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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
Why Is Sikhism The Best Religion?
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<blockquote data-quote="dalbirk" data-source="post: 95677" data-attributes="member: 6456"><p><strong><span style="font-family: 'Arial'">SIKHISM: </span></strong></p><p><span style="font-family: 'Times New Roman'">A </span><strong><span style="font-family: 'Arial'">RELIGION OF NEW ERA </span></strong></p><p> </p><p><span style="font-family: 'Arial'">About five and a quarter centuries ago, Guru Nanak Dev Ji laid the foundation of Sikh religion. The succeeding Gurus raised the palace of Sikhism on this foundation. The Tenth Master Guru Gobind Singh Ji accorded the completion and the finality. </span></p><p><span style="font-family: 'Arial'">Despite its young age, Sikh religion has attracted the attention of the scholars world over. So much so that it is now being counted as one amongst four or five known religions. The main cause of it acquiring such reputation is the unique ideology that our great true Gurus gave us and which is guiding the world in the form of Sri Guru Granth Sahib. Reverned Gurus preached this religion as a decent way of living life that can give multifaceted guidance in spiritual, social, economic and political fields to a man. </span></p><p><span style="font-family: 'Arial'">After comparing the ideology of Sikhism with 500 other religions of the world, Mr. H.L. Bradshaw, an American scholar of world religion opines that- </span></p><p><span style="font-family: 'Arial'">"Sikhism is a Universal World Faith with a message for all men. This is amply illustrated in the writings of the Gurus. Sikhs must cease to think of their Faith as just another good religion and must begin to think in terms of Sikhism being the religion for this new age ... The religion preached by Guru Nanak is the faith of the New Age. It completely supplants and fulfills all the former dispensations of the older religions. Books must be written proving this. The other religions contain the truth but Sikhism contains the fullness of truth .... The Sikh religion is truly the answer to the problems of a modern man." </span></p><p><span style="font-family: 'Arial'">Some of the merits of Sikhism those have attracted </span><span style="font-family: 'Arial'">the attention of world's religious thinkers and scholars are discussed briefly in the following paragraphs. </span></p><p><span style="font-family: 'Arial'">1. Religion-a Way of Living Life. Before the advent of Sikh religion, the concept of religion was confined to the observance/performance of various rites and rituals, doubts and superstitions, hypocricy and blind faith. Hundreds of gods-goddesses, natural forces, animals, trees or stone images were worshipped. To propitate the gods, <em>Yag </em>were performed where men and animals were sacrificed. Penances were performed while living in the jungles and mountain caves. People believed in evil spirits, demons and ghosts and were always fearful of their wrath. To save themselves, they would indulge in various types of worhip and charity etc. A religion had no concern with how a man must live his life, how is he supposed to resolve his difficulties and what are his duties and responsibilities towards the society. </span></p><p><span style="font-family: 'Arial'">Sikh religion took the 'Religion' out of the rut of disguises, rites, rituals and blind faiths and presented it in the shape of a way of living life. In the spiritual field, <em>Satguru </em></span><span style="font-family: 'Times New Roman'">Ji </span><span style="font-family: 'Arial'">laid emphasis on meditation of One Lord and condemned meaningless doubts, superstitions, hypocricies, a particular style of dressing to project oneself as holy and blind faith. They launched a campaign against the social evils such as caste based distinctions, untouchability, injustice, immoral earnings, corruption, discord amongst the people, cowardice, slavery of foreigners and pitiable condition of women. The Gurus expressed their opinions on the distribution of wealth in the economic field and spread political awareness amongst the people. They organised them to raise struggle against the political oppression. Thus Sikhism made religion capable of leading the people in multi directional aspects of their life. </span></p><p><span style="font-family: 'Arial'">2. Religious Places (Gurdawaras) : Centres of l</span><span style="font-family: 'Arial'">earning Life Style: The <em>dharamshalas </em>established by Guru Nanak were used for giving practical shape to the Sikh ideology besides worship of God <em>(Naam Simran). </em>People were taught the lesson of voluntary service. Views were exchanged for the raising of an ideal society to remove the caste based and rich-poor distinctions. </span><span style="font-family: 'Arial'">Institution of <em>Langar </em>was started and common water sources in the form of reservoirs (sarovars) were dug up. People of all castes, creed, religion and· social standings ate meals prepared in a common kitchen, sitting in one line next to each other. The <em>Sarovars </em>provided them with water to bathe. Both institutions helped remove man made chasms in the society. If women were praised in principle, it was given a practical form in the Gurdawaras. They could participate in all activities of a Gurdawara and were at liberty to preach, discharge duties of a <em>Granthi </em>(Holy script reader) as well. Dispensaries, orphanages and home for the physically impaired were made in Gurdawaras. Schools were opened to impart education to the children. The sixth Guru even made them centres of political learning besides the religious teachings. Thus spiritual and temporal might was merged into one. These examples prove beyond doubt that Gurdawaras are the centres of learning Sikh way of life. </span></p><p><span style="font-family: 'Arial'">3. Faith in One Godhead and Discarding all other gods-goddesses : Sikhism vehemently opposed the incarnation theory and the worship of their idols. Guru Ji even said, "May that mouth burn which says that God takes birth." </span></p><p><span style="font-family: 'Arial'">So <em>mUkh(u) jato jit(u) kaheh Thakur jon; (Page 1136) </em></span></p><p><span style="font-family: 'Arial'">Satguru ji said that people were worshipping kings of a particular time (Sri Ram Chander, Sri Krishan etc.) as incarnations but these incarnations had not been able to</span></p><p><span style="font-family: 'Arial'">find the ultimate God. </span></p><p></p><p><em><span style="font-family: 'Arial'">Jugah jugah ke raje ki-ey, gaveh kar(i) avtaari. </span></em></p><p><em><span style="font-family: 'Arial'">Tin bhi ant(u) na paeya </span></em><em><span style="font-family: 'Times New Roman'">ti't </span></em><em><span style="font-family: 'Arial'">ka </span></em></p><p><span style="font-family: 'Arial'"><em>kia kar akh(i) veechfiri. (Page 423) </em></span></p><p></p><p><span style="font-family: 'Arial'">Bhagat Kabir Ji says that he only needs Lord and has nothing to do with god and goddesses. Bhagat Nam Dev Ji is prepared to surrender all gods and goddesses for one Lord, the Supreme. </span></p><p></p><p><em><span style="font-family: 'Arial'">Jaa jacha taa keval Ram. </span></em></p><p><span style="font-family: 'Arial'"><em>Aan dev sia nahi kam. (Page 1162) </em></span></p><p></p><p><em><span style="font-family: 'Arial'">Hau to ek(u) Ramaia laiha. </span></em></p><p><span style="font-family: 'Arial'"><em>Aan dev badlaavan(i) daiha. (Page </em></span><span style="font-family: 'Times New Roman'">811) </span></p><p></p><p><span style="font-family: 'Arial'">Satguru Ji described the form, omnipotence and all virtues of God in their <em>bani </em>that they advised their Sikhs to worship. In the <em>mool mantr, </em>(from Ek Onkar to Gur Prasad(i) )the primary traits of God have been described. </span></p><p><span style="font-family: 'Arial'">4. Leadership of Shabad Guru: Sikhism has accepted <em>Shabad </em>(Divine Word) as the Guru. It means knowledge of the Lord that the Gurus had realised when their mind and soul became in tune with the Lord. Their reaiisation has been recorded in Sri Guru Granth Sahib. Guru Nanak had proclaimed <em>Shabad </em>as Guru when he said- </span></p><p><em><span style="font-family: 'Arial'">Shabad guru surt(i) dhun(i) chela. </span></em></p><p><em><span style="font-family: 'Arial'">(Page 943) </span></em></p><p><em><span style="font-family: 'Arial'">Shabad gur peera gehar gambhira </span></em></p><p><span style="font-family: 'Arial'"><em>bin(u) shabadai jug bauraniJg. (Page 635) </em></span></p><p><span style="font-family: 'Arial'">The same principle has been explained by Guru Ram Das Ji in the following hymn- </span></p><p><em><span style="font-family: 'Arial'">Bani guru, guru hai bani, vich(i) bani. amrit(u) saarey. </span></em></p><p> </p><p> </p><p><em><span style="font-family: 'Arial'">Gur bani kahai sewak(u) jan manai, </span></em></p><p><span style="font-family: 'Arial'"><em>parlakh(i) guru nislarey. (Page 982) </em></span></p><p></p><p><span style="font-family: 'Arial'">Guru Sahiban have not accepted the body as Guru. </span><span style="font-family: 'Arial'">That is why Sri Guru Granth Sahib contains <em>bani </em>of six Gurus, fifteen Bhagats and eleven Bhatts. If the body alone was considered to be Guru, then except six Gurus, no writings of any other great and holymen would have found place in Sri Guru Granth Sahib. </span></p><p><span style="font-family: 'Arial'">5. Building of Character and National Revolution through <em>Naam Simran: </em>It implies singing the glory of His traits and imbibing them in one's mind by constantly remembering them. It can also be called praising the Lord and keeping his memory perpetually in one's mind. </span><span style="font-family: 'Arial'">The Bhagats sing the glory of the infinite and invaluable virtues of God .and acquire resonance of mind with Him or they virtually merge in Him. Those who meditate on the virtues of Lord also become fearless, without animosity, free from the fear of death, kind, clement, contented, just, seekers of everyone's welfare, protectors of the poor, helpless and refugeless and stand to fight the tyranny and oppression. The vices of lust, anger, greed, attachment, pride and many other maladies of mind do not come anywhere near those who meditate on His name. Thus through <em>Naam-Simran, </em>a man becomes possessor of high character, ~uru Says- </span></p><p><em><span style="font-family: 'Arial'">Sachi bani soocM hoey. </span></em></p><p><span style="font-family: 'Arial'"><em>gun </em></span><span style="font-family: 'Times New Roman'">Ie </span><em><span style="font-family: 'Arial'">naam prapal hoey. (Page 361) </span></em></p><p><em><span style="font-family: 'Arial'">Jin her(i) japia se her(i) hoey. </span></em></p><p><span style="font-family: 'Arial'"><em>her(i) milia kef kefatr. (Page 667) </em></span></p><p><span style="font-family: 'Arial'">Where as Gurus raised the character of a man and strengthened his soul through <em>Naam Simran </em>they also raised such an ideal society that was full of divine virtues; that had discarded the slavery of priestly class, bondage of the social values and tyranny and subservience of the </span><span style="font-family: 'Arial'">authorities/ruling class. The miracle of <em>Naam </em>produced true lovers of God and social reformers from the worthless ritualists, great warriors and military leaders appeared from among the cowards and kings from those who had lived a life of subservience and slavery for centuries. This revolution came about through <em>Naam Simran. </em></span></p><p><span style="font-family: 'Arial'">6. A Supreme Method of God <em>Worship-Kirtan </em>: </span></p><p><span style="font-family: 'Arial'"><em>Raag </em>(Singing) has been used as a supreme method of Lords worship. Where as singing Lords praises produces concentration of mind, the divine virtues also park themselves in the mind of a seeker. He starts getting waves of emotions and love that dye him in the hue of Lord. </span><span style="font-family: 'Arial'">It was the medium of <em>Kirtan </em>by which Guru Nanak had turned a cheater like Sajjan into a God lover and a preacher. It had melted the solid minds of Kauda Bheel, Noar Shah the witch, Hamza Gaus and Vali Kandhari into wax like soft. Bhai Sadoo and Bhai Badoo were the bards in the court of Guru Angad Dev Ji. The Tenth Master was himself an exponent of <em>Kirtan </em>and was an adept player of musical instruments like <em>Jorhi, Mirdang and Siranda. </em>Confirming the objective and importance of <em>Kirtan, </em>Guru Ram Das Ji says- </span></p><p><span style="font-family: 'Arial'"><em>Sabhna raagaan vich </em>so <em>bhala bhai, jit(u) vasia man aaey </em></span></p><p><em><span style="font-family: 'Arial'">Raag naad sabh such(u) hai, </span></em></p><p><span style="font-family: 'Arial'"><em>keemat kahi n jaey (Page 1423) </em></span></p><p><span style="font-family: 'Arial'">7. Principle of Living Emancipation: Sikhism has not promised salvation after death nor has it assured any body a stay in heavens. It has taught to free oneself from the vices encountered in this life and obtain one-ness with God. Explaining this principle of Emancipation while Alive </span><span style="font-family: 'Arial'">(Jeevan Mukat) are the following lines from <em>Gurbani&shy;</em></span></p><p></p><p><span style="font-family: 'Arial'"><em>Oh dhanwant(u) kulwant(u) patiwant(u). Jiwan mukat(i) jis(u) ridai bhagwant(u). </em></span></p><p><em><span style="font-family: 'Arial'">(Page 294) </span></em></p><p><em><span style="font-family: 'Arial'">Taj(i) abhiman moh maya phun(i) </span></em></p><p><em><span style="font-family: 'Arial'">bhajan Ram chit(u) (aavao. </span></em></p><p><em><span style="font-family: 'Arial'">Nanak kahat mukat(i) panth eh(u) </span></em></p><p><span style="font-family: 'Arial'"><em>gurmukh(i) hoey tum paavao. (Page 219) </em></span></p><p></p><p><span style="font-family: 'Arial'">Where as Sikhism has rejected the existence of heaven and hell, it has given preference and more importance to mergence with God than emancipation after death. </span></p><p><em><span style="font-family: 'Arial'">Kavan nark(u) kia surg(u) bichfJra, santan do-oo radey. </span></em></p><p><em><span style="font-family: 'Arial'">Hum kfJhoo ki kaan(i) n kadatey, </span></em></p><p><span style="font-family: 'Arial'"><em>apney gurparsfJdey. (Page </em></span><span style="font-family: 'Times New Roman'">969) </span></p><p><span style="font-family: 'Arial'"><strong>8. Disapproval of Rituals and Brahmanism : </strong>For centuries, Brahmans have enjoyed themselves as the most privileged class of society in all spheres of life. They had the sale authority of reading and teaching the sacred scriptures. They would put people into incantations of various <em>Mantras, </em>worship, hold <em>yag </em>and accept charity. Piety, defilement of body on account of birth and death, piety of the kitchen, fasting, observance of good and bad days, visiting pilgrim centres and bathing there, belieVing in hell and Ileaven, faith in ghosts and evil spirits, worship of the planets, caste based division of society, <em>Ashram Dharm </em>(celebacy, householder, living <strong>in </strong>jungles and ascetic life) etc are various aspects of Brahmanic ideology. They would also indulge <strong>in </strong>many sacraments, rites and rituals and accept alms. </span></p><p><span style="font-family: 'Arial'">Satguru Ji and Bhagats vehemently condemned and rejected the Brahmanic ideology and challenged the </span><span style="font-family: 'Arial'">supremacy of Brahmans. Let us see what <em>Gurbani </em>has to say on it.</span></p><p> </p><p><em><span style="font-family: 'Arial'">Kabir Baaman(u) guru hai jagat ka bhagtan ka gur(u) nahey. </span></em></p><p><em><span style="font-family: 'Arial'">Arjh(i) urjh(i) kai pach(i) mooa, </span></em></p><p><span style="font-family: 'Arial'"><em>charauh beydauh mahey (Page 1377) </em></span></p><p></p><p><em><span style="font-family: 'Arial'">Simrit(i) sastar bahut(u) bisthara. </span></em></p><p><em><span style="font-family: 'Arial'">Maya moh(u) pasria pasara. </span></em></p><p><em><span style="font-family: 'Arial'">Murakh parheh sabad(u) n boojeh, </span></em></p><p><span style="font-family: 'Arial'"><em>gurmukh(i) vir/ai jata hey (Page 1053)</em></span></p><p> </p><p><span style="font-family: 'Arial'">9. <strong>All </strong>Sikhs are Free to Preach : In other religions priestly class iike Brahmans, <em>Moulwis </em>and certain parsons were authorised to preach. Over a period of time, these people became corrupt, greedy and immoral. </span></p><p><span style="font-family: 'Arial'">Guru Sahib permitted all Sikhs to perform religious rites as well as do preaching work. Those who were appointed as preachers were also to earn their livelihood themselves. Baba Budha Ji who was appointed <em>Granthi </em>(Script reader) at Harmandir Sahib had to work to earn his two-meals a day. Thus no particular priestly class was created in Sikhism. Even today all Sikhs-male or female are authorised to perform all reiigious rites like service as a <em>Granthi, </em>impart religious discourses, and even participate in administering <em>Khande-di-Pahu/ </em>(Baptism). </span></p><p><span style="font-family: 'Arial'">10. Religion of Householders: The so called religious people of India have always been preferring spending their lives as ascetics rather than being a householder and worldly man. Fearing the adverse effect of <em>Maya, Jogis, </em>Hindu <em>Sadhoos, Bodhis </em>and Jain hermits lived in the mountains. They would attempt to control their minds and perform penances/worship. Satguru Ji impressed upon people that there was no need to renounce the world. Instead one should discard evil thoughts, vices and ill deeds. Sikh must remain free from the grasp of <em>maya Contd........</em></span></p></blockquote><p></p>
[QUOTE="dalbirk, post: 95677, member: 6456"] [B][FONT=Arial]SIKHISM: [/FONT][/B] [FONT=Times New Roman]A [/FONT][B][FONT=Arial]RELIGION OF NEW ERA [/FONT][/B] [FONT=Arial]About five and a quarter centuries ago, Guru Nanak Dev Ji laid the foundation of Sikh religion. The succeeding Gurus raised the palace of Sikhism on this foundation. The Tenth Master Guru Gobind Singh Ji accorded the completion and the finality. [/FONT] [FONT=Arial]Despite its young age, Sikh religion has attracted the attention of the scholars world over. So much so that it is now being counted as one amongst four or five known religions. The main cause of it acquiring such reputation is the unique ideology that our great true Gurus gave us and which is guiding the world in the form of Sri Guru Granth Sahib. Reverned Gurus preached this religion as a decent way of living life that can give multifaceted guidance in spiritual, social, economic and political fields to a man. [/FONT] [FONT=Arial]After comparing the ideology of Sikhism with 500 other religions of the world, Mr. H.L. Bradshaw, an American scholar of world religion opines that- [/FONT] [FONT=Arial]"Sikhism is a Universal World Faith with a message for all men. This is amply illustrated in the writings of the Gurus. Sikhs must cease to think of their Faith as just another good religion and must begin to think in terms of Sikhism being the religion for this new age ... The religion preached by Guru Nanak is the faith of the New Age. It completely supplants and fulfills all the former dispensations of the older religions. Books must be written proving this. The other religions contain the truth but Sikhism contains the fullness of truth .... The Sikh religion is truly the answer to the problems of a modern man." [/FONT] [FONT=Arial]Some of the merits of Sikhism those have attracted [/FONT][FONT=Arial]the attention of world's religious thinkers and scholars are discussed briefly in the following paragraphs. [/FONT] [FONT=Arial]1. Religion-a Way of Living Life. Before the advent of Sikh religion, the concept of religion was confined to the observance/performance of various rites and rituals, doubts and superstitions, hypocricy and blind faith. Hundreds of gods-goddesses, natural forces, animals, trees or stone images were worshipped. To propitate the gods, [I]Yag [/I]were performed where men and animals were sacrificed. Penances were performed while living in the jungles and mountain caves. People believed in evil spirits, demons and ghosts and were always fearful of their wrath. To save themselves, they would indulge in various types of worhip and charity etc. A religion had no concern with how a man must live his life, how is he supposed to resolve his difficulties and what are his duties and responsibilities towards the society. [/FONT] [FONT=Arial]Sikh religion took the 'Religion' out of the rut of disguises, rites, rituals and blind faiths and presented it in the shape of a way of living life. In the spiritual field, [I]Satguru [/I][/FONT][FONT=Times New Roman]Ji [/FONT][FONT=Arial]laid emphasis on meditation of One Lord and condemned meaningless doubts, superstitions, hypocricies, a particular style of dressing to project oneself as holy and blind faith. They launched a campaign against the social evils such as caste based distinctions, untouchability, injustice, immoral earnings, corruption, discord amongst the people, cowardice, slavery of foreigners and pitiable condition of women. The Gurus expressed their opinions on the distribution of wealth in the economic field and spread political awareness amongst the people. They organised them to raise struggle against the political oppression. Thus Sikhism made religion capable of leading the people in multi directional aspects of their life. [/FONT] [FONT=Arial]2. Religious Places (Gurdawaras) : Centres of l[/FONT][FONT=Arial]earning Life Style: The [I]dharamshalas [/I]established by Guru Nanak were used for giving practical shape to the Sikh ideology besides worship of God [I](Naam Simran). [/I]People were taught the lesson of voluntary service. Views were exchanged for the raising of an ideal society to remove the caste based and rich-poor distinctions. [/FONT][FONT=Arial]Institution of [I]Langar [/I]was started and common water sources in the form of reservoirs (sarovars) were dug up. People of all castes, creed, religion and· social standings ate meals prepared in a common kitchen, sitting in one line next to each other. The [I]Sarovars [/I]provided them with water to bathe. Both institutions helped remove man made chasms in the society. If women were praised in principle, it was given a practical form in the Gurdawaras. They could participate in all activities of a Gurdawara and were at liberty to preach, discharge duties of a [I]Granthi [/I](Holy script reader) as well. Dispensaries, orphanages and home for the physically impaired were made in Gurdawaras. Schools were opened to impart education to the children. The sixth Guru even made them centres of political learning besides the religious teachings. Thus spiritual and temporal might was merged into one. These examples prove beyond doubt that Gurdawaras are the centres of learning Sikh way of life. [/FONT] [FONT=Arial]3. Faith in One Godhead and Discarding all other gods-goddesses : Sikhism vehemently opposed the incarnation theory and the worship of their idols. Guru Ji even said, "May that mouth burn which says that God takes birth." [/FONT] [FONT=Arial]So [I]mUkh(u) jato jit(u) kaheh Thakur jon; (Page 1136) [/I][/FONT] [FONT=Arial]Satguru ji said that people were worshipping kings of a particular time (Sri Ram Chander, Sri Krishan etc.) as incarnations but these incarnations had not been able to[/FONT] [FONT=Arial]find the ultimate God. [/FONT] [I][FONT=Arial]Jugah jugah ke raje ki-ey, gaveh kar(i) avtaari. [/FONT][/I] [I][FONT=Arial]Tin bhi ant(u) na paeya [/FONT][/I][I][FONT=Times New Roman]ti't [/FONT][/I][I][FONT=Arial]ka [/FONT][/I] [FONT=Arial][I]kia kar akh(i) veechfiri. (Page 423) [/I][/FONT] [FONT=Arial]Bhagat Kabir Ji says that he only needs Lord and has nothing to do with god and goddesses. Bhagat Nam Dev Ji is prepared to surrender all gods and goddesses for one Lord, the Supreme. [/FONT] [I][FONT=Arial]Jaa jacha taa keval Ram. [/FONT][/I] [FONT=Arial][I]Aan dev sia nahi kam. (Page 1162) [/I][/FONT] [I][FONT=Arial]Hau to ek(u) Ramaia laiha. [/FONT][/I] [FONT=Arial][I]Aan dev badlaavan(i) daiha. (Page [/I][/FONT][FONT=Times New Roman]811) [/FONT] [FONT=Arial]Satguru Ji described the form, omnipotence and all virtues of God in their [I]bani [/I]that they advised their Sikhs to worship. In the [I]mool mantr, [/I](from Ek Onkar to Gur Prasad(i) )the primary traits of God have been described. [/FONT] [FONT=Arial]4. Leadership of Shabad Guru: Sikhism has accepted [I]Shabad [/I](Divine Word) as the Guru. It means knowledge of the Lord that the Gurus had realised when their mind and soul became in tune with the Lord. Their reaiisation has been recorded in Sri Guru Granth Sahib. Guru Nanak had proclaimed [I]Shabad [/I]as Guru when he said- [/FONT] [I][FONT=Arial]Shabad guru surt(i) dhun(i) chela. [/FONT][/I] [I][FONT=Arial](Page 943) [/FONT][/I] [I][FONT=Arial]Shabad gur peera gehar gambhira [/FONT][/I] [FONT=Arial][I]bin(u) shabadai jug bauraniJg. (Page 635) [/I][/FONT] [FONT=Arial]The same principle has been explained by Guru Ram Das Ji in the following hymn- [/FONT] [I][FONT=Arial]Bani guru, guru hai bani, vich(i) bani. amrit(u) saarey. [/FONT][/I] [I][FONT=Arial]Gur bani kahai sewak(u) jan manai, [/FONT][/I] [FONT=Arial][I]parlakh(i) guru nislarey. (Page 982) [/I][/FONT] [FONT=Arial]Guru Sahiban have not accepted the body as Guru. [/FONT][FONT=Arial]That is why Sri Guru Granth Sahib contains [I]bani [/I]of six Gurus, fifteen Bhagats and eleven Bhatts. If the body alone was considered to be Guru, then except six Gurus, no writings of any other great and holymen would have found place in Sri Guru Granth Sahib. [/FONT] [FONT=Arial]5. Building of Character and National Revolution through [I]Naam Simran: [/I]It implies singing the glory of His traits and imbibing them in one's mind by constantly remembering them. It can also be called praising the Lord and keeping his memory perpetually in one's mind. [/FONT][FONT=Arial]The Bhagats sing the glory of the infinite and invaluable virtues of God .and acquire resonance of mind with Him or they virtually merge in Him. Those who meditate on the virtues of Lord also become fearless, without animosity, free from the fear of death, kind, clement, contented, just, seekers of everyone's welfare, protectors of the poor, helpless and refugeless and stand to fight the tyranny and oppression. The vices of lust, anger, greed, attachment, pride and many other maladies of mind do not come anywhere near those who meditate on His name. Thus through [I]Naam-Simran, [/I]a man becomes possessor of high character, ~uru Says- [/FONT] [I][FONT=Arial]Sachi bani soocM hoey. [/FONT][/I] [FONT=Arial][I]gun [/I][/FONT][FONT=Times New Roman]Ie [/FONT][I][FONT=Arial]naam prapal hoey. (Page 361) [/FONT][/I] [I][FONT=Arial]Jin her(i) japia se her(i) hoey. [/FONT][/I] [FONT=Arial][I]her(i) milia kef kefatr. (Page 667) [/I][/FONT] [FONT=Arial]Where as Gurus raised the character of a man and strengthened his soul through [I]Naam Simran [/I]they also raised such an ideal society that was full of divine virtues; that had discarded the slavery of priestly class, bondage of the social values and tyranny and subservience of the [/FONT][FONT=Arial]authorities/ruling class. The miracle of [I]Naam [/I]produced true lovers of God and social reformers from the worthless ritualists, great warriors and military leaders appeared from among the cowards and kings from those who had lived a life of subservience and slavery for centuries. This revolution came about through [I]Naam Simran. [/I][/FONT] [FONT=Arial]6. A Supreme Method of God [I]Worship-Kirtan [/I]: [/FONT] [FONT=Arial][I]Raag [/I](Singing) has been used as a supreme method of Lords worship. Where as singing Lords praises produces concentration of mind, the divine virtues also park themselves in the mind of a seeker. He starts getting waves of emotions and love that dye him in the hue of Lord. [/FONT][FONT=Arial]It was the medium of [I]Kirtan [/I]by which Guru Nanak had turned a cheater like Sajjan into a God lover and a preacher. It had melted the solid minds of Kauda Bheel, Noar Shah the witch, Hamza Gaus and Vali Kandhari into wax like soft. Bhai Sadoo and Bhai Badoo were the bards in the court of Guru Angad Dev Ji. The Tenth Master was himself an exponent of [I]Kirtan [/I]and was an adept player of musical instruments like [I]Jorhi, Mirdang and Siranda. [/I]Confirming the objective and importance of [I]Kirtan, [/I]Guru Ram Das Ji says- [/FONT] [FONT=Arial][I]Sabhna raagaan vich [/I]so [I]bhala bhai, jit(u) vasia man aaey [/I][/FONT] [I][FONT=Arial]Raag naad sabh such(u) hai, [/FONT][/I] [FONT=Arial][I]keemat kahi n jaey (Page 1423) [/I][/FONT] [FONT=Arial]7. Principle of Living Emancipation: Sikhism has not promised salvation after death nor has it assured any body a stay in heavens. It has taught to free oneself from the vices encountered in this life and obtain one-ness with God. Explaining this principle of Emancipation while Alive [/FONT][FONT=Arial](Jeevan Mukat) are the following lines from [I]Gurbani­[/I][/FONT] [FONT=Arial][I]Oh dhanwant(u) kulwant(u) patiwant(u). Jiwan mukat(i) jis(u) ridai bhagwant(u). [/I][/FONT] [I][FONT=Arial](Page 294) [/FONT][/I] [I][FONT=Arial]Taj(i) abhiman moh maya phun(i) [/FONT][/I] [I][FONT=Arial]bhajan Ram chit(u) (aavao. [/FONT][/I] [I][FONT=Arial]Nanak kahat mukat(i) panth eh(u) [/FONT][/I] [FONT=Arial][I]gurmukh(i) hoey tum paavao. (Page 219) [/I][/FONT] [FONT=Arial]Where as Sikhism has rejected the existence of heaven and hell, it has given preference and more importance to mergence with God than emancipation after death. [/FONT] [I][FONT=Arial]Kavan nark(u) kia surg(u) bichfJra, santan do-oo radey. [/FONT][/I] [I][FONT=Arial]Hum kfJhoo ki kaan(i) n kadatey, [/FONT][/I] [FONT=Arial][I]apney gurparsfJdey. (Page [/I][/FONT][FONT=Times New Roman]969) [/FONT] [FONT=Arial][B]8. Disapproval of Rituals and Brahmanism : [/B]For centuries, Brahmans have enjoyed themselves as the most privileged class of society in all spheres of life. They had the sale authority of reading and teaching the sacred scriptures. They would put people into incantations of various [I]Mantras, [/I]worship, hold [I]yag [/I]and accept charity. Piety, defilement of body on account of birth and death, piety of the kitchen, fasting, observance of good and bad days, visiting pilgrim centres and bathing there, belieVing in hell and Ileaven, faith in ghosts and evil spirits, worship of the planets, caste based division of society, [I]Ashram Dharm [/I](celebacy, householder, living [B]in [/B]jungles and ascetic life) etc are various aspects of Brahmanic ideology. They would also indulge [B]in [/B]many sacraments, rites and rituals and accept alms. [/FONT] [FONT=Arial]Satguru Ji and Bhagats vehemently condemned and rejected the Brahmanic ideology and challenged the [/FONT][FONT=Arial]supremacy of Brahmans. Let us see what [I]Gurbani [/I]has to say on it.[/FONT] [I][FONT=Arial]Kabir Baaman(u) guru hai jagat ka bhagtan ka gur(u) nahey. [/FONT][/I] [I][FONT=Arial]Arjh(i) urjh(i) kai pach(i) mooa, [/FONT][/I] [FONT=Arial][I]charauh beydauh mahey (Page 1377) [/I][/FONT] [I][FONT=Arial]Simrit(i) sastar bahut(u) bisthara. [/FONT][/I] [I][FONT=Arial]Maya moh(u) pasria pasara. [/FONT][/I] [I][FONT=Arial]Murakh parheh sabad(u) n boojeh, [/FONT][/I] [FONT=Arial][I]gurmukh(i) vir/ai jata hey (Page 1053)[/I][/FONT] [FONT=Arial]9. [B]All [/B]Sikhs are Free to Preach : In other religions priestly class iike Brahmans, [I]Moulwis [/I]and certain parsons were authorised to preach. Over a period of time, these people became corrupt, greedy and immoral. [/FONT] [FONT=Arial]Guru Sahib permitted all Sikhs to perform religious rites as well as do preaching work. Those who were appointed as preachers were also to earn their livelihood themselves. Baba Budha Ji who was appointed [I]Granthi [/I](Script reader) at Harmandir Sahib had to work to earn his two-meals a day. Thus no particular priestly class was created in Sikhism. Even today all Sikhs-male or female are authorised to perform all reiigious rites like service as a [I]Granthi, [/I]impart religious discourses, and even participate in administering [I]Khande-di-Pahu/ [/I](Baptism). [/FONT] [FONT=Arial]10. Religion of Householders: The so called religious people of India have always been preferring spending their lives as ascetics rather than being a householder and worldly man. Fearing the adverse effect of [I]Maya, Jogis, [/I]Hindu [I]Sadhoos, Bodhis [/I]and Jain hermits lived in the mountains. They would attempt to control their minds and perform penances/worship. Satguru Ji impressed upon people that there was no need to renounce the world. Instead one should discard evil thoughts, vices and ill deeds. Sikh must remain free from the grasp of [I]maya Contd........[/I][/FONT] [/QUOTE]
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