| (1) Question:- |
(a) How a Gursikh should earn his bread?
(b) What is the importance of marriage in Sikh religion? By what name, it is known as?
(c) What are the guidelines for the sexual life of husband and wife as per Gurmat? |
| Answer:- |
(a) Gurbani does not prohibit a Sikh from doing any work for the purpose of his earning provided he does it with utmost honesty and sincerity. A Gursikh is supposed to be grateful to his employer and to the Almighty who provides an earning to everyone. He has to work very hard and use his utmost ability to perform his duty. If he is doing some service whether Government or Private, he should not indulge in any such action which is contrary to the Law of the land and the rules of conduct for his service. He should remember that when Guru Nanak was employed in Modikhana at Sultanpur, he was not. only devoted to his work but was also loyal to his employer. Guru Nanak's way of service with his hard work and mind rivetted upon the Almighty God is an ideal source of inspiration. Thus, even in service a Gursikh, while performing his duty, does not detach himself from the name of God.
So far as trade or business is concerned, the Gurbani gives us the ideal principles of doing the same. In the words of Guru Amar Dass, any business performed in the righteous manner is good:-
ਗੁਰਮੁਖ ਸਭੁ ਵਾਪਾਰੁ ਭਲਾ ਜੇ ਸਹਜੇ ਕੀਜੈ ਰਾਮ ॥ (ਅੰਗ 562)
GURMUKH SABH VAAPAAR BHALA JE SEHAJE KEEJAI RAAM.
If accomplished through Divine knowledge, Then all the business dealings of the pious person are good.
Guru Nanak had directed that one must have a thorough knowledge, of the articles and products in which h is to deal. In other words nobody should do that business which is in violation of the principles of the society or the country. In case, a person starts dealing in things about which he does not have requisite ability or the information, it proves harmful for him. This is what is conveyed by the Guru, when he says:-
ਪਹਿਲਾ ਵਸਤੁ ਸਿਞਾਣਿ ਕੈ ਤਾਂ ਕੀਚੈ ਵਾਪਾਰੁ ॥ (ਅੰਗ 1410)
PEHLA VASAT SIJHAAN KAI TA KEECHAI VAAPAAR.
First scrutinize the goods, only then enter into bargain.
There is another requirement for doing business as per Gurbani, which directs that for doing a righteous business even the capital has to be invested as arising from the right sources. Such capital should have been accumulated by doing a true business with the money earned by sweat of one's brow. The following verses from Gurbani make the position very clear:-
ਜਿਨਾ ਰਾਸਿ ਨ ਸਚੁ ਹੈ ਕਿਉ ਤਿਨਾ ਸੁਖੁ ਹੋਇ ॥
ਖੋਟੈ ਵਣਜਿ ਵਣੰਜਿਐ ਮਨੁ ਤਨੁ ਖੋਟਾ ਹੋਇ ॥ (ਅੰਗ 22)
JINA RAAS NA SACH HAI KIO TINA SUKH HOE.
KHOTAI VANAJ VANAJIAI MAN TAN KHOTA HOE.
To those carrying false wares, how may joy come?
In false dealings mind and body both turn false.
ਕਰਿ ਮਨ ਮੇਰੇ ਸਤਿ ਬਿਉਹਾਰ ॥ (ਅੰਗ 281)
KAR MAN MERE SAT BIOHAAR.
O my mind, do the right business.
ਸਤ ਕੈ ਖਟਿਐ ਦੁਖੁ ਨਹੀ ਪਾਇਆ ॥ (ਅੰਗ 372)
SAT KAI KHATIAI DUKH NAHEE PAAIAA.
Whose earnings is true, remains free from trouble.
ਸੇ ਸੁਖੀਏ ਸਚੁ ਸਾਹ ਸੇ ਜਿਨ ਸਚਾ ਬਿਉਹਾਰੁ ॥ (ਅੰਗ 962)
SE SUKHEEAI SACH SAH SE JIN SACRA BIOHAAR.
They alone are in peace and true kings whose business stands on truth.
Gurbani warns those people who indulge in a wrong business verses of Guru Amar Dass indicate this truth:-
ਅੰਤਰਿ ਲੋਭੁ ਮਨਿ ਮੈਲੈ ਮਲੁ ਲਾਏ ॥
ਮੈਲੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਪਾਏ ॥
ਕੂੜੋ ਕੂੜੁ ਕਰੇ ਵਾਪਾਰਾ ਕੂੜੁ ਬੋਲਿ ਦੁਖੁ ਪਾਇਦਾ ॥12॥ (ਅੰਗ 1061)
ANTAR LOBH MAN MAILAI MAL LAAE.
MAILE KARAM KARE DUKH PAAE.
KOORO KOOR KARE VAAPAARA KOOR BOL DUKH PAAIDA.12.
They are mentally dirty in whose hearts resides avarice.
They do dirty deeds and suffer pain.
They speak lie and come to grief.
There is an old book 'Prem Sumaarg', wherein some beautiful thoughts have been expressed about the conduct of business. Sum and substance of these thoughts in that one should remain truthful, should not change his statements, should not do cheating, and should observe the best of principles in his transactions considering the doing of business as an act prayer to God. In another words, the business should be performed with trust, honesty, fairness and utmost humility. Trickery, fraud, ill-will should not be allowed in the business dealings.
Agriculture has always been the main occupation in our country. Even today the bulk of the population is engaged or associated with this occupation. In Punjab, most of the people have been earning their bread from agriculture and that is why we find a lot of imagery from agriculture in the compositions of the Gurus and the saint of poets. Take for example, the following verses of Guru Nanak, which are associated with agriculture and by using the agriculture background teach us the spiritual values:-
ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥
ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥
ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥1॥ (ਅੰਗ 595)
MAN HAALEE K1RSAANEE KARNEE SARAM PAANEE TAN KHET.
NAAM BEEJ SANTOKH SUHAAGA RAKH GAREEBEE VES.
BHAAO KARAM KAR JAMSEE SE GHAR BHAAGATH DEKH.
Make your mind the plough man, the actions vocation of cultivation.
Modesty the water and your body the field.
In this field sow devotion, make content the leveling-plank.
Maintain the garb of humility. By Devotion and grace this crop shall sprout.
Where it grows that home you shall see blessed.
The above discussion leads to conclusion that whatever may be the source of earning, the same should be based upon truth and honesty. While done's work, one is also required to keep himself attuned to God. This is possible when hand and feet do their work but the mind gets concentrated on the Almighty:-
ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮਾਲਿ ॥
ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥213॥
NAAMA KAHAI TILOCHANA MUKH TE RAAM SAMAAL.
HAATH PAO KAR KAAM SABH CHEET NIRANJAN NAAL.
Nam Dev, says, "O Trilochan! chant the Lord's Name with your mouth.
With your hands and feet, do daily duties,
But keep your mind with the immaculate God."
ਹਥੀ ਕਾਰ ਕਮਾਵਣੀ ਪੈਰੀ ਚਲਿ ਸਤਿਸੰਗਿ ਮਿਲੇਹੀ।
ਕਿਰਤਿ ਵਿਰਤਿ ਕਰਿ ਧਰਮ ਦੀ ਖਟਿ ਖਵਾਲਣੁ ਕਾਰਿ ਕਰੇਹੀ।
HATHEE KAAR KAMAAVANEE PAIREE CHAL SATSANG MILEHEE
KIRAT VIRAT KAR DHARM DEE KHAT KHAVAALAN KAAR KAREHEE.
Use your hand to earn, use your-feet to attend the holy Congregation.
Let your dealing be based on truth,
And let your earnings before your sustenance and for-the help of the needy.
Whereas, the Gurbani tells us to earn an honest living, it also directs us to share our earnings with others for the purpose of religious works and for the welfare of mankind. The concept of Daswandh had become popular even during the lifetime of the Gurus. This meant that 1/10th of our earning should be kept apart for helping others or for religious activities. Guru Nanak summed up this concept of earning and sharing in the following words which now constitute one of the golden principles of the life of a Gursikh.
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥
GHAAL KHAAE KICHH HATHO DE. NANAK RAH PACHHAANE SE.
He who eats what he earns through his earnest labour,
And from his hand give something in charity.
O Nanak! He alone knows the true way of life.
Before closing the discussion on the concept of earning, it should be made clear that even in Rehat-Namas, the position was explained and elaborated on by the writers. Here is a specimen from the Rehat-Nama of Bhai Nand Lai which concludes the issue:-
ਦਸ ਨਖ ਕਰ ਜੋ ਕਾਰ ਕਮਾਵੈ ਤਾਂ ਕਰ ਜੋ ਧਨ ਘਰ ਮੈ ਆਵੈ ॥
ਤਿਸ ਤੇ ਗੁਰੁ ਦਸੌਂਧ ਜੋ ਦੇਈ ਸਿੰਘ ਸੁਯਸ ਬਹੁ ਜਗ ਮਹਿ ਲੋਈ ॥
DAS NAKH KAR JO KAAR KAMAAVAI TA KAR JO DHAN GHAR MAI AAVAI,
TIS TE GUR DASAUNDH JO DE-EE SINGH SUYAS BOH JAM MEH LE-EE.
Who earns through his earnest labour with ten nails (ten fingers), And then what the money he gets, from that gives one-tenth of that in charity, He is the true Singh, who is liberated. (Mint Naamah Question-Answer Bhai Nand Lal Bhai Sahib says that one has to earn by dint of his hard work then keep apart 1/10th as Daswand' being the share of the Guru. That who does it is the true Sikh.
Since the Sikh religion approves the life of a householder, sexual relations are bound to be there between the husband and wife
after the marriage. A husband can not abandon his wife or forego such relations. There is no restriction also on such relations except that a restraint has to be observed following the principle that excess of every thing is bad. The most important purpose of the married life is to carry on the system of creation as per the desire of the God. Thus, when the couple gets the issue(s) as to complete their family, they should gradually reduce the physical relationship. Both of them have to realise that they are to live like a Lotus, which although blossoms in mud remains detached from it. A Sikh couple has also to make efforts to attune themselves to Naam Simran in such a way that as the husband and wife grow old, they become helpers and companions not only in worldly affairs, but also in achieving the highest goal of Divine union. A spiritual companionship dominates at that stage of life. Further, a Gursikh remembers that even when he enjoys any worldly pleasure, he has to be grateful to God for providing the same to him or enabling him to enjoy it. Too much indulgence in so ultimately becomes a vice and a person engrossed in the same does not feel satisfied with his or her paramour and goes astray. Guru Arjan Dev has made the position clear and warned such person in the following words:-
ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥
ਚਿਤ ਹਰਣੰ ਤ੍ਰੈ ਲੋਕ ਗੰਮੰ ਜਪ ਤਪ ਸੀਲ ਬਿਦਾਰਣਹ ॥
ਅਲਪ ਸੁਖ ਅਵਿਤ ਚੰਚਲ ਊਚ ਨੀਚ ਸਮਾਵਣਹ ॥
ਤਵ ਭੈ ਬਿਮੁੰਚਿਤ ਸਾਧ ਸੰਗਮ ਓਟ ਨਾਨਕ ਨਾਰਾਇਣਹ ॥46॥ (ਅੰਗ 1358)
HE KAAMANG NARAK BISRAMANG BOH DONEE BHARMAAVANO.
CHIT HARNANG TRAILOK GAMHANG JAB TAP SEEL BIDAARANO.
ALAP SUKH AVIT CHANCHAL 00CH NEECH SAMAAVANO.
TAV BHAI BIMUNCHIT SAADH SANGAM OT NANAK NARAAINO.
O lust! You put the mortal in hell and make him wander in many species.
You steal the heart, pervade the three worlds,
And destroy meditation, penance and virtue.
You give Ho, little pleasure, but make the mortal poor
And unsteady and an' detained in high and low.
O Nanak! your fear is dispelled by associating with the saints,
And seeking the protection of All Pervading God.
Bhagat Namdev has also touched this aspect and has reiterated that any such person fails to see the truth and ultimately repents.
ਘਰ ਕੀ ਨਾਰਿ ਤਿਆਗੈ ਅੰਧਾ ॥ ਪਰ ਨਾਰੀ ਸਿਉ ਘਾਲੈ ਧੰਧਾ ॥
ਜੈਸੇ ਸਿੰਬਲੁ ਦੇਖਿ ਸੂਆ ਬਿਗਸਾਨਾ ॥ ਅੰਤ ਕੀ ਬਾਰ ਮੂਆ ਲਪਟਾਨਾ ॥1॥(AMg 1164)
GHAR KEE NAAR TIAAGAI ANDHA. PAR NAAREE SIO GHAALAI DHANDHA.
JAISE SIMBAL DEKH SUM BIGSAANA. ANT KEE BAAR MOOAA LAPTAANA.
The blind-man abandons his house wife,
And keeps an affair with another's women.
Such a man is like the parrot who is pleased to see the tree of Simbal,
But at last dies clinging to it.
The tenth master has also written significant verses in connection with 'having illicit relations outside the marital bond as follows:-
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਚੰਦ੍ਰ ਕਾਲੰਕ ਲਗਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਸੀਸ ਦਸ ਸੀਸ ਗਵਾਯੋ ॥
ਹੋ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਕਟਕ ਕਵਰਨ ਕੌ ਘਾਯੋ ॥52॥(ਦਸਮ ਬਾਣੀ, ਅੰਗ 836)
PAR NAAREE KE BHAJE SEHAS BASAV BHAG PAAE.
PAR NAAREE KE BHAJE CHANDAR KAALANK LAGAAE.
PAR NAAREE KE HET SEES DAS SEES GAVAAIYO.
HO PAR NAAREE KE HET KATAK KAVARN KAU GHAAYO.
Keeping sexual relation with other's woman,
God Inder received thousands of vagina marks on his body.
Keeping sexual relation with other's woman, the Moon got slandered.
For the sake of other's woman Ravan got cut his ten heads.
And for sake of other's woman,
Ravan got perished millions soldiers of his army.
The 10th Guru has further instructed his followers as under:-
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥51॥(ਦਸਮ ਬਾਣੀ, ਅੰਗ 836)
NIJ NAAREE KE SAATH NEH TUM NIT BADHAIYO.
PAR NAAREE KEE SEJ BHOOL SUPNE HOON NA JAIYO.
Keep always good relation with your own wift.
Never even in dream go to enjoy the company of the other's woman.
When Guru Gobind Singh prescribed a Code of Conduct, he strictly prohibited every one from having relations with any other person except the marriage partner and any person violating this rule was ordered by him to be declared as apostate. This was Guru's one of the greatest contributions as it saved all of us not only from the health spoiling lust and such fatal diseases like AIDS, which have now come to the notice of the world but also enabled us to lead a happy married life.
(b) Sikh religion enjoins upon a person to remain a householder lid keep himself attuned with the Supreme being while living in this word. A human being has been compared with a lotus flower and he as been required to remain like a lotus above the mud in which it grows. Where the life of a householder has been given such an importance, marriage has to be an important aspect of such a life. Thus, the marriage has been considered as an essential part of human life as to live a purposeful and useful life. The name given to the marriage in Sikh religion as 'Anand' also signifies its importance. A person who abandons the household in search of God, cannot succeed in his mission as per the Gurbani. The following verses clarify the position in this respect:-
ਇਸੁ ਭੇਖੈ ਥਾਵਹੁ ਗਿਰਹੋ ਭਲਾ ਜਿਥਹੁ ਕੋ ਵਰਸਾਇ ॥
ਸਬਦਿ ਰਤੇ ਤਿਨਾ ਸੋਝੀ ਪਈ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥ (ਅੰਗ 586)
IS BHEKHAI THAAVO GIRHO BHALA JITHOH KO VARSAAE.
SABAD RATE TINA SOJHEE PAEE DOOJAI BHARAM BHULAAE.
It is better to the householder who at least gives alms to others,
Then wearing a deceptive robe.
Those who have been imbued with the Name,
Get enlightenment, but others go astray in doubt.
ਤਜੈ ਗਿਰਸਤੁ ਭਇਆ ਬਨ ਵਾਸੀ ਇਕੁ ਖਿਨੁ ਮਨੂਆ ਟਿਕੈ ਨ ਟਿਕਈਆ॥ (ਅੰਗ 835)
TAJAI GRIST BHAIAA BAN VAASEE 1K KHIN MANUAA TIKAI NA TIKAEEAA.
Who renounces his family life and takes abode in forests for peace of mind,
Does not remain at rest even for a moment. (Page 835)
ਕਾਇ ਪਟੋਲਾ ਪਾੜਤੀ ਕੰਬਲੜੀ ਪਹਿਰੇਇ ॥
ਨਾਨਕ ਘਰ ਹੀ ਬੈਠਿਆ ਸਹੁ ਮਿਲੈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇਇ ॥104॥ (ਅੰਗ 1383)
KAAE PATOLA PAARTEE KAMBLAREE PEHRE-E
NANAK GHAR HEE BAITHIAA SOH MILAI JE NEAT RAAS KARE-E,
Why tear off your silken robes and why wear wool?
O Nanak! Leading a family life, you may find the Lord,
If you keep your heart pure.
(c) Since the Sikh religion approves the life of a householder, sexual relations are bound to be there between the husband and wife after the marriage. A husband can not abandon his wife or forego such relations. There is no restriction also on such relations except that a restraint has to be observed following the principle that excess of every thing is bad. The most important purpose of the married life is to carry on the system of creation as per the desire of the God. Thus, when the couple gets the issue(s) as to complete their family, they should gradually reduce the physical relationship. Both of them have to realise that they are to live like a Lotus, which although blossoms in mud remains detached from it. A Sikh couple has also to make efforts to attune themselves to Naam Simran in such a way that as the husband and wife grow old, they become helpers and companions not only in worldly affairs, but also in achieving the highest goal of Divine union. A spiritual companionship dominates at that stage of life. Further, a Gursikh remembers that even when he enjoys any worldly pleasure, he has to be grateful to God for providing the same to him or enabling him to enjoy it. Too much indulgence in so ultimately becomes a vice and a person engrossed in the same does not feel satisfied with his or her paramour and goes astray. Guru Arjan Dev has made the position clear and warned such person in the following words:-
ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥
ਚਿਤ ਹਰਣੰ ਤ੍ਰੈ ਲੋਕ ਗੰਮੰ ਜਪ ਤਪ ਸੀਲ ਬਿਦਾਰਣਹ ॥
ਅਲਪ ਸੁਖ ਅਵਿਤ ਚੰਚਲ ਊਚ ਨੀਚ ਸਮਾਵਣਹ ॥
ਤਵ ਭੈ ਬਿਮੁੰਚਿਤ ਸਾਧ ਸੰਗਮ ਓਟ ਨਾਨਕ ਨਾਰਾਇਣਹ ॥46॥ (ਅੰਗ 1358)
HE KAAMANG NARAK BISRAMANG BOH DONEE BHARMAAVANO.
CHIT HARNANG TRAILOK GAMHANG JAB TAP SEEL BIDAARANO.
ALAP SUKH AVIT CHANCHAL 00CH NEECH SAMAAVANO.
TAV BHAI BIMUNCHIT SAADH SANGAM OT NANAK NARAAINO.
O lust! You put the mortal in hell and make him wander in many species.
You steal the heart, pervade the three worlds,
And destroy meditation, penance and virtue.
You give Ho, little pleasure, but make the mortal poor
And unsteady and an' detained in high and low.
O Nanak! your fear is dispelled by associating with the saints,
And seeking the protection of All Pervading God.
Bhagat Namdev has also touched this aspect and has reiterated that any such person fails to see the truth and ultimately repents.
ਘਰ ਕੀ ਨਾਰਿ ਤਿਆਗੈ ਅੰਧਾ ॥ ਪਰ ਨਾਰੀ ਸਿਉ ਘਾਲੈ ਧੰਧਾ ॥
ਜੈਸੇ ਸਿੰਬਲੁ ਦੇਖਿ ਸੂਆ ਬਿਗਸਾਨਾ ॥ ਅੰਤ ਕੀ ਬਾਰ ਮੂਆ ਲਪਟਾਨਾ ॥1॥(AMg 1164)
GHAR KEE NAAR TIAAGAI ANDHA. PAR NAAREE SIO GHAALAI DHANDHA.
JAISE SIMBAL DEKH SUM BIGSAANA. ANT KEE BAAR MOOAA LAPTAANA.
The blind-man abandons his house wife,
And keeps an affair with another's women.
Such a man is like the parrot who is pleased to see the tree of Simbal,
But at last dies clinging to it.
The tenth master has also written significant verses in connection with 'having illicit relations outside the marital bond as follows:-
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਚੰਦ੍ਰ ਕਾਲੰਕ ਲਗਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਸੀਸ ਦਸ ਸੀਸ ਗਵਾਯੋ ॥
ਹੋ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਕਟਕ ਕਵਰਨ ਕੌ ਘਾਯੋ ॥52॥(ਦਸਮ ਬਾਣੀ, ਅੰਗ 836)
PAR NAAREE KE BHAJE SEHAS BASAV BHAG PAAE.
PAR NAAREE KE BHAJE CHANDAR KAALANK LAGAAE.
PAR NAAREE KE HET SEES DAS SEES GAVAAIYO.
HO PAR NAAREE KE HET KATAK KAVARN KAU GHAAYO.
Keeping sexual relation with other's woman,
God Inder received thousands of vagina marks on his body.
Keeping sexual relation with other's woman, the Moon got slandered.
For the sake of other's woman Ravan got cut his ten heads.
And for sake of other's woman,
Ravan got perished millions soldiers of his army.
The 10th Guru has further instructed his followers as under:-
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥51॥(ਦਸਮ ਬਾਣੀ, ਅੰਗ 836)
NIJ NAAREE KE SAATH NEH TUM NIT BADHAIYO.
PAR NAAREE KEE SEJ BHOOL SUPNE HOON NA JAIYO.
Keep always good relation with your own wift.
Never even in dream go to enjoy the company of the other's woman.
When Guru Gobind Singh prescribed a Code of Conduct, he strictly prohibited every one from having relations with any other person except the marriage partner and any person violating this rule was ordered by him to be declared as apostate. This was Guru's one of the greatest contributions as it saved all of us not only from the health spoiling lust and such fatal diseases like AIDS, which have now come to the notice of the world but also enabled us to lead a happy married life. |
| (2) Question:- |
Is it justified on the part of a Sikh to eat non-vegetarian food? |
| Answer:- |
There is no clear signal from the lives of the Gurus to
show
that in Sikh Religion eating of non-vegetarian food is prohibited.
However, there are certain incidents as mentioned in Nanak Parkash,
Bhai Bale Wali Janam Salchi and Shri Guru Nanak Chamatkar, which
give an impression that the non-vegetarian foods and wine are not
permitted to be consumed by a Sikh. For example, in Macce Madina
di Sakhi when Kazi Rukanddin asked Guru Nanak that even meat is
not to be eaten then what else a person can eat, the Guru replied.
ਜ਼ਿਦੋ ਜ਼ਿਦੀ ਆਪ ਵਿਚਿ ਹਿੰਦੂ ਤੁਰਕ ਲੜਾਇ।
ਉਹਨਾਂ ਮਾਰਆਿ ਸੂਰ ਨੂੰ, ਉਹਨਾਂ ਮਾਰੀ ਗਾਇ।
ਦੁਹਾਂ ਕੀਤੀ ਹਤਆਿ, ਮੁਏ ਨ ਜੀਵੈ ਫੇਰ।
ਦਰਗਹ ਸਚੇ ਰੱਬ ਦੀ, ਦੁਇ ਲਹਨਿ ਸਜਾਇ ਢੇਰ।(ਮਦੀਨੇ ਦੀ ਸਾਖੀ, ਅੰਗ 208)
JIDO JIDEE AAP VICH HINDU TURAK LARAAE.
UHNA MAARIAA SOOR NOON, UHNA MAAREE GAAE.
DUHAAN KEETEE HATIAA, MUE NA JEEVAI PHER.
DARGEH SACHE RAB DE, DUE LEHAN SAJAAE DHER.
They conspired and contrived and instigated,
Hindu and Muslims to fight with each other.
They killed a pig and they killed a cow.
Both sides killed, but dead never came to lift again.
goo sides received punishment in the court of Mite God.
(Marline di Sakhi, Page 208)
According to Bhai Bale Wali Janam Sakhi, when Guru Ii reached Madina, many non-vegetarian eaters asked him questions in response to which the Guru satisfied their queries and explained to them that all those Hindus or Muslims who are eaters of flesh will stand punished for such acts.
In addition to the anecdotes mentioned above, the tradition of Langar, as has been followed right from the beginning also supports the that the meat has never been served in congregations. In Gurbani, various verses guide a person not to kill any animal. The violence has been criticised and the pity has been advocated time and again. Guru Nanak Dev in Japuji Sahib called Religion as the son of pity. Bhagat Kabir also condemns the act of killing animals.
ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥1॥ (ਅੰਗ 1350)
JAU SABH MEH EK KHUDAAE KEHAT HAU TAU KIO MURGEE MAARAI.
When you say that one God abides in all, then why you kill a hen?
Certain Historian have referred to Hukamnamas wherein the Guru is stated to have prohibited the Sikhs from eating flesh or fish. For example, Mohsen Fani, who lived during the time of Guni Allan Dev, was a contemporary historian. He makes a mention of the fact on page 249 part II of his book Dabistane Mazahab, and refers to a Hukamnama by Guru Hargobind, which in original is believed to be lying at Patna Sahib, wherein the Guru has prohibited the Sikhs not to go near meat and fish. There is another Hukamnama by Baba Banda Singh Bahadur, which finds a mention in one of his letters, and this Hukamnama too goes against the eating of non-vegetarian food. This historic letter appears on page 113, as Hukamnama 113, in a book published by S.G.PC., entitled as Nishan Te Hukamnama.
There are certain Rehat Namas also, wherein, the consumption meat and wine has been strongly prohibited. For example, see the verses:-
ਉਤਮ ਕੁਲ ਜਿਨ ਜਨਮਹਿ ਪਾਯੋ। ਮਦਿਰਾ ਮਾਸ ਨਾ ਕਬਹੂ ਖਾਯੋ।
ਬਕਰਾ ਝਟਕਾ ਬੀਚ ਨਾ ਕਰੈ। ਮਾਸ ਅਵਰ ਨਹਿ ਲੰਗਰ।
UTAM KUL JIN JANMEH PAAYO. MADRA MAAS NA KABHOON KHAAYO R0A11.02.
BAKRA JHATKKA BEECH NA KARAI. MAAS AVAR NEH LANGAR DHA
Those, who have taken birth in noble families, never use meat and Wine. They neither kill a goat nor cook Meat in the kitchen.
(Rehet Nama Bhai Daya Singh)
The contrary view has also been interpreted by certain schoiar,) of Gurmat. *How are of the view that the consumption of liquor has been prohibited, but. the same is not the position of meat. The mention particularly those hymns of Guru Nanak Dev, which are included in Guru Granth Sahib under Raag Malaar. They further hold that when the 1 0th Master prepared the Code of Conduct, he only prohibited the Sikhs from eating meat prepared in the Muslim style i.e. Kutha. They also take shelter of those Rehat Namas, wherein the eating of Jhatka meat has been approved.
Considering the arguments of both the sides, it can be said that the Gurbani is mainly concerned with mercy on the animals. The killing of animals is of course not in accordance with Gurmat. But there are no specific verses wherein it has been stated that meat should not be eaten or should be eaten. The two hymns of Guru Nanak Dev believed to have been composed at Kurukshetra, mainly emphasises upon the fact that there is no use or arguing in favour of or against food. The Guru states that the human being have also been associated right from the beginning to end with the flesh. It is, therefore, futile to go on arguing. Rather, the human beings should give up any kind of arguments and remember only God. The following two lines constitute the message of these two hymns:-
ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝੀਐ ਤਾਂ ਕੋ ਆਵੈ ਰਾਸਿ ॥
ਆਪਿ ਛੁਟੇ ਨਹ ਛੂਟੀਐ ਨਾਨਕ ਬਚਨਿ ਬਿਣਾਸੁ ॥1॥ (ਅੰਗ 1289)
SATGUR MILIAI HUKAM BUJHEEAI TAAN KO AAVAI RAAS.
AAP CHHUTE NAH CHHOOTEEAI NANAK BACHAN BINAAS.
By the touch of the Mu' Guru the Divine Ordinance is realized, Whereby conies fulfilment.
Liberation does not come by man's own efforts.
0 Nanak! Such talk only leads to perdition.
When we talk of Rehat Maryada, one of the prohibitions is the eating of Kutha meat i.e. the meat prepared in the Muslim manner.
The Sikhs have not been prohibited in Rehat Maryada from eating jhatka. There are numerous incidents in Sikh history, where the eating of meat was necessitated as nu other food was available to the Sikh soldiers. In the history of the next 50 years following the death of Banda Singh Bahadur, the Sikhs had to live in forests and on hills and many times when they were unable to get anything else for their food, the meat was eaten. From the discussion as above, it can be concluded that although
Gurmat the eating of Jhatka meat is not prohibited, the Sikhs should prefer only the nutritious food and for that purpose they should 'old the eating of meat. In Gurbani there are some verses which guide the Sikhs regarding their food. For example, Guru Nanak Dev gave the guiding principle in this regard, when he wrote in Raag Sri Raag.
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥1॥ (ਅੰਗ 16)
BABA HOR KHAANA KHUSEE KHUAAR.
JIT KHAADAI TAN PEREEAI MAN MEH CHALEH VIKAAR.
0 Brother! To take other viands is ruinous for happiness.
By eating which the body is crushed and sin enters in mind. (Page 16)
The above noted verses make it clear that one should not eat a thing which causes a trouble for the body or/and which create immoral feelings in our mind. The modern researches have shown that non-vegetarian foods are harmful for a human body. Such foods may cause indigestion and also increase cholesterol which is the main cause of diseases relating to blood pressure and heart. The World Health Organisation has also accepted these facts and that is why in countries like America and that of Europe, a large number of persons have converted themselves from non-vegetarians to vegetarians. The meat being a stimulating food, many immoral feelings may come to the mind alter eating the same. The Tenth Guru gave us advice.
ਅਲਪ ਅਹਾਰ ਸੁਲਪ ਸੀ ਨਿੰਦ੍ਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ ॥
ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤ ॥2॥ (ਅੰਗ 709)
ALAP AHAAR SULAP SEE NINDRA DA-IAA CHHIMA TAN PREET.
SEEL SANTOKH SADA NIRBAHIBO HAVAIBO TIRGUN ATEET.
With frugal food and scanty sleep,
Compassion and forgiveness should be your attainments.
Practice mildness and forbearance.
In this way, you will gain more then three cardinal virtues.
The meat. being not served in Langar and also on solemn occasions further supports the viewpoint in favour of vegetarianism. However in case, a Sikh, under compelling circumstances or under the advice of a doctor, eats meat, there is no violation of any rule of Gurmat. In such situations, the Sikh has only to follow Rehat Maryada and ensure that he does not eat Kutha, otherwise, he will be considered as an apostate. In short, the eating of meat should be avoided to the extent possible, but if at all it is eaten, Rehat Maryada must be followed. |
| (3) Question:- |
What are the instructions in Gurbani regarding the
speech of a Gursikh? |
| Answer:- |
Whereas a Gursikh follows the Sikh code of conduct, he also possesses majestic values as to be eligible to be an ideal person of the society. He serves the society as well as the country and endears himself with his good behaviour. Such a person cannot be expected to be bitter in his tone. As he considers all the creatures as the creation of one Supreme being, he has the feelings of love, affection and friendship with all. He cannot hurt anyone. The couplet of Shekh Farid in this regard is the guiding principle of his life.
ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥
ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥129॥ (ਅੰਗ 1384)
IK PHIKA NA GAALAAE SABHNA MAI SACHA DHANEE. HIAAO NA KAIHEE THAAHE MAANAK SABH AMOLVE.
Do not utter even a single harsh word since your True God abides in all.
Guru Arjan Dev, in one of his hymns, considered the sweet speech as one of qualities of God. This Godly quality following words:-
ਮਿਠ ਬੋਲੜਾ ਜੀ ਹਰਿ ਸਜਣੁ ਸੁਆਮੀ ਮੋਰਾ ॥
ਹਉ ਸੰਮਲਿ ਥਕੀ ਜੀ ਓਹੁ ਕਦੇ ਨ ਬੋਲੈ ਕਉਰਾ ॥
ਕਉੜਾ ਬੋਲਿ ਨ ਜਾਨੈ ਪੂਰਨ ਭਗਵਾਨੈ ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰੇ ॥
ਪਤਿਤ ਪਾਵਨੁ ਹਰਿ ਬਿਰਦੁ ਸਦਾਏ ਇਕੁ ਤਿਲੁ ਨਹੀ ਭੰਨੈ ਘਾਲੇ ॥ (ਅੰਗ 784)
MITH BOLRA JEE HAR SAJAN SUAAMEE MORA.
HAU SAMAL THAKEE JEE OH KADE NA BOLAI KAURA.
KAURA BOL NA JAANAI POORAN BHAGWAANAI AUGAN KO NA CHITAARE.
PATIT PAAVAN HAR BIRD SADAAE IK TIL NAHEE BHANAI GHAALE.
My Friend, ny Master; the reverend God speaks very sweetly.
I have tried hard to annoy Him, But He does not speak harshly ever. My perfect Lord does not know the bitter word.
He never cares about my demerits.
It is His characteristic to purl the sinners,
But He also does not ignore even an iota of man's holy service
A person who does not speak soft has been regarded as a fool in Gurbani. Such a person
ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥
ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥ (ਅੰਗ 15)
JIT BOLIAI PAT PAAEEAI SO BOLIAA PARVAAN. PHIKA BOL VIGUCHANA SUN MOORAKH MAN AJAAN.
The words by speaking which honour is obtained,
That speech becomes acceptable.
O my foolish ignorant soul! By speaking harsh words man comes to grief.
ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥
ਫਿਕੋ ਫਿਕਾ ਸਦੀਐ ਫਿਕੇ ਫਿਕੀ ਸੋਇ ॥
ਫਿਕਾ ਦਰਗਹ ਸਟੀਐ ਮੁਹਿ ਥੁਕਾ ਫਿਕੇ ਪਾਇ ॥
ਫਿਕਾ ਮੂਰਖੁ ਆਖੀਐ ਪਾਣਾ ਲਹੈ ਸਜਾਇ ॥1॥ (ਅੰਗ 473)
NANAK PHIKAI BOLIAA TAN MAN PHIKA HOE.
PHIKO PHIKA SADEEAI PHIKE PHIKEE SOE.
PHIKA DARGEH SATEEAI MOH THUKA PHIKE PAAE.
PHIKA MOORAKH AAKHEEAI PAANA LAHAI SAJAAE.
O Nanak! Who speaks evil, his body and mind become evil. He is called evil and his reputation is evil.
He is discarded at the Divine Court and his face is spat upon.
He is called a _fool and receives shoe beating as punishment. I .
If it is considered as why does a person speak harsh or unpleasant, the main reason will be the feelings of jealousy and envy in his mind. Sometimes the feeling of superiority complex may also make him bitter in his speech. A difference of opinion with others may also be one of the reasons for making the speech harsh. A Gursikh does not entertain such feelings in his mind, and as such the question of his speaking rudely or harshly does not arise. |
| (4) Question:- |
Should a Sikh entertain the feelings of revenge? Does
such a feeling leading to conflict and enmity find
favour with Gurmat? |
| Answer:- |
The feeling of revenge is not a civilized feeling. Becon, the famous English essayist had said that revenge was a wild justice. Can such a wild justice be acceptable in Gurbani? No, Gurbani cannot approve of such a feeling. Revenge, vindictiveness, or any kind of conflict or enmity have no place in the life of a Gursikh. The following verses make the position clear:-
ਗੁਰਮੁਖਿ ਵੈਰ ਵਿਰੋਧ ਗਵਾਵੈ ॥ ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥ (ਅੰਗ 942)
GURMUKH VAIR VIRODH GWAAWAI. GURMUKH SAGLEE GANAT MITAA-VAI.
The Guru-ward effaces enmity and envy.
The Guru-ward does away with all the reckonings.
ਗੁਰ ਪ੍ਰਸਾਦਿ ਲਾਗੇ ਨਾਮ ਸੁਆਦਿ ॥ ਕਾਹੇ ਜਨਮੁ ਗਵਾਵਹੁ ਵੈਰਿ ਵਾਦਿ ॥2॥ (ਅੰਗ 1176)
GUR PRASAAD LAAGE NAAM SUAAD. KAAHE JANAM GWAWO VAIR VAAD.2.
By the grace of Guru I relish the Name of God.
Why are you wasting your life through enmity and strife. (Page 1176)
ਵਵਾ ਵੈਰੁ ਨ ਕਰੀਐ ਕਾਹੂ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਬ੍ਰਹਮ ਸਮਾਹੂ ॥
.... ਹਰਿ ਕੀਰਤਨੁ ਗੁਰਮੁਖਿ ਜੋ ਸੁਨਤੇ ॥ (ਅੰਗ 259)
VAVA VAIR NA KAREEAI KAAHOO.
GHAT GHAT ANTAR BRAHAM SAMAAHOO
... HAR KEERTAN GURMUKH JO SUNTE.
Bear not enmity to ag one, as every heart contains God.
Enmity and variance depart from the mind of that man, person wants to Who through Guru hears God's praise.
It need to be clarified here that to fight against injustice or tyranny is not revenge. The feeling of revenge arises out of jealousy and selfishness. It is because of personal reasons that a person wants to harm the honour or reputation, the wealth or body of his so considered rival. On the other hand, a brave person fights for a great cause, for the protection of the weak and oppressed, for making the cruet realise of his cruelties or for the sake of saving honour of the faith or the country. The Tenth Master fought against the Mughals for fighting against injustice, whereas the hill chieftains fought for selfish reasons. Baba Banda Bahadur had made Nawab of Sirhand realise that cruel acts committed by him deserved a punishment. On the other hand, Nawab of Sirhand had a feeling of revenge when he got the young innocent sons of the Tenth Guru bricked alive as he could not win against the Guru. In Sikh history, there is no such battle which was fought because of revenge or vindictiveness. It is full of tales of bravery and valour of such soldiers who had fought for defending their faith and not for any selfish reason. A Gursikh does not take revenge, but also does not show any weakness. |
| (5) Question:- |
When a sincere worker of the house of the Guru is
unnecessarily criticised or rebuked by people, what
should lie do? |
| Answer:- |
The sincere worker never bothers about people who are in
the habit of picking holes. They are slanderers and do not do anything
else except criticising the genuine workers. A true Sikh serves the
house of the Guru and the people without any selfish motives. Since
his intention is honest, he need not worry about those who merely
find faults. However, every one should do introspection from time to
time and if one feels himself that there is some shortcoming or defect,
he shouldpray to God for the removal of the same and work with
sincerity as tog et the deserved honour. A slanderer has to ultimately
suffer as he is exposed and nobody |
| (6) Question:- |
What are the views contained in Gurbani regarding
other people's possessions (wealth)? |
| Answer:- |
Anything belonging to somebody else is known as Parai iron in Punjabi. 'The Gursikhi principle is that such a belonging could always be handed Over to the right owner, Guru Amar Dass n~ahcs the point clear when he says:
ਪਰਾਈ ਅਮਾਣ ਕਿਉ ਰਖੀਐ ਦਿਤੀ ਹੀ ਸੁਖੁ ਹੋਇ ॥ (ਅੰਗ 1249)
PARAAEE AMAAN KIO RAKHEEAI DITEE HEE SUKH HOE.
Why should a man keep another's trust. Returning it he attains peace. Such types of verses in Gurbani guide us that the other person's property belonging should never be treated as our own. As Guru Arjan says, the same should be given to the person concerned only The words of the true Master are reproduced hereunder:-
ft:IP? ED:IF H )7-fr& Frail
Bhai Gurdas also in his 12th Vaar while enumerating the qualities of a Gursikh states as under:-
ਹਉ ਤਿਸੁ ਘੋਲਿ ਘੁਮਾਇਆ ਪਰ ਦਰਬੈ ਨੋ ਹਥੁ ਨ ਲਾਵੈ। (ਭਾਈ ਗੁਰਦਾਸ ਜੀ, ਪਉੜੀ 4)
HAU TIS GHOL GHUMAAIAA PAR DARBAI NO HATH NA LAAVAI.
I am a sacrifice to him who even does not touch other's wealth. (Vaar 12)
It is in view of this concept, as mentioned above, that human life is also not considered as one's own. The soul dwelling in it belongs to God and has to go back. The body, as given by the Almighty, is subject to perish in the end. That is why Bhagat Kabir says in the following words:-
ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥
ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥203॥ (ਅੰਗ 1375)
KABIR MERA MUJH MEH KICHH NAHEE JO KICHH HAI SO TERA.
TERA TUJH KAU SAUPTE KIAA LAAGAI MERA.
Kabb, nothing is mine within me. Whatever there is that is Your: O Lord I surrender unto You, what is your what does it cost me? The Gurmat further enjoins upon its followers that whatever is the right of any other person, the same should go to him. Guru Nanak Dev has given a woe of cow or the pig to Hindus and Muslims alike as not to take any part of other's belongings or their rightful share.
SARVAR GUGGA AAD JE PEER. DIJ DIJNEE SEVAI HVAI BHEER.
TINKEE SANGAT SIKH NA LAIGE. DONO DAAN KAHAAN PHAL HAI SE.
Who worships Sarvar and Guga as a Guru, he faces ma! troubles. Sikhs should not meet them,
And anything given to them in charity is fruitless. |
| (7) Question:- |
What is the significance of feeling of contentment in living of a Gursikh? |
| Answer:- |
There is a word in Punjabi `Santokh', which is equivalent to contentment in English. A contented person is that who is satisfied with whatever he has and is not greedy or jealous of others for their possessions. Guru Nanak Dev Ji mentions about a greedy person in Jap Ji Sahib that even if he gets all the precious things of the world, his appetite will not be satiated. Guru Arjan Dev also refers to the condition of non-contentment when he says in Sukhmani Sahib as follows:-
ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥ ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥ (ਅੰਗ 278)
BINA SANTOKH NAHEE KO-00 RAAJAI.
SUPAN MANORTH BRITHE SABH KAAJE.
Without contentment, no one is satiated,
Like the objects of dreams, all his works are worthless. (Page 279)
The person who is satisfied remains happy in every situation. He is grateful to God even for the smallest thing he has been blessed with. This feeling of contentment also makes him bold enough to face even difficult times and remain in balance even in adversity. |
| (8) Question:- |
Which are the five evils. How can a Gursikh save
himself from them? |
| Answer:- |
All the religions of the world require their followers to give up evils and sins and adopt such virtues as enable a person to achieve the desired goal of salvation. Virtues and evil traits of a human personality as mentioned by these religions arc also mostly common. Sikh Religion, like all other religions, considers five evil traits which come in the way of attainment Of the highest spiritual stage. These arc Kam, Krod, Lobh, Moll and Ahankar. Whereas, in Hindu Religion, these evil traits arc associated with certain myths or demons, in Sikh Religion, there is no mythology attached with the same. For example, Kam is associated with Kamdeva, which is a God in Hindu mythology. Similarly, in Greek and Roman mythology, similar Gods arc known as Eros and Cupid. Thus, Kam in such religions, was not considered as an evil trait. On the other hand, in Jainism and Buddhism, it was stressed upon that without suppressing Kam, which means desire for sexual pleasure, Moksh could not be achieved, Sikh Religion believes in the balanced view, and explains as how the five traits mentioned above are a stumbling block in the path of a seeker of divine bliss. In Gurbani, whereas the devotees have been warned of these evil tendencies, at the same time, the ways and means have been suggested to keep theth under control. Gurbani states that:-
ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ਼੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥
ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥ (ਅੰਗ 600)
IS DEHEE ANDAR PANCH CHOR VASEH
KAAM KARODH LOBH MOH AHANKAARA.
ANMRIT LOOTEH MANMUKH NAHEE BOOJHEH KOE NA SUNAI POOKAARA.
Within this body dwell five thieves,
Lust, wrath, avarice, attachment and pride and they plunder nectar
The apostate knows it not and none hears the complaint.(Page 600)
Kam means a passion for sexual pleasure, but without that pleasure, a person cannot lead a householder's life. Sikhism supports the life of a householder and as such does not prevent a person from having such pleasure within desirable limits. It. is an impulse that has to be kept under control like all other impulses and passions. Further, a Sikh is not permitted to go for it outside the marital bond. He is expected to have sexual relation only with his wife and that too under restraint. When the husband and wife realise that they have fulfilled the purpose by giving birth to issue(s); they restrain themselves in indulging in the sexual pursuit. As the age progresses, their physical passion is converted into a passion for being companions in the divine
remembrance of God. Too much indulgence in sex makes a personal slave to the passion for which he has to bear the consequences. Guru Arian Du warns such a person in the following words:-
ਰੇ ਨਰ ਕਾਇ ਪਰ ਗ੍ਰਿਿਹ ਜਾਇ ॥
ਕੁਚਲ ਕਠੋਰ ਕਾਮਿ ਗਰਧਭ ਤੁਮ ਨਹੀ ਸੁਨਿਓ ਧਰਮ ਰਾਇ ॥1॥ ਰਹਾਉ ॥ (ਅੰਗ 1001)
RE NAR KAAE PAR GRAH JAAE.
KUCHAL KATHOR KAAM GARDHABH TUM NAHEE SUNIO DHARM RAAE.
O Alan! Why you go to other's house?
Why not suppressing your lust strenuously?
Have you not heard about god Yama (Page 1001)
The second evil trait is Krodh, meaning thereby anger. As per Sikh scriptures, Krodh sometimes is the consequence of Kaam. Whereas Kaam destroys our body, Krodh supports it as it affects our brain in such a manner that with anger one is unable to think reasonably. The following words of Guru Nanak clarify the position in respect of the combined effect of these two evils.
ਕਾਮੁ ਕ਼੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥ ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥ (ਅੰਗ 929)
KAAM KARODH KAAIAA KAU GAALAI. JIO KANCHAN SUHAAGA DHAALE.
As borax melts the gold so lust and wrath waste away the body.
Krodh is not only harmful to the person having the same but is also harmful for society. It gives arise to disputes and riots. Guru Ram bass, the Fourth Guru, warns us that we should not go near those who are full of uncontrollable wrath
ਓਨਾ ਪਾਸਿ ਦੁਆਸਿ ਨ ਭਿਟੀਐ ਜਿਨ ਅੰਤਰਿ ਕ਼੍ਰੋਧੁ ਚੰਡਾਲ ॥3॥ (ਅੰਗ 40)
ONA PARS DUAAS NA BHITEEAI JIN ANTAR KARODH CHANDAAL.
Go not near those who harbour revolting wrath in their mind. |
| (9) Question:- |
What does Gurbani say about Making efforts (hard work), Faith (confidence) and Praise by the people (Flattery)? |
| Answer:- |
Efforts or Hard work (Udham) the threefold concept of earning by fair means sharing it with others and remembrance of God clearly indicates that the first important thing in the Sikh religion is to earn by the sweat of one's brow. The word used for making a constant effort in the Gurbani is 'Udham'. A Sikh does not merely leave things to destiny. He believes is Udham who can take him to his goal. A Sikh who remains idle or indulges in such pursuits which do not require any efforts on his part e.g. begging, stealing etc. does not conform to the tenents as enshrined in Guru Granth Sahib. As per Gurbani, he cannot lead either a pious or happy life. A number of verses from Gurbani enjoin upon him to go ahead with his efforts to achieve his objects. Faith or Confidence (Bharosa) Confidence is one of the greatest qualities of a human being. Gurbani talks of confidence in the Supreme Being. This confidence is a faith that God is with us at all times. Although Gurbani does not recommend to give up self-confidence, faith in God help us even more than that. In fact, it is this faith in God that develops the self-confidence that whatever work we will do, God will help us in its fulfilment. Self-confidence without having faith in God creates ego, but Biswas or Bharosa (faith in God) provides us strength creating thereby confidence or capability. In Sukhmani Sahib, there is a clear indication in this regard in the following verses:
ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ॥
ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ॥ (ਅੰਗ 285)
Jaa Kai Ridai Biswaas Prabh Aaiaa.
Tat Giaan Tis Man Pragtaaiaa.
In whose heart arisen faith in God
The essence of Divine knowledge is revealed by hi,
Again, in Raag Dhanasari, the fifth Master speaks accordingly.
ਜਿਨ ਕੈ ਮਨਿ ਸਾਚਾ ਬਿਸ੍ਵਾਸੁ ॥
ਪੇਖਿ ਪੇਖਿ ਸੁਆਮੀ ਕੀ ਸੋਭਾ ਆਨਦੁ ਸਦਾ ਉਲਾਸੁ ॥ ਰਹਾਉ ॥ (ਅੰਗ 677)
Jin Kai Man Sacha Bisvaas.
Pekh Pekh Swami Ki Sobha, Aanad Sada Ulass.
They, who have true belief in their mind, enjoy happiness bliss forever on seeing and continuing to see the glory of the Lord. As mentioned above, it is not required that we should lack self-confidence. We should invoke our faith in the Almighty and when we do that, there will be no need for us to be shaky and apprehensive regarding our success. As Gurbani says that is such a situation. We will be encouraged to do our task and victory will be ours.
Praise by the People (Flattery) In the present-day world, everyone in a high position, likes to be surrounded by sycophants. However, these sycophants merely pretend to praise their benefactor. They do not disclose their true heart and as such their praises are devoid of truth. The person who is praised by them becomes a victim of 'Haome' which takes one away from truth and the true being. Gurbani does not give any importance to such praises. It makes clear that if there is any praise, it is the praise of the Almighty. It is his grace that brings laudation and honour to a person. A Gursikh always remembers what the Gurbani says:
ਦੁਨੀਆ ਕੀਆ ਵਡਿਆਈਆ ਕਵਨੈ ਆਵਹਿ ਕਾਮਿ ॥
ਮਾਇਆ ਕਾ ਰੰਗੁ ਸਭੁ ਫਿਕਾ ਜਾਤੋ ਬਿਨਸਿ ਨਿਦਾਨਿ ॥ (ਅੰਗ 44)
Duniaa Keeaa Vadiaaeeaan Kavane Aave Kaam.
Maaiaa Ka Rang Sabh Phika Jaato Binas Nidaan.
The greatness given by the world is of no use
As it's colour is all fainting
It shall disappear, thoughtless fellow
Thus, if one has to shower genuine praises on some person, one should only say that it's God's grace and magnificence that he has got some laudable work done by a person. Thus, the praise of a person for doing a particular work, in fact, the praise of the Almighty who enabled him to do so. The doer of the work with utmost humility should not be taken away by these praises but should express his gratitude to Him, by whose grace he honour has come to him. |
| (10) Question:- |
What is the importance of charity in Sikh Religion? |
| Answer:- |
In Indian tradition, the word `Daan' has always been used for the help rendered to a needy poor person by giving him money. In the Sikh religion also, there is a concept for keeping apart 1/10th of one's earnings which is used for religious and charitable purposes. It is believed that when this part of the money is utilized for good works, the earning becomes purposeful providing thereby peace of mind to the earner. However, if by giving charity one becomes proud or slave of ego then there is no use of charity. Further, if the charity is made only for getting praise and recognition among the people, even then the charity has no relevance in Gurmat. Guru Nanak had also made it clear as becomes evident from his words on page 1411 of Guru Granth Sahib:
ਖੇਤੁ ਪਛਾਣੈ ਬੀਜੈ ਦਾਨੁ ॥ (ਅੰਗ 1411)
KHET PACHHAANE BEEJE DAAN
Ascertaining the field to be suitable, sows the seed of beneficence. that the charity must be given at the right place to the right person and for the right purpose. One should, therefore, ensure that the charity is utilized for the welfare of the needy and the poor and not for the whims of some rich person or hypocrite saint or some selfish organization. The Guru says:
ਕਲਰਿ ਖੇਤੀ ਬੀਜੀਐ ਕਿਉ ਲਾਹਾ ਪਾਵੈ ॥ (ਅੰਗ 419)
KALAR KHETEE BEEJEEAI KIO LAAHA PAAVAI.
By sowing a barren land, how can one get any profit? (Page 419) That is useless to spend money on such type of people. The following verses from Dasam Granth also bring out the said truth.
ਫੈਲੀ ਬੂਤ ਦਾਨੰ ਸੁਭੰ ਪਾਤਰ ਦਯੋ।
ਜਥਾ ਬੀਜ ਬੋਯੋ ਸੁਖੇਤਰੈ ਦਯੋ ਅਖਾਯੋ।
ਕੁਪਾਤਰੇ ਮਝਾਰੀ ਦਯੋ ਡਰਨ ਐਸੇ।
ਕੁਖੇਤਰੈ ਮਝਾਰੀ ਬੁਯੋ ਬੀਜ ਜੈਸੇ।
PHALEE BHOOT DAANANG SUBHANG PAATAR DAIYO
JATHA BEEJ BOYO SUKHETRAI AKHAIYO.
KUPAATRE MAJHAAREE DAYO DARN AISE.
KUKHETRAI MAJHAAREE BUYO BEEJ JAISE
In Gurmat, it has also been repeatedly stated that a Sikh must help another needy Sikh. This becomes evident from the following words as enshrined in Guru Granth Sahib.
ਸਤਿਗੁਰ ਪ੍ਰੀਤਿ ਗੁਰਸਿਖ ਮੁਖਿ ਪਾਇ ॥1॥ (ਅੰਗ 164)
SATGUR PREET GURSIKH MUKH PAAE.
The true Guru loves to put food into the mouth of a disciple of the Guru. (Page 164) In conclusion, it can be said that a person who leads a life of a Gursikh must help the deserving person including fellow Sikhs as per his capacity and means. Such a Gursikh also helps others not only with money, but by other methods too. For example, sharing time for patients and serving them with one's own hands is a greater act of charity. |
