun kept peeping at his mother through the corner of his eyes. When the mother noticed this she was furious and she cursed him saying, "May you always have only one eye." Ever since then the sun has had only one eye. Even in trying to look at it we have to close one eye and see it only with the other.

According to the other myth in which they are brother and sister, the two were once invited to a marriage. When they were about to leave, their mother told them to save some sweets and bring them home for her. Sun was greedy, so he ate up everything, but Moon saved a lot for her mother. She was bringing it all home when sun quietly ate that too. When the mother came to know of it, she was so angry that she cursed the son saying, "As I am now burning with rage may you always burn in agony." Then she turned to the daughter Moon, and spoke lovingly thus: "My darling daughter, you have soothed my heart with your love. May you always prosper in the same soothing calmness, and radiate joy to the world."

There is yet another myth in which again the sun and the moon are brother and sister. Once their mother fell ill and she put her children to work. She asked Moon to knead the dough and Sun to light the fire. Sun was rather unwilling to perform the work assigned to him but, being afraid of his mother's anger, he slowly began to light it. When the fire was lit he picked up a couple of live coals and flung them at his mother, saying, "Here Ma, the fire is done." The burning coals fell on the mother's stringed cot, and it caught fire. Moon ran with a bucket of water and extinguished the fire. The angry mother cursed her son to eternal burning, and blessed the daughter with peace.

                                                                   LUNAR ECLIPSE

The phenomenon of lunar eclipse, once inexplicable to the common folk, had many myths prevalent about it. Here are two of them.

According to one, Moon, once in great need, borrowed some money on interest from a 'Dum' (a low-caste menial). Somehow he could not repay this amount. Interest went on multiplying and piling up, so much so that it became impossible for Moon to pay up. Moon is still a debtor. Whenever the moneylender goes to him to ask for the money, he hides his face and does not show it so long as men and women on earth do not give plenty in charity to the 'Dum', thus lightening his financial burden.

The other myth originates from the Puranas. The gods and the demons once jointly churned the sea in order to obtain nectar. When nectar was obtained, the demons swiped it off. The Gods took panic, thinking that if the demons drank up the nectar and became immortal they would kill them all. They ran to Vishnu-who soon transformed himself into a pretty girl, Mohini, went to the place where the demons had assembled to drink nectar, and began to dance before them. Utterly bewitched they left the cup of nectar unattended and surrounded Mohini, who, very cleverly pretending to wish to distribute the nectar among those present, took up the cup. She called the gods also and made them sit in a separate group, There she started distributing nectar, first on the gods side. Nectar was finishing fast. 

Rahu the demon saw through the game, he also recognized Vishnu disguised as Mohini. He quickly took the guise of a god and slipped into the rows of gods. The "young damsel" serving nectar unsuspectingly gave it to Rahu who quickly gulped it down. Sun and Moon sitting close by became suspicious because they saw that Rahu had a shadow, whereas gods did not have any shadow. Quickly they gestured to Mohini, who, understanding the situation, took again the form of Vishnu, "whisked out his wheel and chopped off Rahu's head from his body. But even though the head had been cut off from the body, Rahu could not be killed because he had taken of nectar, the drink of immortality. Consequently, both the head and the body remained alive. The head came to be known as Rahu and the rest of the body is Ketu. Both Rahu and Ketu have ever since been pursuing Sun and Moon with vengeance because they want to take revenge. Whenever they catch up with Sun or Moon. They gulp him up, and there is an eclipse. People on earth give alms
 liberally in order to get their Gods liberated from the diabolical grip.

                                                BLACK SPOTS ON MOON

There is an old woman sitting in the moon, plying her spinning wheel. When she finishes one skien she flings it on the earth, thus causing daybreak.

The Puranic myth is different and more interesting. Lord Indra was enamoured of Ahilya, the wife of Rishi Gautam. He wanted to seduce her. To be able to do so, he entered into a conspiracy with Moon. Moon, transforming himself into a {censored}, uttered the crow of dawn in the middle of the night. Gautam Rishi thinking that the day had dawned quickly got up and went to the river to have his daily bath. Indra, quickly impersonating Gautam, succeeded in his evil intention towards Ahilya. The friendly river-deity apprised Gautam of the truth. Gautam rushed back and accosted Moon who, in the guise of a {censored}, was standing watch at the door. In anger he flung his wet towel at him and cursed him. That left a permanent black mark, which we see on the face of Moon.

There is also a myth about the waxing and waning of the moon. This also takes its origin from the Puranas. Moon had twenty- seven wives who were all real sisters and daughters of a Rishi. Moon was very fond of Rajni (night) and paid scant attention to the others who were, therefore, very jealous. They complained to their father. The Rishi got vexed, and he cursed Moon saying, "He who has so tortured my daughters may himself suffer from a wasting disease." Immediately Moon started decaying. Fourteen days thus went by and Rajni got worried. She realized that at that rate Moon could not last for more than a day. She wept before her sisters and brought them to see the end of their husband. When they all saw him wasting away like that, they too began to weep. At once all sisters rushed to their father and begged him to withdraw his curse. "But," said the Rishi, "words once uttered by a Rishi cannot be withdrawn. I can't revoke the curse, I can only mitigate it. 

This wasting disease will affect Moon for the first fifteen days of a month but will end on the fifteenth day. Thereafter he will start improving and go on getting bigger and bigger every day, till on becoming full- bodied he would wane again, This cycle would go on forever,"

In the Puranic myth the name of the Rishi is Daksha,. and the favorite queen of Moon is Rohini, not Rajni.

                                                            THE STARS

The Punjabi's have their own interesting myths to tell about the stars. The general belief has been that all great men become stars after death and occupy a high place in the sky.

There are special myths about the Pole Star and the Great Bear. The constellation of the Great Bear is called Sapt Rishi, that is, Seven Rishi's. These seven stars are supposed to be the seven Rishi's who lived in the time of Raja Dashrath and were very close to Shri Ramchandra. All the seven were saints of a very high order who had controlled their emotions after great penance. When the great saints passed out of this world they were given an honorable station in the sky and placed next to one another.

There is a popular myth about the Pole Star. Raja Uttampada had two wives Suniti and Suruchi. Dhruv (after whom the star is named Dhruv) was the son of Suniti. Suruchi won the King over to her side and turned him against Suniti. At her instigation, the King banished both Suniti and her son. When Dhruv grew up he became curious about his father and expressed a great desire to see him. Suniti agreed to let him go and Dhruv went to the court of his father. King Uttampada was very happy to see his son, took him on his lap, and loved and caressed him. Suruchi was absolutely furious when she saw this. She quarreled with the King and dragged Dhruv away from there and threw him out of the palace. Dhruv came home weeping and narrated the entire episode to his mother and asked her how he could overcome such an insult. The mother advised him to worship Narayan, the master of the Universe. 

Dhruv went into the jungles and, despite innumerable obstructions, performed severe penance. At last Lord Vishnu appeared to him and said, "Just as you have remained firm and steadfast in your path of devotion, so will you remain in the sky-lofty, steadfast and shining like a constant star." After death, Dhruv rose to the sky and became a star.

The Milky Way, or the galaxy, has many names in Punjabi, among them Akash Ganga (Ganga of the sky), and Gati-Dhuli (dust of the cow's hooves). According to a very popular myth, the Milky Way is a counterpart of the Ganga we know on earth.

According to another myth, when Lord Krishna takes his cows out to graze and brings them back, the dust blown with their hooves shines in the sky. It is also believed that after death people go to heaven along this path.

                                                     RAIN AND LIGHTNING

In the Punjab there is a very interesting myth about the origin of clouds. Once upon a time, a Rishi was doing penance in a forest. He had only one quilt, which had multi-colored patches on it. In severe cold he covered himself with it, and in summer he put it aside. Once the summer was extremely hot but he kept sitting in the sun in contemplation. His whole body was scorched. His quilt, which was his co-sharer in all his states of happiness and sorrow, could not bear to see him suffer so. It flew up to the sun in the shape of a cloud and obstructed its heat. It has since roamed about the sky in the shape of clouds.

Lightning is supposed to be the manifestation of Devaki's daughter. Kansa killed her by hitting her on a stone as soon as he came to know about her birth. Little did he know that Devaki's real child, Krishna was being safely nursed by Yasodha in Gokul. The moment the little innocent girl hit the stone, she disappeared in the sky and manifested herself in the form of lightning announcing her uncle's doom. Ever since then she has been there flashing amidst the clouds. As her maternal uncle killed the child, it is believed that lightning is hostile to maternal uncles and nephews being together. When lightning flashes in the sky, it is not considered good for the maternal uncles and nephews to be sitting together under one roof. If they are, it is feared that lightning would strike them.

SUPERSTITIONS

In the Punjab it is believed that the control of natural powers is one of the possessions of the saints, and, therefore, many such powers have been associated with almost every saint. Stories of miraculous exhibition are associated with every pir, jogi, and saint of repute, including Sikh Gurus, though they condemned these powers and said, "To work miracles is a vain and an empty show."'

Beliefs and superstitions are deep rooted habits and fancies. The majority of the population of the Punjab being rural, for centuries these people of the villages, bereft of education and contact with awakened communities, were under the spell of superstition and witchcraft. It is only recently that because of the opening of schools in villages and increase of literacy that the people have become somewhat rational.

Most of the Punjabi superstitions are based upon the movements of the heavenly bodies, because it is widely believed that what happens to man and his world is determined by the movement of the celestial bodies. This belief is based upon imitative magic. Mangal (Mars) and Shani (Saturn) are supposed to be malefic. A Person born under the influence of these two planets, according to this belief, suffers heavily in life. A person born under the influence of these two neither leads a happy life, nor does he enjoy good health. A child born under the influence of Mangal is called Mangleek. He or she must marry a Mangleek and no one else. If this dictate is violated the anger of Mangal is aroused and the couple thus united remains ill and unhappy. Those who are born under the influence of Saturn must on Saturdays, give away in charity copper coins to Bhatras (worshippers of Saturn), who carry an iron-image o f Saturn in a vessel with mustard oil in it and go calling from door to door every Saturday morning. 

If a person sees his own reflection in some mustard oil, then pours a copper coin into it and gives it to the Bhatra, he is believed to be relieved of all trouble, illness, and misfortune. Since all suffering is caused by the anger of Saturn, a little charity in his name makes all the difference.

Som (Moon), Budh (Mercury), Brihaspati (Jupiter), and Shukra (Venus) are considered beneficial, 'Shukra' being the best. A child born under this star lives a successful and prosperous life, attains high status in life, and keeps good health.

Some asterisms are not considered good. Of these Mool is supposed to be the worst. A child born under this group bodes evil to his parents, and so long as he does not attain youth, parents should not come face to face with him. If sometimes a meeting becomes unavoidable, the parent should not see the child's face directly. They put some oil in a vessel and first see in it the reflection of the child's face. The Punjab's famous legendary hero Puran was born under the Mool Dasha and had to be kept away from his parents for twelve years. It was only after that that his father saw his face for the first time.

There are many superstitions connected with the moon. If a newly-married woman sees the new moon regularly, she will deliver a male child as handsome as the moon. It is, however, considered inauspicious to see the new moon on the fourth lunar day. Doing so is supposed to bring a bad name.

During a solar or lunar eclipse, a pregnant woman is not supposed to move. Eating, drinking and even changing clothes must wait till the eclipse is over. Her every movement is believed adversely to affect the child in her womb. If during the eclipse she draws a line, its mark will appear on the body of her baby. All cooked food that stayed unused during the eclipse is given away in charity, because it is supposed to have become impure during the eclipse. Charity given at this time is considered to have great spiritual significance.

If a person sees a shooting star and quickly makes a wish and ties a knot, the wish is generally believed to be fulfilled.

Earth is given the status of mother, and it is believed that if a chaste and devoted woman falls into trouble and her honour is at stake, the mother earth opens out its bosom and absorbs that woman in itself, thus saving her from trouble. In the famous legend Sassi Punnu, when Sassi was wandering in the desert in search of Punnu, one shepherd tried to seduce her. She prayed to Mother Earth to save her honour, at which the ground under her feet opened and received her in. Blowing off a light is not considered good. The wick of the lamp should be turned down and then extinguished with a wave of the hand. Removing the light is not considered a good omen.

Fire in the oven is never put out with impure water, because that rouses the anger of the god of fire.

Many superstitions exist regarding the direction of the journey which one has to take. In olden times, travelling was hazardous and one had to be very careful. On particular days it was not considered proper to travel in certain directions. It was bad, for instance, to travel towards the north on Tuesdays and Wednesdays, and good to travel in this direction on Mondays and Fridays. Thursday was regarded as bad for travelling southwards, and Wednesday good. Tuesdays and Wednesdays were not considered good for journey towards the hills. Work started on a Wednesday can be easily and successfully concluded.

It is believed that if a new dress is worn on a Saturday, it lasts longer. Wearing a new piece of jewellery on a Sunday is good, because then it does not get lost. Even at harvest-lime and at the time of sowing seeds, the auspicious and inauspicious days are taken into account. Tuesdays are regarded good for reaping and Wednesdays for sowing.

For the purchase of cattle due consideration is given to the influence of the day. Wednesdays are good for the purchase of a cow, Fridays for a mare, and Saturdays for a buffalo. Certain beliefs and superstitions are associated with animals, birds 'and insects.

An owl symbolises desolation, a vulture settling on a house-top brings bad luck. If one sees a snake, one should not utter the word 'snake' but euphemistically call it a kira (insect). If that is done, according to belief, the snake goes blind and cannot move. When a snake is killed it is not advisable to throw it out through the door. It is thrown either out through the window or a few bricks are removed from the wall and it is pushed out through the hole thus improvised. If that is not done its spirits get into the house and gives a lot of trouble. When a cobra completes its hundred years of life, it develops a metamorphic power. It is then called an Ichhadhari (capable of assuming any form) or a Chhaleda (phantom). The gem in the head of a snake is considered a very precious thing. It is supposed to bring riches and prosperity to the family that possesses it.

When a new utensil is bought, a horse is first made to smell it. Eating pork or wearing the teeth of a pig round the neck protects a person from the evil eye and witchcraft. Augury of ants carrying grain of food into a house is a promise of prosperity; but if the ants are seen going out they are a symptom of a heavy loss in the near future. Whooping cough is said to be cured by riding a bear. The hair of a bear round the necks can keep evil eyes off a child.

Particular months of the year are considered inauspicious for particular animals to litter. Chet is not good for a {censored}, Vaisakh for a she-camel, Jeth for a cat, Sawan for a mare or a she-***, Bhadon for a cow, Maghar for a buffalo, and Poh for a goat. If they litter in the months considered inauspicious for them they, according to belief, bring calamities upon the family that keeps them. Such animals are quickly sold off.

A human baby born in Kartik is considered inauspicious, but a baby born early in the morning is always lucky. A child of the other sex born after three consecutive children of one sex is considered unlucky. Thus a boy born after three girls or a girl after three boys is unlucky. The girl is unlucky for the father and the boy for the mother. Such a child is called Trikhal. There are certain rituals which ward off the evils associated with the birth of this type of baby. As soon as such child is born, it is made to pass through a hole in a sieve which is specially torn for this purpose. Alternatively, earth is dug up from under the threshold and the baby is made to pass under it.It the evil is thus removed, such a child proves immensely lucky.

If the shadow of a pregnant woman falls on a snake, it is said that its pace is slowed. At the time of childbirth thorny bushes are placed on the roof of the room of the mother so that a dog or a cat which augurs ill may not cross over the roof. Care is taken to see that no broom remains lying anywhere in that room because it will sweep off all the luck of the newborn baby. To make childbirth easy the knots of the jute cot are loosened. Some people go to the extent of removing all locks in the house because that way, it is said, all obstructions are removed. This superstition is also based on imitative magic. An iron knife is kept in the room in order to protect the mother and her newborn baby from evil spirits. To protect a child from the evil eye, a black mark is invariably put on its forehead, a piece of coal put in its milk, or a black thread is tied to the golden bangles worn on the arm. 

A black object is hung on the terrace of a newly constructed house. Some people paint a gargoyle on a black pot, break it from underneath, and hang a red strip below it in order to make it look like a demon. All this is done to protect a house against the evil eye. Some women make their children wear round their neck nazarbattus (protectors from the evil eye), for this purpose, or sometimes for the same purpose hang pig's teeth round their neck.

There is a treatment for a child affected by the evil eye. A couple of dried red chillies are first waved over the head of the child and then thrown into the fire. If the smoke does not hurt the eyes, it is a sure sign that the evil look had affected the child.

                        MAGIC AND MEDICINE


In the Punjab, one still comes across Ojhas, Chellas, or Sianas who treat all kinds of illnesses with spells, etc. There are different rites to be gone through for different diseases.

If a person has a crook in the back, he should sit near the threshold of one who was born feet first. That person is to be asked to give a kick to the sufferer. If he agrees to do and actually does what is requested the trouble will go. The person who kicks has to stand at the inner side of the threshold. If there is pain in one side of the head, the patient should look at the rays of the setting sun and rub the affected portion with a few blades of grass, at the same time, muttering some incantation. Repeat it thrice and the pain will go.

A sty or inflammation of the eye is cured if the sufferer knocks at night at a neighbouring house where there are two adults and a child.When someone from inside asks about the caller's identity, these words have to be uttered in reply

"I am a sty
I come to you, from him I fly"

In the process the sty is transferred from the caller to the person called. The best way to cure a prolonged attack of hiccups is to put some blame on the person concerned, though no indication of the motive behind the false blame may be given out. The psychology behind this belief is that the person's attention is diverted and because of the shock of the allegation his hiccups suddenly stop.

If anyone suffers from intermittent fever, he should take a thread and go round a peepal tree seven times reciting an incantation. That way the fever will be passed on to the tree. There is another treatment for this fever. The patient is required to hear from the priest of a Gurudwara the story of how Guru Amar Das once entrapped this fever in the form of a child and released it only on the promise that wherever this Sakhi (legend) was told in future, it would run away from there.

For treating piles the patient ties around his toe a thread of five colours, white, red, green, yellow and black, keeps it on for fifteen days so as to open it on a Tuesday, and carries offerings thereafter to the temple of Hanuman. Sometimes a conjured ring is also given to the patient. It is claimed that if the patient wears this ring for a certain period, the malady goes.

A fit of epilepsy can be cured by making the patient smell an old shoe.

                                  SORCERY


This is a form of magic in which spells and incantations are used to invoke a Pir or saint to get the desired effect. According to popular belief, incantation is a powerful instrument even for fighting pain and diseases of many forms. There is a separate spell for every ailment. The wise person first mutters the particular spell, then blows thrice at the affected part of the body, and the pain goes. This is called the Jhara- conjuration.

Snakebites and scorpion bites are also treated by spells. The men who do this are called mandaris (conjurors). It is claimed that many snakebites have been cured by spells and incantations. An able conjuror can, by means of incantation, call up the snake who bit the patient, and make it suck back its own poison from the patient. Similarly a scorpion bite is cured by spells. Guga Pir is invoked for the treatment of poisonous insect bites. Some yogis utter a spell on a pinch of ash which is then either swallowed or smeared over the affected part. This way even incurable diseases are believed to be cured.

                                WlTCHCRAFT


Of the many types of magic there is one which is performed for the general welfare of the community. It is harmless and benevolent. It helps in curing diseases, raising crops and warding off evil spirits. It is known as sympathetic magic. But there is the other type of magic-black magic-which is employed for anti- social purposes. It is performed with the evil intention of taking revenge, causing harm to someone, promoting a split in the victim's house, or ruining someone completely. In the Punjab, a woman expert in witchcraft is called a dain. The witch develops certain occult faculties through incantation and possesses power over an evil spirit which obeys her commands. It is believed that her evil look is very effective and can doimmense harm to its victims. That is why mothers hide their children from the gaze of such women.

In the Punjab there are people who still believe in the cure of a person supposed to be possessed by an evil spirit, by exorcism or conjuration. Among the erstwhile low castes of the Punjab, if anyone has a disease which cannot be diagnosed or cured in spite of treatment, or if he is a mental case, the villagers straightaway begin to believe that he has been to some haunted place and has been possessed by some evil spirit. The Chellas (disciples) remove the spirit from the patient's body by exorcism. Sometimes they even threaten the evil spirit by torturing the patient. They beat him or apply red hot iron bars to his body. The belief is that the victim is only a medium and no harm comes to him; it is the evil spirit who sulters. The spirit gets frightened in this way and deserts the body. When the evil spirit escapes, it either knocks at the door or breaks some object in the house.

Women who have no children adopt many magical remedies to cure themselves of barrenness. One of the methods is that a barren woman beats water at might over the burning pyre or a young bachelor, washes her hair with it, then cooks rice on that fire and cats it. All this time she keeps reciting a charm. It is believed that in this way the soul of the dead man enters the womb of that woman. This spell can be made ineffective, if the burning body is moved with a stick and some part of the body is broken. If some ashes from the pyre are given to someone to cat after uttering a charm, it is believed that he would become an invalid and die of a wasting disease. These ashes are known as kacha masan. Those women, who cannot perform the above spell, wait for some auspicious day, go to a road crossing, bathe there at midnight under the light of the stars, sacrifice a goat and recite some charm.

Those who happen to be at road crossings in villages in the morning can even today see sometimes multi-coloured threads, earthen lamps, mutton, etc., lying all over. If a person steps over these things, he exposes himself to much harm. Charms performed on road crossings are supposed to be very efficacious. Sometimes the witches collect foodgrains from seven houses or water from seven wells to cast a spell. Spells are also easily effective on locks of hair, nail pairings, castaway clothes, or the dust of feet. That is why villagers do not throw these things out in the streets, but they bury them in ditches. When a child's tonsure ceremony is performed, the hair is wrapped in dung and buried deep in a ditch until it can be disposed of in sacred waters.

Some witches in the Punjab are said to possess power to extract the liver of a person by just one glance. Such a witch is known as kaleje khani (liver-eater).

In the folk-tales of the Punjab there is frequent mention of witches who pull out a man's or animal's liver and eat it. They are ultimately caught and punished for their acts. They are also supposed to possess power to open or patch up the sky, turn stones into wax, set fire to water, and turn human beings into any shape they choose.

                     FORECAST AND DIVINATIONS        


In spite of man's acknowledged inability to read his future, there are people who claim to have the skill and the perception to forecast the future on the basis of events and signs of the present. This art has been prevalent in the Punjab from the earliest times. The lives of the ignorant village-folk are greatly influenced by them. Some of these predictions are based upon the involuntary movements of the body- twitching of an eye or any other part of body, itching on the palm, etc. If a man's right eye twitches, some advantage is anticipated but the twitching of the left eye indicates harm. For a woman it is just the reverse- twitching of the right eye forebodes harm and of the left one good.

Similarly if there is itching on a man's right palm, he can hope for some monetary gain, and a loss or an unforeseen expenditure, if it is on the left palm. Once again it is just the opposite in the case of a woman. If there is itching under the feet, a journey is expected. If someone sneezes at the start of a work, it is doomed to failure.

Like other communities the Punjabis have great faith in dreams. They believe that dreams if correctly interpreted are indications of events to come. An early morning dream is generally considered to come true. A marriage seen in a dream is supposed to bring some calamity, but a death is an indication of longevity. It is not good to dream of fire, but to see water in a dream is auspicious.

If a deceased relative gives something in a dream, the dreamer may expect a windfall or good luck in some other form, but if the deceased person takes away something it forebodes death. If one dreams of taking coins from some person, it is interpreted to mean illness in the family.

People do a number of things to get an insight into the future. The village-folk generally draw lines at random on a piece of paper, or draw them on the earth with a finger, and then they bracket them in pairs. If the lines turn out to be even in number, it means fulfillment of a wish; otherwise it means disappointment. This is called Aunsi.

While kneading dough, if a part of the flour falls out of the plate, it means guests are coming. Cawing of a crow on the wall of the house also means the same.

The happiness and prosperity of the Punjabis depend upon the abundance of rain. That is why great significance is attached to the skill of forecasting weather. If the cloud in the sky has the shape of a partridge's feather, it is a sure promise of rain.

Copyright © 2000 Justpunjab.com. All Rights Reserved.


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## Sikh80

*Q: What is the role and status of women in Sikh society?* 

*A:* In Sikhism men and women are equal. 

Before the time Guru Nanak came to this world, Indian women were severely degraded and oppressed by their society. Given no education or freedom to make decisions, their presence in religious, political, social, cultural, and economic affairs was virtually non-existent. Woman was referred to as “the root of all evil, a snare, a temptress.” Her function was only to perpetuate the race, do household work, and serve the male members of society. Female infanticide was common, and the practice of sati was encouraged, sometimes even forced. In Sati system, if the husband of any women dies then the women was to cremate alive with his husband’s body. Guru Amar Das Ji (the third Guru of Sikhs) raised his voice and denounced the Sati system. He made every possible attempt to eliminate the Sati system and achieve equality for women. 

Guru Nanak condemned this man-made notion of the inferiority of women, and protested against their long subjugation. The Ultimate Truth was revealed to Guru Nanak through a mystic experience, in direct communion with God. Guru Nanak conveys this Truth through his scripture as follows: 




_ From woman man is born,  within woman, man is conceived,  to a woman he is engaged and married.  Woman becomes his friend, through woman, the future generations exist.  When his woman dies, he seeks another woman; to woman he is bound.  So why call her bad? From her, kings are born.  From a woman, woman is born,  Without woman there would be no one at all. _  (Guru Granth Sahib, 473)   

The human body is transitory; the difference between man and woman is only transitory, and as such superficial. Thus, according to Sikh ideology, all men and women possess equal status. All human beings, regardless of gender, caste, race, or birth, are judged only by their deeds. With this assertion, the Sikh Gurus invited women to join the holy congregation, work with men in the langar (common kitchen), and participate in all other religious, social, and cultural activities of the Gurdwaras (Sikh places of worship). The Gurus redefined marriage as wedded to one wife only and taught that male and female alike need to practice conjugal fidelity. The Gurus spoke against the practice of polygamy and preached to have only one wife. Guru Amar Das, the third Guru, wrote: 

_"Only they are truly wedded who have one spirit in two bodies.”_ 

Guru Amar Das Ji also condemned the wearing of the veil, and female infanticide. The steps Gurus took to advocate the equality of women revolutionized the tradition of Indian society. As women began to partake in social, religious, and political affairs, their contribution and worth as equal partners of men became more obvious. The Gurus taught that men and women are equal in the eyes of God, so are equal in rights on Earth.


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## Sikh80

*Q: Do Sikhs believe in equality of all humanity?* 

*A:* Yes, Sikhs believe that all individuals are equal.    

One of the major principles of Sikhism is equality for regardless of gender, cast, creed, culture, wealth, etc. In the fifteenth century, the Hindu caste system had become strongly rooted in India. Many Hindu priests (Brahmins) believed in the caste system and perpetuated it as much as possible, by segregating individuals of certain backgrounds (perceived as lower) and looking down on them. Some people in India, who considered themselves of a high-class society wouldn’t even touch a person who they considered as being part of any lower class. If touched accidentally they would take a bath. They also would serve food to their servants and workers on the floor and would themselves eat while sitting higher on some sort of chair or table. 







  The Sikh Gurus preached to “_recognize the Lord's Light within all, and not to consider social class or status; there are no classes or castes in the world hereafter_” (Guru Granth Sahib, 349). Guru Nanak Dev Ji, the first Guru established langar, a free community kitchen. Langar is free food served in Gurdwara Sahib, which is prepared by a Sikh congregation and then consumed by them and their guests while sitting at the same level next to each other. The purpose of the langar is to eliminate any type of caste system and look to view all humans as equal. While eating langar together, there remains no difference between rich and poor, and a superior or inferior person, for all present are eating the same food at the same level. Langar is served in all Gurdwaras around the globe twenty-four hours a day. 

 “_All beings and creatures are His; He belongs to all_” (Guru Granth Sahib, 425). Gurus furthermore preached to “_Sing the Praise of the One, the Immaculate Lord; He is contained within all_” (Guru Granth Sahib, 706). “_The special feature of the Sikh of the Guru is that he goes beyond the framework of caste-classification and moves in humility. Then his labor becomes acceptable at the door of God_” (Bhai Gurdas Ji, 1).


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## Sikh80

* Do Sikhs believe all humans are spiritually equal?* 

*A:* Sikhs believe that all humans are equal no matter which religion they are from but people can differ in spirituality.   

Sikhs do respect spiritual people. Spirituality is attained by meditating on God. When a person meditates on God, his spiritual level rises. He begins to understand this world and realize the importance and role of God. This is of course different for every individual being. Thus it is important to realize that people can be at different points on their spiritual path. Knowing what role God has in our life is real spirituality.


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## Sikh80

*Q: Do Sikhs lead a normal life, get married and have children, etc.?* 

*A:* Yes, Sikhs lead a normal life.   

Sikhism instructs that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. 

As a rule, every Sikh must follow three principles. First, he must earn his livelihood by honest means. Second, he must meditate and the third, he must share with others. It means you must work hard, earn your livelihood by an honest means and give away some of it to help others. That is a true way of a Sikh life. There is no restriction on marriage. Marriage is encouraged even for the priests. All Sikhs are encouraged to lead a family life, to have children and be a normal person in the world. Sikh family structure is very stable.


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## Sikh80

*Five Sikh Symbols 



* 


 Sikhs have five symbols of faith natively known as Kakaars. These are Kesh (uncut hair), Kanga (comb), Kara (Bracelet), Kirpan (sword) and Kachehra (a special type of shorts). A baptised Sikh is to keep all five symbols of faith. These symbols are not merely symbols, they not only represent or identify a Sikh but also have deep meanings. Guru Gobind Singh Ji created a lifestyle within which one does not dwindles and remains focused on the path to attain salvation. 

*Kesh*: Hair is not just a symbol, it is the gift from God. Guru Nanak started the practice of keeping the hair unshorn. The keeping of hair in its natural state is regarded as living in harmony with the will of God, and is a symbol of the Khalsa brotherhood and the Sikh faith. Hair is an integral part of the human body created by God and Sikhism call for its preservation. Sikhs live the way God made humans and never cut their hair. Guru Gobind Singh Ji instructed Sikh to wear Turban in order to protect their hair. Turban has many purposes and one is to keep a Sikh focused in his beliefs. 

*Kanga*: The comb is necessary to keep the hair clean and tidy. A Sikh must comb his hair twice a day and tie his turban neatly. The Gurus wore turbans and commanded the Sikhs to wear turbans for the protection of the hair, and promotion of social identity and cohesion. It has thus become an essential part of the Sikh dress. 

*Kara*: The bracelet symbolizes restrain from evil deeds. It is worn on the right wrist and reminds the Sikh of the vows taken by him, that is, he is a servant of the Guru and should not do anything which may bring shame or disgrace. When he looks at the Kara, he is made to think twice before doing anything evil with his hands. 

*Kirpan*: The sword is the emblem of courage and self-defense. It symbolizes dignity and self-reliance, the capacity and readiness to always defend the weak and the oppressed. It helps sustain one's martial spirit and the determination to sacrifice oneself in order to defend truth, oppression and Sikh moral values.The rule is never to do injustice and never let anyone do injustice. 

*Kachehra*: Kachehra symbolizes to live a faithful life. It reminds the Sikh of the need for self-restrain over passions, lust and desires. Apart from its moral significance, it ensures briskness during action and freedom of movement at all times. In todays dark world, filled with lust, if ever a Sikh gets carried away in the moment of lust, the Kachehra refrains one from making wrong moves and reminds him of his duties. 

The Five K's are not supposed to foster exclusiveness or superiority. They are meant to keep the Sikhs united in the pursuit of the aims and ideals of the Gurus. They enable them to keep their vows made at the time of baptism. Keeping the symbols of faith keeps one close to being a Sikh and being a Sikh brings one closer to God. Whatever Gurus narrated has a purpose and meaning because it was told to them by God Himself. God has created a religion, a path, a faith which brings one closer to God and helps one to Unite with Him. 

In order to meet God, one has life an honest life and meditate on God. Sikh Gurus themselves lived an honest life and showed everyone how it can be done while living a family life. If one is not a Sikh, it is harder to live truly. One Sikh writes his experience about his turban as follows: 

"My turban has saved me so many times that I cannot even begin to explain. Like most, I am also filled with greed and lust. I even thought about looting or robbery in order to accumulate wealth. But everytime I think about it I think about my turban. A thought comes in my mind that how will my Guru feel if I do such a thing. I am a Sikh and a Sikh must walk on the path of humility and respect and live happily in whatever God has given me. If I have not had a turban on my head, I probably would have become a thief, a rogue, and probably a murderer. My turban saves me." [More ...]  

The Sikh symbols keeps a Sikh focused. It saves a Sikh from bad company and keeps a Sikh close to God. Guru created a livestyle which helps one to be close to God and less likely to detour. Now a days, rare are Sikhs that walk in the path shown by the Guru. Rare are the ones that do not cut their hair and live an honest life like a Sikh suppose to. And to the ones there are Guru Nanak says he is willing to sacrifice himself for them.


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## Sikh80

*How is Sikhism a religion created by God?* 

*A:* The Sikh Gurus were in direct communion with God and narrated only God’s Word. Guru Nanak Dev Ji writes, “_When I speak, I speak as You make me speak_” (Guru Granth Sahib, 565). Furthermore, the fourth Guru, Guru Ram Das Ji writes, “_O God, O Creator, Lord and Master of the devotee Nanak, as You wish, so do I speak_” (Guru Granth Sahib, 800). In addition, “_O Sikhs of Guru, know that the Word of the True Guru is true, absolutely true. The Creator Lord Himself causes the Guru to chant it_” (Guru Granth Sahib, 308). Everything Sikh Gurus said was instructed to them by God. Guru Arjun Dev Ji (the fifth Guru) writes, “_What can I say? I don't know what to say. Whatever pleases God, so do I speak_” (Guru Granth Sahib, 1202). In addition, “_The Word of the Guru has been emanated from God. It eradicates all anxiety_” (Guru Granth Sahib, 627).  

Before the coming of the Gurus, India was filled with discrimination due to a very strong belief in the caste system. Most people believed in making pilgrimages, black magic and other such superstitions. Essentially people had forgotten God. God sent the Sikh Gurus in this world in order to enlighten people and showed them the path to salvation and eternal bliss. 

 The tenth Guru, Guru Gobind Singh Ji writes, “_I did not wanted to come in this world. My mind was immersed in God. Then somehow God explained me His purpose and sent me to this world with His directive. Then God said, ‘I establish thee as my son, You are to create a religion. Go and create a religion and stop people from doing unrighteousness and evil actions.’ I stood up, with my palms joined and bowing my head to God and said, ‘I will only be able to create a religion when You help me.’ This is the reason God send me in this world and I was born in this world. I speak as God told me. I have no enmity with anyone. Those who call me God, will fall into the pit of hell. Consider me as a humble servant of God and have no doubt about it. I am a servant of the Supreme Being and have come to witness His worldly play. I have come in this world for this purpose. God sent me for the purpose of religion. Wherever you will spread this religion, evil and wicked will be eliminated. I have taken birth for this purpose. Let the holy men understand this well. I have come to spread the divine religion, protection of the devotees of God and the annihilation (elimination) of all evils._” (Guru Gobind Singh Ji, Vachitar Natak).  

Hence Guru Gobind Singh Ji completed the purpose for which he and the nine Gurus before Him were sent: by creating the Sikh religion. God’s purpose of enlightening people was started by sending Guru Nanak Dev Ji in this world, carried on by sending the next eight Gurus and completed by sending Guru Gobind Singh Ji. Hence Sikhism is a religion created by God through the Sikh Gurus.


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## Sikh80

*God and Sikhism Beliefs:Revisited*

‘God is one. He is the supreme truth. He, the Creator, is beyond fear and beyond hate. He is immortal. He is neither born and nor does He die. By Guru’s grace shall He be met. In the beginning He was the truth. Throughout the ages He has been the truth. He is the truth here and now and He shall be the truth forever’ (Guru Granth     Sahib, 1). He is indescribable,  	inestimable, indubitable, infallible, intangible, imperishable, immutable,  	immortal, immaculate, immanent, unconquerable, unique, formless, fearless,  	compassionate, omnipresent and creator of all. He is beyond color and form,  	beyond birth and death, beyond portraiture and a lot more, which is beyond thinking.    	 	

Sikhism is one of the world’s simplest faiths, yet very strong discipline and the results produced by it have been very powerful. Sikhism helps one to devote his life to God and attain salvation. In 1469, a light of knowledge was send by God on earth to eliminate the darkness of ignorance. Guru Nanak Dev Ji was born in 1469. He was send to earth by God to enlighten people about the true meaning of life. With the will of God, Guru Nanak Dev founded a religion, known as Sikhism. Sikhs had ten  	Gurus in succession and the tenth Guru compiled all the teachings in a holy scripture called Guru Granth Sahib. That revered scripture presides over as the eleventh Guru of Sikhs. Guru Granth Sahib has 1430 pages and each and every page gives amazing information about God. The Guru is in direct communion with God and passes the word of God to his followers.


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## Sikh80

*Salvation and Sikhism*
In order to attain salvation one must live a honest life and meditate on God. Sikhism shows the way to attain salvation and become One with God. Sikhism instructs that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die. What you do while you are alive is critical, so make your decisions wisely. Furthermore, you do not have to detach yourself from this world physically, you can lead a normal family life and still be able to meet God. 

The life to lead in order to attain salvation is clearly explained by Ninth Guru, Guru Teg Bahadur Ji in his sloks (name of a part of scripture). It is translated and summarized as follows: 

Mortals are attached to this fake world and are not detached from it even for a moment. Your wealth, your spouse and everything you posses, which you think as of your own, Nanak says, the truth is that none of them shall go along with you at the time of your death. Mortal view this world as his own, but nothing here belongs to him. Mortal’s consciousness dwindles all the time because of money and among millions is one, who actually remembers God. Mortal have not enchanted the praises of Lord and have wasted all of his life. Mortals do not remember the name of Lord, and are completely drenched in money. All naïve and foolish mortals are worried about money. Nanak says, without reciting the name of Lord, this life is useless. Without reciting the name of Lord, you shall be caught in the cycle of birth and death again. For the one who does not recite the name of Lord, the use of his body is no greater than that of any animal that walks on this earth. Nanak says, everything is useless without reciting the name of Lord. 

The one who goes to pilgrimages, sustain fast, make donations and by doing so take pride in his mind. His actions are like of an elephant that takes bath in the river and rolls in mud. Mortals are made of flesh and blood and consider themselves intelligent and clever. Mortals are very proud of their body; it all perishes in an instant. Nanak says, the mortals who have recited upon the Name of Lord wins upon this world. 

Be aware of three phases of life, childhood, youth and old age. Youth passes away in no time and you shall attain an old body. Mortal wished never to die but death came upon him. Mortal plotted to deceive it but death stood on his very own threshold. Nothing comes in mind when you are old and death stand at your threshold. Mortals did not do what they were suppose to, and remained entangled in greed. Says Nanak, all the time has passed away, mortal did not worship God, then and why is he crying now? Mortal have not loved the One who gave him the body and wealth. Mortal’s head shakes, feet stagger, and eyes become dull and weak. Nanak says, this is the condition mortals face, and why still they do not recite the Name of Lord? Nanak Says, O my naïve friend, when death is near you, you shake and tremble helplessly. Have you recited the Name of Lord, you would not have feared death. Nanak says, human body is hard to attain, do not waste it. Mortals have numerous friends in good time and none in bad. Nanak says, tell your conscience to recite the Name of Lord, and He shall be your companion in the end (at the time of death). 

God has given you body, wealth, peace, and house to live. Nanak says, why don’t you recite the name of Lord? Lord is the only giver of peace and happiness, and there is none else. God is the savior of sinners. He is the destroyer of fear, eradicator of evil-mindedness and the protector of every orphan. Nanak says, He always resides near you, make an attempt to know Him. Immerse your mind in Him, just like the fish in the water and you shall not be caught in the cycle of birth and death again. Always recite the One, by reciting whom you attain salvation. And salvation is attained only by reciting the name of God. Your dignity lies in merging in the one whom you originated from. Nanak says, tell your conscience to recite the name of Lord, and you shall be able to meet Him. 

The one who is not affected by happiness, pain, greed, emotional attachment and egotistical pride. The one who is beyond praise and slander, and treats iron and gold alike. The one who is not touched by pain or pleasure, and treats his friends and enemies alike. The one who does not terrorize anyone and neither is afraid of anybody. The one who leaves all the materialistic things, renounces wealth and have detached himself from this world. The one who recites the name of God day and night, Nanak says, that person is the one who knows what is salvation, that person becomes spiritually aware, that is the person whose future is bright and that person becomes the image of Lord. The truth is that by become the image of Lord it means that there remains no difference between God and that individual. Just like a drop of water merges in the ocean. 

Mortals have wandered lost and confused through countless lifetimes and yet they have not overcome the fear of death. Nanak says, tell your conscience, reciting the name of Lord, and you shall merge in the fearless Lord. 

All mortals in this whole world roam around like beggar; Lord is the giver of all. Nanak says, by reciting Him in the heart, all work comes to completeness. The ones who always long happiness should start reciting the name of Lord. Tell you tongue to recite the Name of Lord and tell your ears to hear the Name of Lord. Says Nanak, tell your conscience if you do so, you shall not be caught in the cycle of birth and death ever. 

Consider this world just like a dream. Nothing here is true besides God. Says Nanak, tell your conscience that all mortals are created in this world just like ripples on the water, who comes in existence and fade away all the time. Nanak says, nothing in this world is yours. 

You should be worried if death was to wipe only you. But this is the condition everyone in this whole world has to face, no one is stable here. The one who has taken birth has to die; everyone has to perish. The world and its affairs are totally fake, be aware of this my friend. Just like a sand castle, this world will not last long. This world is like a dream, nothing lasts forever here. Nanak says, this is the time to sing praises of Lord and give up all entanglements. Nanak says, stable is the worshipper of God, enshrine this in your mind. Stable is the Name of Lord and stable is Lord. Says Nanak, rare are ones who have enchanted the praises of Lord. 

Whenever a mortals who recites the name of Lord loses strength and is caught in worldly means and cannot do anything at all to save himself. He then asks God for help, God helps him with the strength which is greatest of all. Then he regains his strength and is able to do forsake this world. He knows that the almighty God is with him. Nanak says, everything is in the hand of God; He is the greatest savior and protector. Nanak has enshrine the Name of Lord in his heart and he says there is nothing else equivalent to it. Its His Name by reciting all the troubles disappear and Lord Himself come in appearance.


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## Sikh80

*Sikhism and other Faiths*
Sikhism is an individual religion formed by God through Sikh Guru.   

God sent Guru Nanak Dev Ji to the this world in order to enlighten Hindus and Muslims that they are merely fighting with each other trying to prove that their religion is superior. Guru Nanak Dev Ji preached that one does not have to be in a certain religion to meet God. It does not matter which religion one belongs to, as long as one performs true worship and meditation, he or she is capable of meeting with God. As proclaimed by God, Guru Nanak Dev Ji introduced a true immaculate way in order to attain salvation and be one with God.  Whoever followed the way of Guru Nanak Dev Ji was known as Sikh. Many Hindus and Muslims joined Guru Nanak Dev Ji and became his follower. Sikhism is an independent way to meet God, which does not derive any ritual from either Hinduism or Islam, however there are some similarities in the rituals and beliefs which are clarified below. Sikhism is an individual faith established by God through Sikh Gurus and it is completely wrong to consider Sikhism as a part or combination of either Hinduism or Islam. 

Guru Nanak considers himself neither Hindu nor Muslim. He did not follow Hindu rituals and nor did he join Islamic law. As commanded by God, Guru Nanak introduced a true faith, whose sole purpose is the love towards God. Guru Nanak Dev Ji denounced the superstitions followed by Hindu and Muslims and told them to worship God instead of considering their religion superior. 

Many Hindus and Muslims consider their religion superior but Guru Nanak Dev Ji instructed to focus on meditation of God instead of glorifying a religion. Bhai Gurdas narrates one instance when Hindus and Muslims asked Guru Nanak about was greater among them. “_Priest from both Hinduism and Islam got together and began discussing religion. A great fantasy has been created and no one could understand its mystery. They asked Guru Nanak to open and search in his scripture whether Hindu is great or the Muslim. Guru replied that, without good deeds both will have to weep and wail. Only by being a Hindu or a Muslim one cannot get accepted in the kingdom of God. As the color of safflower is impermanent and is washed away in water, likewise the colors of religiosity are also temporary._” (Bhai Gurdas Ji’s Vaars 1). Guru Nanak Himself said, “_The Hindu comes to the house of a Hindu. By reading the scriptures, he puts on the sacred thread. He puts on the thread, but does evil deeds. Not by taking baths he will be approved in the Kingdom of God. The Muslim glorifies his own faith. Without following the Guru, he will not be accepted in the Kingdom of God. Only a few people follow even if they are shown the way_” (Guru Granth Sahib, 951).   

 Following are the reasons how Sikhism is different from both Hinduism and Islam:  

1. Hindus worship Demi-Gods like Shiva, Bramhma, Krishna, Vishnu, Kali, Durga, Ganesh and others. Sikhism instructs to believe in One Almighty God. “_The performance of countless millions of other devotions is not even equal to one devotion to the Name of God_” (Guru Granth Sahib, 1163). [ More ... ] 

2. Hindus perform idol worship. Sikhism instructs not to perform idol worship and not to worship anyone else besides God. Guru Granth Sahib Ji is Sikhs' Holy Scripture. Sikhs bow their head in the Gurdwara to Guru Granth Sahib as a sign of respect but Sikhs do not worship the scriptures. Guru Ji is the spiritual teacher of Sikhs and shows the way to meet God. Guru Nanak instructs that idol worship will not lead one to salvation. [ More ... ]  

3. Hindus practice caste system. Hindu society is divided into four basic caste clusters. People are ranked according to their caste and are considered either superior or inferior. Sikhism instructs to consider all humans equal regardless of caste, color, race, class and gender. [ More ... ]  

4. Muslims believe in polygamy and they even marry their cousins. By Islamic law Muslims can have up to four wives. Guru Nanak Dev Ji completely denounced these activities and instructed to be wedded to one person only. 

5. Muslims indulge in animal sacrifices and Guru Nanak told them that this would not bring any good. Killing God’s creations in the Name of God is totally ironic. [ More ... ]  

 6. Muslims do not give women equal status. However, Sikhism instructs to give women equal status. [ More ... ]  

7. Muslims makes fast and consider the month of Ramadan holy. Sikhism instructs that making your body suffer will not help you to meet God. Sikhism tells that meditation of God is above all. 

8. Both Hindus and Muslims cut their hair. Sikhs however do not cut their hair as a respect towards God and live the way God made us. [ More ... ]  

9. Both Hindus and Muslims consider their religion superior. Guru Nanak Dev Ji instructed to focus on meditation of God instead of glorifying a religion. To the Muslims Guru Nanak says, “_The Muslims praise the Islamic law; they read and reflect upon it but God’s bound servants are those who bind themselves to see God_” (Guru Granth Sahib, 465).   

10. Both Hindus and Muslim make pilgrimages. Sikhism instructs to search for God inside your heart. One does not need to go to Pilgrimages in order to be close to God. In addition, Sikhism instructs that taking bath at pilgrimages do not wash sins. Bathing at Ganga, and Triveni does not clean your soul. The only way to clean your soul is to meditate on God. [ More ... ]  

11. Moreover, Sikhism instructs the purpose of life. The purpose of this life is to become one with God, to merge in the One whom we originated from. [ More ... ]  

12. Finally, Sikhism shows the way to attain salvation and become One with God. Sikhism says that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die. What you do while you are alive is critical, so make your decisions wisely. Furthermore, you do not have to detach yourself from this world physically, you can lead a normal family life and still be able to meet God. [ More ... ]  

Guru Nanak Dev Ji laid the foundation of Sikhism as instructed by God. The next nine Guru sent to this world by God, strengthened the roots of Sikhism and enlightened people to meditate on One God only. Many people found the true meaning of Sikhism and those who did join and embraced Sikhism with love. Sikhism tells everyone to get rid of egotism, anger, greed, and materialistic things. Sikhism tells everyone to live a humble life and worship God. God sees all and your worship will be fruitful with time. 

It is completely ridiculous to consider Sikhism a sect of any other religion. Just like you wouldn’t consider Christianity a sect of Buddhism, you should not consider Sikhism a sect of either Islam or Hinduism or a combination of both.

Many people think that Sikhism is a sect of Islam or Hinduism and many others think that Sikhism is a combination of Islam and Hinduism. What do Sikhs say about this topic?


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## Sikh80

*[SIZE=-1]Its Originality[/SIZE]*  [SIZE=-1]Without an iota of doubt, the Sikh faith is original in its every aspect. It becomes clear if we pay a little attention, and study it a bit more deeply, rather than (like Tyonby etc.) believing some who merely follow the hearsay without searching the truth. [/SIZE] 

*[SIZE=-1]Problem[/SIZE]* 
[SIZE=-1]The statements that the Sikh Gurus picked up things mainly from Hinduism and Islam, and intertwined them into the new Sikh faith, have no base. Such a claim may directly project the expression that the Sikh Gurus were not God-sent Prophets, and the Sikh faith was only a maneuvered byproduct of other faiths. Anything may get imagined and distorted by those having nefarious intentions and vested interests. [/SIZE] 
[SIZE=-1]Has anyone in other religions, ever professed such derogatory claims for his or her faith? Perhaps, only the Sikhs assert their ‘vague’ liberal-mindedness, feel proud of their misdirected modernity, and make such ill-founded assertions! Very innocently, they insult their Prophets, and feel dignified and distinguished with their confused ideas. The so-called scholars and searchers, should make sincere efforts to find out the truth before making their minds public, and when advancing their opinions.[/SIZE] 
[SIZE=-1]Top of Page[/SIZE]​




*[SIZE=-1]What do the Gurus Say?[/SIZE]* [SIZE=-1]Such unfounded ideas evaporate when we even cursorily study what the Gurus say in Guru Granth Sahib, the Sikh Holy Book -[/SIZE] [SIZE=-1]jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ] [/SIZE] 
[SIZE=-1]jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ][/SIZE] 
_[SIZE=-1]Jaae-see maae aavaae khasam kee baan.ee [/SIZE]_ 
_[SIZE=-1]t.aaesr.aa karee geaanu vae Lalo [/SIZE]_ 
[SIZE=-1]O Lalo, I say what God reveals to me![/SIZE] 
[SIZE=-1]1-722-Line 16[/SIZE]​[SIZE=-1]siqgur kI bwxI siq siq kir jwxhu gurisKhu [/SIZE] 
[SIZE=-1]hir krqw Awip muhhu kFwie ] [/SIZE] 
[SIZE=-1]siqgur kI bwxI siq siq kir jwxhu gurisKhu [/SIZE] 
[SIZE=-1]hir krqw Awip muhhu kFwE ][/SIZE] 
_[SIZE=-1]Sat.t.egur kee ban.ee sat.t.e sa.t.t.e kar-e jaan.hu gur-sikh-hu [/SIZE]_ 
_[SIZE=-1]Har-e Kart.aa aape muhu kadhaae[/SIZE]_ 
[SIZE=-1]O faithful ones, have faith in the Guru’s Hymns,[/SIZE] 
[SIZE=-1]The Lord Himself makes him utter these.[/SIZE] 
[SIZE=-1]4-308-5 [/SIZE]​[SIZE=-1]qU Awip scw qyrI bwxI scI Awpy AlKu AQwhw hy ] [/SIZE] 
[SIZE=-1]qU Awp sçcw qyrI bwxI sçcI Awpy AlKu AQwhw hy ][/SIZE] 
_[SIZE=-1]Toon’ aaep sachaa t .aeree baan.ee sachee[/SIZE]_ 
_[SIZE=-1]aapae alakhu athaahaa hae[/SIZE]_ 
[SIZE=-1]O Lord, You are a truth, Your Hymns are true (revealed to the Guru), You are unfathomable and unlimited![/SIZE] 
[SIZE=-1]3-1057-8[/SIZE]​[SIZE=-1]Dur kI bwxI AweI ] [/SIZE] 
[SIZE=-1]iqin sglI icMq imtweI ] [/SIZE] 
[SIZE=-1]Dur kI bwxI Aweé ] [/SIZE] 
[SIZE=-1]iqin sglI icMq imtweé ][/SIZE] 
_[SIZE=-1]Dhur kee baan.ee aa-ee[/SIZE]_ 
_[SIZE=-1]t.in-e saglee chint. mitaa-ee[/SIZE]_ 
[SIZE=-1]What I say is the revealed one (received directly from God),[/SIZE] 
[SIZE=-1]and it alleviates all anxieties. [/SIZE] 
[SIZE=-1]5-628-2[/SIZE]​[SIZE=-1]inq aiT gwvhu pRB kI bwxI ] [/SIZE] 
[SIZE=-1]inq auiT gwvhu pRB kI bwxI ][/SIZE] 
_[SIZE=-1]Nit.t. outh:.e gaavhu Prabh kee baan.ee[/SIZE]_ 
[SIZE=-1]Get up and sing the God given Hymns (His praise).[/SIZE] 
[SIZE=-1]5-1340-7[/SIZE]​[SIZE=-1]Guru Nanak, the First Sikh Prophet would himself say something like, “O Mardana, take out Rabab (string instrument played with a striker), revelation is coming.” What the Gurus sang was God-sent.[/SIZE]  
	

	
	
		
		

		
		
	


	



*[SIZE=-1]The Tenth Master[/SIZE]* [SIZE=-1]Let us see what the Tenth Master Guru Gobind Singh says in ‘Bachitar; Natak,’ (Dassam Granth) -[/SIZE] [SIZE=-1]mY Apnw suq qoih invwjw ] pMQu pRcur krby kh swjw ][/SIZE] 
[SIZE=-1]jwih qhW qYN Drmu clwie ] kbuiD krn qy lok htwie ][/SIZE] 
[SIZE=-1]mY Apnw suq qoih invwjw ] pMQu pRcur krby kh swjw ][/SIZE] 
[SIZE=-1]jwih qhW qYN Drmu clwe ] kbuiD krn qy lok htwe ][/SIZE] 
_[SIZE=-1]Maaen’. apnaa sut.t. tohe nivaajaa [/SIZE]_ 
_[SIZE=-1]Panthu pr;achur karbae ko saajaa [/SIZE]_ 
_[SIZE=-1]Jaahe t.ahaan’ taae dh:armu chalaa-e [/SIZE]_ 
_[SIZE=-1]Kabudh:e karan t.ae lok hataa-e [/SIZE]_ 
[SIZE=-1]I have designated you my son[/SIZE] 
[SIZE=-1]And am sending you to set up the path of righteousness.[/SIZE] 
[SIZE=-1]In the world, you should establish Dharma (right path),[/SIZE] 
[SIZE=-1]And take the people away from evils. [/SIZE] 
[SIZE=-1]10th Guru-Dassam Granth.[/SIZE]​[SIZE=-1]ieh kwrin pRB moih pTwXo ] qb mY jgiq jnmu Dir AwXo ][/SIZE] 
[SIZE=-1]Eh kwrin pRB moih pTwXo ] qb mY jgiq jnmu Dir AwXo ][/SIZE] 
_[SIZE=-1]Eh kaarane Pr;abh mohe pathaa-eyo[/SIZE]_ 
_[SIZE=-1]Tabb maaen. jagat. janamu d:har-e aa-eyo [/SIZE]_ 
[SIZE=-1]God made me for this reason (to start a right path),[/SIZE] 
[SIZE=-1]And sent me to the world. [/SIZE] 
[SIZE=-1]10th Guru-Dassam Granth.[/SIZE]​[SIZE=-1]How clearly the Guru tells that God prepared and then sent him to the world to start a new Dharma. Clearly, he came to the world prepared to start a new faith and had no need to borrow things from others. The Tenth Master declares - [/SIZE][SIZE=-1]pWie ghy jb qy qumry qb qy koaU AWK qry nhIN AwnÎo ] [/SIZE] 
[SIZE=-1]rwm rhIm purwn kurwn Anyk khYN mq eyk n mwnÎo ][/SIZE] 
[SIZE=-1]isMimRiq swsqR byd sBY bhu Byd khYN hm eyk n jwnÎo ][/SIZE] 
[SIZE=-1]sRI Aispwn ik®pw qumrI kir mY n khÎo sB qoih bKwnÎo ] [/SIZE] 
[SIZE=-1]pWie ghy jb qy qumry qb qy koaU AWK qry nhIN AwnÎo ] [/SIZE] 
[SIZE=-1]rwm rhIm purwn kurwn Anyk khYN mq eyk n mwnÎo ][/SIZE] 
[SIZE=-1]isMimRiq swsqR byd sBY bhu Byd khYN hm eyk n jwnÎo ][/SIZE] 
[SIZE=-1]sRI Aispwn ik®pw qumrI kir mY n khÎo sB qoih bKwnÎo ] [/SIZE] 
_[SIZE=-1]Paan’ae gahae jabb t.e T.umrae t.abb t.ae kouoo aan’kh t.arae naheen’ aanyo [/SIZE]_ 
_[SIZE=-1]Raam Raheem Puraan Kuraan anaek kahaen’ mat.t. aek naa maanyo[/SIZE]_ 
_[SIZE=-1]Sin:mr;ite Sastr; Baed sabhaae bahu bhaed kahaaen’ hamm aek naa jaanyo[/SIZE]_ 
_[SIZE=-1]Sr;ee Asipaan kr;ipaa T.umree Karre maae naa kahyo sabh T.ohe bakhaaneou[/SIZE]_ 
[SIZE=-1]Since I have taken Your refuge, I never looked to anyone else.[/SIZE] 
[SIZE=-1]Rama, Mohammad, Puranas, Qouran, tell a lot, but I have depended only on You, God![/SIZE] 
[SIZE=-1]All the books of the Hindu faith tell so many secrets, but I kept steady in my faith only on You. [/SIZE] 
[SIZE=-1]God, my praising You is due to Your blessing. On my own, I cannot  do anything, only You make me praise![/SIZE] 
[SIZE=-1]Svayaa-10-Dassam Granth[/SIZE]​[SIZE=-1]If we have faith in our Gurus, we will have to believe them word by word. The Gurus say the truth, because it is what God ordained them to do, they themselves do not say or do anything. They are in total surrender to God. Their every thingis said or done by Him, and they stay unbound by the Karma (actions and their reactions i.e. they stay above destiny). [/SIZE] [SIZE=-1]Every thing in the world is under His will, but the irony is that the worldly people do not absolutely surrender to the Lord; therefore,  they say or do things themselves and incur their Karma (they themselves create their destinies).[/SIZE]




Sikh Missionary Society(U.K.) - Articles - Sikh Theology, its Originality


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## Sikh80

*[SIZE=-1]Guru Nanak[/SIZE]*[SIZE=-1]Na Ko Hindu Na Musalman.[/SIZE]​[SIZE=-1]Guru Nanak, came out of ‘Bae-een’ rivulet after staying submerged in it for a couple of days, and declared, “None is Hindu nor a Muslim.”  He meant that quite a number of them did not practice their faiths sincerely, and he had his independent path seeking no ideas from anyone else. He gave to his faith, the following original things -[/SIZE]
 [SIZE=-1]Beej-Mantar - the ‘Seed-Formula.’ It is the Symbol  <   “Ik-Oankar.” It means ‘He is One (there is none other like Him), All Pervading, All Powerful, and the Doer.’ [/SIZE]
 [SIZE=-1]Mool-Mantar - the Basic-Formula - [/SIZE]
[SIZE=-1]<> siq nwmu krqw purKu inrBa inrvYr [/SIZE]
[SIZE=-1]Akwl mUriq AjUnI sYBM gur pRswid ][/SIZE]
[SIZE=-1]< siq nwmu krqw purK inrBå inrvYr [/SIZE]
[SIZE=-1]Akwl mUrq AjUnI sYBM gur pRswid ][/SIZE]
[SIZE=-1](<  kw açcwrn hY “iek AoMAMkwr”)[/SIZE]
[SIZE=-1]Ik oNkaar sat naam kartaa purakh nirbh-a-o nirvair [/SIZE]
[SIZE=-1]akaal moorat ajoonee saibhN gur parsaad.[/SIZE]
[SIZE=-1]God is everywhere and in everything, He is the truth - immortal, creator, without-fear, without-enmity, unborn, and self-created. This understanding comes by the Guru's Grace.[/SIZE]

 [SIZE=-1]Gur-Mantar - the Supreme-Formula, or Guru’s-Formula. It is the Holy Word - vwihgurU  vwhyguu{ “Waheguru” - It means the Wonderful Lord i.e. God is Great! [/SIZE]
[SIZE=-1]There is no doubt that Guru Nanak had his Guru, but He is God Himself and none else - [/SIZE][SIZE=-1]AprMpr pwrbRhmu prmysr nwnk gur imilAw soeI jIa ][/SIZE] 
[SIZE=-1]AprMpr pwrbRhmu prmysru nwnk guu{ imilXw soe ijå ][/SIZE] 
_[SIZE=-1]Apranar Parbr;ahmu Parmesaru [/SIZE]_ 
_[SIZE=-1]Nanak Guru mil-eaa soo-ee jeeo [/SIZE]_ 
[SIZE=-1]The Lord Himself, who is unfathomable, [/SIZE] 
[SIZE=-1]and beyond reach, is the Guru of Nanak. [/SIZE] 
[SIZE=-1]1-599-5[/SIZE]​[SIZE=-1]Guru Nanak got every thingfrom God, had no need to learn things from others in the world, and rather he taught things to the humanity.[/SIZE] [SIZE=-1]Top of Page[/SIZE]​ *[SIZE=-1]Protection of the Original Faith [/SIZE]* [SIZE=-1]The Tenth Master was also born ready (prepared) to protect and promote this new - original, faith. He asserts the same thing as Guru Nanak - [/SIZE] [SIZE=-1]jvn kwl sB jgq bnwXo ] dyv dYq j`Cn aupjwXo ][/SIZE] 
[SIZE=-1]Awid AMiq eykY Avqwrw ] soeI gurU smiJXhu hmwrw ]9] [/SIZE] 
[SIZE=-1]jvn kwl sB jgq bnwXo ] dyv dYq jçCn apjwXo ][/SIZE] 
[SIZE=-1]Awid AMq eykY Avqwrw ] soe guu{ smiJhu hmwrw ]9] [/SIZE] 
_[SIZE=-1]Javan kaal sabh jagat. banaayo[/SIZE]_ 
_[SIZE=-1]d.ae d.aaeq jachhan oupjaayo [/SIZE]_ 
_[SIZE=-1]Aad.e ant.t.e aekaae avt.aaraa [/SIZE]_ 
_[SIZE=-1]Soee Guroo samjhyhu hamaaraa ||9||[/SIZE]_ 
[SIZE=-1]One who created the world,[/SIZE] 
[SIZE=-1]gods, devils and semi-gods,[/SIZE] 
[SIZE=-1]One who is the Prime-Being (Constant: Immortal),[/SIZE] 
[SIZE=-1]know that He is my Guru![/SIZE] 
[SIZE=-1]10 - Chaupai - Hamree karo haath d.ae Rachhaa - Dassam Granth.


-
Sikh Missionary Society(U.K.) - Articles - Sikh Theology, its Originality

[/SIZE]​


----------



## Sikh80

*[SIZE=-1]Bhai Gurdas[/SIZE]* [SIZE=-1]suxI pUkwir dwqwr pRBu guru nwnk jg mwih pTwieAw ] [/SIZE] 
[SIZE=-1]..... kil qwrix guru nwnk AwieAw ][/SIZE] 
[SIZE=-1] suxI pUkwir dwqwr pRBu guu{ nwnk jg mwih pTweXw ] [/SIZE] 
[SIZE=-1]..... kil qwrix guu{ nwnk AweXw ][/SIZE] 
_[SIZE=-1]Sun.ee pukaare d.aat.aar Prabhu Gur Nanak jagg maahe pathaa-eaa| ................ Kalle t.aaran.e Guru Nanak aa-eaa|[/SIZE]_ 
[SIZE=-1]The Lord, sanctioning the appeal of the (suffering) humanity, [/SIZE] 
[SIZE=-1]sent Guru Nanak to the world............... Guru Nanak came to emancipate Kalljug (dark age - the people of the present time).[/SIZE] 
[SIZE=-1]Bhai  Gurdas-Vaar 1-Paaor.ee 23.[/SIZE]​ [SIZE=-1]Guru Nanak came prepared to save the world and had no need to learn anything from anyone other than God. [/SIZE] [SIZE=-1][/SIZE]​ *[SIZE=-1]What does all this mean?[/SIZE]* [SIZE=-1]The above given Words of the Gurus reveal that they did not pick things from here and there, but proclaimed what the Lord Himself ordained to them - they followed His command. Anything said by anyone Guru, pertains to all the Ten of them (they are one in spirit), and it collectively becomes in its totality the philosophy and psyche of the Sikh faith. This signifies that this faith is original, and not an outcome of any other faith, singly or jointly. The Gurus kept revealing to the people the ‘Words of God’ through their revelations: compositions i.e. the Holy Hymns. They did not adopt anything from anywhere else in the world, but equally shared with everyone what the Lord gave to them. They illuminated the world equally all over with God’s light. [/SIZE] 
[SIZE=-1]The beauty is that the Guru’s preachings: Hymns, are preserved in their originality as these were composed by them. No one else authored or compiled these after their departure from the world. [/SIZE] 
[SIZE=-1]A Guru is beheld as his body, which is perishable, or in the form of his spirit which is immortal. The immortal spirit of the Gurus is what they said (composed) - their Hymns, and these are contained in Guru Granth Sahib - The Sikh Holy Book. This is the reason why the Sikhs revere their Holy Book i.e. the ‘originality,’ as their ‘Living Guru.’ Had their Hymns been with no originality, there was no need for the Gurus to compose, preserve and protect them in the form of Guru Granth Sahib. Many other holy books already existed. The Gurus had originality, they shared it with the world, and it (the world) followed them in millions not in vain. The people became aware of something different, and it was the originality which they followed.[/SIZE] 
[SIZE=-1][/SIZE]​ *[SIZE=-1]Truth and Goodness[/SIZE]* [SIZE=-1]We should keep in the mind that all faiths teach goodness - truth, honesty, compassion, sharing, and remembering God. No religion ever preached anything different from goodness. Goodness or truth is always the same, and it never differs from faith to faith. There is nothing like Hindu-goodness or Muslim-goodness. If it differs, it is not the truth or goodness. [/SIZE] 
[SIZE=-1]The Sikh Gurus had no need to beg the truth or goodness from other religions, they had it as the others had, and they were sent with it by God. They gave it to the world in its own original form and decorated with simplicity, free from superstitions, and, free from discriminations including caste system etc., filled with equality, a life free from drugs, and with controlled or right and restrained use of sex (no lust). It was based on the honest earnings and sharing with the needy. This is for the Sikhs to follow and practice. If they fail - [/SIZE] 
[SIZE=-1]kbIr swcw siqgur ikAw krY ja isKw mih cUk ] [/SIZE] 
[SIZE=-1]kbIr swcw sqguu{ ikAw krY jå isKw mih cUk ][/SIZE] 
_[SIZE=-1]Kabeer sachaa Sat.t.e-guru  keaa akraae [/SIZE]_ 
_[SIZE=-1]jou Sikhaa mahe chook[/SIZE]_ 
[SIZE=-1]Kabeer, what can a Guru do if his disciple fails to follow![/SIZE] 
[SIZE=-1]Kabeer-1372-18[/SIZE]​ [SIZE=-1]Bani (compositions) of Kabir or any other saint, when accepted by the Guru and entered in the Holy Book, became ‘Gurbani’ - expressing the views of the Gurus. The preceding quote of saint Kabir, equally projects the mind of the Guru.[/SIZE] [SIZE=-1][/SIZE]​ *[SIZE=-1]Misleading[/SIZE]* [SIZE=-1]Roots of the Sikh faith were in the main Hindu-block. The first four Gurus came directly from the Hindu families, and became the Guru’s Sikhs later. [/SIZE] 
[SIZE=-1]The First Guru Nanak was a born Guru, and was different from the other faiths right from his beginning. As a child, he refused Janju (Jan-eoo), the Hindu Sacred-Thread Ceremony (putting their holy thread across the trunk). Later, he did not accept the Hindu rites for his marriage. He devised his own unique ways. [/SIZE] 
[SIZE=-1]The Hindu and Sikh religions are mostly apart in certain regions and in their total philosophy. But they both are one socially as well mostly in their spiritual thinking. It is impossible to easily separate them. Perhaps, due to this closeness the Gurus heavily drew episodes from the Hindu mythology to elaborate and illustrate their own views. This, extremely close relationship may sometimes create an illusion that the Sikh faith which is so recent, depended heavily on Hinduism and Islam etc. The Sikhi (Sikh faith) established its own independent, individual and distinct path uninfluenced by any other religion. [/SIZE] 
[SIZE=-1][/SIZE]​ *[SIZE=-1]Military Hue[/SIZE]* [SIZE=-1]If anyone says that the Guru gave military hue to the faith, it may get mistaken as the faith of fighters, and then it will fail to project its right picture and essence. The Gurus were not afraid of anyone other than God, and preached the same. Ninth Guru Tegh Bahadur said  -[/SIZE] 
[SIZE=-1]BY kwhU kau dyq nih nih BY mwnq Awn ][/SIZE] 
[SIZE=-1]BY kwhU kau dyq nih nih BY mwnq Awn ][/SIZE] 
_[SIZE=-1]Bhaae kahoo ko daet. nahe [/SIZE]_ 
_[SIZE=-1]naah bhaae maanat. aan[/SIZE]_ 
[SIZE=-1]Fear none, and frighten none.[/SIZE] 
[SIZE=-1]9-1427-9[/SIZE]​ [SIZE=-1]The Gurus taught fearlessness and courage to adopt and practice the faith, and to fight tyranny, inequality, and discrimination. They preached to safeguard their rights, freedom, and dignity. They prepared the masses to fight evil - [/SIZE] [SIZE=-1]ggn dmwmw bwijE pirE nIswnY Gwau ] [/SIZE] 
[SIZE=-1]Kyqu ju mWifAo sUrmw Ab jUJn ko dwau ]1] [/SIZE] 
[SIZE=-1]sUrw so pihcwnIAYy ju lrY dIn ky hyq ] [/SIZE] 
[SIZE=-1]purjw purjw kit mrY kbhU n CwfY Kyqu ] [/SIZE] 
[SIZE=-1]ggn dmwmw bwijAo pirau inswny Gwå ] [/SIZE] 
[SIZE=-1]Kyqu ju mWifE sUrmw Ab jUJn ko dwå ]1] [/SIZE] 
[SIZE=-1]sUrw so pihcwinE ju lrY dIn ky hyq ] [/SIZE] 
[SIZE=-1]purjw purjw kit mrY kbhU n CwfY Kyqu ][/SIZE] 
_[SIZE=-1]Gagan d.amamaa bajeo pareou nisaa-naae ghaao[/SIZE]_ 
_[SIZE=-1]Khaet.u ju maan.deou soormaa abb joojhan ko d.aao[/SIZE]_ 
_[SIZE=-1]Sooraa so pahe-chaani-aae jo laraae d.een kae haet.[/SIZE]_ 
_[SIZE=-1]Purjaa purjaa katte maraae kab-hoo naa chhadaae khaet.u[/SIZE]_ 
[SIZE=-1]Answering the battle drum, aim is taken [/SIZE] 
[SIZE=-1]and wound is inflicted.[/SIZE] 
[SIZE=-1]The warriors enter the battlefield for combat.[/SIZE] 
[SIZE=-1]He is the real warrior who fights for the faith.[/SIZE] 
[SIZE=-1]He gets cut to pieces, but never turns his back to the battlefield.[/SIZE] 
[SIZE=-1]Kabir-1105-4. [/SIZE]​ [SIZE=-1][/SIZE]​ *[SIZE=-1]What  is the real battle? [/SIZE]* [SIZE=-1]It is fighting for the faith (Dharam) - a struggle with evils.[/SIZE] 
[SIZE=-1]The Gurus developed the spirit, and instilled high morale into the people to live a God-oriented ethical life, to protect the needy - the weak, and downtrodden. They encouraged them to have an able body, stable mind, tough will, and developed in them ability essential for all this - an edict to bear arms, as illustrated by the lives of the 6th Guru Hargobind, and the 10th Guru Gobind Singh.[/SIZE] 
[SIZE=-1][/SIZE]​




*[SIZE=-1]Guru Hargobind[/SIZE]* [SIZE=-1]The Fifth Guru Arjun Dev told his son the Sixth Guru Hargobind to take up arms if the atrocities of the Mugal reign (Jahangir) did not stop even after his martyrdom. He had to take up arms, and constructed Akaal-Takht beside Harimandir-Sahib, at Amritsar, to impress the need of self-assertion (temporal power) to protect the faith and the self etc.[/SIZE]




Sikh Missionary Society(U.K.) - Articles - Sikh Theology, its Originality


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## Randip Singh

Sikh80 said:


> Best websites on sikhism, Part 2


 
Hmm hinduweb on Sikhism? I don't think so.

By far the best site on Siikhism is:

The Sikhism Home Page
Welcome to website about history of the sikhs


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## Sikh80

Thank you Randip Ji for the reference .Yes the web-site suggested/quoted by you is really an excellent site.I am giving below the links to the following articles. Hope the viewers can take the benefit of the links. I have yet to try these.I shall be posting some of these articles under various threads.


Regards

Following are the links

"Saffornisation of  Sikh history" [SIZE=-1] by Gurtej Singh.  July 2002[/SIZE]
"A Yankee in  Khalsa Court" [SIZE=-1] by Darshan Singh Maini. January 2002.[/SIZE]
"When the  Leaders are Blind".[SIZE=-1] Novembor 2001.[/SIZE]
"Dr. Ambedkar  and Sikhism" [SIZE=-1]by Gurtej Singh. October 2001.[/SIZE]
"Psychology  of a Productive Spiritually inclined Khalsa". [SIZE=-1] by SS Sodhi. September 2001.[/SIZE]
"On Sikh  Personal Law"[SIZE=-1] by Dr. Kharak Singh. August 2001.[/SIZE]
"The  Amritsar Tragedy" [SIZE=-1] by Hardit Singh. July 2001.[/SIZE]
"Nische Kar  Apni Jeet Karo - The Sikh Regiment"[SIZE=-1] by D.S. Sandhu. June 2001.[/SIZE]
"THE SIKH  PROBLEM, PUNJAB, INDIA MEDIATION, NEGOTIATION AND CONFLICT RESOLUTION"[SIZE=-1] by Inderjeet Singh. May 2001.[/SIZE]
"Sikh  minority in India"[SIZE=-1] by Dr. Gurdarshan Singh Dhillon. April 2001.[/SIZE]
"The  coming Renaissance"[SIZE=-1] by Maj general Himmat Singh Gill (Retd). March 2001.[/SIZE]
"We are  not Symbols"[SIZE=-1] by Sri Guru Nanak Sat Sang Sabha. February 2001.[/SIZE]
"Life,Mission  and martyrdom of Sant Jarnail Singh"[SIZE=-1] by Dr. Ranbir singh ji Sandhu. January 2001.[/SIZE]
"Concepts of  Sikh polity"[SIZE=-1] by Dr. Harjinder singh ji Dilgeer. December 2000.[/SIZE]
"Flowers of  Guruji"[SIZE=-1]Short story by Mr. Tarnjit Singh. November 2000.[/SIZE]
"Betrayal of  the Sikhs"[SIZE=-1] by Dr. Kapur Singh. October 2000.[/SIZE]
 "Gurdwaras in  Pakistan"[SIZE=-1] overview by Dr. Preetam Singh September 2000.[/SIZE]
 "Japuji  Sahib"[SIZE=-1] by  Khushwant Singh. August 2000.[/SIZE]
 "SIKHS  AS NOOR MOHAMMAD SAW THEM"[SIZE=-1] by  Prof. Surjit Singh. July 2000.[/SIZE]
"REINFUSION  OF SIKH VALUES THROUGH SOCIAL DEVELOPMENT OF IMMIGRANT COMMUNITIES "[SIZE=-1] by  Mr. Harpreet Singh. June 2000.[/SIZE]
"FUTURE OF  SIKHS OUTSIDE PUNJAB"[SIZE=-1] by  R.S. Narula. May 2000.[/SIZE]
"FUTURISTIC  VISION OF SIKHISM "[SIZE=-1] by  Dr. Pritipal Singh Kapur. April 2000.[/SIZE]
"PROPOSED  NEW CALENDAR FOR NANAKSHAHI SAMVAT"[SIZE=-1]  by Pal Singh Purewal. March 2000.[/SIZE]
"BHAKTA RAVI  DAS AND HIS STRUGGLE WITH MANUVAD"[SIZE=-1] by Dr S.S. Sodhi & Dr J.S. Mann. February 2000.[/SIZE]
 "1984 Massacre,  wounds that do not heal"[SIZE=-1] by Mr. Satyindra Singh. January 2000.[/SIZE]
"Langar, its  ideal and concept"[SIZE=-1]  by Sardar Hardit Singh December 1999.[/SIZE]
 "Understanding the Kirpan"[SIZE=-1] by Mr. Sandeep Singh BrarNovember 1999.[/SIZE]
 "Apostasy in Sikhism"[SIZE=-1]  by Ms. Alice Basarke. October 1999.[/SIZE]
 "Spirit of Bhangani"[SIZE=-1] by Dr. Kuldip Singh. September 1999.[/SIZE]
 "Equality of sikh women in idealogy and practice"[SIZE=-1] by Valerie Kaur  August 1999.[/SIZE]
 "Women as Gurmat Portrays her"[SIZE=-1] by Prabhjot Kaur. July 1999.[/SIZE]
 "Sikhism and Women"[SIZE=-1] by Jatinder Singh. June 1999.[/SIZE]
Archive of Featured Articles at History of the Sikhs Website


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Sikh          Religious Philosophy*[/FONT]            
_[FONT=Arial, Helvetica, sans-serif]"Realization of Truth      is higher than all else.
    Higher still is Truthful Living." (Guru Nanak, Sri Rag)[/FONT]_




*[FONT=Arial, Helvetica, sans-serif]There            is only one God, he is the Creator, Sustainer and Destroyer.[/FONT]* 
 [FONT=Arial, Helvetica, sans-serif]_"You are the            Creator, O Lord, the Unknowable. You created the Universe of diverse            kinds, colours and qualities. You know your own Creation. All this is            your Play." (Guru Nanak, Var Majh)_[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The Formless            Supreme Being abides in the Realm of Eternity. Over His creation He            casts His glance of grace. In that Realm are contained all the continents            and the universes, Exceeding in number all count. Of creation worlds            upon worlds abide therein; All obedient to His will; He watches over            them in bliss, And has each constantly in mind." (Guru Nanak, Japji)            _[/FONT]         
[FONT=Arial, Helvetica, sans-serif]



*God cannot take human form.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "He neither            has father, nor mother, nor sons nor brothers." (Guru Nanak, Maru) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Burnt be the            mouth that asserts, the Lord takes birth. He is neither born nor dies;            neither enters birth nor departs. All pervasive is Nanaks Lord." (Guru            Arjan Dev, Raga Bhairon) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*The goal of human life is to break the cycle of birth's and deaths            and merge with God. This can be accomplished by following the teachings            of the Guru, meditation on the Holy Name and performance of acts of            service and charity.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ Without devotion            to the Name Divine is birth in the world gone waste. Such consume poison,            poisonous their utterance; Without devotion to the Name, without gain            they die, and after death in transmigration wander." (Guru Nanak, Raga            Bhairon) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "True life            is life in God, contemplation on the Name and the society of the saints"            (Guru Arjan Dev, Dhanasari) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "I shall merge            in the Lord like the water in the sea and the wave in the stream. The            soul will merge in God and like air I shall look upon all alike. Then            why shall I come again? The coming and going is under the Will of the            Lord and Realising This Will, I shall merge in the Lord" (Bhagat Kabir,            Maru) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The disciple            of the True Guru (God) dwells upon the Lord through the teaching of            the Guru and all his sins are washed away" (Guru Ram Das, Var Gauri)            _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Our service            in the world gets us a seat in the Court of the Lord" (Guru Nanak, Sri            Rag) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "One known            as disciple of the holy Perceptor must, rising at dawn, on the Name            Divine meditate" (Guru Ram Das, Raga Gauri) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*The five cardinal vices are; Kam (lust), Krodh (anger), Lobh (greed),            Moh (worldly attachment) and Ahankar (pride). If one can overcome these,            they will achieve salvation.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Five thieves            who live within this body are lust, anger, greed, attachment and ego.            They rob us of ambrosia, but the egocentrics do not understand it and            no one listens to their cries" (Guru Amar Das, Sorath) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "I am in the            Refuge of the Lord; Bless me, O Lord with your Grace, so that the lust,            anger, greed, attachment and ego may be destroyed" (Guru Arjan Dev,            Gauri Sukhmani) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*Narm Marg; emphasizes daily devotion to the remembrance of God.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Meditation            of the Lord is the highest of the deeds, through which myriads obtain            release, through which the thirst (of desires) is quenched, through            which one becomes all knowing, through which the fear of death goes            away, through which all the desires are fulfilled, through which the            dirt of the mind is cleansed and the Nectar of the Name of God is absorbed            in the mind" (Guru Nanak, Gauri Sukhmani) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*Rejection of all forms of blind rituals such as fasting, religious            vegetarianism, pilgrimages, superstions, yoga, as well as any form of            idol worship.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Let good conduct            be thy fasting." (Guru Nanak, Var Majh) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "You keep the            fast to please Allah, but slay life for your relish..But you do not            reflect on the Lord, Who is within you" (Bhagat Kabir, Asa) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Only fools            argue whether to eat meat or not. They don't understand truth nor do            they meditate on it. Who can define what is meat and what is plant?            Who knows where the sin lies, being a vegetarian or a non vegetarian?"            (Guru Nanak, Var Malar) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The world            is in agony because of the filth of ego, the word is filthy because            of duality; The filth of ego cannot be washed away, even if one bathes            at one hundred holy places." (Guru Amar Das, Sri Raga) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "They go to            holy places for a bath, Their minds are impure and bodies are like thieves;            If by bath their dirt drops down, they got on themselves twice as much            dirt and ego." (Guru Nanak, Var Suhi) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Whosover controls            the mind, he is a pilgrim" (Guru Arjan Dev, Maru Solhe) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "You calculate            the auspicious moments, but do not realise, That God is far above the            effects of these auspicious moments." (Guru Nanak, Ramkali) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Good omens            and ill omens stick to him Who does not remember the Lord." (Guru Arjan            Dev, Asa)_[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The way to            true yoga is found by dwelling in God and remaining detached in the            midst of worldly attachments." (Guru Nanak, Suhi)) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Pandits are            busy studying Puranas, Yogis are busy in yogic meditations; Sannyasis            are intoxicated with ego, Tapsis are intoxicated with secrets of Tapas;            All are intoxicated, none is awake, With them are thieves robbing them."            (Bhagat Kabir, Basant) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Five are the            Muslim prayers; five their appointed hours, Five their names. These            be the true prayers: The first is Truth, the second is lawful earning            and the third is to beg the Graces of God for all, The fourth is the            right intention in the mind and the fifth is the praise of the Lord."            (Guru Nanak, Var Majh) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "He reads the            holy books with commentaries, He does not remember God, his way of living            is not flowless. He instructs and makes other people firm, But does            not practise, whatever he says. Understand the substance of the Vedas,            O Pandit!" (Guru Arjan Dev, Ramkali) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The stone            he calls his god, in the end, drowns him with itself... Know that a            boat of stone carries one not across" (Guru Arjan Dev, Suhi) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The stone            neither speaks nor gives anything. Therefore its service is fruitless            and its worship is of no avail." (Bhagat Kabir, Bhairo) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*Normal Family life (Grasth) is encouraged, celibacy or renunciation            of the world is not necessary to achieve salvation. The devotee must            live in the world yet keep his mind pure. He must be a soldier, a scholar,            a saint.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Beauteous            lady! hast not heard with thy ears, To the husband's home must thou            come, nor for ever canst thou in the parental home abide" (Guru Nanak,            Sri Rag) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "I that in            the parents home on the Lord meditated, In the husband's home bliss            have found. Blessed is the entire life of such." (Guru Ram Das, Sri            Rag) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Those known            as celibates knowing not the right device, discard house and home."            (Guru Nanak, Asa) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Forsaking            the household, one's mind took him to the forest, but it could not get            peace even for a moment; but when it sought the refuge of the Saint            of the Lord, its wanderings ceased and it returned to its own home.            One abandoned his relatives and became a Sannyasi, but the craving of            the mind did not cease. One's desires are not finished without the Word            of the Guru, which alone can bring peace. When hatred for the world            wells up in ones mind, he becomes a naked recluse, but the mind wanders            ceaselessly and these wanderings do not end his desires, but when he            meets the saints, he reaches the House of Mercy. Siddhas learn numerous            Yogic poses; but their mind only after miraculous powers yearns. Thereby            comes not to them fulfilment, content and peace of mind." (Guru Ram            Das, Bilaval) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*The Sikh Holy Book (Guru Granth Sahib) is the perpetual Guru, there            is no place in Sikhism for a living Guru today.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "The bani is            the preceptor and the preceptor is the bani, All the nectars are present            in the bani: If the faithful follows the bani of the preceptor, The            preceptor himself helps him in the realisation of his ideal." (Guru            Ram Das, Nat) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*Sikhism rejects all distinctions of caste, creed, race or sex.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "All are created            from the seed of God. There is the same clay in the whole world, the            potter (God) makes many kinds of pots." (Guru Amar Das, Bhairo) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "Recognise            the light (of God) and do not ask for the caste, There is no caste in            the next world." (Guru Nanak, Asa) _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]



*The Guru's stressed the full equality of women, rejecting female            infanticide, sati (wife burning), permitting widow remarriage and rejects            purdah (women wearing veils).*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "We are born            of woman, we are conceived in the womb of woman, we are engaged and            married to woman. We make friendship with woman and the lineage continued            because of woman. When one woman dies, we take another one, we are bound            with the world through woman. Why should we talk ill of her, who gives            birth to kings? The woman is born from woman; there is none without            her. Only the One True Lord is without woman" (Guru Nanak, Var Asa)            _[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_ "They cannot            be called satis, who burn themselves with their dead husbands. They            can only be called satis, if they bear the shock of separation. They            may also be known as satis, who live with character and contentment            and always show veneration to their husbands by remembering them." (Guru            Amar Das, Var Suhi) _[/FONT]         

   [FONT=Arial, Helvetica, sans-serif]*Honest labour and work (Kirat Karna) are the approved way of living            ones life. It is considered honourable to earn ones daily bread through            honest work and not by begging or dishonest means.*[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"He who eats            what he earns through his earnest labour and from his hand gives something            in charity; he alone, O Nanak, knows the true way of life" (Guru Nanak            Dev, Rag Sarang, pg. 1245)_[/FONT]         

   [FONT=Arial, Helvetica, sans-serif]*Vand Chhakna, sharing with others is also a social responsibility.            The individual is expected to help others in need through charity.*[/FONT]

   [FONT=Arial, Helvetica, sans-serif]*Seva, community service is also an intergral part of Sikhism. The            free community kitchen (langar) found at every gurdwara and open to            people of all religions is one expression of this community service.*[/FONT]
[FONT=Arial, Helvetica, sans-serif]* 



The Sikhism Home Page: Sikh Religious Philosophy



* [/FONT]


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Introduction          to Sikhism*[/FONT]       
	

	
	
		
		

		
		
	


	



              [FONT=Arial, Helvetica, sans-serif]





A          way of life and philosophy well ahead of its time when it was founded          over 500 years ago, The Sikh religion today has a following of over 20          million people worldwide. Sikhism preaches a message of devotion and remembrance          of God at all times, truthful living, equality of mankind, social justice          and denounces superstitions and blind rituals. Sikhism is open to all          through the teachings of its 10 Gurus enshrined in the Sikh Holy Book          and Living Guru, Sri Guru Granth Sahib.[/FONT]

        [FONT=Arial, Helvetica, sans-serif]*Who and What is          a Sikh? *[/FONT]          [FONT=Arial, Helvetica, sans-serif]The word 'Sikh'            in the Punjabi language means 'disciple', Sikhs are the disciples of            God who follow the writings and teachings of the Ten Sikh Gurus. The            wisdom of these teachings in Sri Guru Granth Sahib are practical and            universal in their appeal to all mankind.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]_"I observe            neither Hindu fasting nor the ritual of the Muslim Ramadan month; Him            I serve who at the last shall save. The Lord of universe of the Hindus,            Gosain and Allah to me are one; From Hindus and Muslims have I broken            free. I perform neither Kaaba pilgrimage nor at bathing spots worship;            One sole Lord I serve, and no other. I perform neither the Hindu worship            nor the Muslim prayer; To the Sole Formless Lord in my heart I bow.            We neither are Hindus nor Muslims; Our body and life belong to the One            Supreme Being who alone is both Ram and Allah for us."_ (Guru            Arjan Dev, Guru Granth Sahib, Raga Bhairon pg. 1136)[/FONT]         
[FONT=Arial, Helvetica, sans-serif]_"Any human            being who faithfully believes in: (i) One Immortal Being, (ii) Ten Gurus,            from Guru Nanak Dev to Guru Gobind Singh, (iii) The Guru Granth Sahib,            (iv) The utterances and teachings of the ten Gurus and, (v) the baptism            bequeathed by the tenth Guru, and who does not owe allegiance to any            other religion is a Sikh."_ (Reht Maryada, Sikh Code of Conduct)[/FONT]         
[FONT=Arial, Helvetica, sans-serif]*Philosophy and            Beliefs
*[/FONT][FONT=Arial, Helvetica, sans-serif]





 There is only One God. He is the same God for            all people of all religions.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]





            The soul goes through cycles of births and deaths before it reaches            the human form. The goal of our life is to lead an exemplary existence            so that one may merge with God. Sikhs should remember God at all times            and practice living a virtuous and truthful life while maintaining a            balance between their spiritual obligations and temporal obligations.[/FONT]         
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            The true path to achieving salvation and merging with God does not require            renunciation of the world or celibacy, but living the life of a householder,            earning a honest living and avoiding worldly temptations and sins.[/FONT]         
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            Sikhism condemns blind rituals such as fasting, visiting places of pilgrimage,            superstitions, worship of the dead, idol worship etc.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]





            Sikhism preaches that people of different races, religions, or sex are            all equal in the eyes of God. It teaches the full equality of men and            women. Women can participate in any religious function or perform any            Sikh ceremony or lead the congregation in prayer.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]*History and Practices*[/FONT]         
[FONT=Arial, Helvetica, sans-serif]The founder of the            Sikh religion was Guru Nanak who was born in 1469. He preached a message            of love and understanding and criticized the blind rituals of the Hindus            and Muslims. Guru Nanak passed on his enlightened leadership of this            new religion to nine successive Gurus. The final living Guru, Guru Gobind            Singh died in 1708. [/FONT]         
[FONT=Arial, Helvetica, sans-serif]During his lifetime            Guru Gobind Singh established the Khalsa order (meaning 'The Pure'),            soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment,            dedication and a social conscious. The Khalsa are men and women who            have undergone the Sikh baptism ceremony and who strictly follow the            Sikh Code of Conduct and Conventions and wear the prescribed physical            articles of the faith. One of the more noticeable being the uncut hair            (required to be covered with a turban for men) and the Kirpan (ceremonial            sword). [/FONT]         
[FONT=Arial, Helvetica, sans-serif]Before his death            in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a            living and appointed his spiritual successor as Sri Guru Granth Sahib,            his physical successor as the Khalsa. Guru Gobind Singh felt that all            the wisdom needed by Sikhs for spiritual guidance in their daily lives            could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs.            Sri Guru Granth Sahib is unique in the world of religious scriptures            because not only is it accorded the status of being the spiritual head            of the Sikh religion, but besides the poetry of the Gurus, it also contains            the writings of saints of other faiths whose thoughts were consistent            with those of the Sikh Gurus.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]Sikhism does not            have priests, which were abolished by Guru Gobind Singh. The Guru felt            that they had become corrupt and full of ego. Sikhs only have custodians            of the Guru Granth Sahib (granthi), and any Sikh is free to read the            Guru Granth Sahib in the Gurdwara (a Sikh temple) or in their home.            All people of all religions are welcome to the Gurdwara. A free community            kitchen can be found at every Gurdwara which serves meals to all people            of all faiths. Guru Nanak first started this institution which outline            the basic Sikh principles of service, humility and equality. [/FONT]         
[FONT=Arial, Helvetica, sans-serif]The most significant            historical religious center for the Sikhs is Harmiandir Sahib (The Golden            Temple) at Amritsar in the state of Punjab in northern India. It is            the inspirational and historical center of Sikhism but is not a mandatory            place of pilgrimage or worship. All places where Sri Guru Granth Sahib            are installed are considered equally holy for Sikhs.[/FONT]
The Sikhism Home Page: Introduction to Sikhism


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Gurdwaras*[/FONT]       
	

	
	
		
		

		
		
	


	








 [FONT=Arial, Helvetica, sans-serif]*What          is a Gurdwara?*[/FONT][FONT=Arial, Helvetica, sans-serif]





During the times of the early Gurus,          Sikh places of worship were referred to as dharamsalas. They were a place          where Sikhs could gather to hear the Guru speak or sing hymns. As the          Sikh population continued to grow Guru Hargobind introduced the word Gurdwara,          meaning the gateway through which the Guru could be reached. Thereafter          all Sikh places of worship came to be known as Gurdwaras. Any place where          the Guru Granth Sahib is installed and treated with due respect can be          referred to as a Gurdwara, whether it is a room in ones house of a separate          building. Three main functions are carried out in all public Gurdwaras.          One is Kirtan which is the singing of hymns from the Guru Granth Sahib,          another is Katha which is reading of the Guru Granth Sahib and explanations.          The third main function which is carried out at every Gurdwara is the          Langar, free community kitchen for all visitors of all religions. Along          with these main functions Gurdwaras around the world also serve the Sikh          community in many other ways including, libraries of Sikh literature,          schools to teach children Gurmukhi and the Sikh scriptures and charitable          work in the community on behalf of Sikhs. [/FONT]           
         [FONT=Arial, Helvetica, sans-serif]



*Gurdwara Protocols*
        When entering the Gurdwara one is expected to remove the shoes and cover          ones bare head as signs of respect towards the sovereignty of the Guru          Granth Sahib. Hands are washed and in some Gurdwaras there are also feet          washes. Approaching the Guru Granth Sahib one is expected to bow down          and touch the floor as a sign of further respect towards the Eternal Sikh          Guru. Offerings of cash are usually made at this time to help carry the          expenses of running the Gurdwara and community work carried out by the          Gurdwara. These offerings are voluntary and not compulsory. All people          irrespective of their status sit on the floor as a sign of equality as          opposed to chairs and the Guru Granth Sahib is always installed on a higher          level. One may enter or leave the congregation at any time. Men and women          do not generally sit together but on separate sides of the room, both          at an equal distance from the Guru Granth Sahib. All people are expected          to stand facing the Guru Granth Sahib when the Ardas (common prayer) is          read out. Gurdwaras are open to all people of all religions and are generally          open 24 hours a day. Some Gurdwaras also provide temporary accommodations          for visitors or pilgrims. In the Langar all sit on the floor and food          is cooked and served by volunteers, this food is available at all times.          Only vegetarian food is served so that no person may be offended and all          people of all religions can sit together to share a common meal irrespective          of any dietary restrictions.[/FONT]


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Gurdwaras
        The Most Sacred Shrines*[/FONT]       
	

	
	
		
		

		
		
	


	



*[FONT=Arial, Helvetica, sans-serif]The Golden Temple:            Sri Harimandir Sahib, Amritsar[/FONT]* 





[FONT=Arial, Helvetica, sans-serif]The            Harimandir Sahib (meaning Temple of God) is also commonly known as the            Golden Temple or Darbar Sahib (Divine Court). It is situated in the            city of Amritsar in Punjab. The Golden Temple is a living symbol of            the spiritual and historical traditions of the Sikhs. It is a source            of inspiration for all Sikhs and their chief place of pilgrimage. The            temple with it's glistening gold covered exterior stands in the middle            of a square tank with each side about 150m with an 18m path on all four            sides. A 60m causeway traverses the pool to reach the Temple itself            which is 12m square and rests on a 20m square platform in the middle            of The Pool of Nectar. The Harimandir Sahib has entrances and doors            on all four sides. Guru Arjun Dev exclaimed; "My faith is for the people            of all castes and all creeds from whichever direction they come and            to whichever direction they bow." [/FONT]          
[FONT=Arial, Helvetica, sans-serif] Guru Amar Das the            Third Sikh Guru asked Ram Das (who would go on to become the Fourth            Sikh Guru) to build a central place of congregation for the Sikhs. Guru            Ram Das started excavation work in 1577 during his lifetime. Guru Arjun            Dev the Fifth Sikh Guru completed excavation of the Tank known as Amritsar            (The Pool of Nectar) in 1588. Guru Arjun Dev then started construction            of the Temple building itself which was finally completed in 1601. The            first edition of the Holy Book of the Sikh's The Guru Granth Sahib was            installed there in 1604 with Baba Buddha as the first granthi (caretaker            of the book). The last Sikh Guru to live in Amritsar was the Sixth Guru,            Guru Hargobind. In 1664 Guru Tegh Bahadur the Ninth Sikh Guru visited            The Golden Temple but was refused entry by the corrupt temple caretakers,            The Masands. The Golden Temple has always been a rallying point for            Sikhs throughout it's history. Around 1740 Massa Ranghar, the ruler            of Amritsar desecrated 

the            Temple by using it as a dancing hall. He was killed by Mahtab Singh.            In 1761 Ahmed Shah Abdali blew up the Temple and filled in the Sacred            Tank with refuse. The great Sikh martyr Baba Deep Singh laid down his            life in revenge. The construction of the Golden Temple as it appears            today was begun in 1764 when Jassa Singh Ahluwalia laid the foundation            stone. Many of the doors and domes were covered with copper sheets overlaid            with gold during the reign of Maharaja Ranjit Singh. The Golden Temple            was partially damaged by the military invasion of the Indian Army during            June 1984.

*The Five Holy Takhts:*
          These Five Gurdwaras known as the Five Takhts (Thrones) have a very            special significance for the Sikh community. They are considered the            seats of Sikh religious authority. Many important decisions concerning            the religious and social life of the Sikh community were made here.            

[/FONT]*[FONT=Arial, Helvetica, sans-serif]Sri Akal            Takht[/FONT]*
          [FONT=Arial, Helvetica, sans-serif]





Akal            Takht literally means Eternal Throne. It is part of the Golden Temple            complex in Amritsar. The Akal Takht is situated on the other end of            the causeway connected to the Harmandir Sahib. It's foundation was laid            by Guru Hargobind. It was here that he was ceremonially installed as            Guru in 1606. The building of the Akal Takht opposite the Golden Temple            has a special meaning. While the Golden Temple stands for spiritual            guidance the Akal Takht symbolizes the dispensing of justice and temporal            activity. During the day the Guru Granth Sahib is kept in the Golden            Temple, while at night it is kept in the Akal Takht. Traditionally all            Sikh warriors sought blessings here before going to battle. During the            18th century while Sikhs were fighting a guerrilla war in the forests            they used to gather at the Akal Takht on special occasions such as Baisakhi            and Diwali. Here the community used to have general meetings and approve            resolutions. The Akal Takht was the oldest of the Five Takhts, but it            was destroyed by the Indian Army during its military invasion in 1984.            It's reconstruction is almost complete. 

*Takht Sri Damdama Sahib*




          Damdama Sahib is situated in the village of Talwandi Sabo near Bhatinda.            This is where Guru Gobind Singh stayed for nearly a year and compiled            the final edition of the Guru Granth Sahib known as the Damdama Sahib            Bir in 1705. 

*Takht Sri Keshgarh Sahib*




          Keshgarh Sahib is situated at Anandpur. It is considered the birthplace            of the Khalsa. The Khalsa order was founded here by Guru Gobind Singh            in 1699. Some of the weapons of Guru Gobind Singh are displayed here.            The most precious of these is the actual Khanda (double edged sword)            used by Guru Gobind Singh to prepare the amrit (sweet water) used in            the first Khalsa initiation ceremony.

*Takht Sri Hazur Sahib*




          Hazur Sahib is on the banks of Godavari in Maharashtra. This is where            Guru Gobind Singh left this world. The inner room of the temple is called            Angitha Sahib and is built over the place where Guru Gobind Singh was            cremated in 1708.

*Takht Sri Patna Sahib*




          Patna Sahib is situated in Patna the capital of Bihar. It was here that            Guru Gobind Singh was born in 1666 and spent his early years before            moving to Anandpur. Besides being the birthplace of Guru Gobind Singh,            Patna was also honoured by visits from Guru Nanak as well as Guru Tegh            Bahadur. [/FONT]


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Gurdwaras*[/FONT][FONT=Arial, Helvetica, sans-serif]






All          religions have temples where people can gather together to contemplate          on God and pray. The Sikh temple is called a Gurdwara. The word 'Gurdwara'          means 'Gateway to the Guru'. In Sikhism ones personal dedication to living          a good life is important but another important aspect of Sikhism is the          Sangat (congregation). Not only should one meditate on God on their individual          level but also on a corporate level. There are thousands of Gurdwaras          throughout Punjab and the rest of the world. They serve as community centers          for the Sikh's. There are no restrictions on who may enter a Gurdwara          for prayer. People of all religions are welcome to attend. Another common          feature of all Gurdwaras around the world is Langer, the free community          kitchen. Here food is served to all people who sit together to enjoy a          communal meal. It is a symbol of the Sikh belief in a non-sexist, non-racist          society where all people of all casts, religions are equal and can share          a common meal in the true spirit of unity. [/FONT]          [FONT=Arial, Helvetica, sans-serif] Many of the Gurdwaras            in Punjab have a pool (sarovar) for bathing in. In Sikhism one can bathe            in these pools if they wish, but they should be pure inside in order            to accomplish anything. For the water may clean you on the outside,            but it cannot clean you on the inside if your heart is not pure. Unlike            some religions, pilgrimages is not a part of Sikhism. Sikhs may visit            any Gurdwara as they are all considered equal because in all the living            Guru, Sri Guru Granth Sahib (the Sikh Holy Scriptures), is installed            as the spiritual head of the Sikh religion. 

*In the Footsteps of the Gurus: The Photographs
*
          Sikhism is almost 500 years old            and the landscape of Punjab is scattered with Gurdwaras commemorating            important events in the lives of the Sikh Gurus. In early 1995 I spent            two months in Punjab visiting, photographing and documenting over 65            historical Gurdwaras. It's one thing to read about a religion and it's            history, it's quite another to experience it. Visiting the Gurdwaras            of Punjab really made the religion come alive for me. Suddenly I felt            transported back in time, walking in the same place where the great            Sikh Gurus walked. The experience had a very profound effect on me,            both emotionally and spiritually.[/FONT]          
 [FONT=Arial, Helvetica, sans-serif]I originally had            gathered this material to publish a book, but publishing costs are very            high and I think that this precious resource material should be made            available to all Sikhs and non-Sikhs around the world. There is currently            no resource like it, in print, or in any other media. This web site            is my individual effort to help all people realize just how rich a history            and tradition Sikhism has. Sikhs should feel proud as the guardians            of this precious religious heritage and make every effort to preserve            it.[/FONT][FONT=Arial, Helvetica, sans-serif][/FONT]          
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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*The          Khalsa *[/FONT]       
	

	
	
		
		

		
		
	


	






_[FONT=Arial, Helvetica, sans-serif]"I have made this          body and mind a sacrifice, a sacrificial offering to the Lord. Dedicating          my body and mind, I have crossed over the terrifying world-ocean, and          shaken off the fear of death."[/FONT]_[FONT=Arial, Helvetica, sans-serif]          (Guru Arjan Dev, Chant, pg. 576)[/FONT]           
               [FONT=Arial, Helvetica, sans-serif]*Who and What          is a Khalsa?
*[/FONT][FONT=Arial, Helvetica, sans-serif]_
        "He who keeps alight the unquenchable torch of truth, and never swerves          from the thought of One God; he who has full love and confidence in God          and does not put his faith, even by mistake, in fasting or the graves          of Muslim saints, Hindu crematoriums, or Jogis places of sepulchre; he          who recognises the One God and no pilgrimages, alms-giving, non-destruction          of life, penances, or austerities; and in whose heart the light of the          Perfect One shines, - he is to be recognised as a pure member of the Khalsa"          (Guru Gobind Singh, 33 Swaiyyas)_ [/FONT]                    
[FONT=Arial, Helvetica, sans-serif]





The            word "Khalsa" means "pure", Khalsa's are Sikhs which have undergone            the sacred Amrit Ceremony initiated by the 10th Sikh Guru, Guru Gobind            Singh. The Khalsa order was initially created on Baisakhi Day March            30 1699, with Guru Gobind Singh baptizing 5 Sikhs and then in turn asking            the five Khalsa's to baptize him. Following this the Guru personally            baptized thousands of men and women into the Khalsa order. The Khalsa            baptism ceremony is undertaken as part of ones own personal spiritual            evolution when the initiate is ready to fully live up to the high expectations            of Guru Gobind Singh. All Sikhs are expected to be Khalsa or be working            towards that objective.[/FONT]          

[FONT=Arial, Helvetica, sans-serif] The Khalsa baptism            ceremony involves drinking of Amrit (sugar water stirred with a dagger)            in the presence of 5 Khalsa Sikhs as well as the Guru Granth Sahib.            The initiate is instructed in the following; (a) You shall never remove            any hair from any part of thy body, (b) You shall not use tobacco, alcohol            or any other intoxicants, (c) You shall not eat the meat of an animal            slaughtered the Muslim way, (d) You shall not commit adultery. The initiate            is required to wear the physical symbols of a Khalsa at all times as            well as follow the Khalsa Code of Conduct.[/FONT]         

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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*The          Khalsa 
        Quotes from the Gurus*[/FONT]       
	

	
	
		
		

		
		
	


	



                        [FONT=Arial, Helvetica, sans-serif]Adopting the physical            symbols or taking the Khalsa baptism ceremony alone does not make one            a Gursikh (Sikh of the Gurus). It is a step in the right direction but            a full commitment to living the Sikh lifestyle both physically and spiritually            is required to be a Gursikh and true Khalsa of Guru Gobind Singh.[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"Whosoever assumes            a religious garb pleases not God even a bit. O ye men, understand this            clearly in your minds, that God is attained not through showmanship.            They who practice deceit, attain not Deliverance in the Hereafter. They            do so only to accomplish the affairs of the world and even the kings            worship them for their appearance! But through showmanship, God is attained            not, howsoever one searches. He who subdues his mind alone recognizes            the Transcendent God."_ (Guru Gobind Singh, Chaupai 53-55, Chapter            6, Vachitra Natak, Dasam Granth)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"The disguiser            puts on various garbs. Within him is desire, and he walks about proudly.            His ownself he understands not and loses the game. Putting on religious            garbs some play clever. Love of maya and doubt have supremely misled            them. Without serving the Guru, they suffer immense pain. They who are            imbued with God's Name, ever remained detached."_ (Guru Amar Das,            Gauri, pg. 230)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"Indulging in            egotism, one knows not the Lord, whatever religious garb he may wear."_            (Guru Nanak, Gauri, pg. 226)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"He who calls            himself a Sikh of the True Guru, he should get up in the early hours            of the morning and remember the Name of the Lord. He should make effort            to rise before the day dawns and take a bath in the pool of nectar.            Under the instructions of the Guru, he should repeat the mantram of            the Guru, all his troubles will end and all his sins and blemishes will            be destroyed. Then when the day dawns, he should sing the bani of the            Guru and remember the Name of the Lord while sitting or moving. He who            remembers my Lord with every breath and loaf, that Gursikh is liked            by the Guru. He on whom my Lord showers His Blessings, the Guru instructs            that Gursikh. I beg for the dust of the feet of that Gursikh, who not            only repeats the Name of the Lord but also makes others to repeat it."_            (Guru Ram Das, Var Gauri)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"In this body            (lamp), put the oil of the practice of reciting the religious books            and the wick of Lord's fear. Light this lamp with the fire of the knowledge            of the Truth."_ (Guru Nanak, Sri Rag, pg.25)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"Those who are            absorbed in the Name of the Lord, all their eatables, clothes and maya            are pure; their houses, temples, palaces and rest-houses are all pure,            in which the Gurmukhs, devotees, and the praying Sikhs live or stay;            their horses, saddles and sacks are all pure on which the Gurmukh Sikhs            and saints take a ride; their actions of piety are all pure, who repeat            and remember the Name of the Lord; those who are destined to be virtuous,            such Gurmukh Sikhs go to the Guru"_ (Guru Ram Das, Var Sorath)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"O Gursikhs,            always remember the Name of the Lord, the True Guru and the Lord will            make the life comfortable in your home, O Gursikhs, consider the bani            of the Guru as True, the Lord Himself issues it through his mouth. The            dear Lord Himself purifies the mouth of the Gursikhs and Himself makes            the whole world proclaim loudly the Praises of the Guru. I am the servant            of the Lord, who protects the honour of his servants."_ (Guru Ram            Das, Var Gauri)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"The True Guru            is the ocean of pearls, one attains it according to his Writ. The Sikhs            like swans gather together according to the Will of the True Guru. The            ocean is full of gems and pearls, the swan eats them, but the ocean            always remains full. The Lord wills that the ocean and the swans are            not separated. Only that Sikh comes to the Guru, on whose forehead this            Writ is recorded from the very beginning. Such a Gursikh not only ferries            across the world-ocean, himself, but also saves his family and the whole            world." _(Guru Arjan Dav, Var Ramkali, pg. 960)[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_"The True Guru            is the field of Dharma, in which one reaps whatever one sows. The Gursikh            sow the nectar and get the ambrosial fruit of God. They are pure in            both worlds and in the Court of the Lord, they receive a robe of honour."_            (Guru Ram Das, Var Gauri) [/FONT]


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*The          Khalsa 
        Comments from Sikh Scholars*[/FONT]       
	

	
	
		
		

		
			




_[FONT=Arial, Helvetica, sans-serif]Retention of            the Five K's, Paper by Dr. Jarnail Singh[/FONT]_[FONT=Arial, Helvetica, sans-serif]
          The baptism of a Sikh has to be voluntary act, ie., the person has to            offer himself, and the ceremony can be performed by five individuals            already baptized. The baptism in Sikhism is a further stage and a person            could stay in the Sikh faith for a long time without being baptized.            While wearing of the five K's is not obligatory for non-baptized Sikhs,            they do start wearing these symbols long before being baptized. In a            sense it is the evolution of the individual towards the final goal,            keeping of unshorn hair is usually the start of the process. Hence every            Sikh, baptized or not, has the right to wear these symbols.[/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_Sikhism: A Complete            Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi_
          The basic transformation in the concept of an ideal Sikh from Guru Nanak            Dev to Guru Gobind Singh is the transformation from a Sikh to a Singh.            A Singh is a person who has reached the goal; who has realised the Self            and whose own self is therfore no more; whose ego and little personality            are shed off and destroyed; and who thus has no proper particular home            and so is designated by the generic term Singh so long as he is active            in the social and political context of the Sikh way of life. The term            Sikh on the other hand implies a person who is a learner, who is set            on the path of spiritual perfection and self-realization but who has            not yet fully realised the Self, who has not yet found the Truth in            entirety. When a Sikh reaches the final goal and ceases to act with            the fulcrum of his ego, he becomes a Singh, the perfected one. [/FONT]         
 [FONT=Arial, Helvetica, sans-serif]_The Question            of Sikh Identity, Paper by Gurutej Singh_
          As long as Sikhs refuse to practice daily the lifestyle set down by            the ten Gurus, there will always be ignorance, in-fighting, slandering,            and lack of co-operation and communication between Sikhs as well as            between Sikhs and non-Sikhs. Politics will continue to take precedent            over prayer, because people forget how to pray or become so comfortable            with material possessions that prayer becomes redundant. It is only            through daily Sadhana, doing path, living together as community, refraining            from alcohol and drugs, singing Gurbani Kirtan, chanting God's name,            and living in God-given form, that a Sikh becomes a Sikh. To discuss            who's a Sikh and who's not a Sikh beyond this is meaningless. [/FONT]


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## Sikh80

[FONT=Arial, Helvetica, sans-serif]*Spiritual Evolution*[/FONT]          [FONT=Arial, Helvetica, sans-serif]*Stage 1: Manmukh* [/FONT]           [FONT=Arial, Helvetica, sans-serif]A person who              is self-centered and only thinks about himself and the material world              around him and is totally oblivious to God. [/FONT]           [FONT=Arial, Helvetica, sans-serif]*Stage 2: Sikh* [/FONT]           [FONT=Arial, Helvetica, sans-serif]Anyone who sets              out on the path of learning and meets the specific definition of a              Sikh as appears in the Reht Maryada (Official Code of Conduct). [/FONT]           [FONT=Arial, Helvetica, sans-serif]*Stage 3: Khalsa* [/FONT]           [FONT=Arial, Helvetica, sans-serif]Total dedication              to Sikhism. One who has has shed his ego and personality and truly              honours the memory of Guru Gobind Singh through his actions and deeds.              [/FONT]           [FONT=Arial, Helvetica, sans-serif]*Stage 4: Gurmukh* [/FONT]           [FONT=Arial, Helvetica, sans-serif]One who has achieved              mukhti (salvation) and is totally God-centered. [/FONT]                            
[FONT=Arial, Helvetica, sans-serif][/FONT][FONT=Arial, Helvetica, sans-serif]*The Physical            Articles of Faith*[/FONT] 

[FONT=Arial, Helvetica, sans-serif]



*Kesh:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Long unshorn              hair. A symbol of spirituality. The Kesh reminds a Khalsa to behave              like the Guru's. It is a mark of dedication and group consciousness,              showing a Khalsa's acceptance of God's will. Long hair have long been              a common element of many spiritual prophets of various religions such              as Jesus, Moses and Buddha. [/FONT]                          
[FONT=Arial, Helvetica, sans-serif]*Dastar:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Turban. A symbol              of royalty and dignity. Historically the turban has been held in high              esteem in eastern and middle eastern cultures. Guru Gobind Singh transformed              this cultural symbol into a religious requirement so that the Khalsa              would always have high self-esteem. It differentiates Sikhs from other              religious followers who keep long hair but wear caps or keep matted              hair. The turban cannot be covered by any other head gear or replaced              by a cap or hat. The turban is mandatory for Sikh men and optional              for Sikh women. [/FONT]                          
[FONT=Arial, Helvetica, sans-serif]*Kangha:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Comb. A symbol              of hygiene and discipline as opposed to the matted unkept hair of              ascetics. A Khalsa is expected to regularly wash and comb their hair              as a matter of self discipline. [/FONT]                          
[FONT=Arial, Helvetica, sans-serif]*Kara:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Steel bracelet.              A symbol to remind the wearer of restraint in their actions and remembrance              of God at all times. [/FONT]                          
[FONT=Arial, Helvetica, sans-serif] *Kachha:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Drawers. A symbol              signifying self control and chastity. [/FONT]                          
[FONT=Arial, Helvetica, sans-serif]*Kirpan:* [/FONT]            [FONT=Arial, Helvetica, sans-serif]Ceremonial Sword.              A symbol of dignity and the Sikh struggle against injustice. It is              worn purely as a religious symbol and not as a weapon. [/FONT]                        
         [FONT=Arial, Helvetica, sans-serif][/FONT]
[FONT=Arial, Helvetica, sans-serif][/FONT][FONT=Arial, Helvetica, sans-serif]*The Khalsa            Code of Ethical Conduct: A Brief Overview*[/FONT][FONT=Arial, Helvetica, sans-serif]_
          See Reht Maryada category for greater details_ [/FONT] 
         [FONT=Arial, Helvetica, sans-serif]The Sikh will worship only God. They will not set up any idols, gods,            goddesses or statues for worship nor shall they worship any human being.            The Sikh will believe in no other religious book other than the Holy            Guru Granth Sahib, although they can study other religious books for            acquiring knowledge and for comparative study.[/FONT]         
[FONT=Arial, Helvetica, sans-serif] The Sikh will not believe in castes, untouchability, magic, omens, amulets,            astrology, appeasement rituals, ceremonial hair cutting, fasts, frontal            masks, sacred thread, graves and traditional death rites.            The Khalsa will remain distinct by wearing the Five K's but shall not            injure the feelings of others professing different religions.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]The Khalsa will pray to God before starting any work. This will be over            and above his usual prayers.            Although a Sikh may learn as many languages as he likes, he must learn            Punjabi and teach his children to learn to read it.            Every male should add "Singh" after his name and every female Khalsa            should add "Kaur" after her name. They must never remove hair from any            part of their bodies.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]Drugs, Smoking and Alcohol are strictly forbidden for Sikhs            Khalsa men and women will not make holes in their ears or nose and shall            have no connection whatsoever with those who kill their daughters. Sikh            women will not wear a veil.            A Sikh must live on honest labour and give generously to the poor and            the needy thinking all the time that whatever he gives is given to the            Guru.            A Sikh must never steal or gamble.[/FONT]         
[FONT=Arial, Helvetica, sans-serif]Except for the kacha and the turban there is no restrictions on the            dress of a Khalsa, but a Khalsa's dress should be simple and modest.            When a Khalsa meets another Khalsa he will greet him by saying, Waheguru            Ji Ka Khalsa, Waheguru Ji Ki Fateh (The Khalsa belong to God, Victory            belongs to God). [/FONT][FONT=Arial, Helvetica, sans-serif][/FONT]


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## Sikh80

AKAL									 								 					

 				 							 			 			   		 				 			 				AKAL, lit. timeless, immortal, nontemporal, is a term integral to SIKH tradition and philosophy. It is extensively used in the Dasam GRANTH hymns by GURU Gobind SINGH, who titled one of his poetic compositions AKAL USTATI, i.e. In Praise (ustati) of the Timeless One (akal). However, the concept of Akal is not peculiar to the DASAM GRANTH. It goes back to the very origins of the Sikh faith. Guru NANAK used the term in the Mul Mantra, the fundamental creedal statement in theJapu, the first composition in the Guru Granth Sahib. The term also occurs in Guru Ram Das, Nanak IV, who uses it in conjunction with murat in Siri Raga chhants (GG, 78) and in conjunction with purakh in Gauri Purabi Karhale (GG, 235) .The term occurs more frequently in Guru ARJAN`s BANI (e.g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term akal in Kabir as well. It may be noted that the term akal has been used in Gurbani in two forms : (a) as a qualifier or adjective, and (b) as a substantive. In the expression AKAL MURATI, the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. akal and murati. In the Maru Raga Kal and Akal have been clearly used as substantives by Guru Arjan and Kabir. Guru Gobind Singh more often than not treats the expression as a noun. Akal Ustati is the praise of Akal and "Hail, 0 Akal, Hail, 0 Kirpal!" ofJapu also takes the related expressions as substantives. The meaning of Akal in this context is `timeless`, `nontemporal`, `deathless`, `not governed by temporal process`, or `not subject to birth, decay and death`. This appears to be negative coining in each case. But the intent is affirmative. Akal as deathless or nontemporal implies everlasting reality, eternal being, or Transcendent Spirit; it further implies Eternity, Being, or Essence. The linguistic form may be negative, but the semantic implication is unmistakably affirmative. Guru Gobind Singh, in hisJapu in the Dasam Granth, has designated the Supreme Reality Akal. It is the same Reality that was given the epithet of sati in the Guru Granth Sahib. `Sati` is the primordial name of the Eternal Being (GG. 1083) . All the names that we utter in respect of God are functional or attributive names. The basic reality is nameless, in Guru Gobind Singh`s terminology anama. But even the Nameless can serve as a name. When we say Brahman is featureless, Teaturelessness` becomes its feature. Nirankar (Formless) is a name, and so are other epithets so coined. To signify what they regard as the Eternal Spirit, beyond the pale of time, temporality or cosmic processes, the Gurus have chosen the terms sati and akal. Vahiguru is a positive saguna substitute for the negative nirguna term Akal. Guru Gobind Singh`s bani is a repository of concepts and terms, especially of the epithets relating to `time`. Besides Kal and Akal, he uses Maha Kal (macrotime) and SarbKal (alltime) to indicate a Being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the ongoing process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Guru Gobind Singh`s bani. The temporal aspect of Time is the immanent aspect, the presence of Spiritual Essence in each worldly occurrence. It is the `personality` of the Supreme, the chit or consciousness of satchitanand. The other, transcendent aspect, is the Eternal, the Beyond, the Inexpressible, the Fathomless, Nirguna Brahman, assigned the name Akal, the Timeless One or the OnebeyondTime. Akal is not a fixed, un moving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Akal in Sikh weltanschauung is not mere consciousness, blank and void, but is the Creative Spirit, as the expression Karta Purakh implies. In other words, creativity is the core of Akal. And it is creativity that is manifest in the dimension of Kal. Acting through Time, the Timeless One creates worlds and beings of the worlds. It is through creativity that the Timeless One transforms itself from nirgun to sargun, from the aphur state into saphur state, from the precreation sunn, or dormant essence, into cosmic existence. The creativity of Akal is not confined to the timeless and temporal aspects of the Supreme. Through its sargun facet the nirgun assumes the character of the Divine, of the gracious God, the loving Lord or Prabhu of the devotees. From `It` the Ultimate becomes `He`, the person with whom communication is sought and established. From `Akal`, He becomes `SriAkal`. The Sikh slogan and popular form of greeting Sati Sri Akal sums up the concept that the timeless Being is the singular Eternal Reality. The phrase combines the concepts of Sati and Akal, implying that the Eternal and the Timeless are one; Sati itself is the Everlasting LordbeyondTime. Thus, the creative essence turns the metaphysical Being into active principle of the world, into conscious Power involved in the cosmic process, into Hero or Master of the world, cherishing His creation with benign joy. Being the beneficent Lord. He lends some of His creativity to the created beings. Humanity draws its creativity and creative energy from the Divine reservoir of creativity. Valour and heroism are pronounced characteristics of the Sikh tradition. The Akal of Guru Gobind Singh is All Steel (SarbLoh), symbolically applauding valour. Guru Nanak had applied the epithet of Jodha MahabaliSurma to the valiant in JAPU, 27 (GG, 6). Guru Gobind Singh, Nanak X, expresses His creativities with terms such as SarbKal (Japu, 19, 20 ,), SarbDayal (Japu, 19, 23, 28), SarbPal (Japu, 28, 45). He calls Him Glorious and great, Superform, Yogi of yogis. Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Akal as well as Kripal, the Compassionate Lord. In fact, the whole composition of Japu, with its wide range of attributive names for the Timeless Being focusses on the AkalKripal unipolarity. The Impersonal appears through all persons, the Timeless encompasses all temporal beings emanating from His Essence. He transcends the human world, yet He is full of compassion for all. His timeless essence permeates the temporal existence. The concept of Akal, central to Guru Gobind Singh`s Japu has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gurus` bani, AkaliBam. The political wing of the community is known as AKALI DAL. The slogan Sati Sri Akal has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Guru Gobind Singh on the scene. The Sixth Guru, Guru Hargobind, had already identified the throne built at AMRITSAR as Akal Takhtthe Throne of the Timeless One.  1. Kapur Singh, Parasaraprasna [Reprint]. Amritsar, 1989
2. Gopal Singh, Thus Spake the Tenth Master. PATIALA, 1978
3. Talib, Gurbachan Singh, Selections from the Holy Granth. Delhi, 1982
4. Jodh Singh, Bhai, Gurmari Nimaya. LAHORE, 1945 W.S.








AKAL | Philosophy, Spirituality and Ethics


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## Sikh80

* 					AKAL MURATI* 

 				 							 			 			   		 				 			 				a composite term comprising akal (nontemporal) and murati (image or form), occurring in the MulMantra, the root formula or fundamental creed of the SIKH faith as recorded at the beginning of theJapu, composition with which the GURU GRANTH Sahib opens, literally means `timeless image`. Elsewhere, in the compositions of Guru Ram Das (GG, 78), and Guru ARJAN (GG, 99, 609, 916 and 1082), the expression Akal Murati reinforces the original meaning of Divine Reality that is beyond the process of time, and yet permeates the cosmic forms. 

The non temporal Being transcends the spacetime framework and, as such, is Formless. However, in its manifest aspect, the same Being assumes the cosmic Form. The Sikh vision of God combines the Formless and its expression in natural forms, the transcendent and the immanent, the essence (spirit) and existence (creation). 

The expression `Akal Murati` lends itself to interpretation in two ways. The exegetes, who treat it as one term, take akal in the adjectival form that qualifies the substantive murati, the whole expression implying Everlasting Form equivalent to the Supreme Being. 

Those approaching the pair akal and murati severally, treat both the units independently, each expressing an attribute of the Divine Reality, believed to transcend time and space, yet manifest in spaciotemporal forms. But, despite the divergence of approach, both interpretations agree in substance, i.e. the featureless eternal Reality assumes features and modes of empirical existence. To put it differently, `Akal Murati` presents a synthesis of nirgun and sag"un facets of the AbsoluteGod of Guru NANAK`s vision. It however does not embrace the notion of incarnation. Non incarnation is a basic theological postulate of Sikhism. 

See ARAL 1. Talib, Gurbachan SINGH, Japuji-The Immortal Sikh Prayer-chant. Delhi, 1977
2. Trilochan Singh, "Theological Concepts ofSikhism," in SIKHISM. PATIALA, 1969
3. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944
4. Jodh Singh, Gurmati Nirnaya. LUDHIANA, 1932


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## Sikh80

AKAL-PURAKH									 								 					

 				 							 			 			   		 				 			 				AKALPURAKH stands in SIKH religious literature for the Divine Being, i.e. God. Like Akal, Murati, it is composed of two units, viz. akal (nontemporal) and purakh (person). The latter figures in MulMantra, the preamble to GURU NANAK`s JAPU, in conjunction with Xarta (Creator), the whole expression implying the Creator Divine Person. In the Sikh tradition, the expression AkalPurakh has gained common currency like the terms Vahiguru and Satinam, equivalently used. `Purakh` as a linguistic symbol derives from the Sanskrit purusa (man), invariably employed in the masculine gender. In the Vedic literature, the term also stands for the world, indicating the entirety of universal existence. In the Indian systems ofSarikhya and Yoga, Purusa, as one of the two cardinal metaphysical principles, stands for spirituality or simply consciousness, which exerts influence on Prakriti (Nature) that is physical in its makeup. The core of purusa, therefore, is consciousness, denoted by chit in the SatChitAnand conception of the Absolute. This connotation of the term invests `Purakh` with spirituality, signifying the Divine Person. In conjunction with akal, the expression as a whole means the Everlasting Divine Person (God), in the Sikh tradition and literature. `AkalPurakhu* as a single composite term appears only once in the Guru GRANTH Sahib (GG, 1038). We also come across the term in Guru Ram Das, GauriPurabi, Karhale (GG, 235), but in the inverse form as PurakhuAkali. However, the DASAM GRANTH compositions of Guru Gobind SINGH often employ AkalPurakh as a substitute for God, the Eternal Being. Akal being a cardinal and central concept in SIKHISM, its use alongside of Purakh, accords it a distinct theological status.
AKAL-PURAKH | Philosophy, Spirituality and Ethics


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## Sikh80

ANAND									 								 					

 ANAND (Skt. Anand, from nand meaning "to rejoice" or "to delight") denotes mystical experience, spiritual bliss or a state of consciousness such as that ofaJi`van mukta, i.e. one released while still in body. Anand in the Upanisadic texts istaken to be one of the three inherent attributes of atman or Brahman, the other two being sat and chit. In the Taittiriya Upanisad (II. 15), it acquried this meaning of pure bliss. The self at the lowest or first stage of its evolution is defined as the annamaya kosa (the matter) which evolves successively into prana (life), man (mind or perceptual consciousness), vijnana (selfconsciousness) and ananda, nondual bliss. In SIKH theology too, anand is one of the attributes of the Supreme Self; so it can be the state of the individual soul as well. GURU Amar Das`s composition Anandu, in the measure Ramkali, gives an exposition of the experience of anand, of the union with the immaculate Hari attained through absorption in nam, i.e. repetition of Divine Name. Guru ARJAN attests that he has seen with his own eyesnain aJoia that the Supreme Self is anand rupu, i.e. bliss itself is anandamay, full of bliss (GG, 387). Guru Arjan further declares that the Lord of NANAK, the Supreme Being, who is the Cause of causes and is antaryami (the inner guide), experiences blissanand karai (GG, 387). Guru Amar Das prefaces his poem Anandu with the affirmation that the experience of anand comes only through meeting with the true Guru and fully imbibing his instruction. He says that the longing for experiencing anand is inherent in men and is universal anandu anandu sabhu ko kahai (GG. 917), but it actually falls to the lot of the very few, for it cannot be had without the grace of the Guru which destroys sins, touches one`s eye with the collyrium of true knowledge (gian anjanu saria), cuts asunder the knot of attachment (mohu) and bestows a sublime way of living, sabadu savaria. These are essential conditions to experiencing anand. In the concluding stanza. Guru Amar Das says that anand is liberation from all suffering. It brings one complete fulfilment, and is realized by listening to the Divine word. Then all sorrow, sickness and pain end. Anand is not an intermediate state in the journey of the individual self towards the Supreme Self, but the unitive one. The Guru is the sole guide and remembrance of the Name is the sole discipline or SADHNA. Grace of the lord acts as the initial inspiration as well as the final arbiter. Guru Nanak, mJapu, has signified anand as the state of being m`haJ or fulfilled; Guru Arjan, in Sukhmani, as the state of sukh or peace; Guru Tegh Bahadur, in his slokas, as the state of the giani, the enlightened one who has achieved SAHAJ or equipoise and Guru Gobind SINGH, in his verse, as the state of the heroic and dedicated one whose joy or anand is in philanthropic action and sacrifice. Guru Nanak summing up the entire theme of theJapu says in the last stanza that the glance of grace of the Lord makes one nihal, fulfilled or blessed.


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## Sikh80

BANI,									 								 					

 BANI, Sanskrit van! (meaning sound, voice, music; speech, language, diction; praise, laudation), refers in the specifically SIKH context to the sacred compositions of the Gurus and of the holy saints and sufis as incorporated in the Scripture, the GURU GRANTH Sahib. Compositions of Guru Gobind SINGH comprising the DASAM GRANTH are also referred to as Bani. For SIKHS, Bani or the compound Gurbani (Guru`s ban!) is the revealed word. Revelation is defined as the way God discloses and communicates Himself to humanity. There are different views on how he does this. The Hindu belief is that God occasionally becomes incarnate as an avatar and thus communicates Himself through his word and action while living on this earth. For the Muslims the revelation consists in actual words in the form of direct messages conveyed from God through an angel. Gabriel, to the Prophet. Another belief is that God communicates not the form but the content of the words, i.e. knowledge, to man. A related view is that, as a result of the mystic unity they achieve with the Universal Self, certain individuals under Divine inspiration arrive at truths which they impart to the world. The Gurus did not subscribe to the incarnation theory "The tongue be burnt that says that the Lord ever takes birth" (GG, 1136), nor did they acknowledge the existence of angels or intermediaries between God and man. They were nevertheless conscious of their divine mission and described the knowledge and wisdom contained in their hymns as Godgiven. "As the Lord`s word comes to me, 0 Lalo, so do I deliver it," says Guru NANAK (GG, 722). Guru ARJAN: "I myself know not what to speak; all I speak is what the Lord commandeth" (GG, 763). It is in this sense that Bani is revelation for the Sikhs. It is for them God`s Word mediated through the Gurus or Word on which the Gurus had put their seal. The Bani echoes the Divine Truth; it is the voice of God "the Lord`s own word," as said Guru Nanak; or the Formless Lord Himself, as said Guru Amar Das: vahu vahu bani nirankar hai tisujevadu avaru na koi (GG, 515) Hail. hail, the word of the Guru, Which is the Formless Lord Himself; There is none other, nothing else To be reckoned equal to it. Being Word Divine, Bani is sacred and the object of utmost veneration. That the Bani was reverenced by the Gurus themselves even before it was compiled into the Holy Book is attested by an anecdote in Gurbilas Chhevin Patshahi. While returning from Goindval after the obsequies of his father, Guru Arjan took with him some pothis or books containing the Bani of the first four Gurus. The Sikhs carried the pothis, wrapped in a piece of cloth, in a palanquin on their shoulders. The Guru and other Sikhs walked along barefoot while the Guru`s horse trailed behind bareback. When the Sikhs suggested that the Guru ride as usual, he replied, "These [pothis] represent the four Gurus, their light. It would be disrespectful [on my part to ride in their presence]. It is but meet that I walk barefoot." "The Bani is Guru and the Guru is Bani...." sang Guru Ram Das (GG, 982). Guru Nanak, the founder, had himself declared, "sabda, i.e. word or bani, is Guru, the unfathomable spiritual guide; crazed would be the world without the sabda" (GG, 635). "SabdaGuru enables one to swim across the ocean of existence and to perceive the One as present everywhere" (GG, 944). Thus it is that the Bani of the Guru commands a Sikh`s reverence. The content of the Bani is God`s name, God`s praise and the clue to Godrealization. God is described both as immanent and transcendent. He is the creator of all things, yet He does not remain apart from His creation. He responds to the love of His creatures. HUKAM or the Divine Law is the fundamental principle of God`s activity. Man`s duty is to seek an understanding of His A ukam and to live his life wholly in accord with it. God is the source of grace (nadar) and it behoves man to make himself worthy of His grace. The Bani, which is Guru in essence, brings this enlightenment to men. It shows the way. Listening to, reciting and becoming absorbed in Bani engenders merit and helps one to overcome haumai, i.e. finite ego or selflove which hinders understanding and realization. In proclaiming the supreme holiness and majesty of God, the Bani has few parallels in literature. It contains one of the most intimate and magnificent expressions of faith in the Transcendent. It is an earnestly given testament about God`s existence and a sterling statement of a deeply experienced vision of Him. The Bani is all in the spiritual key. It is poetry of pure devotion, love and compassion. It is lyrical rather than philosophical, moral rather than cerebral. It prescribes no social code, yet it is the basis of Sikh practice as well as of the Sikh belief. It is the source of authority, the ultimate guide to the spiritual and moral path pointed by the Gurus. The form of the Bani is as sublime as is its content. It is a superb body of verse in a variety of metre and rhythm, arranged under thirtyone different musical measures. Besides its ardent lyricism and abounding imagination, it displays a subtle aesthetic sensitivity. The aptness of its image and simile is especially noteworthy. Its musicality is engaging. The language is mainly PUNJABI in its simple spoken idiom. The downtoearth, sinewy presence of its vocabulary and the eloquence of its symbolism drawn from everyday life give it a virile tone. The Bani constitutes the springhead of Punjabi literary tradition and the creative energy the latter acquired from it informed its subsequent growth and continues to be a vital influence to this day.
BANI, | Philosophy, Spirituality and Ethics


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## Sikh80

*8. Are the pictures of the Gurus real? If not, then why do we hang them up?*
*If the Guru let somebody paint a picture of him, are you allowed to bow or to pray to it? Is it considered all right to have the pictures of Gurus if you don't worship them?*
  Let us discuss the Sikh philosophy regarding pictures of the Gurus before answering the questions. According to the Sikh principles, not the physical features of his body, but the words said by the Guru are the ‘Guru”. Lessons given in the sacred Gurbani are the ‘Guru’. A disciple who obeys Gurbani, will surely achieve the goal of human life. ((Guru Granth Sahib) Page 982)  The holy hymns spoken by the Gurus, Bhagats, and other contributors, were compiled and installed as ‘Shabad Guru’ in the Golden Temple, Amritsar. No pictures or idols of the Guru (none were there), were allowed to be placed in the buildings or depicted on its walls. For making the environment aesthetic and soothing to the mind, flowers, geometrical figures and other artwork was engraved on the walls of the Golden Temple. Pictures and paintings of the Gurus are conspicuous by their absence. One wonders how the false pictures of the Gurus and even their plastic, wooden and metallic idols appeared, not only in the houses of the Sikhs but also in many Gurdwaras. This is nothing but from the Sikh houses and their places of worship. It can easily be known from the historical records as to how fake pictures and then statues of the Gurus entered the Golden Temple and Sikh houses. What seems to be extremely difficult is, how to throw them out of the Gurdwaras and the Sikh psyche. Not only a few credulous Sikhs, some traditional preachers and even a few educated Sikhs have started believing in Guru pictures. They think that keeping pictures of the Guru pictures. They think that keeping pictures of the Gurus in the house is the Gurmat method of showing respect to the Gurus and obeying their blessings. Some Sikhs have seen garlanding the Guru pictures and serving food to them for ‘Bhog’, a practice prohibited for the Sikhs. Not all Sikhs, of course, have reached the stage of worshipping the Gurus’ pictures/paintings as the Hindus worship their idols, but a large number of them are on their way to do that. Some scholars want these pictures (all are surely fake) to be destroyed whereas others suggest that only their worship be prohibited. ((Bhai Gurdas Var) 24-11; 7-20)
Bhai Gurdas explains that the picture of the Guru is his “Word”, Gurbani, which a Sikh is to love.
  (ii) The history of the imaginary Guru pictures is briefly stated below. Then the Keshadhari Sikhs during the 18th century were forced to leave the villages and live in the forests, the nonKeshadhari disciples took care of the Sikh Gurdwaras and the historical places. These disciples did not board the ship of Sikh Faith; they only held it in their hands but kept their feet stuck in the Hindu Boat. The Brahmanical influence, which was still holding their mind, obliged them to depict popular mythological scenes on the walls of the Gurdwaras as they were traditionally depicted on the walls of Hindu temples. When the pictures of the Hindu gods and their consorts appeared on the Gurdwara walls, the pictures of the Gurus had also to appear as a natural sequence. All pictures, of course, differed and were subject to the imagination of the painters. The pictures from the walls moved on the paper and were printed in large numbers to reach every Sikh house and every Gurdwara. Only a few vigilant managers did not permit any kind of pictures, howsoever ‘genuine’ or ‘superior’ they were claimed to be, to come even near the boundary of the Gurdwaras. Once the pictures of the Gurus were accepted as ‘true’ and ‘good’ by the masses, how could anyone stop them from taking the form of idols and statues? Unfortunately, it appears that they are here to stay at least for the time being. During the 18th century, not only the nonSikh but antiSikh rituals were practiced in Gurdwaras without any objection because the Khalsa had moved to the forests. The sacred places were managed by the Sanatni (Brahmanical) Sikhs or by those Mahants who still believed in Hindu rituals even after associating themselves with the Sikh faith. When the Sikhs lost their Raj in Panjab in 1849, they had time to turn their thoughts towards their faith. They were surprised to find Sikhism already pushed out of the Gurdwaras by Brahmanical rituals. The worship of idols, whether of the Hindu gods or of the Sikh Gurus, is prohibited for the Sikhs. However, both were worshiped by the Sikhs in the precincts of the Golden Temple.
True Pictures?
  No true pictures of the Guru exist, though some have been claimed to be true pictures. One ‘true’ picture is totally different from the other ‘true’ picture. Most of them are modern paintings. Some old sketches / paintings are also available, but all are based on the imagination of the painters. No Guru permitted his painting to be made in his time, because it is against the philosophy of the Sikh faith as mentioned earlier. We should not have Guru pictures in our houses or Gurdwaras. Instead we should have Gurbani hymns written and hung for our guidance in our house.  Bending/bowing before the pictures or garlanding them is prohibited even if they were true pictures. The Sikh philosophy tells that ‘words’ said by the Guru are the ‘Guru’ (now Guru Granth Sahib). We bow not before a book, as some persons think, but to the ‘Gian’ (knowledge) therein.


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## Sikh80

*9. Can we make movies with the Gurus as actors as Hindus do with gods?*
  We do not need movies for teaching people any aspect of our Sikh philosophy. Gurbani is available to us for guiding us on any topic. One can read or listen to hymns every day to obtain the required peace for his/her soul. People expect, not to learn the principles of their faith but to be entertained at movies. Religion is a very serious matter and needs to be learnt respectfully for obtaining guidance in leading one’s life on the right path. Religion is not an amusement for relaxation as the movies generally are. We can have a documentary of the Gurdwaras describing their history, their buildings, and the facilities available there for the visitors. This should be free from any kind of false acting. It is disrespectful to the Guru Granth Sahib, the faith, and the Sikhs to use the holy scripture as an actor in the movies. No individual, however high a holy person he may be, can act as a Guru in a movie. We believe our Guru is the word of the Guru, the Shabad Guru, Guru Granth Sahib.


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## Sikh80

*(A) GURDWARA*
*1. Why do we have to take off our shoes when we go into Baba ji’s room or Gurdwara when Christians don’t, even though they too have their holy Bible placed in their church?*
  For us, the Guru Granth Sahib is the living spirit of the Gurus, not just a compilation of religious discourses, as the Bible is. The Bible is handled like a book by the Christians, but we respect the Guru Granth Sahib as the living spiritual Guru. Hence we offer all our respect and regard by taking off our shoes and humbly sitting crosslegged in a Gurdwara. In Eastern culture, taking off shoes and covering one’s head whenever you present yourself to some holy personality is considered a way of respecting the person. We greet our friends with folded hands and a slight bow to express our respect for a senior person. In the Middle East, the Muslims too take off their shoes and cover their heads when they go to the mosque for their prayers. They do not walk with their shoes on even near graves to respect the people buried there. In the Gurdwara we take off our shoes, not only to show respect to the Guru, but also because we have to sit on the floor. We can sit more comfortably without shoes than with the shoes on. In that posture one can listen to the Kirtan attentively.]
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## Sikh80

*2. Why do we keep a money box before the Guru Granth Sahib? Is God greedy?*
*Where does that money go?*
*(a) Is God greedy?*
  A Sikh makes his offerings (money, groceries, etc.) before the Guru to express his thanks for His favors. We do not give donations or charity to God or the Guru. It is a way of expressing our love and regards for Him. One example will explain it. A professor takes great interest in his student. He loves him and helps him in his studies. The student obtains a degree and finds a good job. He brings a gift of sweets to his teacher to say, My teacher, thank you for all you did to help me through my education. It has enabled me to get a nice job. The student is not giving a charity or a donation to his teacher by offering him the sweets but expressing his love and respect to him through it. In the same way, a Sikh goes to the Gurdwara for expressing his thanks to God and to the Guru for the favors he is enjoying as a human being. Sikhs consider this life as a gift of God for singing His praises. We are not born sinners as some Christians think it to be. Further, when we give money for social cause, it again is not a charity or donation according to Sikh philosophy. This is sharing of earnings with others. A father brings some candy bars and gives them to one of his children. The child shares these with all his brothers and sisters. He is not donating or giving charity to his sisters or brothers by sharing the gifts given by their father. Similarly God is our Father. All things have been created by Him for His children who are supposed to share His gifts among themselves. This act of sharing is our responsibility. By doing so we are not obliging anyone but doing our duty assigned to us by our Father, God. God is the creator of everything. He owns everything in this universe. God does not need “our” money. If a child offers a glass of juice to his father or mother, he is not giving it as a “charity” to them. Since everything in the house belongs to his parents, his act only shows his correct behavior. Actually, by this the parents educate their children to share the things in the house with their children to share the things in the house with their relatives and friends, as a matter of good conduct and responsible behavior. God being the Owner of everything in this world, and the Giver of everything in this world, and the Giver of everything to us, the question of His being greedy does not arise.
*(b) Where does the money go?*
  Every religious organization/center is run by the contributions of the believers of that faith. Money is needed for maintenance of the buildings and for running the organization. Such expenses are met out of the offerings made by the visitors to the Gurdwara. Money is also spent for funding the projects to educate the members and their children about the faith.



source: same as above
*to be contd. from same source
Questions & Answers - Sikh Faith Chapter05

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## Sikh80

*MISSION OF HUMAN LIFE* The aim of life, according to the Sikh Gurus, is not to get salvation or a heavenly abode called Paradise, but to develop the best in us which is God.
  If a man loves to see God what cares he for Salvation or Paradise?
  “Everybody hankers after Salvation, Paradise or Elysium, setting their hopes on
them every day of their lives. But those who live to see God do not ask for
Salvation: The sight itself satisfies their minds completely.”
How to see God and to love Him? The question is taken up by Guru Nanak in his Japji:
  What shall we offer to Him that we may behold His council chamber?
What shall we utter with our lips, which may move Him to give His love?
In the ambrosial hours of the morn meditate on the grace of the true Name;
For, your good actions may procure for you a better birth, but emancipation is
from Grace alone.

We should worship the Name, believe in the Name, which is ever and ever the
same and true.
  The practice of the Name is prescribed again and again in the Sikh Scriptures, and
requires a little explanation.



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## Sikh80

*UPLIFT OF MAN BASED ON CHARACTER*  This life of praise is not to be of idle mysticism, but of active service done in the midst of wordly relations. “There can be no worship without good actions.” These actions, however, are not to be formal deeds of so-called merit, but should be inspired by an intense desire to please God and to serve fellow-men.
“Without pleasing God all actions are worthless.
Repetition of mantras, austerities, set ways of living, or deeds of merit leave us
destitute even before our journey ends.
You won't get even half a copper for your fasts and special programmes of life.
These things, O brother, won't do there: for the requirements of that way are quite 
different.
You won't get a place there for all your bathing and wandering in different
places.
There means are useless’ they cannot satisfy the conditions of that world.
Are you a reciter of all the four Vedas? There is no room for you there.
With all your correct reading, if you don't understand one thing that matters, you
only bother yourself.
Nanak says, if you exert yourself in action, you will be saved. Serve your God
and remember Him, leaving all your pride of self.
  The Gurus laid the foundation of man’s uplift, not on such short-cuts as mantras, miracles or mysteries, but on man’s own humanity, his own characters already formed which helps us in moral crises. Life is like a cavalry march. The officer of a cavalry on march has to decide very quickly when to turn his men left or right. he cannot wait until his men are actually on the brink of a nulla or khud. He must decide long before that. In the same way, when face to face with an evil, we have to decide quickly. Temptations allow us no time to think. They always come suddenly. When offered a bribe or an insult, we have to decide at once what course of action we are going to take. We cannot then consult a religious book or moral guide. We must decide according to our impulse. And this can be done only if virtue has so entered into our disposition that we are habitually drawn towards it, and evil has got no attraction for us. Without securing virtue sufficiently in character, even some of the so-called great men have been known to fall
an easy prey to temptation. It was for this reason that for the formation of character the Gurus did not think it sufficient to lay down rules of conduct in a book; they also thought it necessary to take in hand a whole people for a continuous course of schooling in wisdom and experience, spread over many generations, before they could be sure that the people thus trained had acquired a character of their own. This is the reason why in Sikhism there have been ten founders, instead of only one.
  Before the Sikh Gurus, the leaders of thought had fixed certain grades of salvation, according to the different capacities of men, whom they divided into high and low castes. They development of character resulting from this was one-sided. Certain people, belonging to the favored classes, got developed in them a few good qualities to a very high degree, while others left to themselves got degenerate. It was as if a gardener, neglecting to look after all the different kinds of plants entrusted to him, were to bestow all his care on a few chosen ones, which were in bloom, so that he might be able to supply a few flowers every day for his master’s table. The Gurus did not want to have such a lop-sided growth. They want to give opportunities of highest development to all the classes of people.
There are lowest men among the low castes.
Nanak, I shall go with them. What have I got to do with the high castes?
God’s eye of mercy falls on those who take care of the lowly.
It is mere nonsense to observe caste and to feel proud over grand names.
  Some work had already been done in this line. The Bhagats or reformers in the Middle Ages had to abolish the distinction between the high-caste Hindus and the so-called untouchables, by taking into their fold such men as barbers, weavers, shoemakers, etc. But the snake of untouchability still remained unscorched; because the privilege of equality was not extended to men as men, but to those individuals only who had washed off their untouchability with the love of God. Kabir, a weaver, and Ravidas, a shoemaker, were honored by kings and high-caste men, but the same privilege was not extended to other weavers and shoemakers who were still held as untouchables. Ravidas took pride in the fact that the love of God has so lifted him out of his caste that even “the superior sort of Brahmins came to bow before him,” while the other members of his caste, who were working as shoemakers in the suburbs of Ben ares, were not so honored.
  The Sikh Gurus made this improvement on the previous idea that they declared the whole humanity to be one and that a man was to be honored, not because he belonged to this or that caste or creed, but because he was a man, an emanation from God, who had given him the same senses and the same soul as to other men:
Recognize all human nature as one.
All men are the same, although they appear different under different influences,
The bright and the dark, the ugly and the beautiful, the Hindus and the Muslims,
have developed themselves according to the fashions of different countries. 
All have the same eyes, the same ears, the same body and the same build- a
compound of the same four elements.
  Such a teaching could not tolerate any ideas of caste or untouchability. Man rose in the estimation of man. Even those who had been considering themselves as the dregs of society and whose whole generations had lived as groveling slaves of the so-called higher classes, came to be fired with a new hope and courage to lift themselves as equals of the best humanity.
  Women too received their due. “How can they be called inferior,” says Guru Nanak, “when they give birth to kings and prophets?” Women as well as men share in the grace of God and are equally responsible for their actions to Him. Guru Hargobind called woman “the conscience of man.” Sati was condemned by the Sikh Gurus long before any notice was taken of it by Akbar.
  The spirit of man was raised with a belief that he was not a helpless creature in the hands of a Being of an arbitrary will of his own, with which he could do much to mold his destiny. Man does not start his life with a blank character. he has already existed before he is born here. He inherits his own past as well as that of his family and race. All this goes to the making of his being and has a share in the moulding of his nature. But this is not all. He is given a will with which he can modify the inherited and acquired tendencies of his past and determine his coming conduct. If this were not so, he would not be responsible for his actions. This will, again, is not left helpless or isolated; but if through the Guru’s Word it be attuned to the Supreme Will, it acquires a force with which he can transcend all his past and acquire a new character. This question of human
will as related to the Divine Will is an intricate one and requires a little elucidation.
  According to Sikhism, the ultimate source of all that is in us is God alone. Without Him there is no strength in us. Nobody, not even the evil man, can say that he can do anything independent of God. Everyday moves within the Providential domain.
Thou art a river in which all beings move:
There is none but Thee around them.
All living things are playing within Thee.
  The fish may run against the current of the river or along with it, just as it likes, but it cannot escape the river itself. Similarly man may run counter to what is received as good or moral, but he can never escape from the pale of God’s Will.
  Then who is responsible for his actions? Man himself. We learn from the first shlok of Asa-ki-Var’s 7th pauri that man is given free will, which leads him to do good or evil actions, to think good or evil thoughts and to go in consequence to Heaven or Hell:
Governed by his free will he laughs or weeps:
Of his free will he be grimes or washes himself;
Of his free will he degrades himself from the order of human being:
Of his his free will he befools himself or becomes wise.
  In the next shlok we read:
Self-assertion gives man his individuality and leads him to action:
It also ties him down to the world and sends him on a round of births and deaths.
Wherefrom comes this assertion of self? How shall it leave us? It comes to man
from the Will of God and determines his conduct according to his antecedents.
It is an extremely harmful disease; but there is also remedy for it.
When God sends grace to man, he begins to obey the call of the Guru.
Nanak says; Hear ye all, this is the way to cure the disease.
  The source of evil is not Satan or Ahriman, or any other external agency. It is our own sense of Ego placed by God in us. It may prove a boon or a curse to us, according as we subject ourselves to God’s Will or not. It is the overweening sense of self that grows as a barrier between God and man and keeps him wandering from sin to sin-
The Lord and the Consort live together, with a partition of Ego between them.
  The infinite is within us, engraved in our being, like a cipher which is gradually unfolding its meaning as we listen to the voice of the Teacher. It is like the light of the sun ever present, but shut out of our sight by the cloud of ignorance and selfishness. We sin as long as this light remains unmanifested and we believe in our own self as everything to us.
  Regeneration comes when, at the call of Grace, we begin to subject our tiny self to the highest Self, that is God, and our own will is gradually attuned to His Supreme Will, until we feel and move just as He wishes us to feel and move.
  Really the problem of good and evil is the problem of Union and Disunion with God. All things are strung on God’s Will, and man among them. As long as man is conscious of this, he lives and moves in unions with Him. But gradually led away by the overweening sense of self he cuts himself away from that unity and begins to wander in moral isolation. It is however, so designed in the case of man that whenever he wishes he can come back to the bosom of his Father and God and resume his position there. Guru Nanak says in Maru:
By the force of Union we meet God and enjoy Him even with this body;
And by the force of Disunion we break away from Him:
But Nanak, it is possible to be united again.
  When we come into this world, we begin our life with a certain capital. We inherit our body from our parents, and there are divine things in us, as ‘the spirit and progressive tendencies,’ which serve as forces of Union and keep us united with god. But there are also evil tendencies in us inherited from our past lives which serve as forces of Disunion and draw us away from Him towards moral death. Guru Nanak says in Maru:
Man earns his body from the union of his mother and father;
And the Creator inscribes His being with the gifts of the spirit and progressive
tendencies.
But led away by delusion he forgets himself.
  This teaching about the freedom of will and ‘progressive tendencies’ raises the spirit of man and gives him a new hope and courage. But that is not enough to enable him to resist evil and to persist in positive virtue. The temptation of evil is so strong and the human powers for resisting it-inspire of the inherent progressive tendencies-are so weak that it is practically impossible for him to fulfill that standard of virtue which is expected of him. It was this consciousness of human weakness which made Farid say:
The Bride is so weak in herself, the Master so stern in His commands.
That is, man is endowed with such weak faculties that he stumbles at each step,
and yet it is expected of him that He should always speak the truth, and never tell
lies.
O ignorant man beware of sin.
He should not step on the bed of another’s wife even in dream.
  These commands cannot be fulfilled simply with the strength of knowledge and inherited tendencies. They will not go far even in resisting evil. The higher ideal of leading a life positive virtue and sacrifice is absolutely impossible with such a weak equipment. Then what is to be done?
  The prophets of the world have given many solutions of this problem. Some get around the difficulty by supposing that there is no evil. It is only a whim or a false scare produced by our ignorance. They believe in the efficacy of Knowledge. Others believe in the efficacy of Austerities; still others in Alms given in profusion to overwhelm the enormity of sin. There are, again, a higher sort of teachers who inculcate the love of some great man as a Savior. What was the solution offered by the Sikh Gurus?
  They saw that although it was difficult for a man to resist evil and to do good with his own powers, yet if he were primed with another personality possessing dynamic, he could acquire a transcendental capacity for the purpose. This personality was to be the Guru’s.



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## Sikh80

*THE GURU IN SIKHISM*  The way of religion, as shown by Sikhism, is not a set of views or doctrines, but a way of life lived according to a definite model. It is based, not on rules or laws, but upon discipleship. In the career of the disciple the personality of the Guru is all along operative, commanding his whole being and shaping his life to its diviner issues. Without such a personality there would be no cohesion, no direction in the moral forces of society, and in spite of a thousand kinds of knowledge ‘there would still be utter darkness.’ There would be no force to connect men with men and them with God. Everybody would exist for himself in moral isolation, ‘like spurious sesame plants left desolate in the field with a hundred masters to own them.’ It is the Guru who removes the barriers of caste and position set up by men among themselves and gathering them all unto himself unites them with God. In the way foundations are laid of a society of the purified who as an organized force strive for the good of the whole mankind.
  Such a creative personality must be perfect, because ‘men take after whom they serve.’ If the ideal person is imperfect, the society and its individuals following him will also get imperfect development. But ‘those who serve the saved ones will be saved.’
  The Sikh Gurus were perfect, and are described as such in the Sikh Scriptures. Guru Nanak himself says in Sri Rag: “Everybody else is subject to error, only the Guru and God are free from error.” Guru Arjun says in Bhairon: “Whoever you meet suffers from vices; without any defect is my true Guru, the Yogi.” The state of perfection attained by the Gurus is lucidly described in the eighth and the eighteenth octaves of Guru Arjan’s Sukhmani.
  The same Guru says in Asa:

God does not die, nor do I fear death,
He does not perish, nor do I grieve.
He is not poor, nor do I have hunger.
He has no pain, nor have I any trouble.
There is no destroyer but God,
Who is my life and who gives me life.
He has no bond, nor have I got any.
He has no entanglement, nor have I any care.
As He is happy, so am I always rejoicing.
He has no anxiety, nor have I any concern.
As He is not defiled, so am I not polluted.
As He has no craving, so do I covet nothing.
He is pure and I too suit Him in this.
I am nothing: He alone is everything.
All around is the same He.
Nanak, the Guru has destroyed all my superstition and defects,
And I have become uniformly one with Him.
  The Guru is sinless. In order, however, to be really effective in saving man, he must not be above man’s capacity to imitate, as he would be if he were a supernatural being. His humanity must be real and not feigned. He should have a nature subject to the same laws as operate in the ordinary human nature, and should have attained his perfection through the same Grace as is available to all men and through perfect obedience to God’s Will. The Sikh Gurus had fought with sin and had overcome it. Some of them had lived for a long time in error, until Grace touched them and they were perfected through a constant discipline of knowledge, love and experience in the association of their Gurus. When they had been completely attuned to the Will divine and were sanctified as Gurus, there remained no defect in them and they became perfect and holy. Thereafter sins did come to tamp them, but they never gave way and were always able to overcome them. It is only thus that they became perfect exemplars of men and transformed those who came under their influence to veritable angelic beings.
THE GURU IN THE SIKH  This transformation comes not only through close association with the Guru, which is found in many other religions, but through the belief that the Sikh incorporates the Guru. He fills himself with the Guru and then feels himself linked up with an inexhaustible source of power. A Sikh, a pure-hearted Sikh, who follows the teachings of his Guru is a great power in himself; but when such a Sikh gets into himself the dynamic personality of such a perfect exemplar as Guru Gobind Singh, his powers acquire an infinite reach and he becomes a super-man. He is called Khalsa, the personification of the Guru himself. “The Khalsa” says the Guru, “is my other self’ in him I live and have my being.” A single Sikh, a mere believer, is only one; but the equation changes when he takes Guru Gobind Singh into his embrace. He becomes equal to ‘one lakh and a quarter,’ in the Sikh parlance. This change occurs not only in his physical fitness, but also in his mental and spiritual outlook. His nature is so reinforced in every way that although hundreds may fall round him, he will resist to the last and never give way. Wherever he stands, he will stand as ‘a garrison of the Lord of Hosts,’ a host in himself - a host of one lakh and a quarter. He will keep the Guru’s flag always flying. Whenever tempted, he will ask himself, “Can I lower the flag of Guru Gobind Singh? Can I desert it? I, as Budh Singh or Kahan Singh, can fall; but can Guru Gobind Singh in me fall? No, never.”
  This feeling of incorporation with the Guru makes the Sikh strong beyond his ordinary powers and in times of emergency comes to his rescue long before he can remember anything relevant to the occasion recorded in history or scripture. Bhai Joga Singh’s case is just in point. He was a devoted Sikh of Guru Gobind Singh, and had received Amrit from the hands of the Guru himself. He was so loyal that when he received an urgent call from the Guru to proceed to Anandpur , he hastened from Peshawar without a moment’s delay, not waiting even to see his own marriage through. And yet in a moment of weakness, this paragon of Sikh purity was going to fall, fall at the door of a public woman of Hoshiarpur. Who saved him in that emergency? It was the vision of Guru Gobind Singh, re-establishing the personal contact by pointing out the signs of personation worn on his body, and reminding him that he was carved in the Guru’s own image.

THE GURU IN THE PANTH  So far we have considered what the Guru does for the Sikhs as individuals. We have seen how he intensifies their character and increases their power thousandfold by filling their personalities with his own. In order to increase this power immensely more, the Guru made another arrangement. He organized them into Sangats or Holy Assemblies, and put his personality again into them. This led to a very remarkable development in the institution of Guruship, and no description of Guruship will be complete without an account of this development. The Sikh idea of religion, as we have seen, was something more practical than merely mystic. It was to consist of the practice of Nam and Sewa. To practice Nam means to practice the presence of God by keeping Him ever in our minds by singing His praises or dwelling on His excellences. This is to be done not only when alone in solitude, but also in public, where worship of the Name is made more impressive by being organized in the form of congregational recitations or singing. The
other element is Sewa or Service. The idea of service is that it should be not only liberal, but also efficient and economical; that is, it should do the greatest good with the least possible means. It should not be wasteful. We do not set up a sledge-hammer to crack a nut, or send a whole army to collect revenue. We have to be economical in our efforts, however charitable they may be. For this purpose we have to organize our means. In every work of practical nature, in which more than one person is engaged, it is necessary to resort to organization. As religion too - especially a religion like Sikhism whose aim is to serve mankind - belongs to the same category, it requires organization of its followers as an essential condition of its success. It may not be necessary in the case of an individualistic religion, wherein the highest aim is to vacate the mind of all desires, or to dream away the whole life in jungles or mountains; but where religion consists in
realizing God mainly through service done within the world, where men have constantly to deal with men to promote each others good, it is impossible to do without organization.
  Guru Nanak had, therefore, begun with two things in his religious work: the holy Word and the organized Fellowship. This organized fellowship is called Sangat or holy Fellowship led to the establishment of local assemblies led by authorized leaders, called Masands. Every Sikh was supposed to be a member of one or other of such organizations. The Guru was the central unifying personality and, in spite of changes in succession, was held to be one and the same as his predecessors. The love existing between the Guru and the Sikhs was more intense than has every existed between the most romantic lovers of the world. But the homage paid to the Guru was made impersonal by creating a mystic unity between the Sikh and the Guru on the one hand and the Guru and the Word on the other. Greatest respect began to be paid to the incorporated Word, even the Guru choosing for himself a seat lower than that of the Scripture. The only form of worship was the meditation on and the singing of the Word. The Sikh assemblies also acquired great sanctity, owing to the belief that the spirit of the Guru lived and moved among them. They began to assume higher and higher authority, until collectively the whole body, called the Panth, came to be regarded as an embodiment of the Guru. Guru Gobind Singh himself received Amrit from the Sikhs initiated by himself. After him the Sikhs ceased to have any personal Guru.
  The Guru, as mentioned above, worked with two things: the personal association and the Word. Now after the death of Guru Gobind Singh the personality and the Word were separated. The Panth was invested with the personality of the Guru, and the incorporated Word became the Gyan Guru. That is, in simple words, the Khalsa panth was to be the guru in future, not in super session of the previous Gurus, but al authorized to work in their name; and it was invariably to guide itself by the teachings of the Gurus as found in the Holy Granth. So that the Sikhs came to name Guru Nanak and the Guru Panth in the same breath.
  Amrit, (sometimes incorrectly mentioned as Sikh baptism) made, the basis of this holy organization. There was no room left for any wavering on the border-line. All who wanted to serve humanity through Sikhism must join it seriously as regular members, and receive its Amrit as the initial step. All must have the same creed, which should be well-defined and should not be confused with the belief and practices of the neighboring religions. The Guru ordered that --
  The Khalsa should be distinct from the Hindu and the Muslim.
He who keeps alight the unquenchable torch of truth, and never swerves from the
thought of one God;
He who has full love and confidence in God, and does no put his faith, even by
mistake, in fasting or the graves of Muslim saints, Hindu crematoriums, of Jogis’
places of sepulcher;
He who only recognizes the one God and no pilgrimages, non-destruction of life,
penances, or austerities;
And in whose heart the light of the Perfect Once shines,--
he is to be recognized as a pure member of the Khalsa.
  Such a Khalsa was to embody in himself the highest ideal of manhood, as described by Guru Gobind Singh in his unpublished book, called Sarb Loh. Although the Khalsa was designed by the Guru himself, yet the Guru was so charmed by the look of his own creation that he saluted it, as his own ideal and master. The Khalsa was thought fit enough to administer Amrit of the new order to the Guru, and was consecrated as the Guru incarnate. As a sign that the Guru had placed himself eternally in his Sikhs, it was declared by him that--
  If anybody wishes to see me, let him go to an assembly of Sikhs, and approach
them with faith and reverence; he will surely see me amongst them.
  In the ranks of the Khalsa, all were equal, the lowest with the highest, in race as in creed, in political rights as in religious hopes. Women were to be initiated in the same way as men and were to enjoy the same rights. The “Sarbat Khalsa,” or the whole people, met once at the Akal Takht, Amritsar, the highest seat of Panthic authority, on the occasion of Dewali or Baisakhi, and felt that they were one. All questions affecting the welfare of the community were referred to the Sangats, which would decide them in the form of resolutions called Gurmata duly passed was supposed to have received the sanction of the Guru, and any attempt made afterwards to contravene it was taken as a sacrilegious act.
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## Sikh80

*FORMS AND CEREMONIES*  This institution of the Khalsa entails a certain additional disciplinary outfit in the shape of forms and vows, which are often misunderstood. It is true that if religion were only a matter of individual concern, there would be no need of forms and ceremonies. But religion, as taught by the Gurus, is a force that not only enables individuals but also binds them together to work for nobility in the world. Organization is means of enlarging the possibility, scope and effectiveness of this work. In order that an organization itself may work effectively, it is necessary that the individuals concerned in it should be able to keep up their attachment to the cause and a sufficient amount of enthusiasm for it.
  It is, however, a patent fact that men by their nature are so constituted that they can not keep their feelings equally high strung for a long time at a stretch. Reaction is inevitable, unless some means are devised to ensure the continuity of exertion. This is where discipline comes in, which keeps up the spirit of individuals against relaxation in times of trial and maintains their loyalty to the cause even in moment of ebb. This discipline, or what is called esprit de corps, is secured by such devices as flags, drills and uniforms in armies, and certain forms and ceremonies in religion. Uniformity is an essential part of them. They create the necessary enthusiasm by appealing to imagination and sentiment, and work for it in moments of depression. They are a real aid to religion, which is essentially a thing of sentiment. Man would not need them if he were only a bundle of intellectual and moral senses; but as he has also got sentiment and imagination, without 
which the former qualities would be inoperative, he cannot do without articulating his ideas and beliefs in some forms appropriate to sentiment.
  These forms must not be dead but living index of his ideal, waking up in his vivid intimations of the personality that governs his religion. They should be related to his inner belief as words are to their meaning, tears to grief, smiles to happiness and a tune to a song. It is true that sometimes words become meaningless, when we no longer heed their sense, or the language to which they belong becomes dead. It is true that sometimes tears and smiles are only cloaks for hypocrisy, and a tune mere meaningless jingle. But there is no denying fact that, when their inner meaning is real and we are sincere about it, they do serve as very helpful interpreters. Forms are the art of religion. Like Art in relation to Nature, these forms impose certain limitations on the ideal, but at the same time they make the ideal more real and workable for general use.
  Sometimes, however, when the forms are determined, not by the necessity of uniformity which is so essential for discipline, but by local or racial causes, they narrow the applicability of the ideal and create division and exclusiveness where they should have helped men to unite. When the spirit in which they had been originally conceived dies out, they become mere handicaps to religion, and the people who use them would be well-advised to abandon them. It was such forms that Guru Nanak asked people to leave. “Destroy that custom,” he said, “which makes you forget dear God.”
  But the Sikh forms were not conceived in a spirit of exclusiveness, or as essential to the advancement of individual souls. They were simply appointed to serve as aids to the preservation of the corporate life of the community, and any man who likes to serve humanity through the Sikh Panth can wear them.
  It is possible for a man to love God and cultivate his individual soul without adopting these forms; but if he wants to work in a systematic manner, not only for his own advancement but for the good of others as well in the company of Sikhs, he must adopt these disciplinary forms of their organization. The Sikhs, who are the soldiers of Guru Gobind Singh and whose religion is surcharged with his personality, find the uniform worn and ordained by him as a real help in playing their part as units of the Panthic organization. This help comes from the appeal made to sentiment by the process of association and not through any inherent efficacy of the forms themselves. This association is not with places or things, but with an ever-living personality that is itself a symbol of the Highest Personality.
  As is God, so is the Guru; and as is the Guru, so must be the follower. Wearing a Knicker ensuring briskness of movement at times of action and serving as an easy underwear at times of rest, and iron ring on his right arm as a sign of sternness and constraint and a sword by his side as an instrument of defense, offense, and as an emblem of power and dignity, the Guru presented an impressive picture of a simple but disciplined soldier. He, however, combined in him the saintliness of the old Rishies with the sternness and strength of a knight. Therefore, like his predecessors, he kept long hair, which all the world over have always been associated with saintliness. A comb was a simple necessity for keeping the hair clean and tidy. These are the forms with which the Sikhs are invested at the time of their initiation to the Khalsa in order to look exactly like their master, as they are to behave exactly like him.
  From the history of Sikhs in the past as well as in the present, it is quite evident how effectively these articles of faith and forms, with the accompanying vows of purity, love and service, have aided them in keeping themselves united and their ideals unsullied even in times of the greatest trial. While keeping the Sikhs associated with their Guru and maintaining his spirit amongst them, they have not produced any narrowing effect on their beliefs or modes of worship. All worship and ceremony, whether in Gurdwara or home, whether on birth, marriage or death, consists of nothing else but praying and chanting hymns. Could anything be simpler?
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## Sikh80

*THE PATH FOR WORLD PEACE*  Peace a Rare Commodity.  We all want peace but only a few make any effort to keep it. Most of us are busy fanning fire of war due to our ego. God created peace. However, man enslaved by hatred, lust, greed, anger, etc., invites violence and makes the world suffer from it. Peace, therefore, has become an extremely rare commodity.
  Man has reached moon, which is so far away, but not his mind, which lies in his own body. Is it not a great paradox? No! For reaching moon, it needs a scientist, but for controlling mind, that is, its ego, one has to be a brave holy policeman. Our unbridled minds destroy peace and create wars. We ourselves burn in them.
  The violence and love are generated in the mind of men, they are the source of war and peace respectively. Mind is like a knife. The user can harm or help the people by it. A knife can be used to cut salad and fruit for feeding the hungry or to cut the throat of the weak to shed their blood. The tongue was given to man to sing virtues of the Lord, and say good words to soothe the sad minds. However, we often use it to cause violence when we say disgraceful words to abuse people and challenge their self respect.
  The animal character of the man (in his mind) misguides him to subdue people rather than serving them. Man challenges God by attempting to take away the human rights of people, given to them by God. The life of a man and his desire to love God are his gifts of God to man. No king, community or society can take them away without displeasing God. Such acts destroy peace of the people and the wars become inevitable.
  Man becomes a devil because of his desires to command other people. He forgets that all of us are the children of the same Father. God, hence equal. The ego not only pricks the men in power but also creates problems for all the people. War, worries, poverty, hunger, looting, robbing, killing, and all other kinds of violence emerge from such desires of the dictatorial minds. The same power and authority if properly exercised, can by used to meet the needs of the people and provide them with comfort and peace.
WHAT ARE THEY, HOLY OR IGNORANT? Some people love God by His name ‘A’, while others love to remember Him by His name ‘B’. Because of their ignorance, each group claims, their’s is the only correct name of God, all others are wrong. They forget that He is the Father and we all are His children and can love Him by any name and in any language. There are innumerable languages and cultures, hence there are innumerable names and innumerable methods to love Him. A father can be loved by his children as dad, daddy, papa, etc. Our Lord, the Father of whole humanity can by loved by so many names that nobody can count them. It is no credit or honour to Him, to believe that He only has one name. It is the sincerity and love in the words and not the sound of the words which is valued by God. In His court, no name is rated as inferior or superior to other names.
The seed of violence is sown in the minds of men when one person labels the other person as ‘lost’ and forcibly wants to ‘save’ him. The belief that ours is the right path and their’s is the wrong path, hence they are opponents is the cause of the problems of the people. Because this raises a “sacred” desire, either to “retrieve” the ‘lost’ people and bring them to the ‘right’ path or torture them and kill them, in case they don't submit. Alas! They believe it to be holy act, to be rewarded with ‘seats’ in the heaven reserved for them.
  The quarrels and fights between the children of daddy and the children of papa, the two names for the same Father, can never please Him. The children of daddy and the children of papa are not cousins but real brothers and sisters. Some of His children address Him as Daddy, others call Him Papa or many other such names. God, the Father is displeased with all such people who fight with any of His children just because they address Him by different names.
‘Holy’ people, because of their ignorance, are thus still committing unholy deeds of hating other people and trying to bring them on the ‘right’ path. Is is not silly indeed? But don't we do it and call it a religious act? This is causing ‘religious’ wars killing millions of men. We can stop it, when we believe that all are His children. We have to love all of them, and feel the greatness of God by knowing that He is loved by great many methods and numerous names.
WEAPONS OF VIOLENCE:  Modern weapons are not the root cause of war, they are only the tools used to commit violence. Actually violence emerges from the ego and hatred in our minds. We commit violence with his bare hands, e.g. a man can kill another man just by pressing his throat. If we remove the hatred from our minds, none of the arms and weapons, including our hands and tongue, will be used for committing violence. Rather the energy in them can by directed to explore the seas and skies for the benefit of man.
  God created a garden of humans. They have different colors of the skin and several kinds of features of their faces. Their bodies have different sizes and shapes: tall or small, fat or flat. They speak numerous languages, wear variegated costumes and live with many kinds of cultures. A man has to be thankful to God for all His wonderful favors. While watching all this colorful garden we should utter wow and love His creation all the time.
  Alas! Flowers of one kind feel jealous of the flowers of the other kind and hate them. As a consequence many of us want to injure the other kind of flowers, stop their fragrance and destroy them. All of this we see expressed in our racial fights, ethnic violence and religious wars. The garden of God contains many kinds of sweet smelling flowers but because of our ignorance we ourselves are busy destroying His garden rather than living in it and enjoying it. God the Gardener, is not pleased to see any kind of plants being injured by another kind. The Gardener wants each of us to help and support the other kind, that is the way to win His favors.
PEACE IS HERE WITH US:  The World Conference of Religions for Peace, 1979, was actually endorsing the basic principles of Sikh faith, when they, in their meeting in New Jersey concluded:
“Too often the names and practices of our religions have been associated with
warfare and strife. Now we must reverse this by:
(i) Breaking down barriers of prejudice and hostility between religious communities and institutions. 
(ii) Confronting the powers of the world with the teachings of our religions rather than conforming to them when they act contrary to the well-being of humanity.
(iii) Building inter-religious understanding in our local communities.”
  Guru Nanak said that we can love God by any name and any language. In his hymns he rhymed together names of God and holy scriptures used by different religions, for example, Ram-Raheem; Ved-Kateb; Puran-Quran. Along with the hymns of the gurus, the hymns of other holy persons, Hindus, Muslims and even the so called untouchables are included in the holy scripture of the Sikhs. He said, “There is ONE FATHER only. All of us are His children.”
  Those who help and love the needy irrespective of their caste, color or creed are loved by God and accepted by Him.
If any person hurts them or harms them, he can never have peace or pleasure here or afterwards.
All the languages and cultures of this world have been created by God and He understands them well. We have His permission to use any names and any language to love Him. The holy scripture of the Sikhs has many languages and dialects then prevalent in Asia.
  Gurdwara, is not just a place of worship where all people can pray as equals but it is also a place where needy are cared for.
  Gurdwara provides, without distinction of their faith, all the persons, a place to live, food to eat and environment to love God. It provides protection from repression even if it is inflicted by the rulers of the state on their opponents or people having different beliefs or views than those of the rulers. The Sikh prayer concludes with,
“ GOD, IN THY NAME BLESS THE WHOLE HUMANITY”  Rev. Bradshaw of U.S.A. wrote in Sikh Review, Calcutta, “Sikhism is a universal world faith with a message for all men... Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikhism being the religion of this new age.” Ms. Pearl Buck in her fore ward of the translation of the holy Sikh scriptures wrote, “Perhaps this sense of unity is the source of power I find in these volumes. They speak to persons of any religion or of none. They speak for the human heart and the searching mind.”
[Dr. Gurbakhsh Singh]



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