Basic Of Sikhism

[Sikh80]

Remembering Him in meditation, the door of liberation is found.
You shall go to heaven, and not return to this earth.In the home of the Fearless Lord, the celestial trumpets resound.The unstruck sound current will vibrate and resonate forever. ||1||Practice such meditative remembrance in your mind.Without this meditative remembrance, liberation will never be found. ||1||Pause||Remembering Him in meditation, you will meet with no obstruction.You will be liberated, and the great load will be taken away.Bow in humility within your heart,and you will not have to be reincarnated over and over again. ||2||Remember Him in meditation, celebrate and be happy.God has placed His lamp deep within you, which burns without any oil.That lamp makes the world immortal;it conquers and drives out the poisons of sexual desire and anger. ||3||Remembering Him in meditation, you shall obtain salvation.Wear that meditative remembrance as your necklace.Practice that meditative remembrance, and never let it go.By Guru's Grace, you shall cross over. ||4||Remembering Him in meditation, you shall not be obligated to others.You shall sleep in your mansion, in blankets of silk.Your soul shall blossom forth in happiness, on this comfortable bed.So drink in this meditative remembrance, night and day. ||5||Remembering Him in meditation, your troubles will depart.Remembering Him in meditation, Maya will not bother you.Meditate, meditate in remembrance on the Lord, Har, Har, and sing His Praises in your mind.This meditative remembrance is obtained from the True Guru. ||6||Forever and ever, remember Him, day and night,while standing up and sitting down, with every breath and morsel of food.While awake and asleep, enjoy the essence of this meditative remembrance.The Lord's meditative remembrance is obtained by good destiny. ||7||Remembering Him in meditation, you shall not be loaded down.Make this meditative remembrance of the Lord's Name your Support.Says Kabeer, He has no limits;no tantras or mantras can be used against Him. ||8||9||

 

[Sikh80]

O Nanak, the gate of liberation is very narrow; only the very tiny can pass through.Through egotism, the mind has become bloated. How can it pass through?Meeting the True Guru, egotism departs, and one is filled with the Divine Light.Then, this soul is liberated forever, and it remains absorbed in celestial bliss. ||2||

 

[spnadmin]

Randip ji

Those are very good sites. The Sikhism Home Page is one I discovered a long while back. It is full of historical nuggets. The other page --History of Sikhs? That is also VERY informative.

Thank you

 

[Sikh80]

http://www.allaboutsikhs.com/mansukh/index.htm

What is Karma?

The scientific concept of cause and effect, action and reaction is called the law of Karma(in religious parlance). A man reaps what he sows. Is it not typical that in spite of the law of Karma, man expects nectar after sowing poison?
Just as our present life is the result of our past Karma, the present Karma will determine our future life. Karma operates in this life and succesive ones. The law of Karma does not cease to operate after death, because death is just a matter of physical disintegration, and has no effect on the soul, which survives.
God is the Creator of the first Karma, the origin of the universe, and the destroyer of Karma.
Good or evil by frequent repetition leave their impression on character. A man doing wicked deeds continuously will turn into a bad character. This produces states of mind, like anxiety, fear and guilt, all of which will cause pain and suffering to the individual.
Karma does not mean that everything is pre-ordained and that man has no free-will. He carries his past Karma in the form of character. It is his own actions that make him what he is. Guru Nanak says, "The record of my deeds cannot be effaced because God has recorded them." Man has to sow seeds, the choice and the initiative to certain extent. He also has the ability to change the course of events even though circumscribed by heredity and environment. God as the Ruler of the Universe controls the over-all destiny of individual. Like the prodigal son, sinners turn to Him only as the last resort.
Sikhism modified the theory of Karma in two directions. Firstly, efforts of the individual are necessary for improving his own condition. Man is responsible for his lot. He must not blame God for his destiny. He must think of the present and the future. Secondly, Karma can be changed by prayer and the Grace of God.
When an individual learns to submit to His will, he ceases to make new Karma. He offers all his actions to Him; he acts as the instrument of His Will. According to Sikhism, all past Karma may then be erased through the association with saints, and meditation on "The Name".

 

[Sikh80]

What are the characteristics of the Sikh religion?

Sikhism is a monotheistic faith. It recognizes God as the only One. He who is not subject to time or space. He who is the Creator, Sustainer and Destroyer of the Universe.
Moreover in Sikhism, ethics and religion go together. The inculcation of moral qualities and the practice of virtue in everyday life is a vital step towards spiritual development. Qualities like honesty, compassion, generosity, patience, humility etc. can be built up only by effort and perseverence. The lives of the Gurus show how they lived their lives according to their code of ethics.
Sikhism does not believe in Avtarvada, that God takes a human form. It does not attach any value to gods and goddessses and other deities.
The Sikh religion rejects all rituals and routine practices like fasting and pilgrimage, omens and austerities. The goal of human life to merge with God is accomplished by following the teachings of the Guru, by meditation on the holy Name and performance of acts of service and charity.
Sikhism emphasises Bhakti Marg or the path of devotion. It does, however, recognizes the limited value of Gian Marg(Path of Knowledge) and Karam Marag(Path of Action). It also lays stress on the need for earning God's Grace in order to reach the spiritual goal.
Sikhism is a modern, logical, and practical religion. It believes that normal family-life(Grasth) is no barrier to salvation. That it is possible to live detached in the midst of worldly ills and temptations. A devotee must live in the world and yet keep his head above the usual tensions and turmoils. He must be a soldier, scholar and saint for God.
The Gurus believed that this life has a purpose and a goal. It offers an opportunity for self and God realization. Moreoever man is responsible for his own actions. He cannot claim immunity from the results of his actions. He must therefore be very vigilant in what he does. Finally, the Sikh Scripture (Sri Guru Granth Sahib) is the perpetual Guru. This is the only religion which has given the Holy Book the status of a religious preceptor. There is no place for a livign human Guru(Dehdhari) in Sikh religion.

Gateway to Sikhism : Sikhism FAQs:What are the characteristics of the Sikh religion?

 

[Sikh80]

The advent of Guru Nanek in 1469 came at a time of socio-political necessity. India had fallen on evil days. There was no security of life and property.
Guru Nanak rang the alarm-bell and saved masses from fake religions. Religion then was either by form of ritual or hypocrisy. He released people from the rut of formalism and the parrot-like repetition of scriputures. Guru Nanek challenged the division of men into classes, castes and communities. For him, all men were equally worthy of respect.
Guru Nanek stressed the uniqueness of each individual and wanted him to progress through a process of self-discipline. The discipline was three-fold: physical, moral and spiritual. The physical discipline included acts of service and charity, while leading a householder's life; the moral discipline included righteous living and rising above selfish desires; the spiritual discipline included the belief in only the One Supreme Being, (the Timeless Almighty) and the exclusion of the Pantheon of gods and goddesses, in whom they had formerly believed.
The Gurus brought a course of discipline to their Sikhs that lasted for a period of nearly 230 years till the creation of the Khalsa SIKH, the ideal man of Tenth Guru.
Guru Nanek opposed political tyranny and subjungation. He raised his voice against Babar's invasion and the tyrannical deeds perpetrated by his army in India. However, the imprisonment of Guru Nanek and the wonderful way in which he conducted himself and performed the tasks assigned to him in the camp awakened the soul of the the Mughal invader. The Guru emphasised the dignity of the individual and his right to oppose injustice and oppression. His main task, however, was to turn men's minds to God. Guru Nanek opposed mere ceremony and ritualism as dead wood. True religion is purposeful and extals conscientious living, and not the tread-mill of ritual.
Other than for Guru Nanak, the lamp of spiritualism would have been extinghuished in Asia.


Gateway to Sikhism : Sikhism FAQs:What is the need and justification of the Sikh religion?

 

[Sikh80]

Need Of Sikhism
The advent of Guru Nanek in 1469 came at a time of socio-political necessity. India had fallen on evil days. There was no security of life and property.
Guru Nanak rang the alarm-bell and saved masses from fake religions. Religion then was either by form of ritual or hypocrisy. He released people from the rut of formalism and the parrot-like repetition of scriputures. Guru Nanek challenged the division of men into classes, castes and communities. For him, all men were equally worthy of respect.
Guru Nanek stressed the uniqueness of each individual and wanted him to progress through a process of self-discipline. The discipline was three-fold: physical, moral and spiritual. The physical discipline included acts of service and charity, while leading a householder's life; the moral discipline included righteous living and rising above selfish desires; the spiritual discipline included the belief in only the One Supreme Being, (the Timeless Almighty) and the exclusion of the Pantheon of gods and goddesses, in whom they had formerly believed.
The Gurus brought a course of discipline to their Sikhs that lasted for a period of nearly 230 years till the creation of the Khalsa SIKH, the ideal man of Tenth Guru.
Guru Nanek opposed political tyranny and subjungation. He raised his voice against Babar's invasion and the tyrannical deeds perpetrated by his army in India. However, the imprisonment of Guru Nanek and the wonderful way in which he conducted himself and performed the tasks assigned to him in the camp awakened the soul of the the Mughal invader. The Guru emphasised the dignity of the individual and his right to oppose injustice and oppression. His main task, however, was to turn men's minds to God. Guru Nanek opposed mere ceremony and ritualism as dead wood. True religion is purposeful and extals conscientious living, and not the tread-mill of ritual.
Other than for Guru Nanak, the lamp of spiritualism would have been extinghuished in Asia.

Gateway to Sikhism : Sikhism FAQs:What is the need and justification of the Sikh religion?

 

[Sikh80]

Is Sikhism suited to the conditions of modern society?

The principle of "the survival of the fittest", is applicable as much to religions as to communities or people. Those faiths which cannot meet the challenge of their time or the new conditions in society are likely to suffer eclipse.
Sikhism however is suited to the needs of modern life. It believes in the individual and his right to develop his personality to the maximum extent possible. According to Guru Nanak, every man has power or merit; he is a part of the divine. He is not a useless weakling, a mere product of the chain-reaction of Karma. The Sikh is essentially a man of action, with an overwhelming sense of self-reliance. He should invoke the Guru's Blessing at every step in his life and ask for His Divine Favour or Grace.
Sikhism is both modern and rational. It does not foster blind faith. Guru Nanak exposed the futility of meaningless ritual and formalism. He questioned the superstitious practices of his time and he brought about a revolution in the thinking of his people.
Sikhism rejects all distinctions of caste and creed. It stands for the 'Fatherhood of God and the Brotherhood of man'. It believes in a casteless, egalitarian society which guarantees equal rights to women. At a time when woman was regarded inferior to man, Guru Nanek placed woman on a high pedestal: "Why call her inferior, who gives birth to kings?"
An important aspect of modern society is the belief in democracy. The welfare of man is best secured by his elected representatives. This principle is the guiding rule of the Khalsa, which entrusts all decisions to elected Five Sikhs.
Sikhism also believes in the concept of a socialistic pattern society. Man's responsibility to society lies in taking his contribution to social welfare as a sacred duty. The gulf between the more fortunate and the less fortunate has to be bridge. The Guru instituted the Temple of Bread (Langar) to break the caste system. This is a good example of true democracy in daily life.
Sikhism is thus distinct from other religions and has something new to offer to man.

 

[Sikh80]

Sikhism and Faith
When we repose our trust in someone it means that, we have faith in him. For instance, when we send a child to school, it is on account of our faith in the value of education. In the matter of love, one has to put faith in the beloved. So faith is not peculiar to religion; it is found in almost every activity of life.
Sikhism insists on this kind of basic faith. Just as you cannot learn to swim unless you get into water, in the same way you can never know spirituality unless you believe in God. Sikhism enjoins faith in the Fatherhood of God and brotherhood of man.
Sikhism emphasizes the need of the Guru for spiritual training. Fortunately, the Guru Granth Sahib is with us for such guidance. Many seek the solution of their spiritual and temporal problems in the Granth and seek light from Gurbani. We thus repose our faith in the Guru, discover the great truths enshrined in his message as our wisdom, acting in the light of Gurbani, tells us.
Sikhism enjoins us to love God. We cannot love God if we love ourselves. Ego is at the root of all evil and our sufferings. If we concentrate our minds on God and sing His praises, we subordinate and even drive ego out of our minds we can then acquire those great qualities and virtues, which we associate with God.
Sikhism believes in universal goodness. The Sikh seeks the God's Grace, not only for himself but also for the whole world for he believes in the good of all mankind (Sarbat da bhala). This sense of fellowship makes him feel at home everywhere and to look on all as friends: "No one is my enemy or a stranger", Guru Nanak wrote. He thus acquires an optimistic outlook on life.
The need for a Faith is recognized even by the greatest scientists. Indeed, reason alone cannot fathom the mysteries of existence and the Universe. Guru Nanak says: "The intellect cannot grasp what is beyond the bounds of the intellect. Rise above the limited human awareness and you will know of God and His works." Atomic energy and nuclear power have further strengthened the scientists' belief in the unlimited powers of Nature and Providence.
Albert Einstein writes in this connection: "Man does not understand the vast of veiled Universe into which he has been for the reason that he does not understand himself. He comprehends but little of his organic processes and even less of his unique capacity to perceive the world around him, to reason and to dream."

 

[Sikh80]

Reason and Sikhism
Reason and Faith are complementary. They operate in different spheres, though each is sovereign in its own field. Reason has certain limits. Faith is necessary in certain basic things, as for example, the existance of God, or the need of the Guru's assistance. Reason operates in specified fields, as for example, when a man shall pray and what actions he may take. Religion does not exclude the operation of the intellect, though it certainly acts as a limiting factor
Guru Nanak challenged the superstitious practices and rituals of his age. He questioned the value of offering food and water to one's dead ancestors or the idea that child-birth causes impurity, or that eatable things should be cooked within an encircled space, made sacred by plastering it with cow-dung. He employed the touchstone of reason to test their truth and proved them false. He appealed to men to accept reason as their guide in all such matters.
However, spiritual realization is beyond the ken of reason. On the other hand, great scientists of the world have accepted the higher truths revealed by religion. Man is an imperfect creature and his faculties and powers are limited. Albert Einstein observes: "Strange is our situation here upon earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose". Man is unable to comprehend the ultimate reality unaided. He needs the assistance of a religious leader or Guru whose divine knowledge and wisdom can guide him to his spiritual goal.
Science continues to make new discoveries and inventions which, sometimes reject the theories of previous scientist. Could man 30 years ago consider it feasible to orbit through space or land on the moon? What may be regarded as a miracle at one time may become a fact later.
The theory of karam is based on reason, the logic of cause and effect. This means that in order to ensure a good and bright future, man should perform good actions. How can man expect good out of evil actions?
Perhaps it would be best to have a recourse to reason when insensibility or blind faith proves of no avail. But where reason is obiviously not applicable, we must rely on faith. This is particularly true of spiritual matters.

Gateway to Sikhism : Sikhism FAQs:What is the role of Reason in Sikhism?

 

[Sikh80]

From times immemorial, man has felt the need of some power of deity to liberate him from his toils and to protect him from dangers. Further, he seeks to obtain peace and hope through contact with a superior power which is called Divinity. Society and religion go together. Religion has occupied an important place in the history of civilization and philosophy. It gives a meaning and purpose to human life and satisfies man's longing for peace and salvation. Some form of religion existed in primitive societies. They believed in spirits, magic and images of gods and offered sacrifices to them. The basic forms of relgious expression are sacrifice, prayer and ritual. Religion has been defined as "the relationship between man and the super- human power he believes in and depends upon". According to Jakob Burchardt, "Religions are the expression of the eternal and indestructible metaphysical cravings of human nature." It includes a rule of conduct or principle of individual life on which one's peace of mind depends. Religions offer different paths to salvation. The goal of religion is getting in tune with the infinite. Moreover, the philosophy of religion is neither ceremony nor ritual nor going to the temple, but an inner experience which finds God everywhere. Relgion consists of a number of beiefs relating to a reality which connot be demonstrated by proof, but which is an inexorable certainty to the believer. This reality induces him to adopt certain modes of action and behaviour. When Guru Arjan(fifth Sikh Guru) was asked as to which is the best religion in the world, he answered: "The best religion in the world is the one which stresses the power of prayer and the performance of noble deeds." Holy living or altruistic action is the practical side of religion.

 

[Sikh80]

Some people think that religion is contrary to science because religion insists on faith, while science stresses reasoning and proof. But there is something like the science of religion. It includes two things: a general history of religions and the developments of a particular faith. While the science of comparative religion seeks to assess the varieties of religious experiences and a systematic analysis of their development, the history of a particular religion reveals the special features and deeper issues of an individual faith. It studies in depth the change in the forms and expression of a particular religion, the psychological development of particular communities in the matter of dogma and ritual. Connected with the science of religion are the sociological studies of the influence of social forms on the development of religion and psychology of religion which determine the palce of religion in human life.
Theology must be distinguished from the science of religion. While the first is the pursuit of knowledge in the interests of a creed, the latter is a factual study of religious experience. Theology is based on the church, on the dogma. The religious scientist is objective and dispassionate. Religious science in its braodest sense is a history of ideas and therefore, has to find general answers to the common problems of life. One of the important ideas is holiness: what is holy as opposed to profane? Holiness creates reverential awe: The fear of God. An understanding of the basic concepts of religion has to be linked up with the practical demands of active and purposeful living. Metaphysics and the supernatural are beyond the realm of evidence. Their appreciation will largely depend on the widening of the frontiers of human knowledge and experience.
The inter-relationship between science and religion has been summed up by Prof. A. Toynbee as under:

"Science must be based on religion and religion must include scientific rationality. I think that the words of Albert Einstein. 'Science without religion is lame and religion without science is blind', are of even greater importance now than when he uttered them".

 

[Sikh80]

Throughout the ages man has believed in some sort of religion. It is thought that without religion he cannot comprehend the real purpose of his existence. In fact, religion has had a definite place in society and will continue to play a vital part in this age of science.
While science and technology might assist man in improving his physical conditions, surroundings and economic standards, religion and ethics help to develop his personality and inner self. Man may live in comfort and prosperity and yet have no peace of mind. Even in a highly affluent society like that of the United States of America, it is realised that wealth and power are not everything. Spiritual progress is intrinsic and shows itself in inner satisfaction and sense of fulfilment.
Moreover, modern society dominated by technology cannot be regarded as an ideal society. It suffers from great strains and a sense of frustration and futility. Science has now given the man the power to destroy his own civilization and the human race. It is religion alone that can save society from such a catastrophe and check the erosion of human values. It reinforces basic ethical values and discourages racial prejudice, economic exploitation and social injustice. Religion like science is devoted to the service of man. Religion corrects the lopsidedness of science, because without moral and spiritual foundations, science can bring ruination to mankind. Religion and ethics humanise the scientist and make him realize his social responsibility. It shifts the emphasis in science and industry from exploitation and power to social uplift, peace and co-operation. Man must be the master and not the slave of machines.
Great scientists themselves realize the limitations of science. They look to religion to remedy the social evils. According to Dr. Julian Huxley: "Religion of some sort is probably a necessity." One need not accept the dogmas of religion, but one must appreciate its search for Truth and its endeavour for the uplift of the masses. Prof. A.N. Whitehead says in this connection. "The future of civilization depends on the degree to which we can balance the forces of Science and Religion."

 

[Sikh80]

Much depends on one's idea of happiness. True happiness is a state of mind in which man finds transquility and contentment. The external happiness conferred by material possessions and worldly activities is ephemeral and superficial. In Communist countries people may appear to be satisfied and contented as their material conditions improve, but can they really be said to have achieved true happiness and real peace of mind?
Perhaps one of the reasons for the present day decline in morals is the neglect of religion. Without high ethical standards, which are the foundations of all religions no organized and disciplined life is possible. Promiscuity and sexual aberrations are no doubt due to ignorance and a neglect of the fundamental principles of ethics. In a secular state, it is the duty of parents and voluntary organizations to impart to children a knowledge of moral and spiritual values and ennoble them. If a man who is under a strong temptation thinks that moral rules are man-made, he may easily violate them. He will hesitate more to disobey them, if he believes that they are God made and have been revealed to him through a Divine Teacher or the Guru.
Even men of piety and great devotion are apt to fall a prey to temptation. There are such notable examples as Bhai Gurdas and Bhai Joga Singh. If religion is not sincerely practised, it has little effect on our private lives or that of the community. An interest in religion makes people seek the company of holy men, which can give them the solace and happiness they really need.
Some people make a show of being religious. This does not serve any useful purpose. What is needed is a positive attitude, to seek the company and assistance of those persons who are truly devoted to religion.
Some people think that religion is an irrelvance, a matter of no consequence, and that they lose nothing if they exclude religion from their lives. They believe in the motto: 'Eat, drink, and be merry'. But does this give an edge or meaning to life? Life has a purpose. Religion makes a man conscious of his spiritual heritage and goal.

Gateway to Sikhism : Sikhism FAQs:Can I be happy without religion?

 

[Sikh80]

Sikhism and Morality
It is argued that one can be moral without a belief in religion. There are many people in various parts of the world, generally in Communist countries, who may not believe in God and yet are good citizens, kind and useful members of the society.
All the same it is generally recognized that religion is a great aid to morality. Man is subject to temptation. Though he is is born with certain good potentialities, the temptation to evil is so strong that without some moral background and religious convictions, he may easily sccumb to it. In such moments of difficulty, when he is likely to be overcome by evil, the Guru, or true spiritual leader will give him the guidance and courage to resist it.
Ethics and morality are the basis of Sikhism. Evolution of the spirit is not possible without righteous conduct and adherance to social morality. Guru Nanak emphasizes this point:

"Greater than Truth is Truthful living." (A.G. p62)
The Sikh follows personal ethics like telling the truth, gentle speech, fair play, service, humility and tolerance. Morality cannot be an end in itself. It is an aid to the evolution of spiritual life. Sin is a definite obstacle on the path of Divinity.
Immorality is something of which one is ashamed or which one practises in secret. The morality of Sikhism is based on the Fatherhood of God and brotherhood of man. Service for God is the service of His Creation. Acts of love and charity, even self-sacrifice, are not spiritual deeds in the strict sense of the term, but they do help to prepare the ground for the elimination of egoism. They show a love for humanity and a love of God.
Sikhism believes that this is a just and moral world. Though some bad people may seem to thrive, sooner or later, they will have their punishment. God is a strict judge and He treats people according to their deserts. Guru Nanak says:

"According to their actions, some get near to God and some distant." (A.G. p8)
But like any good judge, God is charitable too and tempers mercy with justice.

 

[Sikh80]

Contemplate the Unspoken Speech, and the desires of the mind are
dissolved. Turning away from the world, the heart-lotus is filled with
Nectar. Then the mind does not wander around; it does not get
distracted. The mind that does not forget the Chant which is chanted
without chanting becomes immersed in the Primal Being of the ages.
Upon becoming a Gurmukh (Spiritual Being), all the sensese are
blessed with the five virtues, and one dwells in the Home of the Self
deep within. Nanak is the slave of that one who seeks the
Shabad and finds this inner Home (sggs 1291).
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The glory of the Divine Name (Naam) and the efficacy of chanting it for realizing God has been underscored in the Gurbani (SGGS) as well as many other scriptures. Chanting of the Divine Name has been recommended as the antidote to man's Haume (psychological ego) — all negative actions and negative emotions of the mind. Besides, the present age of Kali Yuga is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, and so on. Also, we are short-lived, spiritually ignorant, and our mind is constantly disturbed and agitated by anxieties. In this age when it has become difficult to adopt the other methods like penance, etc., to realize one's True Nature, the method of chanting Divine Name in the form of hymns and Mantra or repeating them as in Japa or meditation is said to bestow the same result. The Gurbani (sggs) says:

• Ab klU AwieE ry]ieku nwmu bovhu bovhu]An rUiq nwhI nwhI]mqu Brim BUlhu BUlhu: Now, the Dark Age of Kali Yuga has come. Plant the Naam. It is not the season to plant other things. Do not wander lost in doubt and delusion (sggs 1185).
• ]jpu] Awid scu jugwid scu]hY BI scu nwnk hosI BI scu: Chant and meditate on who is true in the primal beginning, true throughout the ages, true here and now, and true forever and forever (sggs 1).
• nwmu n jpeI ikau suKu pwvY ibnu nwvY ikau sohY: Without chanting the Naam, how can one find Happiness? Without the Naam, how can one look Good? (sggs 1013).
• nwnk nwim rqy sy inrml hor haumY mYlu BrIjY: O Nanak, those who are attuned to the Naam are immaculate. The others are full of the filth of egotism (sggs 570).
• hir hir nwmu sIql jlu iDAwvhu hir cMdn vwsu sugMD gMDeIAw: Meditate on the cool water of the God's Name. Perfume yourself with the fragrant scent of God, the sandalwood tree (sggs 833).

 

[Sikh80]

Place Of Sword In Sikhism
No faith can survive unless it can defend itself. Sikhism was born in a hostile atmosphere and had to face a lot of persecution. In addition to giving Sikhs lessons in the art of daily living, the Gurus gave Sikhs power to uphold their beliefs. For this reason Guru Hargobind donned two swords: one of spiritual leadership and the other of temporal power. He was the first Guru to throw a challenge to the Mughal power and to wage a war against the cruel and corrupt administration. His disciplined soldiers were successful against the Mughal armies in three battles. Guru Hargobind popularized the cult of the sword for purposes of defence and justice.
In a similiar situation, after the martyrdom of Guru Teg Bahadur, Guru Gobind Singh took up arms against Emperor Aurangzeb. He justified the use of force as the only means of survival. He wrote in Zafarnama:
to.be.contd............................

 

[Sikh80]

"When affairs are past other remedies, It is justifiable to unsheath the sword." Where goodness and sacrifice cannot avail, violance has to be met by violance. Undoubtedly, in certain circumstances there are exceptions to the practive of non-violance.
The carrying of the sword or kirpan may perhaps be questioned in the atomic age. In the present world it continues to be a symbol of power, as it has been in the past. On ceremonial occasions, practically all armies in the world wear it. Its carrying reminds one of belief in one's own self and therefore it creates self-confidence. Even Gandhiji justified the use of violance for a high purpose. The Sikh sword is a symbol of self-respect, prestige and independence. Guru Gobind Singh hailed it as the Saviour and Protector of saints and the oppressed. Infact he even referred to God as 'sarbloh'(All steel).

to.be.contd...............

 

[Sikh80]

SWord : Compulsory Symbol
The sword is one of the compulsory symbols of the Khalsa. The Khalsa is ever ready in his uniform to protect the weak and suffer for a just cause. Guru Gobind Singh demonstrated in a practical way that the sword can be reconciled with spirituality. Goodness without the means to sustain and activate it will fail to survive. Therefore, it is right to say that the sword holds a very important place in the history and philosphy of the Sikhs.

Gateway to Sikhism : Sikhism FAQs:What is the place of sword in Sikhism?

 

[Sikh80]

role of religion in human life with special reference to Sikhism

The goal of human life according to some is the attainment of perfection, and according to others, it is the acquisition of happiness. Pleasure-seeking and fleeting joys should not be mistaken for happiness. Religion is the key to real happiness because it produces harmony by an integrated development of human personality and control of impulses, desires and thoughts. There can be no rigid approach for a human being as the problems of each individual are peculiar. Religion has to be flexible to suit the need of individual development.
Religion is the realization of a "Divine presence" within oneself while leading a normal life. If divinity, progress and truth are not realized in human existence then the very purpose of man's life is defeated. True religion implies a search for the Truth and flexibility, in the individual approach to spiritual matters. Myths, forms and systems have fossilised religion and destroyed 'The Truth' and vitality in it.