Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(11) Question:-	What is the concept of creation in Sikh religion?
Answer:-	Different religions of the world have expressed different views regarding the coming into existence of the universe. When and how did the creation take place, what was the position before that, what did the creator intend to create the universe, and so on are the vexed questions which every religion has attempted to answer, but no satisfactory explanation has been obtained so far. According to Sikh religion, we find references in Gurbani and the compositions of Bhai Gurdas to the fact that before the creation, Akal Purakh i.e. God existed in its Nirgun Swaroop and there was nothing else. Guru Nanak has described this position of the existence of the creator in one of his hymns in musical measure of Maru in the following words:- ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ।। ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ।। ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ।। (ਅੰਗ 1035)l ARBAD NARBAD DHANDOOKAARA. DHARAN NA GAGNA HUKAM APAARA. NA DIN RAIN NA CHAND NA SOORAJ SUN SAMAADH LAGAAIDAA. 1. For millions upon millions, countless years darkness was spread. When existed neither earth nor heaven but limitless Divine Ordinance. Then existed neither day or night nor sun or moon. The creator was absorbed into unbroken trance. (Page 1035) In this very hymn, Guru Ji goes further to clarify that as God alone existed at that time, there were no other deities like Brahma, Vishnu or Mahesh present at that time. He states that neither Krishna nor Gopies nor any of the scriptures including Smiritis, Shastras and Quraan were existing at that time. Guru Sahib has further expressed his views that it was God's will which brought the universe into existence. The Gurus have called the pre-creation state Sunya meaning empty, void nothingness. This state of nothingness admits only God to be present in his meditating posture with complete tranquillity all around. Thereafter, the God desired the Universe to come into existence and it was this divine Will, which is also known as Lila, which started creating something out of nothing. The world did not suddenly appear in its finished form, its creation was gradually processed, which is still continuing. It is admitted that the world may disappear also when God desires, Guru Nanak mentions three stages in the process of cosmic evolution. The first is the atmosphere when there was only all-pervasive air. The second stage was that of water, the third was lithosphere when the crust of the earth took form. Situated in the midst of the elements, the self has to evolve its potentialities to merge into the Absolute, when is the state of liberation. Thus, a theory of spiritual evolution is implicit in this process. Regarding the Will of God, which is synonymous with Hukam, it has been stated that it was represented by Shabad (a sound). Whereas Gurus did not accept the theory of creation of world by Brahma and its sustenance by Vishnu and destruction by Mahesh (the Hindu Trio deities) the traditional division of the world into matter and spirit has also been rejected. The light of the Lord (i.e. Shabad) pervades the entire universe, and as such there is no such thing as pure matter. Regarding the time of the creation, it is stated that nobody can express any view of this aspect as only God knows about this. The following verses from Japuji Sahib make the position clear:- ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ।। ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ।। (ਅੰਗ 4) THIT VAAR NA JOGEE JANAI RUT MAH NA KOEE. JA KARTA SIRTHEE KO SAAJE AAPE JAANE SOEE. The yogis know not the lunar day, weekday, season, and month of the creation. The Creator of the universe knows Himself this system. (Page 4) As Sikhism believes in Nirgun Swaroop of God, it may be mentioned here that God \Aias in his Nirgun Swaroop till he created the universe. He was one ultimate transcendent without any tributes, timeless, boundless, formless being existent, immutable, ineffable, all by Himself in His entirety. However, as He brought the creation into existence, He became Karta Purakh and made Himself manifest in the entire creation. Guru Amar Dass states to clarify that the holy word is God's picture; it is God's outline that we see (page 929 of Guru Granth Sahib). Thus the whole creation reflects his Sargun Swaroop. However, His all persuasiveness does not limit or in any way affect his transcendence. He is transcendent and immanent at the same time, but that does not mean that these are two phases of him, one following the other. He is the only one. The Creator God is also the sustainer and destroyer. Whenever he will desire, it will merge back into his timeless self. Guru Gobind Singh, the Tenth Guru, calls this process of creation and dissolution as Udkarkh and Akarkh says he:- "Whenever you, O Creator, cause Udkarkh (increase, expansion), the creator assumes the boundless body, when ever you affect Akarkh (attraction, contraction), all corporeal existence merges in you" (Benati Chaupai). In conclusion, it can be said that in the Sikh religion, it is believed that creation took place at the Will of God. That does not mean that the Will of God came into effect at one particular moment. Nor does it imply that creation was complete in a specified period. It has been a continuing process and is still going on. This view is logical and corresponds to the scientific theory of evolution. So far as the destruction of the creation is concerned, the same is also in the hands of God. He can expand the creation at His Will and constricts the same as and when he desires.
(12) Question:-	What is meant by devotion? Explain its significance Gurmat?
Answer:-	Devotion means having faith in one's object of worship and obeying each and every command of Him. The object of worship may differ from person to person. For example, Saint Dhanna had developed the devotion towards a stone which was considered by him as his Thakur. Bhai Gurdas in the 13th Pauri of his 10th var beautifully states as how Dhanna Ji had insisted upon his Thakur to share with him his Parshad. It was because of his deep devotion and unflinching faith that he had succeeded in having a glimpse of God. Guru Arian Dev appreciated a devotee having so much devotion for his object of worship. However, the Guru held a person having faith in God in the highest esteem as it was such a person who would never waiver and elicits appreciation and commands respect everywhere. To quote the Guru:- ਅਸਥਿਰ ਰਹਹੁ ਡੋਲਹੁ ਮਤ ਕਬਹੂ ਗੁਰ ਕੈ ਬਚਨਿ ਅਧਾਰਿ ॥ ਜੈ ਜੈ ਕਾਰੁ ਸਗਲ ਭੂ ਮੰਡਲ ਮੁਖ ਊਜਲ ਦਰਬਾਰ ॥3॥ (ਅੰਗ 678) ASTHIR RAHOH DOLO MAT KABHOO GUR KAI BACHAN ADHAAR. JAI JAI KAAR SAGAL BHOO MANDAL MUKH OOJAL DARBAAR. Remain firm and don't waddle. Make the Word of Guru as your main stay. Then you will be honoured in the whole world And your face will be bright in the court of the God. Before concluding this aspect of the matter, it may be made clear that love, faith, devotion are all synonymous. The concept of Bhaana Manana, as explained above, is only the culmination of all these feelings. A true devotee does not waiver and whatever he does, he does with full confidence and his faith that he will succeed.
(13) Question:-	Does Sikh Religion accept the principle that there exists in our body the whole universe?
Answer:-	The words of Guru Nanak as 'Jo Brahmand Khand So Jaanhe' lay down a principle that there exists in our body the entire universe. Guru Ji states further that there are things like markets and shops engaged in the same kind of business, Guru Amar pass elaborated this view point by stating that even Brahma, Vishnu and Shiv Ji, who are stated to be engaged in the creation, sustenance and destruction of the creation, are present in the body. The following verses from Gurbani express the views of the Masters:- ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਵਸਤੁ ਅਸੰਖਾ ॥(ਅੰਗ 109) IS KAAIAA ANDAR VASAT ASANKHA. In this body are countless things. ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਬਹੁਤੁ ਪਸਾਰਾ ॥ (ਅੰਗ 112) IS KAAIAA ANDAR BAUHAT PASAARA. In this body are numberless expansions. ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਉਖੰਡ ਪ੍ਰਿਥਮੀ ਹਾਟ ਪਟਣ ਬਾਜਾਰਾ ॥(ਅੰਗ 754) IS KAAIAA ANDAR NAU KHAND PIRTHAMI HAAT PATAN BAAZAARA. Within this body are the nine regions of earth, shops, towns and streets. ਕਾਇਆ ਅੰਦਰਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ਸਭ ਓਪਤਿ ਜਿਤੁ ਸੰਸਾਰਾ ॥ (ਅੰਗ 754) KAAIAA ANDAR BRAHAMA BISAN MAHESHA SABH OPAT JIT SANSAARA. Within the body are Brahma, Vishnu and Shiva, Who are said to be the creators of the world. It is thus evident that Sikh Religion agrees that the human body is a universe in itself. Whereas the entire universe is created by the five elements. Similarly, the human body is made of the said five elements and also functions under the influence of the gunas. Consequently, God, the Creator of the universe also resides in us. That is why the human body has been called as Harimandir i.e. temple of God. Religion had always been directing man to search God from within. So says Guru Ram Dass:- ਵਿਚਿ ਕਾਇਆ ਨਗਰ ਲਧਾ ਹਰਿ ਭਾਲੀ ॥3॥ (ਅੰਗ 1134) VICH KAAIAA NAGAR LADHA HAR BHAALEE. While searching within the township of my body, I have found my God. Bhagat Peepa reiterates this principle in the well-known verse appearing on page 695 of Guru Granth Sahib as under:- ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ (ਅੰਗ 695 JO BREHMANDE SOEE PINDE JO KHOJAI SO PAVAI. What is in universe that also resides in our body, Who ever searches, finds God there.
(14) Question:-	In Gurbani, there are a number of references to Hindu mythology, both of events and personalities. Does it mean that the Gurus believed in the myths?
Answer:-	It is true that there are references in Gurbani to many mythical figures and events associated with them, but it does not mean that the Gurus really believed in all of' them. The Gurus made a use of these references as the same were very common among the people and for explaining to them certain principles, it was easier to make them understand the same through such mythological figures and events. For example, in case the Gurus wanted to emphasise that the whole creation was the work of only one God and not of the trio as believed in Hindu mythology, they referred to three deities i.e. Brahma, Vishnu and Mahesh and showed them as the creation of the same one God. The Gurus had a knock of explaining the things in such a manner that the same did not offend the believers in those myths. It was never said that Brahma, Vishnu and Mahesh were not there, but explaining that all the three were themselves a part of the creation of the God, it was indicated that those three did not do the works generally attributed to them. It was the will of the God that prevailed and everything including the said deities were working under that will (Hukam). Another example can be given from Vaar Malaar. In one of the verses, the Guru says that when Inder was commanded by God to cause rain, it rained heavily. This verse clearly shows that those who worshipped Inder as the deity concerned with rain, should realise the truth that Indra has no independent existence but has to obey the command of God. So it is God alone who is to be worshipped. The same is the position with Raja Ram. When Gurbani says that he destroyed the demons and obeyed the command of God ਇੰਦ੍ਰੈ ਨੋ ਫੁਰਮਾਇਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ (ਅੰਗ 1281) INDRAI NO FURMAAIAA VUTHA CHHEHBAR LAAE. The God orders hider (the cloud-god) and the rain falls in torrents. ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥(ਅੰਗ 1279) DAS AVTAAREE RAAM RAAJA AAIAA. DAINTAAN MAARE DHAAE HUKAM SABAAIAA. God created ten incarnations of whom one was king Rama. In God's will, they hastened to kill all the demons. (Page 1279) In conclusion, it can be said that whatever mythological incidents or figures have found a mention in Gurbani, the mention is exclusively meant for explaining the Gurmat principles and not because of any belief in the same.
(15) Question:-	In any religion there is more emphasis on faith the logic. Without logic faith becomes blind faith Examine this statement from the point of view Sikh Religion?
Answer:-	It is correct to state that there are many things in a religion which cannot be proved on the basis of arguments and have to be believed. For example, the existence of the God cannot be proved but is realised by the persons possessed of spiritual excellence. But there are many other things also, the existence of which cannot b proved, although the same are felt. In this modern age of the advancement of science and technology, the life style has changed so considerably that everyone demands logical arguments for everything Evidence is required to prove every point. Thus, it is essential ever for a religion to be modern to have such concepts and ideas which can stand the test of logic. Guru Nanak aimed at propagating a religion which, although based upon the noblest virtues of life, must be in a position to get its values proved even in the changed circumstances. He discarded all types of rituals, systems, superstitions etc. so that the people may get them out of their lives. Gurus made it clear that fasting, pilgrimage, belief in good or bad omens etc. are of no avail. However, virtues were the most important asset without which a society could not exist. They gave us the best of principles for leading, a useful and meaningful life. Guru Granth Sahib is a compendium of such rules and principles. In this Granth, there are no stories or parables, but only the truths which may lead us on the righteous. path. For example, take the following verse of Guru Tegh Bahadur:- ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ (ਅੰਗ 1427) BHAI KAAHOO KAU DET NEH NEH BHAI MAANAT AAN. Frighten none nor is afraid of anyone. This verse alone provides so much courage, strength and inspiration that the follower feels sans fear and becomes prepared fight any injustice. What was difficult for scholars or philosophers. do was done by the Ten Gurus, who during a span of 240 years, ma a man a complete man. This complete man was imparted the b virtues and the love for God as to make him really symbolic ideal person. In Sikh Religion, there is no place for blind faith, whatever is believed, is believed With faith, trust and the confidence in the same. it was the Sikh Religion which told the people that discrimination between man and man on the basis of caste was baseless as all the human beings were the creation of One God. Again, the great Gurus showed to the world the importance of woman who was the mother of kings, emperors and prophets. This religion also combined the spirit of fighting with devotion, fighting against tyranny, injustice and oppression by those who were in power. Guru Nanak with a view to arrive at and propagate this view point had long discussions with the religious preachers and leaders of the major religions. Guru Nanak's successors also continued the same methods of propagation and by hearing the people, dispelled their doubts on certain matters. The theory of Karma is also based upon a logic argument that 'As we sow so shall we reap'. Thus, the Sikh Religion can stand the test of time as it gives importance to logic and arguments, discourses and discussion. It is only where logical arguments fail that faith is given priority. Such faith is a must in such circumstances.
(16) Question:-	Which is more important luck or efforts? Discuss the position with reference to Sikh Religion.
Answer:-	In Sikh Religion, the effort is considered a very essential requirement for progress. The Sikhs have been directed as to give up lethargy and idleness and make effort for leading a useful life. When Gurbani says that ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥ (ਅੰਗ 1245) GHAAL KHAAE KICHH HATHOH DE. NANAK RAH PACHHAANEH SE. He who eats what he earns through his earnest labour, And from his hand gives something in charity. O Nanak! He alone knows the true way of life. It is a clear indication of the importance of effort. One has to earn his living by dint of hard work and without that the life becomes useless. Guru Arjan Dev makes it clear that only that earning is accepted which has been made by putting hard work. It is this earning which vanishes all worries and puts one on concentration for the remembrance of God. The relevant verses in Gurbani appear on ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥1॥(ਅੰਗ 522) UDAM KREDIAA JEEO TOON KAMAAVDIAA SUKH BUNCH. DHIAAIDIAA TOON PRABHU MIL NANAK UTARI CHINT. By making effort for the Name of God, you shall live, And by practising it you shall enjoy peace. O Nanak! By meditating on the Name of God, You shall meet the God and your worry shall vanish. Even the saint poets of the Adi Granth have the highest appreciation for the life of hard-working persons. Says Baba Farid that it is better not to live than to live as a dependent on someone. Bhagat Kabir also tenders an advice for the people that they should make their life better by making timely efforts. The relevant verses of Baba Farid and Bhagat Kabir are reproduced here under:- ਫਰੀਦਾ ਬਾਰਿ ਪਰਾਇਐ ਬੈਸਣਾ ਸਾਂਈ ਮੁਝੈ ਨ ਦੇਹਿ ॥ ਜੇ ਤੂ ਏਵੈ ਰਖਸੀ ਜੀਉ ਸਰੀਰਹੁ ਲੇਹਿ ॥42॥(ਅੰਗ 1380) FAREEDA BAAR PRAA-IAI BAISNA SAAEE MUJHAI NA DEH. JE TOO EVAI RAKHSEE JEE00 SAREEROH LEH. O my God! Farid begs this of you. Give me not hang on another's door for favour. If such be Your will, then take this life out of my body. ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥138॥(ਅੰਗ 1371) KABEER KAAL KARANTA ABEH KAR AB KARTA SUE TAAL. PAACHHE KACHHOO NA HOIGA JAU SIR PAR AAVAI KAAL. Kabir do now what you have to do tomorrow, And do that forthwith, what you have to do now. Nothing would be done herein after when death hangs over your head. So far as luck is concerned, there is no good or bad luck according to Gurmat. Whatever happiness or sorrow we get, the same is received by us on the basis of our actions. The first Guru makes the position clear when he says in his famous composition 'Patti' as under:- ਦਦੈ ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ ॥ ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥ (ਅੰਗ 432) DADAI DOS NA DEOO KISAI DOS KARANMA AAPNIAA. JO MAI KEEAA SO MAI PAAIAA DOS NA DEEJAI AVAR JANA. Don't blame others. The fault is of your own deeds. Whatever I did for that I have suffered I blame no one else That is why, the Gurbani advises as to sow and then eat the fruit. Baba Farid also elaborate this point when he says that whosoever grows Kikkar (Acacia tree) should not expect the fruit of yielding therefrom. The saint poet wants us to abandon all such acts for which we have to be ashamed of in the Divine Court. ਫਰੀਦਾ ਜਿਨੀ ਕੰਮੀ ਨਾਹਿ ਗੁਣ ਤੇ ਕੰਮੜੇ ਵਿਸਾਰਿ ॥ ਮਤੁ ਸਰਮਿੰਦਾ ਥੀਵਹੀ ਸਾਂਈ ਦੈ ਦਰਬਾਰਿ ॥ (ਅੰਗ 1381) FARIDA JINEE KANMEE NAAHE GUN TE KAMRE VISSAAR. MAT SARMINDA THEEVHEE SAANEE DAI DARBAAR. O Farid! Abandon those deeds which are of no avail. Lest you be put to shame in the court of Lord. Sometimes we see that despite the fact that a person works very hard, he is to face a lot of sufferings. It is mainly because of some of his, actions in this birth or before that, that he has to suffer. Under such circumstances, there is still a ray of hope in the form of the grace of God, which is a unique point brought in by Gurmat. The Sikh Religion does not consider God as cruel or vindictive rather He is full of mercy and pardons us for our sins. Gurbani contains several such verses which show that if we take shelter under His grace then He can pardon us even for our evil actions performed till then. When Guru Allan Dev writes about the ungrateful attitude of the man, it appears in Sri Raag on page 47 of Guru Granth Sahib. ਅਕਿਰਤਘਣਾ ਨੋ ਪਾਲਦਾ ਪ੍ਰਭ ਨਾਨਕ ਸਦ ਬਖਸਿੰਦੁ ॥4॥(ਅੰਗ 46) AKIRATGHANA NO PAALDA PRABH NANAK SAD BAKHSIND. The God even maintains the ungrateful. O Nanak! He is ever the pardoner Thus, whereas Gurbani believes in the law of Karma and also lays stress on the fact that our evil actions will not be washed away until we get the consequential suffering, at the same time, the concept of the grace of God is so significant that even an evil doer can get the advantage of the magnanimity of God if he sincerely comes to the Divine shelter. Once one becomes entitled to the grace of the Almighty, nobody questions about the evil doings. In fact, this is a modified form of Karma. If we consider that whatever evil has been done can never be washed, the same will create pessimism and will deprive the sinner of the scope for improvement. Knowing that sinner has no other alternative but to remain a sinner, the opportunity of making improvement will never arise. The Sikh Religion is the religion of hope and optimism requires a person to remember God with sincerity and have full faith in Him then He win definitely pardon him for whatever has been done by him earlier. So the Sikh theory of Karma provides an opportunity for him. A person has always an opportunity to mend his ways and tread the righteous path. Let us not forget that Vali Kandhari, Kauda Rakshas and Banda Singh Bahadur were pardoned by the Gurus and after that, they had all become the true disciples of the faith. So efforts have to be made for invoking the grace of God and for making improvement in actions. When these efforts are combined with the grace of God, One surrenders himself to His will and obtains salvation.
(17) Question:-	India is a secular country? What is the importance of religion in this context? Elaborate the same with reference to Sikh Religion.
Answer:-	According to our constitution, our country is a secular country, which means that there is no national religion of this country. Everybody has got a right to follow any religion and nobody can be discriminated against on this account. All persons living in this country have equal opportunity to hold any post or position. As people from different religions, castes and with different languages have to stay together, it becomes the duty of everyone that while following his own religion, he should respect the religions of others also. In case, it is not done or efforts are made to degrade others, it may give rise to disputes and even riots. So far as Sikh Religion is concerned, it is highly secular in spirit. The spirit of secularism, as becomes evident from the holy book, the conduct of the Sikh Gurus and the rulers, and the behaviour of general Sikh masses, is difficult to find in any other class of people in the country. The holy Guru Granth Sahib contains the compositions of prominent Hindu and Muslim saints. in fact, Guru Arjan Dev, while compiling this work was particular that whatever best was available in the spiritual sphere, should be incorporated provided there was nothing contrary to Sikh tenets in it. There is no other holy book or even a compilation which contains the compositions of other religions. Similarly, Gurus never discriminated against Hindus or Muslims. Their followers included a large number of devotees from these religions. The laying of foundation stone of Sri Harimandir Sahib by a Sufi Muslim Saint Sai Mia Mir is another unique instance of the secular attitude of the Masters. Even when the Tenth Guru was fighting against the tyranny of Mughal empire there were devoted Muslim followers of him who could sacrifice their everything for his noble cause. Pir Buddhu Shah, a very popular Muslim Faquir was one of such persons. When the Sikhs shattered the Mughal empire and came to power in Punjab, there was not even a single Sikh ruler in any state who made any discrimination against anyone irrespective of his religion, caste or creed. Baba Banda Singh Bahadur, the first brave Sikh General, after the leaving for heavenly abode of the Tenth Guru had started this golden tradition of treating the subjects alike. Even after Banda had been captured and a large number of Sikhs murdered, the Sikhs had continued to follow the secular spirit in those years of turmoil when they were being chased by the Mughal Rulers with a view to exterminate them. They never became vindictive against the noble and poor Muslims. The history bears a testimony to the fact that even when a poor Muslim's daughter was taken away forcibly by a Mughal ruler of Sirhind, the Sikhs had rescued her and handed over the daughter to her father. This tradition of treating every human being equally is the gift of the Gurus to the country. When Maharaja Ranjit Singh established a mighty Sikh empire, a secular king had occupied the throne after a long time as none of this kings after Akbar had adopted this attitude. Maharaja was so liberal in his grants for temples and mosques that Hindus and Muslims never felt that they had a king from a different religion. Maharaja had allotted the highest ranks and posts to those who deserved it without taking into consideration their religion. Azizuddin was one of his highest-ranked officials. Even today, Gurdwara is the only religious place where anybody can enter without restriction except the covering of head and removal of shoes which are the requirements in other religions too. Similarly, in the free community kitchen, anybody can have food by sitting in a Pangat (Row). Further, although the caste system against whom the Gurus had started a tirade has again entered among the Sikh people, still it is the least in this community in our country. In Punjab, there are no killings or tortures for the low caste people. The Sikh Gurus had even emphasised the importance of woman so forcefully that among the Sikhs the woman has the best position even today. She can participate in any social or religious activity. She is entitled to all the rights which the men enjoy. In fact, the love of God, remembrance of his Name and treating all men and women his children are the hallmarks of Sikh Philosophy There is no enemy or stranger and all are the members of the same fraternity having a common father. To conclude it can be said that if we analyse the Indian history, the best and the maximum contribution towards the secularism can be attributed to no other community than the Sikhs. The faith in this religion is thus in conformity with the secular principles as enshrined in our constitution.
(18) Question:-	A Gursikh is a saint soldier, who is a saint according to Gurmat? What type of saint should be recognised by the Sikhs?
Answer:-	In Gurmat, a saint has been highly praised. The terms used by Guru Arian Dev in Sukhmani Sahib as Saadh, Braham Giani, etc. are all indicative of the qualities of a true saint. In the 7th stanza of Sukhmani Sahib, the great master has enumerated the advantages of keeping company of a saint. Similarly, in the 13th stanza, the Guru says: ਸੰਤ ਸਰਨਿ ਜੋ ਜਨੁ ਪਰੈ ਸੋ ਜਨੁ ਉਧਰਨਹਾਰ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਨਾਨਕਾ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥1॥ (ਅੰਗ 279) SANT SARAN JO JAN PARA1 SO JAN UDHARANHAAR. SANT KEE N1NDA NANAKA BOHAR BOHAR AVTAAR. He, who gets the shelter of saints, shall find liberation. Nanak! Slanderer of the saints shall be born again and again. The people who slander a saintly personality always suffer from pain, sorrow and disappointment. The question may arise as in the present day world there are a number of persons who call themselves as saints, then is it a sin to speak against anyone of them. When We analyse the compositions of Guru Arjan Dev, we come to know of the true qualities of a saint. The test for a so-called saint is, does he possess such qualities. The highest quality of a saint is that in his company persons feels himself united to God. Unless a saint is himself spiritual path. lead others on this attuned with the Lord, he cannot A saint who follows the spiritual path and gets united with God is a true saint for which the 5th Master said that there was no distinction between him and God. While describing his other qualities. the Guru said that a saint is unattached like a lotus flower. He is the possessor of such qualities as patience, purity, humility, kindness, uniform behavior, impartiality, Divine knowledge etc. His company is a source of peace of mind, spiritual knowledge, and eternal bliss leading to the union with the supreme. While describing the qualities of a True Saint the Guru says:- ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦਾ ਨਿਰਲੇਪ ॥ ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲ ਅਲੇਪ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦਾ ਨਿਰਦੋਖ ॥ ਜੈਸੇ ਸੂਰੁ ਸਰਬ ਕਉ ਸੋਖ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਦ੍ਰਿਸਟਿ ਸਮਾਨਿ ॥ ਜੈਸੇ ਰਾਜ ਰੰਕ ਕਉ ਲਾਗੈ ਤੁਲਿ ਪਵਾਨ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਧੀਰਜੁ ਏਕ ॥ ਜਿਉ ਬਸੁਧਾ ਕੋਊ ਖੋਦੈ ਕੋਊ ਚੰਦਨ ਲੇਪ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਕਾ ਇਹੈ ਗੁਨਾਉ ॥ ਨਾਨਕ ਜਿਉ ਪਾਵਕ ਕਾ ਸਹਜ ਸੁਭਾਉ ॥1॥(ਅੰਗ 272) BRAHAM GIANI SADA NIRLEP. JAISE JAL MEH KAMAL ALEP. BRAHAM GIANI SADA NIRDOKH. JAISE SOOR SARAB KAU SOKH. BRAHAM GIANI KAI DRISHAT SAMAAN. JAISE RAAJ RANG KAU LAAGE TUL PAVAAN. BRAHAM GIANI KAI DHEERAJ EK. JIO BASUDHA KAU KHODE KO-OO CHANDAN LEP. BRAHAM GIANI KA IHAI GUNAAO. NANAK JI0 PAVAK KA SEHAJ SUBHAO. Brahain giani ever remains unattached. As the lotus abiding in water remains detached. Brahain giani is ever stainless. As the sun gives happiness to all. Braham giani looks ail without partiality. As the wind blows alike on the kings and the poor. Braham giani has even patience. As the earth, which one man digs and another smears with sandal. These are the characteristics of Braham giani. Nanak! His heart is as pure as the fire. Gurbani also mentions about hypocrites, who pretend to be saints, says Bhagat Kabir: ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥1॥ (ਅੰਗ 476) GAJ SAADHE TAI TAI DHOTEEAA TIHARE PAA1N TAG. GALEE JINA JAPMALEEAA LOTE HATH NIBAG. OE HAR KE SANT NA AAKHEE-EH BAANAARAS KE TTHHAG They wear, three and a half yards, long loin clothes, And three fold sacred threads. But the cheats and hypocrites of Kanshi. They wear rosaries around their neck and glittering jugs in their hand. They should not be called saints of God, Now-a-days a number of so-called saints lack all those qualities as are enumerated by the Guru. Such saints prefer the people to bow before them and praise them instead of glorifying God. A number of such artificial saints have palatial Deras and are possessed of all the luxuries and comforts of life. They believe in material enjoyment rather than spiritual bliss. While talking about such saints here we Confine ourselves to only those saints who are from Sikh families and have a visible Sikh image. If such saints are not Amritdhari (who have partaken the Amrit as enjoined upon them by the 10th Guru) and tell the people such things as to facilitate them to lead comfortable life and at their cost enrich themselves, cannot be called the saints in the true sense. There are many others who have increased their following from every religion, caste and area and who confuse them regarding the true concepts of religion. While they recite from the word Divine, but without revealing the source they give importance to themselves. Such saints are merely hypocrites. Kabir Sahib has perhaps talked about such saints when he writes the following verses:- ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥ ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥1॥ ਕਾਂਇਆ ਮਾਂਜਸਿ ਕਉਨ ਗੁਨਾਂ ॥ ਜਉ ਘਟ ਭੀਤਰਿ ਹੈ ਮਲਨਾਂ ॥1॥ ਰਹਾਉ ॥ (ਅੰਗ 656) HIRDAI KAPAT MUKH GIANI. JHOOTHE KAHA BILOWAS PAANI.1. KAAIA MAANJAS KAUN GUNAAN. JIO GHAT BHEETAR HAI MALNAAN. In your mind is deception and on your tongue Divine gospel. O hypocrite! Why are you churning water? Why are you washing your body? When the filth abides in your mind. In view of the discussion regarding the present-day position of saints, the Sikhs should be careful enough and should take care to examine a saint at the test of Gurmat before going to him. A saint who takes them to Guru Granth Sahib and teaches them from the word divine, his company alone can give the benefit of the company of a true saint. If a saint says that a Guru is required to tell or explain about Guru Granth Sahib, he is merely confusing the innocent people. Guru Gobind Singh had ordained the Sikhs to accept Guru Granth Sahib as Guru and none else. In order to understand, appreciate and adopt the word divine, anybody can approach the Guru himself or herself and explore the treasure to get blessed. In case, he fails to make such an effort, a true saint can only help him in making such effort as his guide and not as Guru. We must remember that the word Divine is the enlightener in this world. When Guru Gobind Singh directed us to look to Gurbani as the Guru, he himself called merely a slave of the Almighty. Thus, it is the Gurbani alone which can take us to God by putting us on the righteous path. The saints who are themselves following this path and are helpful to others by guiding them to adopt the right path really deserve respect as has been given by Guru Allan Dev in 'Sukhmani Sahib'. Such saints can help to spread the message of the Masters. However, it is a pity that leaving beside a few noble souls most of the saints are merely artificially engaged in the false applause of the people of the world. They have forgotten what Gurbani said. ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ (ਅੰਗ 621) SANT KAA MAARG DHARAM KEE PAURI. The path of a Saint is stair of righteousness.
(19) Question:-	What are the 10 sense organs? A Gursikh is required to have control over all the senses. What does it mean?
Answer:-	There are 10 sense organs in a human body, 5 relating to knowledge i.e. ears, skin, eyes, tongue and nose and the other five work sense organs i.e. mouth, hands, feet, anus and sex organ. All these organs have been given to man for their proper use. The same are required to be used with restraint for better health and peace of mind. However, in case, a person misuses the same or becomes a slave to them, these organs render him unable to be happy Guru Amar Dass, in his famous composition Anand, has directed all these organs to be used in a proper manner. A large number of Prophets, Saints and the learned persons had been dealing with this aspect of the matter i.e. an advice regarding the proper use of sense organs. Whereas, Mahatma Buddh gave his Ashtmarg as to tell us the ways for suppressing our senses, the father of the nation, Mahatma Gandhi, gave us the three principles as not to see bad, speak ill or hear evil things as to keep control over our senses. For a Gursikh, Gurbani is the beacon of light. It is full of those verses which guide us to lead a patient and contented life, which in itself is a path of control over our mind as to use our sense organs in a proper and restricted manner. This is the message conveyed by Gurbani as per the following words:- ਦਸ ਇੰਦ੍ਰੀ ਕਰਿ ਰਾਖੈ ਵਾਸਿ ॥ ਤਾ ਕੈ ਆਤਮੈ ਹੋਇ ਪਰਗਾਸੁ ॥1॥ (ਅੰਗ 236) DAS INDREE KAR RAAKHAI VAAS. TA KAI AATMAI HOE PARGAAS. He, who keeps under his control the ten organs. The Divine Light shines with in his mind. (Page 236)
(20) Question:-	(a) What are the views contained in Gurbani regarding the difference between Utterance and Action and Sweet speech? (b) There is a mention of Nine Nidhies and eighteen Sidhies in Gurbani. What does it mean?
Answer:-	(a) UTTERANCE AND ACTION: In the present day world, there is a wide gap between the saying and doing of a person. It shows the deterioration in the character of the persons and the moral values which were earlier given the highest importance. Gurbani does not approve this type of difference in utterance and action. It is expected from a follower of the Gurbani that whatever he wants for others and says to others, he should himself adopt the same for his own living. For example, if a person tells others to remain truthful but himself remains a liar, such a life is not approved by Gurbani. Now-a-days, we come across a number of leaders who moralise others in the lectures, but their own life lacks such moral values and the spiritual aspect as are expected from them. Regarding such persons, the verses in Gurbani criticise such an attitude on their part. The following verses will clarify the stand taken by the Gurus in this regard. ਮਾਨੁਖੁ ਕਥੈ ਕਥਿ ਲੋਕ ਸੁਨਾਵੈ ਜੋ ਬੋਲੈ ਸੋ ਨ ਬੀਚਾਰੇ ॥ ਸਤਸੰਗਤਿ ਮਿਲੈ ਤ ਦਿੜਤਾ ਆਵੈ ਹਰਿ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰੇ ॥3॥ (ਅੰਗ 981) MAANUKH KATHE KATH LOK SUNAAVAI JO BOLA! SO NA BECHAARE. SATSANGAT MILAI TA DIRTA AAWAI HAR RAAM NAAM NISTAARE. Man who utters and makes people hear. But himself not acts according to his utterance, is worthless But in the society of Saints he gets firmness, And Lord's Name ferries him to across. ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥ ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥ (ਅੰਗ 269) AWAR UPDESAI AAP NA KARAI. AAWAT JAAWAT JANMAI MARAL He who does not practice, what he preaches, Remains in the circle of births and death SWEET SPEECH As per Gurbani, one of the prerequisites of a Gur-Sikh is that he should be very polite and soft-spoken in his tone. His speech should be very sweet and attractive as to affect the mind of others. Those who hurt others by their harsh tune or use arch vocabulary which creates a bad impression, they cannot be considered as Gur-Sikhs. Whenever a person is harsh in his tone towards others, it. is mainly because of the fact that he considers himself better or wiser than others. However, Gurbani teaches us that there is no person who is to be considered as bad. Gurmat enjoins upon the followers to observe utmost humility and not to indulge in malice, ill-will or slander of others. The following significant lines of Guru Nanak convey a suitable message in this regard. ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਸੁਰਤਿ ਸਬਦੁ ਲਿਖਾਈਐ ॥ (ਅੰਗ 565) JITHE JAAE BAHEEAI BHALA KAHEEAI SURAT SABAD LIKHAAEEAL Wherever we abode, utter the praises. And let our mind be engrossed in the celestial music. ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ (ਅੰਗ 473) NANAK PHIKAI BOLIAI TAN MAN PHIKA HOE. O Nanak! Who speaks evil, his body and mind become evil (b) In the ancient times, when a person was possessed of such power that he could use anything as he desired, it was said that he was possessed of 9 Nidhies. In sanskrit there is a mention of such 9 powers due to which the person considered himself as very powerful. Similarly, the power to get any work done as per one's desire is considered as the possession of 18 Sidhies. For example, if a person has a power to make himself tall or short or make himself invisible then again visible or adjust himself in any form, the power to do so is indicative of the possession of 18 Sidhies. Since these terms were known to the people, Gurbani has made a mention of such terms, but any such miraculous power is not recognized in Gurmat. The mention thereof is only to emphasise that a person remembering God can alone be the possessor of Supreme oneself to the name of God and lead life in accordance with the Supreme will. There are several verses in Gurbani which point out that all occult powers are only slave to the power to remember God. A person who remembers God obtains everything in life and is rescued from all woes and worries. The following utterances of the Gurbani make the position clear:- ਦੇਖਿ ਸਰੂਪੁ ਪੂਰਨੁ ਭਈ ਆਸਾ ਦਰਸਨੁ ਭੇਟਤ ਉਤਰੀ ਭੁਖ ॥1॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਿਧ ਕਾਮਧੇਨੁ ਪਾਰਜਾਤ ਹਰਿ ਹਰਿ ਰੁਖੁ ॥ (ਅੰਗ 717) DEKH SAROOP POORAN BHAEE AASA DARSAN BHETAT UTAREE BHUKH.1. CHAAR PADARTH AST MAHA SIDH KAAMDHEN PAARJAAT HAR HAR RUKH. By beholding the Lord’s beauteous form all my objectives are fulfilled. By his sight my hunger is satiated. God’s Name is four cardinal boons, eight great powers, The wish-fulfilling Elysium cow and the wish- fulfilling celestial tree. ਨਵ ਨਿਧਿ ਸਿਧਿ ਰਿਧਿ ਦੀਨੇ ਕਰਤੇ ਤੋਟਿ ਨ ਆਵੈ ਕਾਈ ਰਾਮ ॥ ਖਾਤ ਖਰਚਤ ਬਿਲਛਤ ਸੁਖੁ ਪਾਇਆ ਕਰਤੇ ਕੀ ਦਾਤਿ ਸਵਾਈ ਰਾਮ ॥ (ਅੰਗ 783) NAV NIDH SIDH RIDH DEENE KARTE TOT NA AAVAI KAAEE RAAM. KHAAT KHARCHAT BILCHHAT SUKH PAAIAA KARTE KEE DAAT SWAAEE RAAM. The creator has given me the nine treasures wealth and perfection, And I lack in nothing. Eating, expending and enjoying I have obtained peace. The gifts of the Creator ever increase.