FAQ

According to Sikhism the very first and primal definition of God is Truth. He is eternal, infinite and omnipresent. He is the creator and is free from birth and death. He can be realized by acting upon the advice of the true Guru, who offers the devotee the wealth of true name instead of asking him to praise the Guru. He has no special temple and has no chosen people. His gifts and bounties are showered equally on all. His abode is the heart of each living person and He resides on the lips of the saints who sing nothing but His praises. He is love and expects the whole creation to act in His own love.

According to Sikhism (see Maru Solhe) there was darkness everywhere and the earth, the sun, the moon, the days and the nights did not exist. Only the Omnipotent prevailed in the Sun (Vacuum-zero). There was no sound, no air, no water, no birth, no death, no planets. Then He willed and out of the word expressing His will, the universe came into existence as a hot nebula spinning out different planets and then:-

"The True Lord created air, 

Air gave birth to water, Water brought forth 

life And He Himself is in all the creation.”

The universe comes into existence through God's creative power (Maya) and it ceases to exist at His will. All that He has created is perfect according to His laws and has been created and recreated time and again. Nothing, except Him, is eternal, though the duration of the existence of some matter is inconceivably long as understood with the limited faculties of the human beings. According to Guru Gobind Singh it is 'a play' and exists only until He brings 'the play' to an end. Since the universe is created by the true Lord, we can say that it is a real expression of His supreme reality and is real. But as it comes and vanishes at His Will, it has no infinite or independent existence. It is like the shadow of a cloud or the bubble on the surface of water. Too much involvement in the creation rather than the creator is a sin because it turns human beings away from the service of God. Involvement in the service of self in turn produces egoism. There is no devil in Sikhism but too much involvement in God. It is a human failing and therefore unlike the legendary devil can never challenge God's omnipotence.

The human soul is a part of the universal all-embracing soul. Like sparks arising from the fire or the waves arising from an ocean, the human soul emanates from God at His will. As water in the well, in the ocean or in the clouds has the same composition and the same properties so have all souls the same attributes. Having assumed a material body the soul has got unduly attached to the pleasures of flesh and thus developed different likes, dislikes, failings and propensities human differences and the universality of the human soul remains clouded from the human eye. When human beings learn to serve God and always keep His presence in mind, doing actions in His will and to His glory, then they develop the Godly traits of love, service, humility, gentleness, courage and honesty. Having developed these qualities, the devotee deserves and yearns for His Grace which unites him with God. This process becomes very simple and easy under the expert guidance of the Guru who, by example and precept awakens true spiritual vision in the heart of the devotee, frees him from ego, dispels his ignorance and unites him with the Lord.

The Sikhs believe in the evolution of soul. The good or bad deeds done by any person affect his soul and cause it to have some characteristics peculiar to it. These characteristics determine the future course of the soul. Thieves, for instance, rarely desist from theft because of the inclinations of their soul created by frequent acts of theft. Since the Sikhs believe that a soul never dies so the effects of the actions follow the soul like a shadow. According to Sikhism salvation or deliverance from these impressions can be obtained through good deeds as well as by the grace of God's name. Guru Nanak explains this point clearly as follows:-

"The mind is the paper on which are recorded our deeds good and bad, as the course of our cumulative actions dictate. But the Almighty is merciful for He can turn dross into gold and extinguish all our passions, and wanderings.”

The Sikhs do not believe in predestined or pre ordained course of the soul. Our present action coupled with God's grace can change the course and set us on a new road. The sum total of our present actions can over-ride the past impressions and efface them altogether. Virtue or sin, therefore, is in the hands of the individuals. In the company of saints and by acting on the Guru's advice, the Sikhs change the course of their soul and as Bhai Gurdas puts it: "Take the high way and avoid narrow lanes." The whole idea is summed up by Guru Nanak in Japji as follows:-

"We so not become saints or sinners 

By merely saying that we are: 

It is the actions that are recorded. 

According to the seed we sow, is the fruit we reap. 

By God's grace, O Nanak; 

Man must either be saved or transmigrate.”

In order to deserve God's grace, the Guru outlines the course of eradicating lust, anger, greed, infatuation and ego, and act in His will remembering Him every moment of life. The householder deserves grace as much as a hermit and there is no need to renounce the world. "He sends His grace to those who work at self-purification through obedience to the Holy word for which the virtues, such as purity, patience, and love are needed which are to be hammered out in our daily dealings with others, with constant suffering and sacrifice. Here we have to choose between God and the false pretty self, and according to our choice our future state will be a sad wandering in the darkness of ignorance of blissful residence with God. Those who succeed in doing so, their faces glow in the very light of God's own presence.”

Those who fail to deserve God's grace suffer from all worldly sins and suffer deprivation of grace and blissful contacts of the company of saints in this world. The results of their egoistic propensities so poison their soul that they get into the endless cycle of birth and death and cease their wanderings only when they meet a true preceptor, repent on their wanderings only when they meet a true preceptor, repent on their sins and deserve God's grace. The Guru's instruction opens the soul's eyes to the true reality and enables them to see the Lord. God speaks to the true reality and enables them to see the Lord. God speaks to the devotees through the Guru and arouses their souls to true spiritual effort.

All religious leaders were men sent by God to do His work of saving the world from sin and imparting knowledge about God and the best way of leading the life. According to Sikhism God is never born and He never dies. Men of God like Guru Nanak are so near to the Lord that there is not much difference between the Lord and His messengers. To say that any religious messenger was God is heresy. No Guru claimed to be God and yet all those who met or heard the Gurus in person said that the Gurus were "God in human form." The Bhatt's for instance wrote:

"God Himself assumed the form of Nanak 

And existed on this Earth. 

The invisible became visible to the world.”

This is because the Bhatts found the Gurus perfect human beings worthy of the highest regard and out of respect differentiated them from the rest of mankind. Just as a personal secretary knows the officer so do the Gurus claim to know God, and whatever they have said and left for us is nothing short of the Lord's commands conveyed to us through them:-

"I know not how to speak Lord, 

I have only conveyed your orders.”

Today the Gurus are not amongst us in human form but their word is making them re-live as such. The Guru's mind is open to us through the word and that is why the last of the Gurus declared that after him the faithful will call the Holy Book their Guru. Those who want to see the Guru are asked to read, understand and act upon the Guru's word contained in the Holy Granth.

Yes. Almost all religions agree on the necessity of a religious guide or preceptor. Like all temporal knowledge, ecclesiastical knowledge is difficult to obtain without the help of a teacher. What is quite often forgotten is the fact that it is not the teacher or the guide who is important but his word, and the philosophy he teaches through it. In Sikhism, therefore, the authority of the Guru was vested in the Holy Granth after Guru Gobind Singh, the last Guru of the Sikhs, left this world for his heavenly abode in 1708. Thus in the Holy Granth the personal Guru became the impersonal. This impersonal Guru, the vehicle of the philosophy of Sikhism, presides over all Sikh gatherings and for the Sikhs it is a necessity because the Guru says:-

"As water is contained in an earthen pitcher 

Although the pitcher itself owes its existence to it, 

So is human mind disciplined with knowledge 

And knowledge is impossible without a Guru.”

The search for answers to questions like "What is life?" "What am I?" "Where did I come from?" brings us in touch with a religious teacher or a philosophical treatise. True thirst for knowledge about these questions is never quenched unless a true Guru is found. By the time the thirst is satisfied there remains little difference between the Guru and the disciple. The become "One soul in two bodies." Having thus imbibed the philosophy of the Guru the disciple becomes one with the Guru and through him one with the Almighty. This fact was practically demonstrated by Angad who from being a disciple of Guru Nanak became so elevated that the Guru chose him as his successor. Amar Das, a devoted disciple of Guru Angad once again demonstrated the same fact and became third Guru and the same light he passed on in turn to Ram Das and thus blessed Sodhi Ram Das became a Guru from a very poor hawker. The Guru is therefore peerless and unique. "The Guru is the awakened God awakening the sleeping God in the disciple. Through sympathy and deep vision, a true Guru sees the Lord Himself suffering in the physically, mentally and spiritually poor. That is why he feels it his joyous duty to assist them. He tries to feed the hungry God in the destitute, to stir the sleeping God in the ignorant, to love the unconscious God in the enemy, and to rouse the half awake God in the yearning devotee. By a gentle touch of love he arouses instantaneously the almost fully awake God in the advanced seeker. A Guru is, among all men, the best of gives. Like the Lord Himself, his generosity knows no bounds."* The infinite understanding, the infinite love and the all-embracing consciousness of the Guru inspires the disciple and induces in him magnanimity, understanding, compassion and above all loyalty and faithfulness to the Guru and his word. Thus he surrenders his all to the Guru and is cleansed of his ego. He is not buffeted by lust, anger, greed, attachment and pride and his vacillations of consciousness come to an end and he achieves perfect bliss. He attunes his will to that of the Guru and unquestionably follows the Guru's instructions to the best of his ability. This stops diffusion of the mind which can now concentrate more and more on the Guru's word. The veil of confusion and delusion is rent asunder giving place to humility and the power of discrimination. Having thus cleansed himself, the disciple begins to realize his divine origin and purpose of life. *(Swami Paramhansa Yogananda). In all this process the Guru, not only acts as a guide but also as an ideal to be followed. The Guru lives by divine principles and through his life demonstrates the spirit of God and his boundless love for all. At this stage the disciple fully realizes the value of the Guru's word and feels:

"The word of the Guru is inner music 

The word of the Guru is the highest scripture.”

Guru Arjan explains this point as follows:-

"Dear brother, the medicine of God's name me within all of us 

But without the Guru, we do not know how to use it. 

When the perfect Guru administers the medicine with necessary care, 

All disease is cured once for all.”

A person pure in word, thought and deed and dedicated to the divine mission of remembering God and making others remember Him and acting in His name, is a saint. He is not fettered by ceremonies, outward signs, taboos and rituals. He loves humanity as a whole and does not believe in differences caused by national or geographical boundaries. He is an ideal man whose heart always yearns for service to God through humanity.

"He repeats the Lord's name and meditates on Him 

He looks alike on weal and woe and harbors no ill-will 

He is merciful to all and is free from all weaknesses. 

He enjoys the food of Lord's praise and lives in the world like a lotus on water. 

He imparts the instruction of God's name to friends and foes alike. 

He listens not to calumny, lives selflessly and considers himself as everybodys' slave. 

These are the qualities of a saint who Nanak calls a Sadh or a friend.

The Sikhs recognize saints as the preachers of the same philosophy as preached by the Gurus. Kabir, Ravidas, Dhanna, Sadhna, Pipa and Nam Dev were some of the saints for whom the Sikhs have a great regard. Some imposters are nowadays raising their heads and proclaiming themselves saints. Like counter-feit coins they have got some currency among the less informed gullible Sikhs. Unlike the above saints none of these has ever written any hymns. They only interpret the Holy word.

Sikhism discredits no religion. According to Sikhism all religions originated with good intentions and are like different roads leading to the same destination. The Gurus clearly stated the futility of entering into argument regarding the veracity and practicability of the ideas expressed by other religious leaders. They encouraged their followers instead to cultivate a rational attitude and find out for themselves what is right and what is wrong. Guru Granth Sahib is full of such instruction as:- "Call not the Vedas and the Semitic books false. Rather he is false who lacks the ability to rationalize." However the Gurus have very clearly stated their own point of view on matters where they differed and disagreed with other religions. As a testimony to their all-embracing, egalitarian approach to religion. Guru Nanak kept a Muslim with him all his life and visited the holy places of other religions. Guru Arjan had great affection for a Muslim saint, Mian Mir, who laid the foundation stone of the holiest temple of the Sikhs at Amritsar. To crown it all, Guru Arjan included the Hymns of many Hindu and Muslim saints in the Holy Granth, caring little for their caste, social standing and religion. Saint Budhu Shah was a staunch Muslim Faqir and yet he was an intimate friend of Guru Gobind Singh. He had his sons and other relatives butchered in trying to help the Guru in the teeth of Muslim tyranny and bigotry. Nabi Khan and Ghani Khan risked their lives and carried the Guru in a palanquin from one place to another at a time when the penalty of expressing the faith in the Guru was death for all the family and relatives. The Gurus laid stress on the purity of thought word and deed and rejected ritualism and unrealistic blind faith.

Basically all religions are means for the spiritual betterment of human beings and hence are good in their own way. Sikhism as a religion differs from almost all the other world religions in one way or the other. It differs from Hinduism in the way that it rejects the authority of the Vedes and that of the priestly class. It is opposed to the caste system which has been (and still is) the pivot of Hinduism. The Sikhs bow only before the Holy Granth because it embodies the philosophy of their Gurus and are against idol-worship. In Sikhism very little importance is attached to pilgrimages and austerities. God, according to Sikhism, can be realized easily while leading a family life and there is absolutely no need to go to the jungle, resort to asceticism and penances. Animal sacrifice is discredited as useless and unnecessary. Widow re-marriage is encouraged and is common. Sikhism has much in common with Islam but it rejects the theory of the finality of Mohammad as a prophet and that of the Quran as a revelation. Fasting, according to Sikhism, brings no merit to the human soul. Although for personal physical benefit its efficacy is completely ruled out. Women in Sikhism are allowed full freedom in religious worship, social functions and political programmers, and are considered as "Conscience of men." The Sikhs do not remove any hair from their bodies and special shaving (as Bhaddan) of the Hindus and circumcision (of Muslims) are the things quite alien to the Sikhs. The Sikhs attach no importance to the worship of relics or graves and the only worship they have is the singing of the Guru's hymns in praise of the Lord. Although the Sikhs have their morning and evening prayers yet they are enjoined to remember God throughout the day whenever they have the time to do so. This is not an impossibility for the Sikhs because they need not adhere to any time schedule, make any postures, have any materials for worship or face in a particular direction. The hymns of the Gurus can be repeated aloud or in the mind, at work, on the road, in the bus or anywhere wherever the Sikh happens to be. Unlike many other religions the Sikhs believe in ten spiritual masters called Gurus. A Guru literally means "one who dispels darkness and floods the soul with light." No Guru ever called himself "God" and as such though the Sikhs hold their Gurus in high esteem, they do not call them God or "the only sons of God." Baptism in Sikhism is not ceremonious and hence no infants are baptized. Unlike many other faiths it is the initiate who has to beg for baptism with folded hands and the five Piaras conducting the baptism have the authority to refuse if the initiate has not progressed up to a certain standard. For Baptism no age and no auspicious day is fixed. One may bet baptized at any time and any age. The baptized Sikhs are unique in having five physical symbols, i.e., Kesh, Kara, Kirpan, Kangha, and Kachha. Except for the birth days and the martyrdom days of their Gurus the Sikhs do not have any special days of worship. One other special day is Baisakhi, the day when Khalsa was created. One can go to the Sikh Temple (Gurdawara) on any day and at any time. No special day (like Sunday in the West) is fixed. Although usually the first day of every Indian month is observed in many Sikh Temples. Although special trained Granthis (readers) are nowadays employed in the Sikh Temples, there is no priestly class and anybody having a reasonable proficiency in reading Punjabi can conduct service. Sikhism does not believe in resurrection but in evolution of the soul. The Sikhs believe that transmigration can be halted by acting upon the advice of the Guru, repeating the true name, and doing good deeds. Thus the Sikh belief is not fatalistic predestination but admits a free will and the grace of God. Community kitchen (Langar) is another speciality of Sikhism. Where there is a Sikh Temple, there is a refectory where all can go irrespective of caste, creed or colour and eat whatever is available at that particular time. The Langar is run on public donations from the devoted Sikhs in cash and kind and is a practical example of service, equality and fellowship. Although aspiring for peace, the Sikhs are prepared to go to war if this becomes inevitable. Their solution is "Waheguru ji ka Khalsa, Waheguru ji ki Fateh" (The Khalsa belongs to the Lord. Victory be to Him.) Believing in reform, progress, improvement and the betterment of Society, a Sikh works hard and attributes his successes to God, thus annihilating his ego. Optimism is the keynote of a Sikh and he asks for Charhdi Kala (Optimism) everyday in his prayers. But doing all he can do for the Society, he is to remain humble and also ask for the gift of "a humble mind." Guru Gobind Singh is the ideal example for a Sikh to follow. He sacrificed his sons, his father, his mother and his all, even himself for the people and yet was so humble as to kneel before his Khalsa and ask for a sip of the baptismal water which he himself had prepared.

penatibus et magnisdis parturient mont.

Sikhism does not claim monopolies. It lays stress on leading a pious life and on deserving God's grace. The Gurus never claimed that only those stand to fain salvation who come through them or that they had a key to the gateway of heaven. What the Gurus really did was to show a short and simple way of self-realization exemplified by their own lives based on practical experimentation. Sikhism is one of the ways and perhaps the simplest. "The world is ablaze O Lord; Save it in thy mercy. Through whatever way they come Lord; Pull them up to your bosom." (Guru Granth Sahib)

The Sikhs call miracles and occult powers useless and fruitless because they lead one away from God. As such the Sikhs have been strictly warned not to show any miracles and not to hanker after supernatural powers. All that Sikhs ask for is the true name of the Creator and no miracle is considered greater than just remembering God and controlling one's mind in such a way as to feel satisfied. "To hanker after supernatural powers" says Guru Nanak "is pandering to low taste." When Guru Tegh Bahadur was asked to show miracles he only smiled and repeated the following hymns of Guru Ram Das:- "The desire to perform miracles is worldly and created ego, It is an obstacle in the way of repeating Lord's name that resides in my heart." The Guru did not show any miracles and only accepted to be beheaded. When Ram Rai, the son of the Guru Har Gobind, showed some miracles to Emperor Arungzeb at Delhi the Guru was extremely angry and refused to see his son for the whole of his life. In spite of the latter words repeated applications the Guru remained adamant and excommunicated his son. Baba Gurditta was so condemned at having shown a miracle that he dared not come before the Guru. Guru Nanak was asked to perform miracles when he visited the Sikhs and his reply was:- "I can do nothing against the laws of nature It is only He who can perform a miracle. For me the True Name is the miracle of miracles I know no other miracle." The Gurus never performed miracles to convince others of their spiritual superiority or occult powers and only said, "Miracles can delude only the fools.”

There are no feast days and neither are there any fast days. The Sikhs may have a feast at any time and may observe a fast if they find it useful for health. Observing fasts as a part of religion for spiritual benefit has no value in Sikhism.

Love is pivot of Sikhism and is one of the cardinal virtues practiced and preached by the Sikh Gurus and their followers. In the Holy Granth the Gurus have extolled love to the skies. The Gurus believe that salvation is impossible without love. "Only they realise God who practise love," says Guru Gobind Singh. It is sad; however, that the "Love" has been misunderstood and misrepresented by a majority of the people in our modern society. As a result the divine virtue of love has been devalued by modern permissive society dominated by lust and carnal perversity and has come to be synonymous with "passion." The gratification of this passion in public and private is thought to be natural, civilized behavior under the camouflage of the theories propounded by Sigmund Freud and others. There are moral laws that govern human behavior, just as there are physical laws governing the material universe. Even modern psychologists and biologists seem to agree that spiritual and moral values are a great help in eradicating many of the human maladies of today. Guru Nanak, the founder of the Sikh religion had realized this necessity about 515 years ago and declared ethics and morality as the basis of his religion. "Truth is the highest virtue," he said, "But higher still is the truthful living." Love according to Guru Nanak is the fundamental key to mental health and ideal social behavior but it should be free from the over tones of sexual-overindulgence, pride and selfishness, and should be based on giving rather than receiving. He described love as pure, indivisible, inspiring and spiritual. On the spiritual plane the Guru has exhorted his disciples to inculcate love for God and take to NAM JAPNA (remembrance of God's Name). On the temporal plane he enjoined upon the Sikhs to love all human beings irrespective of their beliefs and ethnic origins. (DHARAM DI KIRT) and share it with others (WAND SHAKNA). Guru Nanak's refusal to dine with miser Duni Chand of Lahore and proud Malik Bhago of Emnabad are pointers towards what true love and fellow-feeling mean. The sermon to Duni Chand and Malik Bhago can be traced in the writing of modern psychologist word for word. "Not he who much is rich," says psychologist Erich Fromm in his book The Art of Living, "but he who GIVES much. The hoarder who is anxiously worried about losing something is psychologically speaking the poor, impoverished man, regardless of how much he has." According to Sikhism, the opposite of love is hatred born out of duality. It gives rise to Haumai (pride), selfishness, vanity and arrogance and leaves its victim with a sense of superiority. The self-centered, self-seeking and frustrated man is so much pre-occupied with himself that he wants everything for himself. Since the Guru considered "love for humanity" as the only measure of one's devotion to God, they suggested the ways and means of making their followers avoid the pitfalls of conceit and selfishness. Side by side with verbal and written instructions the Gurus started the institution of Langar (common kitchen) which is a training ground for love in terms of sharing and giving. Here the Sikhs place their offerings in cash or kind and do cooking, washing, brooming and distribution of food, etc., as a labour of love. Serving in a kitchen is thought to be a great meritorious act. Incidentally this is also a training ground for a healthy approach towards sex. Men and women of all ages work side by side in the kitchen and demonstrate the practicality of the Sikh principle:- "Look upon women other than your wife, as mothers, daughters and sisters. Lustful glance for a Muslim is like eating pork and for a Hindu is like eating beef." (Bhai Gurdas) There is no restriction of race, caste, color, belief or sex on entering a Langar. This once again demonstrates the altruistic philosophy of the Gurus who say "Thou are our father and we are all they children O LORD." Lack of pure divine love and fellow-feeling are the causes of most of the world's maladies today. The world is simmering with racial tension, religious persecution, political exploitation, regional and parochial nationalism and tribalism. Every day in the congregational prayer (Ardas) the Sikhs say "O Kind Father, Loving Father ... bring us into the fellowship of only MEN OF LOVE, in whose company we may remember thy name. Through Nanak may thy name be on the increase. May ALL MEN PROSPER by thy grace.”

The Sikhs do not accept any place as sacred in the sense that a particular place is the only abode of God. For them every Gurdwara is a sacred place. However they consider the places sanctified by their Guru's as the most sacred places. Nanakana Sahib, Panja Sahib, and Kartar Pur are associated with Guru Nanak and Dera Sahib Lahore is the place of martyrdom of Guru Arjan Dev. They are all in Pakistan now.

Harimandir (Golden Temple) in Amritsar is perhaps the most revered place for the Sikhs all over the world.

Akal Takhat (Amritsar), Kes Garh (Anand Pur), Hazur Sahib, Patna Sahib and Damdama Sahib are the five Takhats (seats of authority) of the Sikhs and are in India. These are the most prominent places. There are thousands of other places sanctified by the Sikh Gurus

The most commonly used scriptures is The Guru Granth Sahib which contains the hymns of 6 Gurus, 15 Bhagats (saints) of various religions and some minstrels. It was first compiled by Guru Arjan Dev, the fifth Guru in 1604 and was later updated by Guru Gobind Singh in 1708 before his death. Guru Gobind Singh declared it as the final and eternal Guru of the Sikhs. In its final shape it has 1430 pages.