| (11) Question:- |
In the present day world, everyone wants a job where he can earn more money by taking bribes. What is the Gurmat view point in this regard? |
| Answer:- |
The practice of giving or taking bribes was prevalent even during the period of Gurus. When Guru Nanak wrote about the Rulers of his time, he made a mention of this practice of accepting gratification by those who were in power. The following verses from Gurbani lay bare the conduct of the ruling class which was looting the public and not doing any justice.
1. ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥ ਜਾਇ ਜਗਾਇਨਿ੍ ਬੈਠੇ ਸੁਤੇ ॥
ਚਾਕਰ ਨਹਦਾ ਪਾਇਨਿ੍ ਘਾਉ ॥ ਰਤੁ ਪਿਤੁ ਕੁਤਿਹੋ ਚਟਿ ਜਾਹੁ ॥ (ਅੰਗ 1288)
RAAJE SEEH MUKADAM KUTE. JAAE JAGAAIN BAITHE SUTE.
CHAAKAR NEHDA PAAIN GHAAO. RUT PIT KUTHO CHAT JAAHO.
The kings are tigers and the courtiers' dogs.
They go and harass the sitting and sleeping people.
The king's servants inflict wound with their nails.
The king's dogs lick up the blood and bile of the poor subjects.
2. ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ ॥
ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ ॥ (ਅੰਗ 468)
LAB PAAP DUE RAAJA MEHTA KOOR HOAA SIKDAAR.
KAAM NEB SAD PUCHHEEAI BEH BEH KARE BEECHAAR.
Both avarice and sin are the kings and minister
Falsehood is the master of the mint.
Lust, the subordinate is summoned and consulted,
And they all sit together and chalk out evil plans.
Guru Ji condemned all such actions which exploited the poor people. The Gurmat, therefore, is against any such earning which
Comes by way of bribes and gratification. It approves of only that earning which is earned by working very hard. The Act of the Guru partaking food with Bhai Lalo bears a testimony to the fact that a true Sikh earns like Bhai Lalo and not like Malik Bhago, who was exposed by the Guru by showing blood oozing out of his bread. The Guru's command in the following words is significant to note:-
ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥
ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ (ਅੰਗ 140)
JE RAT LAGAI KAPARAI JAAMA HOE PALEET.
JO RAT PEEVEH MAANSA TIN KIO NIRMAL CHEET.
If the clothes are sustained with blood the garment becomes polluted.
But who suck the blood of human beings,
How can their minds remain pure?
While interpreting the above-noted verses Bhai Kahan Singh Nabha tells that a Muslim Government servant, before going to pray was washing his blood-soaked clothes when the Guru advised that in case an animal's blood was not that pure that he could go to God for making a prayer, how could the mind of a man be pure, who was engaged in accepting gratification by exploiting the people. The Gurus raised voice against this corrupt practice at various places as is evident from the following verses enshrined in Guru Granth Sahib:-
ਵਢੀ ਲੈ ਕੈ ਹਕੁ ਗਵਾਏ ॥ (ਅੰਗ 951)
VADHEE LAI KAI HAQ GAVAAE.
Taking bribe, he does injustice.
ਲੈ ਕੈ ਵਢੀ ਦੇਨਿ ਉਗਾਹੀ ਦੁਰਮਤਿ ਕਾ ਗਲਿ ਫਾਹਾ ਹੇ ॥3॥ (ਅੰਗ 1032)
LAI KAI VADHEE DEN UGAAHEE DURMAT KA GAL PHAAHA HE.
Taking bribe who give false evidence,
If those halter of vice is round their neck.
Bhai Desa Singh in his Rehatnama also dealt with this concept and came to the conclusion that justice cannot be done
who has an eye on the bribe is not only against the conduct rules, but is also offence under the relevant law of the country. Thus, the life of a Gursikh is based upon contentment and righteous earning and not on the easily earned money. |
| (12) Question:- |
Some people are of the view that when some officer receives a gift from a person whose work is not pending with him, it is not a bribe. The tradition of giving Os to persons in position has always been there during the period of rulers and Guru Sahibaan.
Clarify the position in this regard. |
| Answer:- |
During the period of the rulers or that of Guru Sahibaan, people used to bring gifts and presents for them out of respect and veneration. Such gifts were used not for personal use, but for the welfare of the religion or the country. For example, when Guru Hargobind felt the need, he issued a Hukamnama that all those persons bringing gifts and presents be directed to bring horses and weapons as gifts. These horses and weapons were meant to be used for training the people to fight and in the course of actual battles.
The present law of the country does not approve any gift by anyone to a government official with whom one has some official work. It is considered as gratification. However, a gift given out of love and affection, respect or because of friendship or close relationship is not a bribe. Similarly, there are certain occasions or festivals on which such gifts are given or exchanged. So far a government official is concerned, he is also to abide by the conduct rules and regulations relevant for his job. In the conduct rules, there are certain limits up to which gifts can be accepted by any government official, particularly from a person who is not a relative or a friend and who can have some official work with him. The government official has to follow
the limits specified therein. Similarly, the employees of other organizations have also to follow the relevant rules and to act in accordance with the law of the country. |
| (13) Question:- |
What are the qualities of a good preacher? |
| Answer:- |
Preachers are always required for the propagation of any faith and religion. Likewise, the Sikh religion also needs such preachers who Can carry the message of the Masters and convince and clarify to the people each and every concept as per Gurmat principles. A good preacher can always appeal to the heart of the people. However, for such a Power of conviction, a preacher has to be very clear in his Conviction and be fully conversant with all aspects of the issue which he is to explain or clarify. Any preacher, who starts preaching about understanding the matter himself, cannot appeal to the people. The following verses from Gurbani support this viewpoint:-
ਆਪਣਾ ਮਨੁ ਪਰਬੋਧਹੁ ਬੂਝਹੁ ਸੋਈ ॥
ਲੋਕ ਸਮਝਾਵਹੁ ਸੁਣੇ ਨ ਕੋਈ ॥ ਗੁਰਮੁਖਿ ਸਮਝਹੁ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥4॥ (ਅੰਗ 229)
AAPNA MAN PARBODHOH BOOJHOH SOEE.
LOK SAMJHAAVOH SUNE NA KOEE.
GURMUKH SAMJHOH SADA SUKH HOEE.
Enlighten your mind and understand God.
Otherwise, whatever you preach to the people, none would hear you.
By Guru's grace obtain Lord's comprehension,
And you shall be ever in peace.
ਉਪਦੇਸੁ ਕਰੈ ਆਪਿ ਨ ਕਮਾਵੈ ਤਤੁ ਸਬਦੁ ਨ ਪਛਾਨੈ ॥ (ਅੰਗ 379)
UPDESH KARAI AAP NA KAMAAVAI TAT SABAD NA PACHHAANAI.
He, who, imparts instructions but himself does not practice,
Can not realize the quintessence of the Name.
ਪ੍ਰਥਮੇ ਮਨੁ ਪਰਬੋਧੈ ਅਪਨਾ ਪਾਛੈ ਅਵਰ ਰੀਝਾਵੈ ॥ (ਅੰਗ 381)
PARTHME MAN PARBODHAI AAPNA PAACHHAI AWAR REEJHAAVAI.
First he should enlighten his own mind,
Then to impart instructions to others. (Page 381)
ਆਪਿ ਕਮਾਉ ਅਵਰਾ ਉਪਦੇਸ ॥
ਰਾਮ ਨਾਮ ਹਿਰਦੈ ਪਰਵੇਸ ॥3॥ (ਅੰਗ 185)
AAAP KAMAAO AVARA UPDES.
RAAM NAAM HIRDAI PARVESH.
First practice your instruction yourself and then instruct others.
Instill the Name of God into our heart. (Page 185)
ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥
ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥
ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥
ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥
ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥
ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥
ਜਿਸ ਕੈ ਅੰਤਰਿ ਬਸੈ ਨਿਰੰਕਾਰੁ ॥
ਤਿਸ ਕੀ ਸੀਖ ਤਰੈ ਸੰਸਾਰੁ ॥ (ਅੰਗ 269)
REHAT AWAR KACHH AVAR KAMAAVAT.
MAN NAHI PREET MUKH GANDH LAAVAT.
JAANANHAAR PRABHU PARBEEN.
BAHAR BHEKH NA KAAHOO BHEEN.
AVAR UPDESAI AAP NA KARAT.
AAVAT JAAVAT JANMAI MARAI.
JIS KE ANTAR BASAI NIRANKAAR.
TIS KEE SEEKH TARAI SANSAAR.
Man professes one thing and practices quite another
In his heart there is no love, but verbally he talks tall.
The wise Lord, who is intuition; is not pleased with his outward garment.
He, who, does not practice, what he preaches to others,
Will remain in the circle of birth and death.
He in whose heart lives the Formless God.
With his instruction, the world is saved.
According to Bhai Kahan Singh Nabha, a good preacher has to be learned, practical, a follower of the code of conduct, and a person Who respects the value of time. The Learned Author further states that there are preachers who always say that because of a shortage of time, they have not been able to explain their viewpoint fully. Such preachers are not good preachers. A good preacher appreciates the time allotted to him by the Organizers and is always able, to sum up, his viewpoint in that much time only. Even if he is unable to elaborate, he knows the art of putting things in brief and in the right perspective. It is only when a viewpoint is expressed logically and fully that it carries listeners to the desired end. Bhai Sahib further writes that a good preacher should not move his hands or other parts of the body to emphasize his point nor he should interrupt
the continuity of his statement by saving time and again, "speak out Waheguru". He should only start his talk with the requisite salutation or with the invocation to God by using appropriate words, be it Waheguru or Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh accordingly. Bhai Sahib has enumerated 14 qualities of a good preacher in his book Gurmat Maartand. The same are:-
1. Sweet Tongued.
2. Having knowledge of the subject.
3. Ability to elaborate and summarise keeping in view the interest of the listeners.
4. Truthful.
5. Ability to substantiate arguments.
6. Ability to give suitable illustrations.
7. Knowledge of related subjects or that of other religions.
8. Having patience.
9. Dignified in this talk.
10. Ability to convince listeners by using simple language.
11. Without pride.
12. Contented.
13. Firm in his conviction.
14. Whatever he preachers, he himself follows in his life.
|
| (14) Question:- |
Who is a good writer according to Gurmat? What and how should he write? |
| Answer:- |
A writer has an important place in every society or nation. He can influence the people living in the society or the people of his country. He has the capability of affecting any class of people by his writings. This is a historical truth that Russian and French revolutions were mainly caused by the prominent writers of that time. in our country also for achievement of independence, whereas the leaders were trying their own methods, the writers were influencing the People with a view to bringing the unity of cause among the people living different parts of the country. It were the writings of people like Tagore, Bankim Chander Chatterjee and others who aroused patriotism and the people as to make them conscious of their right of free doing.
Whereas the good writer can affect the people and bring good results, there is no dearth of such writers who can mislead the People by their writings. In the present day world, there are writers, who are indulging in obscene, crime encouraging and giving rise to blind faith activities. They are producing literature of this type. There are other writers, who are protecting the wicked and crooked leaders and write false account of praises for them as to keep the people in dark about the real activities of such leaders. Gurbani does not consider such persons as good writers. According to Gurbani, a good is that who writes truthfully for a noble cause and for the welfare of one and all. His writings inspire people to leave a meaningful, purposeful, useful and healthy life. The following verses from Gurbani, from the pen of Guru Nanak, enjoin upon a writer to write about the truth and the truth is God himself. It is the truth alone, which can be the subject matter of a good writer. Says Guru Nanak:-
ਕਾਇਆ ਕਾਗਦੁ ਜੇ ਥੀਐ ਪਿਆਰੇ ਮਨੁ ਮਸਵਾਣੀ ਧਾਰਿ ॥
ਲਲਤਾ ਲੇਖਣਿ ਸਚ ਕੀ ਪਿਆਰੇ ਹਰਿ ਗੁਣ ਲਿਖਹੁ ਵੀਚਾਰਿ ॥
ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਪਿਆਰੇ ਸਾਚੁ ਲਿਖੈ ਉਰਿ ਧਾਰਿ ॥8॥3॥ (ਅੰਗ 636)
KAAIAA KAAGAD JE THEE-Al PIAARE MAN MASWAANI DHAAR.
LALTA LEKHAN SACH KI PIAARE HAR GUN LIKHOH VEECHAAR.
DHAN LEKHAAREE NANAKA PIAARE SAACH LIKHAI UR DHAAR.
My dear if my body becomes the paper
My mind an ink-pot and my tongue be the pen.
Then I would thoughtfully write the excellences of the True God.
O Nanak! Blessed is the scribe who enshrines
The True Name in his mind.
A truthful writer writes about social evil, degradation in religion, failures and lapses in administration and the fall in moral values in human life. His knowledge, wisdom and spirit to enlighten the people about the truth take him to the heart of the people who are affected deeply by his works.
It is the need of today that more and more spiritual literature is
produced so that the younger generation is saved from the evil effects of the present day vices. The media can also play a significant role in this regard. Television is the most popular medium to affect the day-today life of the people. It should be ensured that good social, cultural and spiritual programmes are telecast to have a good effect on the viewers. The writers associated with such a media should also provide such scripts which may not mislead or influence the people, particularly the young ones to move in the wrong direction. One wonders when one views on television a number of such programmes associated with ghosts evil spirits, superstitions, crimes and other social evils. Who are those people who have written the scripts of such programmes, what is their purpose, where are they leading us to? All such programmes have nothing to do with the truth. Instead of bringing progress in this age of scientific and technological advancement, such programmes take us to the black and the blind past, the past which has no role to play in the present era for the future development of human personality or all over advancement. We have a rich heritage, why cannot we have programmes to depict that heritage. Recently, one of the serials Shaktiman' misled many children who thought that Shaktiman was a real person and following in his footsteps, the innocent children committed such acts or omissions that many of them lost their lives.
A Gursikh does not believe in cants, superstitions, ghosts, evil spirits and does not prefer to waste time in watching programmes of this type. He does not like programmes showing crimes, miracles or such other things which have nothing to do with the reality of life. A Gursikh writer, therefore, will not involve himself in any of such writings. The writers like Bhai Vir Singh and Prof. Puran Singh never gave up their truthful way of writing and their writings showed the people the path of love and spirituality leading to a purposeful and useful life. There are many other writers, who have followed the path
shown by Gurmat and brought out truth by writing novels, dramas. plays, essays, prose and poetry. They adopted the principle of "ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ॥" Sach Ki Baani Nanak Aakyai Sach sunaaisee sach kee Belaa. |
| (15) Question:- |
There is a mention of the words "Balram Jeo" in the l'
laavaan Hymns'. What does it mean? Can the
ceremony of Anand be performed without
circumambulation? |
| Answer:- |
The words the Balram Jeo' signifies the act of sacrificing
oneself for the Almighty God. Guru has used these words in a beautiful
manner to show his devotion towards the Supreme Being, who has
created the ceremony of Anand. The act of circumambulation is also
a way to show one's devotion towards Him, to sacrifice oneself for
Him, and as such the ceremony of Anand cannot be complete without
this act of circumambulation. |
| (16) Question:- |
What are the rules for having a good married life as per Gurmat? |
| Answer:- |
Gurmat requires a husband and wife not only to love each other but also to have a mutual faith and respect for each other. Gurbani has mentioned several rules for respecting the wishes of each other and winning thereby the heart of husband/ wife. Gurbani does not approve for a lady to adopt any superstitious method for having control over her husband. For that purpose, the best principles are humility, service and seeking forgiveness. The love of husband is the aim to be achieved by any married woman. Guru Arjan Dev in Raag Maajh has stated the qualities of a good wife in the following words:-
ਸਾ ਗੁਣਵੰਤੀ ਸਾ ਵਡਭਾਗਣਿ ॥ ਪੁਤ੍ਰਵੰਤੀ ਸੀਲਵੰਤਿ ਸੋਹਾਗਣਿ ॥
ਰੂਪਵੰਤਿ ਸਾ ਸੁਘੜਿ ਬਿਚਖਣਿ ਜੋ ਧਨ ਕੰਤ ਪਿਆਰੀ ਜੀਉ ॥2॥
ਅਚਾਰਵੰਤਿ ਸਾਈ ਪਰਧਾਨੇ ॥ ਸਭ ਸਿੰਗਾਰ ਬਣੇ ਤਿਸੁ ਗਿਆਨੇ ॥
ਸਾ ਕੁਲਵੰਤੀ ਸਾ ਸਭਰਾਈ ਜੋ ਪਿਿਰ ਕੈ ਰੰਗਿ ਸਵਾਰੀ ਜੀਉ ॥3॥ (ਅੰਗ 97)
SA GUNWANTEE SA VADBHAAGAN. PUTARWANTI SEELWANT SOHAAGAN.
ROOWANT SA SUGHAR BICHKHAN JO DHAN KANT PIAAREE JEEO. 2.
ACHAARWANT SAAEE PARDHAANE. SABH SINGAAR BANE TIS GIAANE.
SA KULWANTEE SA SABHRAAEE JO PIR KAI RANG SWAAREE JEE0.3.
That bride, who is darling to her Bridegroom, is meritorious, very fortunate,
Blessed with sons, tender-hearted, sincere, beautiful, wise and clever.
She is well conducted and most distinguished.
All the decorations and wisdoms behove her.
Of high family, she is queen who is adorned with the love of her Beloved
Guru Maharaj has also mentioned the duty of serving the husband as one of the duties of the wife
ਹੋਇ ਨਿਮਾਣੀ ਸੇਵ ਕਮਾਵਹਿ ਤਾ ਪ੍ਰੀਤਮ ਹੋਵਹਿ ਮਨਿ ਪਿਆਰੀ ॥1॥.....
ਦਾਸਨ ਕੀ ਹੋਇ ਦਾਸਿ ਦਾਸਰੀ ਤਾ ਪਾਵਹਿ ਸੋਭਾ ਹਰਿ ਦੁਆਰੀ ॥2॥ (ਅੰਗ 377)
HOE NIMAANEE SEV KAMAAVEH TA PREETAM HOVEH MAN PIAAREE.1.
DAASAN KEE HOE DAAS DAASSEE TA PAAVEH SOBHA HAR DUAAREE.2.
If by becoming humble, she serves her spouse,
Then she becomes dear to her Beloved's heart.
she becomes the hand maiden of God's slave's slave,
Then she attains honour in the court of God.
Sweet speech is a very noble quality. It can please anyone. Guru Nanak Dev Ji considers a peaceful contented lady with a sweet tone as an ideal one.
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸੀ ਰਾਵਿਆ ਕਿਨੀ ਗੁਣੀ ॥
ਸਹਜਿ ਸੰਤੋਖਿ ਸੀਗਾਰੀਆ ਮਿਠਾ ਬੋਲਣੀ ॥(ਅੰਗ 17)
JAAE PUCHHOH SOHAAGANEE TUSEE RAAVIAA KINEE GUNEE.
SEHAJ SANTOKH SEEGAAREEAA MITHAA BOLNEE.
Go and ask the beloved wives, by what merits do they enjoy their Spouse?
With the decorations of Divine knowledge contentment,
And sweet discourses they enjoy their Spouse.
In Gurmat, a lady is supposed to obey her husband as becomes clear from the following verses:-
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥
ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥
ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥
ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ ॥
ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥3॥ (ਅੰਗ 722)
JAAE PUCHHOH SOHAAGNEE VAAHAI KINEE BAATEE SOH PAAEEAI.
JO KICHH KARE SO BHALA KAR MAANEEAI HIKMAT HUKAM CHUKAAEEAI.
JA KAI PREM PADAARTH PAAEEAI TAN CHARNEE CHIT LAAEEAI.
SOH KAHAI SO KEEJAI TAN MANO DEEJAI AISA PARMAL LAAEEAI.
EV KAHEH SOHAAGNEE BHAINE INEE BAATEE SOH PAAEEAI.
Go and ask the beloved wives, by what actions, the Spouse is obtained.
Whatever the Spouse does, accept that as good,
And do away with your cleverness and will.
Attach your mind to His feet, by whose love,
The wealth of emancipation is obtained.
Do that, what your Spouse says to you.
Surrender your body and soul to Him,
Thus apply such a perfume of devotion to yourself.
0 sister! By these means the Bridegroom is obtained", says the true wife
Many ladies who tell lies & conceal facts from their husband may lose the confidence of the husband. In the words of Guru Nanak:-
ਸਤੁ ਸੰਤੋਖੁ ਸਦਾ ਸਚੁ ਪਲੈ ਸਚੁ ਬੋਲੈ ਪਿਰ ਭਾਏ ॥
ਨਾਨਕ ਵਿਛੁੜਿ ਨਾ ਦੁਖੁ ਪਾਏ ਗੁਰਮਤਿ ਅੰਕਿ ਸਮਾਏ ॥4॥1॥ (ਅੰਗ 763)
SAT SANTOKH SADA SACH PALAI SACH BOLAI PIR BHAAE.
NANAK VICHHAR NA DUKH PAAE GURMAT ANK SAMAAE.4.
I always keep chastity, contentedness and truthfulness in my lap,
And Spouse loves me for lily true speech.
Nanak! Now I shall not suffer pain due to separation,
Instead by Guru's instruction shall merge into my Spouse's lap.
Married life is not always a bed of roses. Good and bad times come throughout the life. It is the duty of the wife that she should stand by her husband through thick and thin. She should extend necessary cooperation, give suitable advice, and should support the good moves of her husband. All these things make a married life a happy life. It is said that Guru Amar Dass, at the time of the marriage of his daughter Bibi Bhani had advised her by reciting the following couplets of Baba Farid. In fact, it was the blessing of Guru for his daughter as to show her the right path of happiness in the married life.
ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥
ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥127॥(ਅੰਗ 1384)
NIWAN SU AKHAR KHAVAN GUN JIHBA MANEEAA MANT.
IH TRAI BHAINE VES KAR TAAN VAS AAVEE KANT.
Humility is the word, forgiveness the virtue,
sweetness of tongue the jewel-like Spell.
O my sister! Wear these three robes,
Then your Spouse would come under your hold.1.27
Gurmat does not prescribe conditions only for the wife, but the husband has also to be loving, courteous, loyal and sweet-tongued He is not supposed to caste a covetous eye on any other women, As in other religions a woman was supposed to be inferior, Sikh religion does not accept this concept of inferiority for the better half. As per Sikh religion, a wife is a part of the husband. She can he an advisor to the husband, a sharer of knowledge and wealth, a partner in all religious flatters and, in fact, an equally important wheel in running the household vehicle. The following words of Guru Nanak Dev, give the highest regard to the woman:-
ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥(ਅੰਗ 473)
SO KIO MANDA AAKHEEAI JIT JAMME RAAJAAN.
Why call her bad, of whom are born great men and kings?
ਲੋਕ ਵੇਦ ਗੁਣੁ ਗਿਆਨ ਵਿਚਿ ਅਰਧ ਸਰੀਰੀ ਮੋਖ ਦੁਆਰੀ। (ਪਉੜੀ 16, ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ ਜੀ)
LOK VED GUN GIAAN VICH ARDH SAREER1 MOKH DUAREE.
According to pious men and knowledge of Vedas,
The woman is half part Of man and in her company alone he gets liberation.
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| (17) Question:- |
What is meant by Amrit? When one should get it administered? Who can administer it? What is the procedure adopted for the said administration? |
| Answer:- |
The administration of Amrit to a Sikh is a ceremony of baptism or initiation..Guru Gobind Singh baptized the first five persons on the day of Vaisakhi 1699 and they became PANJ Pyare (the five beloveds). Since then the Sikhs have been getting themselves Baptised at some stage of their life. Whenever a Sikh feels himself or herself prepared for living a disciplined life of a gursikh, that is the best time for getting baptized, earlier the better for administering Amrit, there is no specific organisation or a person, but any five Baptised Sikhs can perform this ceremony. The procedure adopted and approved as per Maryada is as under.
Those who are interested in getting Baptised should also come after a proper bath including that of hair and by wearing the five articles with the alphabet 'K', popularly known as five Kakaars namely hair (Kes), comb) Kangha), Iron bangle (Karra), sword (Kirpan) and an underwear (Kachhehra). One of the five beloveds performing the ceremony should explain the principles of Sikh religion to the persons to be baptised. These principles of Sikh religion to the person to be baptised. These principles encompass the renunciation of the worship of any created thing, rituals, superstitions and advocasy of meditation on the one Supreme Creator of the whole world. The Rehat Maryada, as published b Dharam Parchar Committee, SGPC, Amritsar further state that the particular beloved should conclude his exposition of the principles of Sikh religion with the query; Do you accept these willingly?
(a) On an affirmative response for the seekers of baptistm, one from amongst the five beloved ones should perform the Ardas for the preparation of baptism and take the Hukam (command). The five beloved ones should come close to the bowl for preparing the Amrit (ambrosial nectar).
(b) The bowl should be of pure steel and it should be placed on a clean steel ring or other clean support.
(c) Clean water and sugar puffs should be put in the bowl and the five beloved ones should sit around it in bir posture and recite the undermentioned scriptural compositions.
(d) The scriptural composition to be recited are: The Japuji, the Jaap, the ten Swayyaas commencing with Saraawag Sudh), the Bainti Chaupai (from "Hamri Karo Hath De Rachha" to "Dushat Dokh te Leh Bachaaee"), Anand Sahib.
(e) Each of the five beloved ones who recites the scripture should hold the edge of the bowl with his left hand and keep stirring the water with a double-edged sword held in his right hand. He should do that with full concentration. The rest of the beloved ones should keep gripping the edge of the bowl with both hands concentrating their full attention on the ambrosial nectar.
(f) After the conclusion of the recitation, one from amongst the beloved ones should perform the Ardas.
(g) Only that person seeking to be baptised who has participated in the entire ceremony of ambrosial Baptism can be baptised. One who has turned up while the ceremony was in progress, cannot be baptised.
(h) After the Ardas as per clause (1) above, thinking of our Father, the Tenth Master the wearer of the aigrette, every person seeking to be baptised should sit in bir posture, putting his/her right hand cupped one the left cupped hand and be made to drink the ambrosial mix five times, as the beloved one who pours the mix into his cupped hand exclaims: say, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! (The Khalsa is of the Wondrous Destroyer of darkness; victory, too is His!) The person being baptised should after imbibing the ambrosia, repeat: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. Then five handfuls of the ambrosial mix should be sprinkled into the eyes of the person being baptised and another five into his hair. Each such sprinkling should be accompanied by the beloved one administering baptism saying "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh", and the person being baptised repeating the chant. Whatever ambrosial mix is left over after the administration of the ambrosial baptism to all individual seekers, should be sipped by all (men and women) baptised, together.
In the end; Mool-Mantra is recited by everyone and Rehat Maryada is emphasised to be observed. Those baptised give their consent to observe all the principles including Rehat Maryada and bow their head before the holy book. This is followed by Ardas, Hukamnama and then distribution of Parshad. The ceremony is over thereafter. |
| (18) Question:- |
(a) What is the code of conduct prescribed for Amritdhari Sikh.
(b) There are certain Sikhs who believe in certain Brahamnical rites like wearing of frontal mark on the forehead, wearing of thread, etc. They also believe in various omens and superstitions. How can their action be justified in Gurmat? |
| Answer:- |
The code and conduct are relevant for all Sikhs. There are four Kurahats (transgressions). The 10th Guru had himself mentioned these four tabooed practices. The same is as under :-
1. Shaving of hair.
2. Eating Kutha meat i.e. meat of an animal slaughtered in the Muslim Manner.
3. Having relations outside the marital bond.
4. Use of Tobacco.
Anybody who indulges in any of the practices is known as Kurahatia (transgressor). The transgressor Known in Punjabi as 'Patit', is dismissed from the religion. In case, the transgression is intentional, he does not remain a Sikh. However, in case, the same is not intentional or if some transgressor wants to rejoin Sikhism. He must be baptized again by following the prescribed procedure of initiation by Khanda Baata. It must also be mentioned here that the Guru had directed all the Sikhs are not to have relations with such transgressors.
(b) Sikh religion does not approve of any rituals, rites or other formalities which were prevailing among the Hindus before the advent of the Gurus. Sikh Rehat Maryada issued by Shiromani Gurdwara Parbandhack Committee makes a mention of certain such practices to clarify the position in the following words:-
"Not believing in caste or descent, untouchability, magic, spells, incantation, omens, auspicious times, days and occasions, influence of stars, horoscopic dispositions, Saraadh (ritual serving of food to priests for the salvation of ancestors on appointed days as per the lunar calendar), ancestor worship, Khiah (ritual serving of food to priests-Brahmins on the lunar anniversaries of the death of an ancestor), pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donating of food in the belief that would satisfy the hunger of a departed soul), diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that lights the path of the deceased), ritual funeral acts, horn (lighting of ritual fire and pouring intermittently clarified butter, food-grains etc. into it for propitiating gods for the fulfilment of a purpose), jag (religious ceremony involving presentation of oblations), tarpan (libation), sikhasut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the death of a parent), fasting on new or full moon or other days, wearing of frontal marks on the forehead, wearing of thread, wearing of a necklace of the pieces of Tulsi stalk, veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances.
Not owning up or regarding as hallowed any place other than the Guru's place-such, for instance, as sacred spots or places of pilgrimage of other faiths.
Not believing in or according any authority to Muslim seers, Brahmins' holiness, soothsayers, clairvoyants, oracles, the promise of an offering on the fulfillment of a wish, the offering of sweet loaves or rice pudding at graves on fulfillment of wishes, the Vedas, the Shastras, the Gayatri (Hindu scriptural prayer unto the sun), the Gita, the Quran, the Bible, etc. However, the study of the books of other faiths f0rgeneral self-education is admissible." |
| (19) Question:- |
What type of life should be lived by an Amritdhari Sikh? |
| Answer:- |
An Amritdhari Sikh gets up in the small hours of the morning
and after fulfilling the natural needs and cleaning him
recites the five compositions as included in Guru Granth Sahib &
Dasam Granth. The same are Japji Sahib, Jaap Sahib, ten
Swaivas of Guru Gobind Singh, Chaupaies and Anand Sahib. It may be
mentioned here that even though Chaupai and Anand Sahib are not
included as the daily routine compositions of the morning, there have
been a tradition to recite these Banies as to express the gratefulness
to the Almighty for all the blessings and pleasures given by Him. A
Gursikh also recites Rehraas Sahib at the time of sun set and Kirtan
Sohila before going to bed. It is also necessary for him to do Ardas
(make prayer) at the time of morning as well as evening after the
recitation is over. He has faith only in Guru Granth Sahib and does
not go to any other person treating him as Guru. |
| (20) Question:- |
What is the use of going to a Gurdwara? |
| Answer:- |
Nowadays, when the younger generation is going away from the path of religion or when some people have installed the enternal Guru at their places of residence, a question is often asked as why is it necessary to go to a Gurdwara. Considering the historical background of a Gurdwara as discussed in an earlier question, the most important benefit of going to a Gurdwara is that when one visits it, his mind goes back to that event and the Guru or the prominent Sikh with whom the event was associated and in whose memory or commemoration thereof, the Gurdwara under reference has been constructed. The memory of such an event and the personality not only takes us nearer to our Guru, or the prominent personality but also inspires us to follow in their footsteps. The nearness so caused creates a feeling of peace and spiritual pleasure and makes us stronger and confident. The spiritual company which we get in Gurdwara also enables us to tread the path of salvation. Gurbani
talks of the spiritual company known as Saadh Sangat and also the importance of having such a company. The following verses
substantiate this viewpoint:-
ਸਚੀ ਸੰਗਤਿ ਬੈਸਣਾ ਸਚਿ ਨਾਮਿ ਮਨੁ ਧੀਰ ॥1॥ (ਅੰਗ 69)
SACHEE SANGAT BAISNA SACH NAAM MAN DHEER.
Sitting in the true congregation,
Mental consolation of the true Name is acquired.(Page 69)
ਊਤਮ ਸੰਗਤਿ ਊਤਮੁ ਹੋਵੈ ॥ ਗੁਣ ਕਉ ਧਾਵੈ ਅਵਗਣ ਧੋਵੈ ॥ (ਅੰਗ 413)
OOTAM SANGAT OOTAM HOVAI. GUN KOU DHAAVE AVGAN DHOVAI.
With good association, man becomes good.
He adopts the virtues and washes off his sins.(Page 413)
ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸੁ ਤਰਿਆ ॥
ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥1॥ (ਅੰਗ 495)
MERE MAADHO JEE SATSANGAT MILE SI TARIAA.
GUR PARSAAD PARAM PAD PAAIAA SOOKE KAAST HARIAA.1.
0 my Lord! He, who mixes with the society of saints, is saved.
By the grace of God, he obtains the supreme status,
And even thy wood blossoms.1. (Page 495)
ਥਾਨੁ ਸੁਹਾਵਾ ਪਵਿਤੁ ਹੈ ਜਿਥੈ ਸੰਤ ਸਭਾ ॥ (ਅੰਗ 44)
THAAN SUHAAVA PAVIT HAI JITHAI SANT SABHA.
Embellished and immaculate is the place,
Where the Saint's congregation is held.(Page 44)
Thus, a regular visit to a Gurdwara improves the quality of our life, makes us more pious, peaceful, creates in us the qualities dear to God and the holy company enables us to follow the path of salvation. The praises of Guru which are sung in Gurdwara create an atmosphere which is most appropriate for the elevation of our soul. The Fifth Master refers to this fact when he says:-
ਗੁਰ ਦੁਆਰੈ ਹਰਿ ਕੀਰਤਨੁ ਸੁਣੀਐ ॥ (ਅੰਗ 1074)
GUR DUAARAI HAR KEERTAN SUNEEAl. (Page 1074)
At the Guru's door, one hears the God's praises
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