| (21) Question:- |
Why is it necessary to go to a Gurdwara barefooted and with a covered head? |
| Answer:- |
Whenever a person visits a Royal Court, covering of his head is considered as a sign of respect for the Court. Among Muslims,
the head is covered when Namaz is recited. Similarly, when we visit a Gurdwara We are visiting the Royal Court of the Emperor of Emperors, the eternal Guru Granth, it becomes our duty that we should not visit the Gurdwara in front of our Guru with an uncovered head. Similarly, going barefooted is a custom which is fon almost all religions. This practice is followed mostly coin the fact that our shoe wear is generally sullied with dirt and dust and it is not fair to carry the unclean particles in any pious place. So the removal of shoes while going in a Gurdwara is not associated with any superstition but is because of hygienic reasons. Bhai Kahan Singh Nabha had made the position clear when he wrote that those who carry Guru Granth Sahib on their head while moving from one place to another, those who carry the palanquin need not necessarily remove their shoes. The learned author further states that a person and also those who accompany should not remove their shoes as it is mere ignorance and superstitious to do so. Going barefooted on a route will not only make the foot dirty with all the unclean things
lying on the way but also may hurt the foot with a thorn or a pebble, etc. Guru Nanak Dev, the founder of Sikhism had not recommended walking hare looted, that is why lie has pointed out:-
ਪਗ ਉਪੇਤਾਣਾ ॥ ਅਪਣਾ ਕੀਆ ਕਮਾਣਾ ॥ (ਅੰਗ 467)
PAG UPETAANA. AAPNA KEEAA KAMAANA
He Who Goes bare-footed obtains the fruit of its actions.
The tenth Guru had also criticized the movement without having shoes. In his words:
ਬਾਂਦਰਾ ਸਦੀਵ ਪਾਏ ਨਾਗੇ ਈ ਫਿਰਤ ਹੈ।
BAANDRA SADEEV PAAE NAAGE EE PH1RAT HAI.
Monkeys always roam bare-footed.
Thus, the Sikhs must understand whatever is ordained for them and should not fall prey to hypocrisies, rituals, and superstitions. |
| (22) Question:- |
When should Guru Granth Sahib be opened and
closed in a Gurdwara? What is the procedure for
the same? |
| Answer:- |
Guru Granth Sahib should be ceremonially opened in the Gurdwara every day without fail. When at the sunset the holy composition of Rehraas is recited, Guru Granth Sahib needs to be closed thereafter. The holy book can be kept open until there are persons to recite from it or the persons coming for obeisance and also their arc attendants in service of the Guru. When there are no attendants and no visitor is expected during the night, keeping the holy hook opened at that time may be a cause for disrespect. It may be made dear that Akhand Paath is in progress or some congregation gathering is there during the night, in such exigencies. |
| (23) Question:- |
What are the essential to give proper respect to Guru Granth Sahib while opening, reciting Gurbani and closing the holy book? |
| Answer:- |
The Guru Granth Sahib should be opened, read, and closed ceremonially with reverence. The place where it is installed should be
should be absolutely clean. An awning should be erected above. The Guru Granth Sahib should be placed on a cot measuring up its size and overlaid with an absolutely clean mattress and sheets. For proper installation and opening of the Guru Granth sahib, there should be cushions/pillow of the appropriate kind, etc., and, for covering it, Rumaals (sheet-covers of appropriate size). When the Guru Granth Sahib is not being read, it should remain covered with a Rumal. A whisk, too, should be there. |
| (24) Question:- |
What is the procedure for taking Hukamnama
(Command from the Guru)? |
| Answer:- |
When holy book is opened in the morning or any other
time when reader wants to take Hukamnama, whatever pages are
opened the reader has to start the hymn which is first to begin on the
left hand page. If the hymn begins on the previous page, then the
page should be turned and the reading of the hymn should start from
where it begins. The beginning of the hymn starts when the previous
hymn ends which becomes clear from the name of the composer of
the hymn which generally occurs on the last line. In case, before the
start of the hymn there is a mention of Ik-Onkaar or the whole of the
Mool Mantra appears, then the same must be read before reading of
the hymns. Similarly, if the scriptural composition that is continuing
on the top of the left hand page is an ode (Vaar), then the recitation
must start from the first of the Slokas preceding the Pauri and it should continue up to the end of the Pauri. The hymn has to conclude with the line in which the name of the composer Occurs. It may also
be made clear here that so far the Sikh Gurus are concerned, Whose
Bani is included in Guru Granth Sahib, their hymns conclude With
the name Nanak' and not with their respective names. Any hymn so
read is considered as a command of the Guru which has to be kept in
mind by all the people. There are certain persons who believe in taking
Hukamnama in different manner at different times in the day, but
such practice is contrary to the tradition which has been followed
and accepted throughout. |
| (25) Question:- |
(a) Is it necessary to have Guru Granth Sahib installed at one's residence? If so, what are the necessary requirements for proper maintenance and respect to the word divine?
(b) What is meant by Deg Tegh Fateh? |
| Answer:- |
(a)The great Sikh Gurus wanted that there should be a Dharamsaal in each and every house. With a view to fulfill this object,
it will be desirable if the house of every Gursikh becomes a Dharamsaal, wherein remembrance of God gets the top priority and
anyone who comes is served with food and shelter. In this context, it is the desire of every Sikh to have Guru Granth Sahib installed at his residence, however, in the present-day world, there may be many reasons including a shortage of space and time because of which it may not be possible to have Guru Granth Sahib installed at the residence.
If a Gursikh gets Guru Granth Sahib installed at his dwelling place, he must select some appropriate and suitable place for this
purpose. He should also see to it that as in a Gurdwara, at the residence also, Guru Granth Sahib should be opened, read and closed ceremoniously with -reverence. The necessary requirements in this regard for the respect of the Guru have already been mentioned in another answer. The same will apply even at the residence accordingly. Before closing, it may be clarified that if Guru Granth Sahib is not installed at the residence, there is no Manmat involved in it. A Gursikh and his family members can always visit the nearest Gurdwara for getting a glimpse, recitation, and meditation for as much time as they can spare.
(b) Deg means the preparation in a free kitchen, whereas Tegh means the functioning of Kirpan. The word Fateh in Punjabi means victory. The victory of Deg and tegh means that there should never be a stoppage in the running of the free kitchen nor should there be a weakness in the sword in course of fighting, Tyranny, and oppression of the enemy The free kitchen should maintain all Those who come to Guru's house to satisfy their basic need of appetite. The Kirpan on the other hand being the protector of the weak and oppressed should always come to their help as and when required. This is the concept of Fateh both of Deg and Tegh. |
| (26) Question:- |
What is meant by remembrance of God (Naam
Japna)? How can we say that the person has
the art of Naam Japna? |
| Answer:- |
As per Gurmat, Naam Japna means the recitation of the Name of God. it not merely means a mechanical recitation of a
particular hymn or a particular name e.g. Waheguru-Waheguru, but the absorption of the golden tenets as enshrined in the Word Divine in one's life. The recitation leads to a particular stage of mind when one learns not to do anything without remembering God. The further stage is the learning to accept as whatever happens in life considering the same as the will of God. This is known in Gurmat terminology as 'Bhaana Manana'. In this stage of achievement, the devotee is also in spirit and happiness as he realises that anyone who follows the righteous path of God has to fear in mind as per the holy verse:
ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥ (ਅੰਗ 286)
JO HOAA HOVAT SO JAANE. PRABH APNE KA HUKAM PACHHAANE
He knows all that happens according to the Will of God.
And he accepts the Lord's ordinance.
The contents of the aforesaid para do not imply that one should accept everything whatever happens and have no desire of his own. Whenever the mind waivers and wants to have a desire fulfilled then the devotee knows as how to pray to the Almighty for the divine help. If inspite of his prayer, his desire remains unfulfilled, the devotee accepts his fate considering that God does not want his desire to be fulfilled and the non-fulfilment thereof is in his own interest.
Some persons are sceptic as what should be recited for the remembrance of God. The Gurbani tells us that any holy verse should be repeated for this purpose. Guru Arjan Dev ji has rightly put in the following verse:-
ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਧਿਆਈਐ ॥ ਮਾਰਗਿ ਚਲਤ ਹਰੇ ਹਰਿ ਗਾਈਐ ॥1॥ (ਅੰਗ 386)
OOTHAT BAITHAT SOVAT DHIAAEEAI. MAARG CHALAT HARE HAR GAAEEAI.
Whether standing, sitting or sleeping contemplate the Name of God.
Walking on the way sing the praises of the Lord.
That by doing so, our mind gets free from the evil feelings and is purified. The dominant feeling is that of the gratefulness of God for whatever has been achieved. As result of which the feeling of depression for missing any achievement vanishes.
Naam Ras is such a state of mind as has been mentioned above. Some people again grumble that although they recite Gurbani for long time, their mind is not set, rather wanders away here and there. They do not get that Ras (Pleasure). It may be mentioned here that grant of pleasure (Ras) is only an act of grace of God. For that grace, one has to continue to remember the Almighty whether the mind is concentrated or not. An illustration of a farmer can be given to explain this view point As it is the duty of the farmer to grow the plants but the Plants grow mainly with the rays of the sun. The sun continues to do its work. Likewise, we have to engage our mind in good pursuits by saving it from evil actions and thoughts. Gradually, the state of
equipoise is arrived. Further, to keep that state intact, we have to keep our actions spiritual and noble and part with those who provide a bad company as to encourage us for the evil actions and thoughts. Gradually, Naam Japna becomes a part of life and regular feature-like. breathing. However, as to arrive at that situation, says Guru Arjan Dev, one has to keep that spirit, the will to do so:-
ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥
ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥ (ਅੰਗ 761)
VISAR NAAHEE DAATAAR AAPNA NAAM DEH.
GUN GAAVA DIN RAAT NANAK CHAAO EH.
O My Bountiful God! Do not forget me and bless me with Your Name.
O Lord! I may sing day and night your praises.
This is the alone fervent yearning of Nanak.
The question now arises as when does one realise that the spirit of Naam Ras has started prevailing. Bhai Vir Singh has stated some symptoms as to identify that situation. The same are enumerated as under:-
1. After reciting Waheguru one feels like repeating it again & again.
2. When by remembering God, one feels more confident in life.
3. When one has a highly blissful and tranquil feeling in his mind.
4. When one feels free from such evil feelings like passion and anger.
If a Sikh does Naam Simran or remembers God everyday but has none of the symptoms as given above, then he must realise that he is still very far from the Naam Simran in the real sense. Bhai Kahan Singh Ji Nabha had examined this aspect in the light of Gurmat principles. He holds the view that if one remembers the fearless God, but still remains scared one remembers the God who has no enemy' but still nurses the feelings of enmity for someone; if one feels that the God is purest of all but has a feeling of hatred for certain low caste people; if one calls God as free from death, but still is scared of death himself, he cannot be considered as a Gursikh and is merely hypocrite who pretends to be remembering God but not doing so in the real sense.
|
| (27) Question:- |
There is a directive in Gurbani to remember God spiritual Life with each breath. Since it is not possible for everyone do so, can salvation not be obtained otherwise? |
| Answer:- |
Gurbani enjoins upon everyone to devote whole life Remembrance of God. Gurbani being a beacon of light, its recitation can be helpful for the redemption of the soul. Thus, a Gursikh devotes maximum time to remembering God and in performing noble acts splendid deeds. Such persons acting for the welfare of all do get salvation. However, it does not mean that those who cannot spare time for remembering God with every breath are not entitled to salvation. Gurbani lays stress on the fact that sometimes, a moment of remembrance is sufficient for the redemption of the soul. Kabir in one of his couplets points out:-
ਕਬੀਰ ਏਕ ਘੜੀ ਆਧੀ ਘਰੀ ਆਧੀ ਹੂੰ ਤੇ ਆਧ ॥ (ਅੰਗ 1377)
KABIR EK GHAREE AADHEE GHAREE AADHEE HOON TE AADH.
O, Kabir! The Divine discourse with the saints, even for a gharri,
Half a share or half of that even. (Page 1377)
It may be mentioned here that one Gharri is of 24 minutes, and even if 1/4th of that is spent in the name of God, it may prove highly useful, When the Gurbani refers to even one moment as sufficient for washing the sins of the whole life, it refers to that particular moment which comes rarely in the life of a person. It is that moment when a Person forgets his past and future and is wholly absorbed in God. It is that moment which is the limit for love of God and the person concerned has no other sense than to think of his object of devotion. The very mention of Waheguru at that moment can wash all our sins. But the question arises as to when and how does that moment comes in our life. Says the Ninth Master that such moment comes when God desires and it is His grace with which a parson starts understanding his oneness with de Divine. To quote the exact verses from Gurbani.
ਗੁਰੂ ਕ੍ਰਿਪਾ ਜੀਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤ ਪਚਾਨੀ॥
ਨਾਨਕ ਲੀਨ ਭਾਯੋ ਗੋਬਿੰਦ ਸਿਓ ਜੀਓ ਪਾਣੀ ਸੰਗਿ ਪਾਨੀ॥
GURU KIRPA JIH NAR KAU KEENI TIH IH JUGAT PACHHAANI.
NANAK LEEN BHAIO GOBIND SIO JIO PAANI SANG PAANI.
The man, who is blessed with the Grace of Guru,
He understands this real contrivance.
O Nanak! He is blended with the Lord as water mingles with water.
|
| (28) Question:- |
Discuss as how does Gurbani make us Optimistic? |
| Answer:- |
Sikh Religion is a religion of hope and optimism. It shows us a brighter side of life. It is true that Gurbani also reminds of
the eternal truth of death, but that is not for frightening us, rather it is for persuading us not to go away from God. It is made clear in Sukhmani Sahib that whosoever puts his faith in God, he should not be scared of death. Similarly, for the fulfilment of any objective, a Gursikh always starts the work with his unflinching faith in God.
The only requirement is that whatever object a Gursikh want to fulfil should not be against the interest of anyone. No such prayer, be made which is against any individual or is meant to harm anyone. Following verses in Gurbani assure us that our faith in God us everything in life.
ਆਸਾ ਕਰਤਾ ਜਗੁ ਮੁਆ ਆਸਾ ਮਰੈ ਨ ਜਾਇ ॥
ਨਾਨਕ ਆਸਾ ਪੂਰੀਆ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥1॥ (ਅੰਗ 517)
AASA KARTA JAG MUAA AASA MARAI NA JAAE.
NANAK AASA POOREEAA SACHE SIO CHIT LAAE.
In building hopes the world dies, but the hopes neither die nor depart
Nanak! Hopes are fulfilled by attaching one's heart to the True Lord. (Page 517)
ਜੇ ਮਨਿ ਚਿਤਿ ਆਸ ਰਖਹਿ ਹਰਿ ਊਪਰਿ ਤਾ ਮਨ ਚਿੰਦੇ ਅਨੇਕ ਅਨੇਕ ਫਲ ਪਾਈ ॥
ਹਰਿ ਜਾਣੈ ਸਭੁ ਕਿਛੁ ਜੋ ਜੀਇ ਵਰਤੈ
ਪ੍ਰਭੁ ਘਾਲਿਆ ਕਿਸੈ ਕਾ ਇਕੁ ਤਿਲੁ ਨ ਗਵਾਈ ॥
ਹਰਿ ਤਿਸ ਕੀ ਆਸ ਕੀਜੈ ਮਨ ਮੇਰੇ ਜੋ ਸਭ ਮਹਿ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਈ ॥1॥
ਮੇਰੇ ਮਨ ਆਸਾ ਕਰਿ ਜਗਦੀਸ ਗੁਸਾਈ ॥
ਜੋ ਬਿਨੁ ਹਰਿ ਆਸ ਅਵਰ ਕਾਹੂ ਕੀ ਕੀਜੈ ਸਾ ਨਿਹਫਲ ਆਸ ਸਭ ਬਿਰਥੀ ਜਾਈ ॥1॥ ਰਹਾਉ ॥ (ਅੰਗ 859)
JE MAN CHIT AAS RAKHEH HAR OOPAR
TA MAN CHINDE ANEK ANEK PHAL PAAEE.
HAR JAANAI SABH KICHH JO JEE-E VARTAI
PRABH GHAALIAA KISAI KA 1K TIL NA GAWAAEE.
HAR TIS KEE AAS KEEJAI MAN MERE
JO SABH MEH SUAAMEE RAKAA SAMAAEE.1.
MERE MAN AASA KAR JAGDEES GUSAAEE.
JO BIN HAR AAS AVAR KAAHOO KEE KEEJAI
SA NIHPHAL MS SABH BIRTHEE JAAEE. 1. RAHAAO.
O man! If in your mind you rest your hope on God,
Then you shall obtain many, many fruits of your hearts desire.
God knows everything of one's mind,
And He does not overlook even a sesame of one's labour
O, my soul! Rely your hope on that God, who is contained in everything.
Rest your hope on the Lord of the world and the Master of universe.
The hope which is rested in any other than God :
at hope, it's fruitless and goes all in vain. (Pause)
ਜਗਜੀਵਨ ਪੁਰਖੁ ਤਿਆਗਿ ਕੈ ਮਾਣਸ ਸੰਦੀ ਆਸ ॥
ਦੁਯੈ ਭਾਇ ਵਿਗੁਚੀਐ ਗਲਿ ਪਈਸੁ ਜਮ ਕੀ ਫਾਸ ॥ (ਅੰਗ 133)
JAGJEEWAN PURAKH TIAAG KAI MAANAS SANDEE AAS.
DUYAI BHAAE VIGUCHEEAI GAL PAEES JAM KEE PHAAS.
Those, who forsake God, the lift of the world,
And rely upon their hope on man, They, through another's love are ruined,
And they wear round their neck the death's halter.
The above noted and many other such verses fill us with hope, cheerfulness and inspiration and make us highly optimistic, provided we act according to the directives as given by the Masters. |
| (29) Question:- |
What should be the attitude of a Sikh towards other
religions? |
| Answer:- |
The great Sikh Gurus had recovered the whole of mankind as one brotherhood. This view was propounded on the ground that all
men and women are the sons and daughters of one Divine Father, the God. The concept of universal brotherhood is not only the main principle of Sikh Religion, but the same has also been followed by the Sikh in practical life. There is not even a single incident in history therein the Sikhs had shown a fueling of hatred or indifference towards other religions. When Kashmiri Pandits had approached Guru Tegh Bahadur for there from the Mughal despotism, the Guru agreed to sacrifice his life for them. Even during that period, when the Sikhs were being per by the Mughal rulers, the Sikhs never hated noble and ordinary Muslims. Rather, they helped them whenever they were approached by someone for this purpose. For example, when Hakim of Sarhand had got kidnapped a poor Muslim girl, it was the Sikh who went to rescue her from him. This type of attitude of Sikhs is in conformity with the message of the Masters. Bhai Gurdas Ji has also mentioned in one of his Vaars that the Sikhs never show any
disrespect or hatred for any other religion. They may, not be believing their concepts or principles, but they never interfere in their spiritual thought. Never in history, a single person has been converted to Sikhism by force. This is, in fact, the true secular spirit, which is one of the fundamental principles of Indian democracy. |
