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| Related Articles: Sikhism: A Comparative Study of Its Theology and Mysticism http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/263e92f2d5a160c387256634006ceef5!OpenDocument&Highlight=0 Religion and Society Part 1 http://sikhnet.com/sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/6CB7438FAB31461D872568AB006E5974?OpenDocument Religion and Society Part 2 http://sikhnet.com/sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/D3D5C55163DA1D4B872568AF000B10E1?OpenDocument Religion and Society Part 3 http://www.sikhnet.com/sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/588058abcc08c16b872568b90048bb1e!OpenDocument Religion and Society Part 4 http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/dc0561a200c752e6872568ce005753b7!OpenDocument&Highlight=0 **************************************************************************** SIKHISM By far the best definition of religion is by Daljit Singh, when he writes: "religion deals with the totality of life and the whole of man. Philosophy, science, theology and all branches of rational knowledge only assist religion. They do not compete with it. Nor are they divorced from it, in so far as nothing is divorced from life. Religion is the elan of life. It is its vitality. Religion governs both the so-called spiritual and secular. It gives life a sense of discrimination and direction. Mysticism is the epitome of religion. The attainment of the mystic consciousness is the goal of religion. This consciousness is the light that guides man. "A confirmed rationalist and sceptic like Bertrand Russell concedes: 'The greatest men, who have been philosophers, have felt the need of science and of mysticism.' Religion deals with the will to live. It shows the way to true living. It breaks the alienation between 'essence' and 'existence.' Abstract thought creates that alienation. Basic problem is not to know but how to live. Religion tends to solve this problem. It can never happen the other way round. Religion is the art of true living. It leads us on to the road of real existence where there is harmony between Reality and us." (ref: Sikhism: A Comparative Study of Its Theology and Mysticism, Daljit Singh) Daljit Singh further answers the basic questions related to religion. The following is the Sikh point of view. Most portions are extracted from, 'Sikhism: A Comparative Study of Its Theology and Mysticism' Daljit Singh.? Sikh Concept of God ----------------------- In their hymns, the Gurus describe God in numerous ways, referring to many of His social, political, aesthetic, metaphysical, ethical and other attributes. But there are seven significant aspects of God which need particular attention. 1 God - as the Creator The Universe is His creation. It is not a part of Him. The Universe is in Time and Space. It is changing and becoming. The Creator is different from creation which is limited and conditioned. God is Unlimited and Uncreated. Unlike Hinduism, no independent Prakriti is assumed. He creates everything. In, Sikh Concept of Nature, S Kapur Singh writes: There are two fundamental concepts that run through almost all systems of Indian philosophy throughout the ages, the concepts of 'purusa' and 'prakriti'. Broadly speaking these concepts correspond to 'subject' and 'object'. The dualism between 'mind' and 'matter', 'life' and 'nature' has been recognized by thinkers in all philosophies of East and West. Samkhya doctrine of purusa and prakriti have undergone developments through the past centuries. In the Bhagvadgita, these concepts of purusa and prakriti have been given more extended meanings, while Vijnanabhikshu and Aniruddha have developed the classical Samkhya still further. Guru Nanak while retaining the term purusa has altogether abandoned the term prakriti. The term purusa though retained has been reinterpreted by the Guru in a different way than that in the classical Samkhaya of the karika or the Samkhya of the Bhagvadgita or the Samkhaya of Aniruddha and Vinanabhiksu. Instead the Guru has used an Arabic term, 'qudret'. The world, manifest or un-manifest, according to Samkhya, is not derived from the purusa ie the Nature, does not have its matrix, in the Mind. The world is comprehended in the term of purusa, but does not originate from it neither is it grounded in it. This purusa is not personal though it is discreet and individual. It is the propinquity of this purusa, to prakriti which gives rise to the world of appearances. In the absence of this nearness, the world is there but it simply remains 'avyakta', un-manifest. 'The world is that which is perceived or witnessed,' lokyanti iti lokah, and thus the world of appearances serves the purpose of the individual purusa, purusartha.(Karika, 63) The purusa appears as it is not and the prakriti appears other than itself. This double negation occurs because of the very nature of the purusa which has its function as witness and to reflect or to appear as it is not. In order to be what it is, it must appear as what it is not. It follows that in this arrangement between purusa and purusartha, 'for the sake of purusa,' no consciousness, deity or mind functions in genesis of manifest world. In its own nature and by itself the world is simply avyakta (un-manifest) as long as it is not in the vicinity of the purusa. In the Samkhya philosophy, the fundamental categories recognize no consciousness of Absolute or a creator God. It does not deny the existence of gods, or even a God, the only and lonely God. These gods may exist but they can't be more than products of the inter-action of unconscious 'malprikiti' and the conscious purusa and the unconscious gunas. Sikhism is based on the philosophy that the one Absolute, both as self-conscious and unconscious is the matrix of the world and not simply a term in a confection or admixture. That the World has a Creator, that as created nature it has no absolute basis or essence independently and apart from this Purusa, and lastly, that the relation between the creator and the created nature is not a separate and independent category of existence, but is merely an extension, an emanation of this Purusa. This One Absolute Purusa is to be contradistinguished from the Purusa of the vedas repeatedly described in all the four Vedas; in purusasukta, as "a fourth of Him is all beings and the three fourths is in immortal Heavens." This Vedic purusa is not the Creator or Controller of the world but just the neutral stuff of the manifest and the un-manifest worlds, not fundamentally and essentially different from the purusa of the Samkhaya. Guru Nanak has used the term 'qudret'. Qudret is an Arabic word meaning, "that under the power and authority of" its master. Al-Qadir is one of the attributes of God mentioned in the Quran and its attribute is distinguishable from another attribute of God, "Al-Khaliq" ie he Creator. Guru Nanak in his term qudret, includes both these attributes of God, Al-Khaliq and Al-Qadir. ape kudrat kare saj sac ap nibede raj kaj He Himself creates and arranges the Nature, He Himself controls its progression and evolution.(Basant. I) ape nede dur ape hi ape manjah miano ape vekhai sunai ap hi kudrat kare jihano (He is transcendent as well as immanent and He also the appearences. He is the Pure Consciousness, and He is also the Creator of the Nature. (Sirag I) saci teri kudrat sace patsah O, True Lord, Thy created Nature is real. (Asa I) sab teri kudrat tu kadar karta All that is, is Your Qudret and You are its Qadir, and karta, i.e. absolute Controller and Creator. (Asa I) The aforementioned implies that, in Sikhism, the Universe is not illusory or unreal. The Gurus say that before God created form, He was all by Himself; before He was Immanent, He was Transcendent only; and yet all immanence, expression, creativity, were inherent in Him and so was His Word. "God created the world of life, planted Naam (Immanent God) therein and made it a seat of righteousness."(SGGS p.463) "In the region of Truth, God creates perpetually, watches His creation with a Benevolent eye." "He is happy about it, and deliberates over it, directing it with His Will."(SGGS p.946-46) Which means that God is Ever-Creative. He has been called Ever-New, Ever-Fresh and Blooming (nit-naveen navtan). 2 Transcendent and Immanent While time and space, force and change are the aspects of the becoming universe, God is Eternal, Self-Existent. He cannot be conceived or explained in empirical terms. His Limitlessness and Timelessness cannot be understood in terms of temporal time and space. Describing the state of God when there was no universe of time and space, Guru Nanak says: "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 that Void."(SGGS p.8) The Guru cautions us against the pitfalls and inadequacy of human logic to comprehend the Timeless One. He is entirely different. The fifth Guru says: "When there was no form in sight, how could there be good or bad actions? When God was in self-absorbed state, there could be no enmity or conflict. When God was all by Himself, there could be no attachments or misunderstandings.(SGGS p.290) "For millions of aeons the Timeless One was by Himself. There was no substance nor space nor time, nor day or night, no stars or galaxies; God was in His trance."() The Gurus again and again define Him as Wondrous, Infinite, Unfathomable, Unknowable, Indescribable, Ineffable and Immeasurable by human categories of thought and perception. Immanent The immanent aspect of God has been described as His Will that directs the universe, His Word that informs the universe and His Naam that not only creates the universe but sustains and governs it. "God creates the universe, takes His abode in it and sustains it."(SGGS p.788) "He who permeates all hearts is Transcendent also."(SGGS p.294) "He pervades the body and is yet detached."(SGGS p.514) "Having created the world, He stands in the midst of it and is separate too."(SGGS p.) In Nature we see the Lord, In Nature we hear her speech, Nature inspires devotional reveries, In Nature is essence of joy and peace, Earth, sky, nether regions comprise Nature, The whole creation is an embodiment of Nature. (Asa di var 3:2) Thus God is both Transcendent and Immanent. In Islam, God is supposed to be only Transcendent, even though the immanent aspect of God appears to be recognized when it is said, "God is near to you than your jugular vein." In Christianity the immanent aspect of God is accepted. Naturally, when the world was not there the question of His immanence did not arise. That is why when "there was no form, the Word (immanence) in essence abided in the Transcendent God."() The immanence aspect indicates God's love for His creation. Sikhism believes that God created the universe to "share His love." The immanent aspect of God is called His Naam, Will and Shabad. It gives relevance , authenticity, direction and sanction to the entire moral and spiritual life of man. On the other hand, it emphasizes God's capacity for revelation, His nearness to man and His deep and abiding interest in the world. When we say that God is both Transcendent and Immanent, it does not mean that there are two parts, stages or phases of God. It is the Transcendent God who is everywhere, in each heart, place and particle. "The same God is Sargun and Nirgun, Nirankar and Self-absorbed."(SGGS p.290)"Sargun and Nirgun are created by Naam."(SGGS p.387) God is near and not far away. He is the Creation, He is the Ek Omkar. "It is the Transcendent, the Pure, the Fearless One, who is also Immanent in the world."(SGGS p.916) The Gurus repeatedly emphasize that He is One and we give Him different names. It will be highly inappropriate to confuse the Guru's concept of Sargun and Nirgun with the Advaita meaning of these terms or with the idea of Ishvara. These advaitic concepts have been repudiated by the Gurus' concept of One God. Sankara deems ishvara to be a lower stage of development which is the lower stage which needs to be transcended to reach the real goal or Brahman. For Ramanuja God is virtually pantheistic. The world, soul and Ishvara are three eternal principles which constitute Brahman. The world and soul are the body and qualities of Brahman. This is an entirely different concept of the One Creator God of the Gurus'. The Gurus' never accept the Advaita concept of Sargun and Nirgun. Similarly, in the hymns of Sachkhand, the Guru calls the Nirankar as One, who deliberates, creates and directs. He is Benevolent, Gracious and is delighted to see His creation. But Nirankar literally means the Formless One. This word, too has a distinct Advatic meaning. The hymn referred to above repudiates the concept and adds that in Sachkhand, God commands endless numbers of forms, universes and regions. It is misleading to introduce old Indian or Advaitic concepts and meanings while interpreting the terms employed by the Gurus. In their hymns they have made every term and concept used by them unambiguously clear. Guru Granth Sahib is the best authority for understanding the meaning of the concepts and terms used by the Gurus. 3 God of Attributes The third aspect of God that flows from His Immanent character is His being the 'Ocean of Attributes, Values and Virtues.' This aspect of God is of extreme relevance to moral life in the universe. A God of Attributes indicates and lays down the standard and the ideals for which man has to work. Sikh Gurus describe God as Father, Mother, Friend, Brother, Enlightener, Protector, Shelter of the shelterless, Loving, Benevolent, Beneficent, Helper of the poor and weak and Destroyer of the evil or demonical or oppressor. "My Lord is Ever-Fresh, New; He is always Benevolent."(SGGS p.660) "You are my Mother, You are my Father, You are my Protector everywhere."(SGGS p.103) "He relives the sufferings of the downtrodden; He is the Succor of the succorless."(SGGS p.263-64) "God is eyes to the blind, riches to the poor, Nanak, He is the Ocean of virtues."(SGGS p.830) God, in Sikhism, looks upon His creation with love. He is a Loving and Forgiving God. "How can You be angry with Your own children? O Lord! For, as You belong to them they belong to You."(Rag Siri MI p.25) The attributive aspect (Immanence) of God is extremely significant. It inextricably links God with the universe. This leads to four important inferences: (i) Attributes and values can have a place only in a becoming world, relative or spatio-temporal world, since all perfection is static and all qualities are relative. A God of Attributes, therefore, has a meaning only in relation to the changing world of man. God and universe are conjoint and inter-linked, the latter depending upon the former. It is impossible to think of God of Attributes or Immanence in the absence of a relative or changing world. That is why when God was by Himself, the question of 'love and devotion, of good or bad actions, or of the saved or Saviour' could not arise, there being nothing other than Him. (ii) The most important inference virtues and attributes indicate, apart from a moral life and ethical values is the direction of human effort. These point to the purposes for which the Will of God works. (iii) It indicates the perpetual interest of God in man and the universe. It, in a way, gives status and authenticity to life and the universe which is decried or downgraded in many other religious or mystic traditions. In addition there is a benevolent character of God. Not only is He the creator and Sustainer of life, He nurtures and develops it with a loving care. He is also called the Enlightener (Guru or Guide) of man. "He rewards your efforts and acknowledges your deeds," "Life of Life."(SGGS p.289-90) "God rewards all efforts to become divine."(SGGS p.859) "If you go one step towards God, He comes near you by ten steps."(Bhai Gurdas) This aspect of God gives a pre-eminent meaning of life. It gives optimism, hope and confidence to man in the achievement of his ideals. man knows the direction in which he should move, and he has also the assurance that there is someone to guide and help him with love. (iv) This aspect gives validity and spiritual sanctity to the moral and ethical life in the world. In many religious systems moral life is deemed to be an entanglement in the world. At best, some systems accept it as the preparatory method of purity for the spiritual life to be attained. But in Sikh theology this attributive aspect of God gives spiritual character to the moral life per se. 4 God has a Will The Gurus conceive God as a God of Will. Everything is governed by His Will. "Everything happens within the ambit of His Will."(SGGS p.1) A God of Will naturally presupposes that He wants the universe to move not chaotically but with a Purpose. Just like the Attributes of God, His Will can be exercised only in a changing world and towards a goal. The direction is to evolve a God-centred man from a self-centred individual. This concept is central to Sikh theology. A God of Will does not at all mean a deterministic world, because God is Creative and all movements in life is towards a creative freedom. 5 God does not Incarnate In the Mool Mantra God has been described as one who never takes birth nor takes form. "May that mouth burn that says God has incarnated."(SGGS p.1136) "God alone is the One who is not born of a woman."(SGGS p.473) "The Lord incarnates not."(SGGS p.1095) "God is self-existent, without form and incarnates not."(SGGS p.597) In order to dispel ideas of God's incarnation the Gurus stated that he created countless Brahmas, Sivas and Vishnus. "The Formless One, alone, Nanak, is without fear; many are Ramas as the dust of His feet, and many Krishnas. Many are their stories and many are the Vedas."(SGGS p.1156) This concept has the following corollaries: (i) Man can never become God, that is, God and man are not identical. (ii) The aim of spiritual effort is not merger with God, as under some other systems, but to have a union or relation with Him. This has a crucial significance in determining the human goal and in showing that the entity of man is distinct from that of God. The two can never be one, though man can be in tune with Him. (iii) It shows, inter alia, that spiritual activity does not stop after the final achievement. The God-oriented has a role to perform in carrying out the Will of God. Consequently, so long as the universe is there and the Will of God is in operation, the activities and duties of the God-oriented, too, do not come to an end. 6 God of Grace In the Mool Mantra God is called Gracious and Enlightener. A God of Will and a God of Grace have a meaning only in a becoming world wherein alone His Grace and Will can operate. Grace implies that God's Will is Free, undetermined by any outside law. It also stresses Love and benevolence of God towards man and the universe which are different from Him. For a Gracious Being can bestow His Grace only on something other than Himself. It has been repeatedly stressed that all final approval of man is an act of God's Grace. "O Nanak, the intellect is of no avail, one is approved only by His Grace."(SGGS p.467) It also implies that God is 'Wholly Free' and Creative. He is not governed by the empirical laws known to us. It also dispels the idea that the world is deterministic. His Activity is, therefore, incomprehensible except in terms of His Grace of Freedom. 7 God with Personality The Gurus believe that God has a Personality. In fact, the heading of a couple of hymns is specifically given as "The Person" (so Purakh), wherein He is described as "That Person is Pure, God is Fathomless and Limitless."(SGGS p.10) A God of Will, Freedom, Grace and Attributes or the Creator, Controller and Director of Universe, can be conceived only in terms of a personality. The emphasis on prayer and love towards god is there in almost every hymn of the Guru Granth Sahib. This can only mean that God is a Being with a Personality to whom prayer can be directed and devotion and love expressed. Evidently, this personality aspect of God is operative only in relation to the world. Nor is a God of Personality conceived in terms of the limited personality of man, who is finite being in a becoming universe. Nature Of The World ----------------------- One of the great basic tenets of Sikhism lies in its proclaiming the dynamic reality and authenticity of the world and life. "God created the world of life and planted Naam therein, making it the place of righteous activity." "God created the world and permeated it with His Light."(SGGS p.930) Since Naam, God's Immanence, has not only created the world but is also supporting, controlling and directing it, the same cannot be unreal and illusory. His Immanence in this world guarantees its being a place of righteous activity and not being a fruitless or unwanted creation. This idea gets repeated and emphasized in the Guru Granth Sahib. "True are Thy worlds and Thy universes; True are the forms Thou createst. True are the deeds." "This world is the abode of the True One, He resides in it."(SGGS p.463) "True is He, True is His creation."(SGGS p.294) "The body is the temple of God, created by Himself. Within it God resides."(SGGS p.1059) "Nanak, the whole world is in bloom like a garden."(SGGS p.1095) The world being real, creative work and virtuous deeds are of fundamental importance. "The Guru contemplates God by word, thought and deed."(SGGS p.916) "Human birth is a precious privilege."(SGGS p.751) " Earth is the true abode of righteousness."(SGGS p.785) "Truth and continence are true deeds, not fasting and rituals."(SGGS p.841) "Good, righteousness, virtue, and the giving up of vice are the way to realize the essence of God."(SGGS p.418) "Body is the horse on which one rides to God."(SGGS p.576) Guru Granth sahib affirms unambiguously the reality and significance of human life. Practices involving direct or indirect rejection or despising of life have been denounced. The human body is regarded as a privilege for making life fruitful by doing good deeds. Moral life in the world is deemed to be of the highest importance. The Gurus emphasize the idea that God adjudges each person according to his deeds in this world. There is a hymn in the Guru Granth Sahib which seems to suggest that the world is not real or is a place of suffering. While recording it in the Guru Granth Sahib, the fifth Guru introduced along with it another hymn of his own to dispel any impression on the unreality of the world. "Beauteous, O farid, are the garden of earth and the human body."(SGGS p.1382) The Guru further states that "deride not the world as it is the creation of God."(SGGS p.611) God, is greatly interested in the world. He 'revels in His creation." "God works through His creation."(SGGS p.930, p.849) This emphatic assertion about the authenticity of the world is a clear departure from the Indian religious tradition. It is, for that matter, radical in its implication. The Gurus were extremely conscious of this fundamental change they were making. Living in this world is not a bondage for them but a rare opportunity. Not only is God benevolently developing and guiding the world in which He is immanent, but each one of us is "yoked to his task and each is assigned a duty to perform."(SGGS p.736, p.425, p.765) The persistent interest of God in the creative movement is also obvious from the fact that the Gurus call Him Protector, father, king, Emperor and a Just Administrator. In India the ideal of four Ashramas has been scriptually recognized as a way of life. Out of this, two, namely, the Vanaprastha and the Sanyasa Ashramas distinctly enjoin an other-worldly approach to life. The householder's duties were not thought to be conducive to higher spiritual attainments. Hence, one had to renounce worldly activities and take a life of a hermit to achieve spirituality. Sikhism disagrees with it. Seen in the context of Indian tradition, the ideals and institutions of Sikhism are entirely different. Sikhism believes that man's struggle provides an opportunity for his progress. Hence the arena of man's and mystic's work has to be in life and life alone. It is only challenges of life that enable man to show and test his moral and spiritual strength and stature. It is this conduct that forms the basis of his assessment. Here it would be pertinent to recall the Guru's dictum that "God is not attained by despising the world."(SGGS p.962) The following questions relate to our life on earth: 1. the existing state of man and the cause of his pains and problems 2. the right path for his spiritual progress and the solution to his difficulties 3. goal of man and characteristics of the ideal life Ego (haumen) represents the human individuality that is not God-oriented. It is the "I" of the normal individual psyche. The Gurus repeatedly emphasize that egoism is the greatest problem of man. The moment the struggle for existence becomes keen, the basic self-centeredness of man becomes dominant. This we observe in society, everyday. To the Gurus: "This foolish egoist remains a stranger to himself. Only when he deems himself to be the lowest of all, he sees God in all hearts."(SGGS p.235)"O God, I seek Thy protection; dispel lust, anger, greed, attachment and pride."(SGGS p. 269) The Gurus attribute the problem of evil to human self-centeredness. In Sikhism, the problem of evil is, indeed, the problem of the imperfection of man. It is often said that whereas the Western psyche and religions are seriously concerned with the problem of evil, almost to the point of raising it as bogey and developing a morbid sense of guilt, Eastern religions are somewhat fatalistic, apathetic and unresponsive to it. Sikhism, on the other hand, is neither obsessed with the problem, nor is it oblivious of it. In fact the presence of evil, which is due to haumen, is recognized as the greatest challenge to man. But, it cannot become the basis to condemn man, life or God. One does not blame the egg for not being a full-fledged bird. Nor is it necessary to raise the symbol of Satan to explain it. Evil is due to the inherent imperfection of every being who is in the egoist state. Sikhism accepts life in toto. Sikh Gurus call it as the opportunity for man to play his destined role. Unlike other Indian religious traditions, in Sikhism spiritual life is not opposed to the worldly life. The way to God is through life, not through its renunciation. Since God is creative, the God-oriented too has to be creative. By doing good deeds and shunning egoism one becomes attuned to God. "he who destroys evil becomes a perfect man."(SGGS p.404) "Our deeds alone bear witness unto our life."(SGGS p.1383) "God pervades the heart and one gives up evil and ego." "By His Grace God comes in body and mind."(SGGS p.32,30,35,49) One of the greatest contributions of the Gurus is their idea of God being a creator who, as a God of Will and Attributes, is helping an evolutionary movement towards a being who is God-conscious. The Gurus envisage a clear process of evolution in this world. Man, according to the Gurus, is the highest evolved state. He is not only conscious but also self-conscious. He has a clear capacity for discernment, reflection and deliberation. Life affords man an opportunity to become a God-centred being. "This alone is your opportunity; seek within."(SGGS p.1159) "You have been given a human body; this is your opportunity to meet God."(SGGS p.12) The Gurus call our world the very place of righteousness. The assessment and approval of man are based on the character of man's deeds. If human actions were predetermined, they could hardly be called his deeds, much less could they have a moral character or be judged by the yardstick of righteousness. No one can be morally assessed unless he has the freedom of choice which he exercises voluntarily. The Gurus' entire emphasize is to persuade and exhort man to exercise the right choice. They hold man accountable for his suffering and frustrations since these follow from his wrong choice of deeds. It is by this choice of freedom and righteousness that man becomes God-centered. The Gurus do not accept the doctrine of Karma if it is to be understood in any fatalistic or deterministic sense. Their idea is of a Creative God with a Will and Purpose, who is greatly concerned with the improvement and evolution of His creation. "When there was no universe, how did the first being inherit karma, or who created karma initially."(SGGS p.748) "You say that the body is made up of five elements, from where were the elements created? You say that man is bound by his karma, who created the law of karma?"(SGGS p.870) "When there was neither father, nor mother, nor form, nor karma, when neither were you there, nor was I, what came from where? When there was no Veda and Shastra, from where did karma originate?"(SGGS p.973) The idea of creativity and growth are integral part of Gurus' view of life and morality. And then, there is the basic concept of Grace over-riding and controverting the doctrine of karma. The Gurus distinctly say that God creates man and grants him freedom to decide course of his life. "Lord created the world and left it free to do as it wills."(SGGS p.932) "According to their deeds, some are near and some far from God."(SGGS p.8) "Man is blessed with the light of reason and discrimination."(SGGS p.913) Man is free to decide what he likes with regard to his deeds. Had man been rigidly governed by his past and the course of his present and future actions been determined by his previous deeds, all these exhortations to man to reshape his future would be without the importance and significance the Gurus attach to them. The Gurus consistently stress the freedom of man to determine the course of his activities. No doubt the idea of "as you sow, so shall you reap" is there. But, all this fortifies the principle of free will and the moral responsibility of man. A clarification: It has been stated by the Gurus that everything happens according to the Will of God. This is an assertion about the Omnipotence of God which is inherent in any theistic concept. The Quran stresses: "Every man's destiny have we fastened on his neck. It shall be as Allah pleases."(Bouquet, The Religious Experience of Mankind) Similarly, Jesus prayed before his crucifixion, "My Father! If it is possible, let this cup be taken away from me. But I want Your Will, not mine."(New Testament) Human Goal In Sikhism ---------------------------- No issue has been made explicit and emphasized so much by Sikh Gurus as the issue of human goal. The following prescribes human goal. 1. Righteous deeds alone basis of assessment - "With God only the deeds one does in this world count."(SGGS p.1383) "through virtue is one enlightened."(SGGS p.931) 2. Truthful living is higher than truth - "True living is living God in life."(SGGS p.684) 3. Carry out the Will of God - For man, the ideal life is to carry out His Will. It is the ideal of doing creative activity in the universe as God's instrument. That is why in Sikhism the goal of personal salvation is excluded. The Gurus declare that it is possible for man to know His Will. The goal is not only to establish union with God, nor only to know His Will, but, after having done that, to carry it out. The ideal is not blissful union as an end in itself, but union with a view both to knowing His Will and carrying it out. It is the same thing as saying that the ideal is not to know the Truth but to live the life of Truth. 4. God-conscious man - The Gurus hold a God-centred man as the ideal. "In the soil of your body sow the seeds of godly deeds. "Be ever alert in the service of God. Serve God every moment and relax not."(SGGS p.77) "Service in the world leads to approval in the Court of God."(SGGS p.26) In Sikhism, the highest attainment is to become God's instrument in making every human being God-centered. It is the the creative state from which altruistic activities start. It is somewhat like Bodhisattvic ideal with the difference that here service of man both precedes and succeeds the mystic achievement. Nirvana is not an end by itself. Much less is nirvana a higher ideal than God-centered service of man. In Sikh mysticism communion with God is the hallmark of the mystic or Gurmukh. A Sikh is expected to be humble. Everywhere, in comparison to God and even to others, Sikh Gurus speak of themselves as the "lowliest of the low." "The servant of all creation." The Gurus have prescribed three principal modes of discipline for the seeker. 1. Company of God-oriented - "In good company we become true and develop love for Naam." "In good company one becomes good."(SGGS p.700, 586,414) "God sends saints to reveal God's nearness to man."(SGGS p.929) 2. Moral life and Service - A question arises, whether to be moral is to be a mystic. The answer obviously is the negative. A moral man is not necessarily a mystic; but a mystic must be actively moral. Man is enjoined to develop higher consciousness. "God created first Himself, then Haumen, third Maya and the fourth stage of poise and bliss."(SGGS p.113). In Sikhism, God-centered activity and not salvation is the goal. Also, use of reason and sense of discrimination has a distinct place in Sikh thought. Man's faculty of reason is no doubt an asset. Sikhism believes that man has a distinct moral freedom and responsibility in the choice of his actions. It is this exercise of right choice that determines his spiritual progress. "By use of discrimination or intellect one serves God. By discrimination one is honored. By intellect and study one understands things. It is the sense of discrimination that makes one charitable. This is the right way, rest is all wrong."(SGGS p.1245) "Man is blessed with the light of reason and discrimination."(SGGS p.913) God's interest in the moral development of man can be understood from the fact that He takes cognizance of and "even an iota of good deeds." "His innermost nature to help the erring."(SGGS p.828) "Control cravings and the light of wisdom will dawn; then fashion this wisdom into deeds."(SGGS p.878) "Continue to work with your limbs and at the same time remain attuned to God."(SGGS p.1376) Sikhism denounces casteism. The Hindu society has been divided into various castes. Basically, caste ideology stands on the belief that humans are born unequal. To Sikh Gurus this was a discriminatory attitude that one man had for another. Manu, the Hindu law giver has laid down strict observances for people of each caste thereby providing it with religious sanction and rigidity. Sikhism repudiates such claims of inequality as false. For, What power has caste? It is righteousness that is tested. Whosoever tastes poison will die, no matter what his caste is."(Rag Majh MI p.142) He who creates all, sustains them too, The Creator who has made this world, also cares for it.(Rag Asa MI p.467) According to Purusha-Sukta of Rig Veda , Brahmins, Kshatriyas, Vaishyas and Shudras originated respectively from the mouth, hands, thighs and feet of Brahma. Sikhism does not agree with this thought. All humans, irrespective of their color, gender, ethnicity etc are of the same divine lineage. There is no high and no low. The One God pervades everywhere And He alone dwells in every soul.(Rag Asa p.433) "we are God's own people - neither high nor low, nor in between."(SGGS p.504) "the pride of caste and the glory of status are futile; For each of us are under the care of one and the same God."(Rag Siri MI p.83) For centuries, the status of women in India was being systematically downgraded. The caste system, economic oppression, denial of right to property and inheritance, a false sense of impurity attached to menstruation and child birth, deliberate deprivation of education led to the deterioration of women's position in society. This was further justified by religious sanctions as was done by Manu, the Hindu law giver: 'By a girl, by a young woman, or even by an aged one ,nothing must be done independently, even in her own house. In childhood a female must be subject to her father, in youth to her husband, when her lord (husband) is dead to her sons; a woman must never be independent. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both her own and her husband's families contemptible.' (Code of Manu 5:147-49) Whereas Guru Nanak says: from the woman is our birth, in the woman's womb are we shaped; To the woman we are engaged, to the woman we are wedded; The woman is our friend and from woman is the family; Through the woman are the bonds of the world; Why call woman evil who gives birth to the leaders of the World? From the woman is the woman, without woman there is none. (Sri Guru Granth Sahib Ji, 473)" 3. Remembering God - Man should constantly remember God. Real praise involves admiration, love and devotion, accompanied by an honest desire to follow, as an ideal, the qualities of One who is praised. "By dwelling on the Word, the mind flows to serve others."(SGGS p.263) The Gurus caution against mechanical repetition of God's name devoid of good conduct. "One mutters God's name, but does evil daily, in this way the heart is not purified."(SGGS p.732) Sikhism lays emphasis on moral living and service of man instead of mechanical meditation and repetition of mantras. Divorced from good deeds neither will find a place in God's Court.(Bhai Gurdas, varan, stanza 33) Sikh Gurus disapproved of hypocrisy and falsehood prevalent in society. "A Hindu goes to the house of another Hindu and chanting verses, puts on the 'sacred thread' round his neck. But inspite of wearing the 'sacred thread', he commits sins and is, not approved by God. Thus all his ceremonies and ablutions go waste. The Muslim praises his own faith and is self-satisfied with his beliefs. But he too is not approved by God if he does not act upon the teachings of his True Master. Even if the way is shown to him, rare is the one who reaches there; without good deeds no one is admitted to heaven. Those who know God here, recognize Him hereafter, too; the rest, whether Hindus or Muslims, boast of their religion in vain. Everyone is answerable to God and no one is saved except through his good deeds. But they who utter the Name of the truest of the true, are not brought to account hereafter.(SGGS p.951-52) Moral Vision and Virtues ------------------------------- The humanistic orientation of Sikhism encompasses the vision of values that constitute the ideal and moral virtues that prepare the individual for enjoying a life of fulfillment. Wazir Singh writes - Gurbani stresses the following: 1. Wisdom - "The anvil of intellect and apparatus of wise learning are parts of the holy mint."(Japuji staznza 38) 2. Contentment - The virtue of contentment is indispensable. "If one lives with honor lost, unworthy is all what he eats."((SGGS p.142) 3. Truthfulness - "Truth is high, higher still is truthful living." 4. Temperance - Sikhism proposes a well balanced lifestyle. "Cursed be the life that is led, only to eat and swell the belly."(SGGS p.790) 5. Effort - Effort provides the inspiration to accomplish one's tasks through one's own labor. Effort discourages a life of dependence. "Continue to work with your limbs and at the same time remain attuned to God."(SGGS p.1376) 6. Fearlessness - Sikhism advocates a life of fortitude, valiance or fearlessness. "Not to frighten anyone, not to be afraid."(SGGS p.1427) 7. Compassion - According to Guru Arjan, contentment in mind and compassion to all, lead to perfection of the righteous life. Gurbani says: "a bhakta is the one imbued with a spirit of sacrifice, one who shares even when dispossessed."(Sloka of Sheikh Farid, SGGS, verse 128) 8. Humility - "The sweet modesty is the hallmark of virtues."(SGGS p.470) "Utter not words that hurt, the True Lord resides in all beings."(SGGS, sloka Farid No 129) 9. Aesthetic Discrimination - Gurbani inspires man to develop higher tastes and noble pursuits. Sense of music is one such quality. Kirtan is rated as an invaluable gem.(Guru Arjan, SGGS p.893) And the joy derived from meditation surpasses all joys.(Guru Arjan, SGGS p.377) 10. Non-attachment - Sikhism does not approve of man who indulges in gross pleasures of life, but does not preach renunciation or escape from life as the way out. The Ideal Man In Sikh Thought Rare are such men in this world, whom after testing, God has gathered upto His treasury. They have rid themselves of the bonds of caste and color and given up greed and 'mine-ness'; Imbued with the Name, they have become sacred places, full of purity, having put an end to the dirt and misery of egoism; Nanak, washes the feet of such God-oriented saints in whose hearts is enshrined the True One. (Prabhati Asht, 8.7) A True Sikh A true Sikh rises before the night ends And turns his thoughts to God's name, to charity and holy bathing. He speaks humbly and humbly he walks. He wishes everyone well and he is joyed to give away gifts from his hand. He sleeps but little, And little does he eat and talk. Thus he receives the Guru's true teaching. He lives by the labor of his hands and he does good deeds. However eminent he might become, He demonstrates not himself. He sings God's praises in company of holy men. Such company he seeks night and day. Upon the Word is his mind fixed And he delights in the Guru's Will. Unenticed he lives in this world of enticement. (Bhai Gurdas) Sikhism?s Vision Of Life On Earth The City Joyful is the name of that city - Suffering and sorrow abide not there. Neither is there worry of paying taxes, nor does any hold property; Neither fear of punishment for error nor of decline. This fine place of habitation have I found: Brother! there weal perpetual reigns. Eternally fixed in the kingship therein: No second or third are there; all are alike. Ever fully populated, famous is that city. Those abiding therein are prosperous, opulent. There people disport themselves as they please - All are inmates of that mansion; none bars any. Saith Ravi Das, the cobbler, freed from all bonds; Whoever of that city is citizen, is our friend. (SGGS: p.345) |
 | Sikhism - Religion and So... (Preet Mohan S Ahluwalia - 25.Aug.00) |
| . . Re: Sikhism - Religion an... (Adish Pal Singh Dhillon - 7.Sep.00) | |
| . . . . Re: Sikhism - Religion an... (Jus Singh - 8.Sep.00) | |
| . . Caste and Vedas... (Ashegan K Pillai - 22.Sep.00) | |
| . . . . Re: Caste and Vedas... (Bhai Rajinder Nijjhar - 22.Sep.00) | |
| . . . . Re: Caste and Vedas... (Preet Mohan S Ahluwalia - 22.Sep.00) | |
| . . . . . . Re: Caste and Vedas... (Preet Mohan S Ahluwalia - 22.Sep.00) | |
| . . . . . . Re: Caste and Vedas... (Ashegan K Pillai - 24.Sep.00) | |
| . . . . . . . . Re: Caste and Vedas... (Preet Mohan S Ahluwalia - 24.Sep.00) | |
| . . . . . . . . . . Re: Caste and Vedas... (Ashegan K Pillai - 25.Sep.00) | |
| . . . . . . . . . . . . Re: Caste and Vedas... (Preet Mohan S Ahluwalia - 25.Sep.00) | |
| . . . . . . . . . . . . . . Ambedkar's Reply To Gandh... (Preet Mohan S Ahluwalia - 25.Sep.00) | |
| . . . . . . . . . . . . . . Re: Caste and Vedas... (Ashegan K Pillai - 25.Sep.00) | |
| . . . . . . . . . . . . . . . . Re: Caste and Vedas... (Preet Mohan S Ahluwalia - 25.Sep.00) | |
| . . . . . . . . . . . . Re: Caste and Vedas... (Adish Pal Singh Dhillon - 25.Sep.00) | |
| . . . . Re: Caste and Vedas... (Adish Pal Singh Dhillon - 22.Sep.00) | |
| . . . . . . Re: Caste and Vedas... (Js Singh - 24.Sep.00) | |
| . . Discussion Is Concluded... (Sikhnet D Moderator - 26.Sep.00) |
