Professional Documents
Culture Documents
DOCTRINES
BY
AMIUTKVU
1935
oi
lilt
accoidmg
or
a
to the
Sikh Gurus,
is
Scihation
heaxenly
best
in
abode
us
called
is
the
which
Ood.
1
If a
m in
'
lo\ts
to
SOP
s
'
(rod,
in)
\\htit
care* he for
Sahation or
['aradisr
'
lurn
\anak
huil
"r\er\ hod\
vfttin^ thoir
li\<'
01 *
,ift(M
^t!\,ihon
T*aradise
livo<%
or
Ehsmm,
satisfies
hop*
to
so
Sahation
Thr
in
sight
Kahjnn)
J
How
'
to see (^od
and
to \o\ e
Him
The
Japji
:
ques-
tion is taken
up by Guru Nanak
olT(
i
in his
to
linn tint
\\e
(ouncil-
\\hatshall\Nouttcr\Mthour
gi\e us His lo\e
'
lips
\\huh ma\
mo\e Him
to
of the
11101
n meditate
on the
grace of
Name
is
at tiois
fu
t
/r
x^^^Uu-O^\
.
worship
st
The
little
practice o
in the
and again
Sikl
UNIVERSE
LIBRARY
explanation
The Nature
God
and
creation
is
of
God
or the
Name
or absolute,
described both as
personal
nirgun,
sargun, or
Before
God
lived absolutely in
He thought of making Himself manifest in creation He became related In the lormer case, 'when Ciod He \\as Himself selt-crt ated, there was none else, took counsel and achice \\ith Himselt what He did
,
came
to pass
Then
or
hell,
There
\\as
\\as
Formless One
Himseli
creation
There \\as thru (Gujn-ki'Var ol Guru Amar Das) no sin, no virtur, no Veda or any other religious book, no caste, no sex (Guru N.mak's Wtiru Sol lie, x\, When God and Guru Arjan's Sukhtntiiit, \\D
became ^argun or
the Xante, and in
manifest,
He became
seat
\\hatis railed
1
1<
mad(
Nature wherein
e\er} where and
T
He
has His
and
'is
diftust d
in all
80)
phase ol the hupreme Gurus ha\e avoided the pitfalls into Being, which some people have tallen. With them God is
not an abstract idea or a moral torce, but a personal Being capable of being loved and honoured, and yet
He
is
conceived
all
ol as a
Bemi
whose presence
is
diffused
He
is
the
common
Father
fashioning worlds and supporting them from inside, hut He does not take birth. He has no
ot all,
incarnations
He Himself
stands for
the
creative
Word
and Brahma, He
Truth, Beauty and the eternal yearning of the heart after Goodness (Japjt). In a word, the Gurus have comhined the Aryan idea of immanence
is
Himself
the
unity
and
the
personal
intelligence of
mv
Belo\ed
am
Him Him
Some
su\ that
He
is
is
othei>> that
He
is
altogethei contained in
,
His (oloin
()
4
not soon
happ^ wi\es, tell me truh Ho lues in e\ei>thing lie d\vells in e\er\ heart
,
Yet
1
Ho is not blended with .inj thing, He is separate Win dost thou go to the forest in search of God He h\es in All, is\et e\ei distinct He abides with thee
As fragrance dwells in a flower, or reflection in amirroi,
d\Yoll inside everv
too
So does (rod
heart
thing
seek
Him
therefore in the
"
t
People who come with preconceived notions to study Sikhism often blunder in offering its interpretaThose who are conversant with the eastern tion.
upon those passages which refer to the thoughts of immanence and conclude that Sikhism is nothing but an echo of Hinduism, while those who
thought
fix
of
Guru
Arjan.
t Dltanasri of
are
Mohammedan
or
Christian
thought take hold of transcendental passages and identify Sikhism with Islam or Christianity. Others
who know
If,
both
will
see here
no svstem,
nothing
however,
organic
of
we were
to
new
growth
systems
thought
ot a
newly
evolving humanity, \u would find no difficulty in recognizing Sikhism as a distinct system ol thought.
Take,
for instance.
its
Guru Nanak's
stanzas
Asa-tii-Var,
which
in
fundamentals
m-dweller
lays
down
It
the
is
about Clod.
God
is
called
filling
'the
all
Nature/ and
is
described
as
lit 21. things 'by an art that is artless' <xn. i is not an impotent mechanic tashiomng pre-existing matter into the universe. He does not exclude
too
is
not an illusion
a reality
;
real,
it is
not a reality
final
and abiding,
but a reality on account ot God's presence in it (n. i). His Will is above Nature as well as working within
it,
and
in spite o\ its
immanence
it
acts
not
as
an
working
'most intelligently'
is
(ui -2).
The
first
thing about
God
that
He
is
however
or Shiva
Brahma,
2).
or as
Rama that He
He
and Krishna
is
all
is
(iv.
The
or
to
is
the highest
moral being
dispenser of lite universal* (vi). The ways to realize Him are not many, but only one (xii. 3), and
that
way is
4),
and
ot
God
,
of
ix
worshipping Him
to sing
31
,
xn 2
xix. 2
,
xxii.
,
Name *w
\iu
ix. 2
xvi.
Uplift of
Man Based on
is
Character
This
life ot
praise
the midst of
is
meanings.
5.
it is
Sithhmani, xvi.
"The
Name
whole
sustain* the
ammnl
"
life,
the
Name
is
of the universe
'immacu-
creation/ ind
to
In most cases
means the
revelation
actions."*
These
formal
deeds
God and
to
serve fellow-men
"Without pleasing God
Repetition
all
w^ns
of
hung.
and
01 deed**
You won't
get even
half
copper
foi
your
fasts
special
for,
the requirements
different
You won't
and wandering
of
in different places
the four
Ved.is
f>
There
i>>
no room
With
if
3011
don't
understand on*
thing that matters, \ou onl> bother >ourself I say, Nanak, if }ou ereit \ourself in action, >ou will be sa\ed
Serve your
self
all
your pride o f
"f
The Gurus
not
man's
uplift,
on such short-cuts as mantras, miracles or mysteries but on man's own humanity, his own
;
character
as
it is
character
alone,
in
the
character
already
formed
which helps us
moral crises.
The
very
left.
oflicer of a cava-
on march has
to decide
quickly
when
to
turn his
*Japji.
f
men
to the
of
right or
He
cannot wait
Gaun Mala
Guru Arjan
until his
men are actually on the brink of a nulla or He must decide long before that. In the khud. same way, when face to face with an evil, we have
to decide quickly. think.
When
offered
a bribe or an insult,
we have
to decide at
course of action
we
We
And
this
can be done
we
drawn towards it, and evil has got Without securing virtue suffino attraction for us in character, even some of the so-called great ciently
are habitually
to
this
fall
not
think
it
down
it
rules of conduct in a
book
necessary to take in hand a whole people for a continuous course of schooling in wisdom and experience, spread over many genethey also thought
rations, before they could be
sure
that
the people
This
thus trained had acquired a character of their own. is the reason why in Sikhism there have been
ten founders, instead of only one.
Before the Sikh Gurus, the leaders of thought had fixed certain grades of salvation, according to the different capacities of men, whom they divided into high and low castes. The development of
8
this
was
one-sided.
Cer-
the favoured
classes, got
developed
few good qualities to a very while others left to themselves got high degree,
in
them
degenerate.
look after
to
all
It
was as
if
a gardener,
neglecting to
plants
entrusted
him were
bestow
in
all
his
care so
on a few chosen
he
bloom,
that
might be
able to
supply
few flowers
did
master's table.
The Gurus
growth.*
of
such a lop-sided
opportunities
classes of people
''There are lowest
They
wanted
to
to give
all
higcst
development
the
men among
the
lo
castes
I
Nanak,
I shall
go *ith them
What ha\e
got
to
do
vrith
the great
names
" on thoso \\ho take care of the lowly mere nonsense to ob^er\e caste and to feel proud over grand "*
falls
Some work had already been done in this line. The Bhagats or reformers in the Middle Ages had
between the high class and the so-called untouchables, by taking Hindus into their fold such men as barbers, weavers, shoetried to abolish the distinction
makers,
etc.
still
*Sn Hag
Var,
tni.,
Guru Nanak.
See also
Guru
Arjan's Jat/m-fa-
Bhaira.
9
because
the
remained
i
unscotched
privilege
of
equal tv was not extended to men as men, but to those individuals only who had washed off their a Kabir, untouchabihty with the love of God
weaver and Ravidas, a shoemaker, were honoured by kings and high-caste men, but tne same privilege
was
who were
pride
held as untouchables.
the love of
Ravidas took
so lifted
God had
him out
Brahmins came
to
members
makers
in
of his caste,
the
suburbs
Benares,
were not so
honoured.*
this
improvement on the
previous idea that they declared the whole humanity to be one, and that a man was to be honoured, not
because he belonged to this or that caste or creed, but because he was a man, an emanation from God,
whom God
soul as to
had given the same senses and the same other men:
all
"Rccogime
"All
human
nature as one
"
appear different under
men
although the)
different influences
The bright and the dark, the ugh and the beautiful, the Hindus and the mubhms, have developed themselves according to
the fashions of different countries.
*
<
10
same
same
ejes. the
eats, the
same build
caste or untouchabihty. Man rose in the estimation Kven those who had been considering of man.
themselves as the dregs of society, and whose whole generations had lived as grovelling slaves of thr
so-called higher classes,
came
to be fired with a
new
lift
themselves
as
equals ot
Women
"How
can they
be called inferior/' says Guru Nanak, "when they J give birth to kings and prophets' "t Women as
well as
men
share
in
the
grace
ot
God and
are
'
equally responsible for their actions to Him.t Hargobind called woman 'the conscience of
Sati
Guru man
was condemned by the Sikh Gurus long was taken of it by Akbar. J The spirit of man was raised with a beht-t that he was not a helpless creature in the hands ol a Being of an arbitrary will, but was a responsible being endowed with a will of his own, with which he could do much to mould his destiny. Man does not
before any notice
start his life
He
has already
existed before he
*AKal Ustat
of
born.
He
inherits his
own
past
*Am-di~V(ir, xix
JSee
II
as well as that of his family and race. All this goes to the making of his being and has a share in the
moulding
of his nature.
But
He
is
given a will with which he can modify the inherited and acquired tendencies of his past and determine
If this were not so, coming conduct. would not be responsible for his actions. This
his
he
will,
helpless or isolated but if through again, the Guru's Word it be attuned to the Supreme Will,
is
not
left
it
all
his past
This question of human will as related to the Divine Will is an intricate one and requires a little
elucidation.
According
all
is
to Sikhism,
is
the ultimate
source of
that
is in
us
God
alone.
no strength in us. Nobody, not even the evil man, can say that he can do anything independent of God.
mo\e
Thee
*
The
fish
may run
it,
against the
just as
it
current
of
the
likes,
but
it
cannot
escape the river itself. Similarly man may run counter to what is ieceived as good or moral, but he can never escape from the pale of God's Will.f
'Guru Bam Das
in A*a.
J
Japji,
12
Then who
himself.
is
Man
We
shlok ot Asa-di-Var's
7th pauri that man is given free will, which leads him to do good or evil actions, to think good or
evil thoughts,
and to go
\\ill
in
consequence
01
to
Heaven
or Hell.
'Governed b\ his free
he laughs
<n
\\e*ps
Of hib
Of his Of his
free
\\ill
he begrimes
cashes himself
fiom
the
Md
nf
hum. in
beings
fiee
\\ill
he befools himself
01
beiom*^ \MS_
''
we
read
mdi\idualit\
man
his
and
leads
him
*>
him dov\n
to the
woiid
.uicl
suuK
'
in in
on
a-
iounl
of births
'NN
and deaths
a-*irl}oii of
he. re
vHf
of
}lu\\
shall
a Ka\
n-
'
It conies to
man from
the
\\ill
(!od
hi*
but
its
lemedy also
he begins
When Crod
Nanak
sends grK e
toman
to
obe>
the
tall
of
the tiuru
sa\s
Heai \e
'
The source
of evil is
not Satan or
It is
It
Ahrman, or
sense
ot
our
own
in us.
may prove
a boon
or
we
subject ourselves to
the overweening
sense
ol
grows as
a barrier
sm
to sin
13
The
hi iclc
\\ith
a partition
of
The
like a
infinite is
cypher which
gradually unfolding
its
meanlike
ing as
we
Teacher.
It is
the light of the sun ever present, but shut out of our
sight by the cloud of ignorance and selfishness
sin as long as this light \\v believe in
We
remains
unmamfested and
Grace,
highest
our
self
as everything to us.
at the call of
self
we
tiny
to
the
is
Self, that is
attuned to
just as
gradually
feel
and move
is
He wishes
of
and move.
of
good and
evil
the
Union and Disunionf with God. All things are strung on God's Will, and man among
problem
them.
As long as man is conscious of this, he lives and moves in union with Him. But gradually led
away by
self
him-
isolation.
from that unity and begins to wander in moral It is, however, so designed in the case ot man that whenever he wishes he can come back to
the
bosom
4
of his
Father and
his
position there.
Maru
Him
e\en
*Guru
Ram
J>a* in ^f(llar.
4
we break awa\ fiom Him
"
And by the
force of Disunion
it is
But, Nanak,
When we come
life
We
we
from our parents, and there are divine things in us, as 'the spirit and the progressive tendencies/ which
serve
as
forces
of
union
God.
of
evil
us
in-
lives
which
serve as forces
Disunion and draw us away from Him moral death. Cf. Guru Nanak in Mam :
"Man
And
But
earns his txxh from
th<*
toward^
union
of his
motbei and
gifts of
futlu
hit,
the spirit
led a\\a\ bv
and 'thenot
man and
is
courage.
evil
But that
enough
to enable
to resist
and
to
persist
is
it,
in positive
so
in
the
that
inherent
it
progressive tendencies,
for
are
to
so
weak
It
practically imposible
him
fulfil
which
of
is
expected of
human weakness
in Jii*
in herself, the
Master so stern
That
is,
man
is
that
15
it is
expected
of
him that
"* "lie should alwavs spaak the truth, and never tell lies 'He should beware oven of an unconscious am "t Ho should not step on the bed of another's \\ife even in dream "J
4
fulfilled simply with and inherited tendencies. knowledge The will not go far even in resisting evil. They a life of positive virtue and higher ideal of leading
the strength of
equipment.
solutions of
difficulty
Then what
of
is to
be done 7
The prophets
this
no
evil.
It is
only a whim or false scare produced by our ignorance. They believe in the efficacy of knowledge. Others
believe in the efficacy of Austerities,
still
others
in
Alms given
of sin.
in
There
who inculcate the love of some great man as a saviour. What was the solution offered by the Sikh Gurus? They saw that, although it was difficult for a man to resist evil and to do good with his own powers, yet
he were primed with another personality possessing dynamic powers he could acquire a transcendental
if
to
JGuiu TPR
Bahadur
JGuru
Gobmd
Singh
16
in
The Guru
The way
Sikhism
of religion, as
shown by Sikhism,
is
not
way
of life lived
It is
Guru
along opera-
whole being and shaping his tive, commanding life to its diviner issues Without such a personality
there would be
no cohesion, no direction
in
the
moral forces of society, and in spite of a thousand kinds of knowledge 'there would still be utter darkness
'
to
connect
men
with
God
field'
Everybody wouldMike
a
moral
*
isolation,
spurious
sesames masters
desolate in the
It is
'with
hundred
to
own them/
th^
and
position set
among themselves and gathering them In this self unites them with God f
organized force strive for the good mankind.
unto him-
way foundawho as an
the
whole
perfect,
Guru must
meu."
Hay,
I.
Sn
I?
whom
they serve/*
If
the
ideal person is imperfect, the society and its individuals following him will also get imperfect development. But 'those who serve the saved ones will be
saved, 'f
perfect,
Guru Nanak
is
only the
defective
are
:
without error/'
And
is
Bhairon
"Whoever
is
is
seen
my
true Guru,
the
The
by the Gurus
is lucidly described in the eighth and the eighteenth octaves of Guru Arjan's Sukhmani. The same Guru says in Asa:
God
iior
do
I fear death.
He He He
does not perish, nor do 1 grie\e is not poor, nor do I hiue hunger.
There
Who
He He
my
life
and who
gives
me
life.
has no bond, nor have I got any. has no entanglement, nor have I any care. As He is stainless, so am I free from stain.
As
He
so am I alwa> s rejoicing. has no anxiety, nor have I any concern. As He is not defiled, so am I not polluted. As He has no craving, so do I covet nothing.
He is happy,
in Vat Bihagra*
\Majh, III.
i8
He is puie and I too suit Him in this, am nothing He alone i* ever) thing All around is the same He Nanak, the Guru has destiojedall m\
I
supetstition and
dufei Is,
And
Him
to be
The Guru
man's capacity
is sinless.
In order, however,
a supernatural being.
the
the
ordmarv
his
to
human
all
nature,
attained
is
perfection
through the
same Grace as
available
and through perfect obedience to God's Will. Sikh Gurus had tought with sin and had overcome it. Some of them had lived for a long time in error,
until
men The
Grace touched them and they were perfected through a constant discipline of knowledge, love and
experience in the association of their Gurus. When they had been completely attuned to the Will divine
and were sanctified as Gurus, the- re remained no defect in them and they became perfect and holy. Thereafter sins did
gave way
It is
come to tempt them, but they never and were always able to overcome them.
only thus that they became perfect exemplars of men and transformed those who came under their
influence to veritable angelic beings.
The Guru
This transformation
in the
Sikh
close association with the Guru, which is found many other religions, but through the belief that the
vSikh incoporates the
Guru.
He
fills
himself with
up with
a
an
inexhaustible source
of
power.
Sikh,
pure-
hearted Sikh,
is
who
in
a great
power
when such
Sikh
a
such
acquire an
infinite
is
reach and he
man
the
<4
He
Guru
called
himselt
in
is
my
other self,
him
live
and have
is
my
being/'
single Sikh, a
mere
believer,
equation changes
into
when he
in
his
embrace.
a
lakh and
quarter/
Sikh parlance.
fitness,
This
but
change occurs not only in his physical also in his mental and spiritual outlook.
is
His nature
so reinforced
reds
may
fall
that
Wherever he
stands,
he will
He
will
keep
the
Guru's
flag
always
flying.
Whenever
<
20
tempted, he will ask himself, "Can I lower the flag of Guru Gobmd Singh ? Can I desert it ? I, as Budh
Singh or Kalian
Singh,
can
?
fall;
but
can Guru
Gobind
This feeling of incorporation with the Guru makes the Sikh strong beyond his ordinary powers, and in times ot
Singh
in
me
fall
No, never.
long before he can remember anything relevant to the occasion recorded in history or scripture. Bhai Joga Singh's case is He was a devoted Sikh of Guru just in point.
to his rescue
emergency comes
Gobind Singh, and had received baptism from the hands of the Guru himself He was so loyal that
when he
received an urgent
call
proceed to Anandpur, he hastened from Peshawar without a moment's delay, not waiting even to see
his
own marriage
through.
And
yet in a
weakness, this paragon of Sikh purity fall, fall at the door of a public woman
pur.
of to
Hoshiar?
It
Who
saved him
of
in
that
emergency
out the
was
of
the vision
re-establishing
signs
personation worn on his body, and reminding him that he was carven in the Guru's own image.
for
The Guru in the Panth So far we have considered what the Guru does the Sikhs as individuals. We have seen how he
and increases
their
power
21
thousandfold by filling their personalities with his own. In order to increase this power immensely
He
organized them into Sangats or Holy Assemblies, and put his personality again into them. This led
to a very remarkable
of Guruship,
development in the institution and no description of Guruship will be complete without an account ot this development.
The Sikh
It
idea of
religion,
as
we have
seen,
was something more practical than merely mystic. was to consist of the practice of Nam and Sew a. To practise Nam means to practise the presence of
God by
keeping
Him
ever
in
His praises or dwelling on His excellences. This is to be done not only when alone in solitude, but also
in
public,
where worship
of
the
Name
in
is
made
the
form of
congregational recitations or singing. The other element is Seica or Service. The idea of service
should be not only liberal, but also efficient that is, it should do the greatest good with the least possible means. It should not be wasteful. do not set up a sledge-hammer to
is
that
it
and economical
We
crack
nut,
or
send a
to
whole army to
be.
collect
efforts,
revenue.
We
have
be economical in our
For
this
purpose
22
we have
engaged,
tion.
to organize our
means.
In
every work
of
is
practical nature, in
it
As
to
serve
mankind
belongs
may
the
the
case
ot
an
indiviis
dualistic
wnerem
all
highest
or
to
aim
to
desires,
dream away
but when God mainly through realizing service done within the world, where men have^ constantly to deal with men to promote each other's
jungles or
in
mountains,
religion consists
good,
tion.
it
is
impossible
to
do without organiza-
two things
religious work: the holy Word and the organized Fellowship.* This organized fellowship
his
is
called
Sangat
The
idea
of
Sangat
or
holy
by authorised leaders, called Masands. Sikh was supposed to be a member of Every The Guru one or other of such organizations.
lies
led
was
of
changes
was held
to be
one and
the
42-43.
23
predecessors.* Thq love existing Detween the Guru and the Sikhs was more intense
same
as Ins
between the
But
most romantic
to
the
world.
homage paid
creating a
the
GUI u was made impersonal b> mystic between the Sikh and the Guru on the one unity
hand and the Guru and the
Word on
paid
to
Ode
of
S.itta
"(ruru Nanak proclaimed the acvesMon of J^ehna as a icuaid foi He had the same light the same method, the Master semc( " morel \ changed his bod>
The wise being Giuu Nanak descended 111 the foim of " 'Thou ttani Das, att Nanak thou art Ijehna Das " The human iee comes and goc< but art \m,u Das " () Arjan, ait e\er new and whole Mohsin Fa in Nvho wrote in tht time of the Sixth Guiu sa\s
4
,
Aniai
thou
thou,
about
aie
I><tbi\t(Ut
Then
Gurus
Nanak "
<iuui (iolmid Singh in his 1 ulntta Xatak s.ns about the Gurus " \ll take them as different from one another, vei\ few recog-
them as one in spirit But onl\ those icalue perfection who " do recognize them as one See aUo the Sadd of Sundar. the s//rt//r/rts* at the end of Guru
ni/e
Gianth Sahib, and Bhai Guidtts's xxi\ 5-25 xx\i 31 and '14 The Gurus alwais signed themselves
,
r<t/\
i.
45-48
in
1^
\x
as
Nanak
i^
pleased
is
with
IV
"The Guru
the Sikh
Am (')ihnut,
Guru
is
who practises the Guru's word is at one with IV See also Bhai GurdaR, Vais in 11. and the Woid, and the Woid is Guru." Kamn IV
the
ix
16
Guru "The
porated Word, even the Guru choosing for himself a seat lower than that of the Scripture. The only
Word/
lived
also
Guru
to
among them.
They began
until
assume higher and higher authority, collectively the whole body, called the Panth,
came to be regarded as an embodiment of the Guru. Guru Gobind Singh himselt received baptism from
the Sikhs initiated by himself. After him the Sikhs ceased to have any personal Guru. If we read the Sikh history aright, the Sikh community would
appear as an organized unit to have undergone a course of discipline in the hands of ten Gurus, until its character was fully developed and the Guru
merged
reared.
with two things: the personal association and the Word. Now after the death of Guru Gobind Singh
the personality and the
Maa-t/i-Vor, vi
i.
Word were
separated.
IB
The
of the
"In
this world
b) Hinging Thy yoga is practised " ^i, F Sujan Rai of Batala writing about Sikhs in 1697 hymns "The only way of \vorship with a>s in his Khulaxitul-Twankh
Word/
Parbltati,
"My
them IH that they read the hymns composed by their Gurus and sing them sweetly in accompaniment with musical instruments.*' In he Golden Temple, 'Amn tsar, up to this time nothing but continuous
singing of
is
allowed.
25
Panth was invested with the personality of the Guru, and the incorporated Word became the
Cyan Guru. That is, in simple words, the Khalsa Panth was to be the Guru in future, not in supersession of the previous Gurus, but as authorised
to
work
itself
in their
name and
;
by the teachings
of
Holy Granth.
breath.
So
that
the
was invariably to guide the Gurus as found m the the Sikhs came to name Guru Panth in the same
it
for any on the broder-lme. All who wanted to wavering serve through Sikhism must join it humanity as regular members, and receive its bapseriously tism as the initial step. All must have the same creed, which should be well-defined and should not
Amrit or baptism was made the basis There was no room left organization.
of
this
beliefs
neighbouring religions.
be
Muslim/'*
keeps alight the unquenchable torch of truth, and never swerves from the thought of one God ; He who has full love and confidence God, and does not put
"He who
his faith, even by mistake, in fasting or the graves of Muslim saints, Hindu crematoriums, or Jogis* places of sepulchre,
He who
*
God and no
pilgrimages, alms,
non-destruction of
penances, or austerities;
Rahatnama
of
Chaupa Singh.
26
And
in
of the Perfect
of the
Cue
in
shines,
he
is to
be recognized as a pure
member
to
Khalan "*
embody
himself
the
highest ideal of manhood, as described by Guru Gobind Singh in his unpublished book, called Sarb LoJi. Although the Khalsa was designed by the Guru himself, \et the Guru was so charmed by
own creation that he saluted it, in the book, as his own ideal and master. The Khalsa \vas thought fit enough to administer baptism of the new
the look of his
Asa
see
him go
to
\
an a-scmbl\
,
or
ml
dunce
he
\sill
highest,
race
creed,
in
Women
were
to
to
be baptized
in the
\vere
authority,
felt
on
that
Dewah
or
Baisakhi, and
All questions, affecting the welfare community, were referred to the Sangat?,
in the
form
of
resolutions
duly passed was supposed to have received the sanction of the Guru, and any attempt made afterwards to contravene it
Gurmatta
was taken
as a sacrilegious act.
religion
duals but also binds them together to work for nobility in the world. Organization is a means of enlarging
the possibility, scope and effectiveness of this work.
In order that
tively,
it is
an organization
itself
my work
effec-
in
should be able to keep up their attachment to the cause and a sufficient amount of enthusiasm for
it
it.
It is,
however, a patent
constituted
fact that
men by
their
nature are so
they cannot keep their feelings equally high-strung for a long time Reaction is inevitable, unless some at a stretch.
that
means are devised to ensure the continuity of This is where discipline comes in, which exertion.
28
keeps up the
in
spirit of
times of
trial
cause even
what
is
called
secured by
in
such
armies,
and certain forms and ceremonies in religion. Uniformity is an essential part of them. They create the necessary enthusiasm by appealing to imagination
for
it
in
moments of depresreligion,
They
are a
real
of
aid
to
which
is
essentially a thing
sentiment.
Man would
not
need them if he were only a bundle of intellectual and moral senses but as he has also got sentiment
;
and imagination, without which the former qualities would be morperative, he cannot do without articulaing his ideas and beliefs in
to sentiment.
him vivid
in-
timations of the personality that governs his religion. They should be related to his inner belief as words
are to their meaning, tears to grief, smiles to happiness and a tune to a song. It is true that sometimes
words become meaningless, when we no longer heed their sense, or the language to which they belong becomes dead. It is true that sometimes
tears and smiles are only cloaks for hypocrisy,
and
a tune
mere meaningless
jingle.
But there
is
no
denying the fact that, when their inner meaning is real and we are sincere about it, they do serve
as very
helpful
interpreters.
Forms
are
the
art
of religion. Like art on Nature, these forms impose certain limitations on the ideal, but at the same
time they
make
the ideal
more
real
and
workable
Sometimes,
however,
when
the
forms are
determined, not by the necessity of uniformity which is so essential for discipline, but by local or
narrow the applicability of the ideal and create division and exclusiveness where they should have helped men to unite. When the spirit in which they had been originally conceived dies out, they become mere hadicaps to religion,
racial causes, they
and the people who use them would be well-advised to abandon them. It was such forms that Guru Nanak
asked people to leave. "Burn that custom," he said, "which makes you forget dear God/'* But the
Sikh forms were not conceived
siveness,
in
a spirit of exclu-
or as
essential
to
the
advancement
of
of
individual souls.
to
corporate
likes
to
serve
humanity through the Sikh Panth can wear them. It is possible for a man to love God and
Vadlians-ki-Var.
30
these
forms; but
the
if
he \\ants
to
work
in
own advancement
good of others as well in the company he must adopt these disciplinary terms
organization.
of
their
of
The
the
is
soldiers
religion
surcharged
or-
worn and
their
plaxing
part
the
the
comes from
process of association and not through any inherent efficacy of the forms themselves This association
is
not with places or things, but \\ith an e\er-hvmg personality that is itself a symbol of the Highest
Personality.
the Guru,
As
so
Knicker ensuring briskness of movement at times oi action and serving as an easy underwear at times of rest, an iron ring on his right arm as a sign of sternness and constraint and a sword by his side as
an instrument
of offence
lem
of
power and
dignity,* the
Guru presented an
soldier.
*'
impressive picture of a simple but disciplined He, however, combined in him the samth'Charity and Kirpan are the sjmbols of
self- respect
"
ness of the old Rishies with the sternness and strength of a knight. Therefore, like his predecessors, he
kept long hair, which all the world always been associated with samtlmess.
over have
A comb was
a simple necessity for keeping the hair clean and tidy. These are the forms with which the Sikhs are
imrsted at the time oi their baptism, in order to look exactly like their master, as they are to behave exactly like him.
From
as
in
as
well
quite evident how effectively tht-se baptismal forms, with the accompanying vows ot purity, lo\e and service, have aided them in keepthe present,
is
ing themselves
united
and
their
trial.
ideals
unsullied
tven
in
times
of the
greatest
While keeping
maintain-
Guru and
amongst them, they have not produced any norrowmg effect on their beliefs or modes of
All
worship and ceremony, whether in temple or home, whether on birth, marriage or death, consists cf nothing else but praying and worship
chanting
hymns
32
1.
The
Japji,
and
...
annotated
2.
Re.
Asa-di-Var,
rendered
...
into
English
...
and
Re. 1/4
annotated
3.
The Growth
of Responsibility in
Sikhism
...
As. 12
As. 2 2
4.
5.
...
in his
6.
7.
As. 3
...
...
As. 2 As. 2
As. 2 As. 2
8.
What Sikhism
did for
Womankind
...
...
9.
...
10. 11.
in
Sikhism
?
...
...
Sikhism
...
As. 2
Religion
of
...
As. 2
As. 2
Sikhism
...
...
Humour
in
Sikhism
...
As. 2
As. 2
15.
16.
...
Highroads
of