Punjab State Board PSEB 12th Class Religion Book Solutions Chapter 9 The Sikh Way of Life Textbook Exercise Questions and Answers.
PSEB Solutions for Class 12 Religion Chapter 9 The Sikh Way of Life
Long Answer Type Questions:
Question 1.
What is the Sikh way of life?
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Discuss in brief but meaningful the salient features of Sikh Rahit Maryada.
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Examine critically the Sikh Way of Life.
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What is Code of Conduct? Explain in brief the Sikh Code of Conduct.
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Discuss in brief the Religious Sikh Way of Life.
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Give a brief account of the Sikh Way of Life.
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Write about the Sikh Way of Life.
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Disccribe the personal life in Sikh Code of Conduct.
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What is the Gurmat life? Discuss.
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Discribe the salient features of Sikh Way of Life.
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Write about the Gursikh Way of Life.
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What should be the Sikh Way of Life?
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Sikh Rahit Maryada is the source of the Sikh way of life. Discuss.
Answer:
Each conduct of life is based on some or the other philosophy. Like a true Muslim tries to lead his life according to the teachings of Quran and a true Christian leads his life according to the Bible. Though there are several sects among the Hindus, but special sects try to lead their lives according to their religious texts. The Guru Granth Sahib describes the Sikh way of life at several places. In 1699 A.D., when Guru Gobind Singh Ji created the Khalsa Panth at Anandpur Sahib, he proclaimed certain rules which had to be essentially followed by every Khalsa.
These rules are still available to us in the form of Rahitnamas. The Rahitnamas do not present any new ideology. These present a picture of the way of life so described in the Gurbani in brief. The Code of Conduct so prescribed by the Shiromani Gurdwara Prabandhak Committee, Amritsar for a Sikh and that which is authentic is briefly described as follows :
(a) Who is a Sikh?
Any woman or man who believes in the Absolute, the Ten Gurus (from Guru Nanak Dev Ji to Guru Gobind Singh Ji), the Bani and teachings of Sri Guru Granth Sahib Ji, the Nectar (amrit) of Guru Gobind Singh Ji and disbelieves any other religion is a true Sikh.
(b) Practice of Nam
- A Sikh should wake up at dawn, take bath and recite the Name of the Akal Purakh (Parmatma-the Supreme Soul).
- Follow the path of Nitnem. The Banis of Nitnem are as follows : Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas. These Banis must be read at dawn.
Rahiras Sahib—This Bani is read out in the evening.
Sohela—This Bani must be read out at night before sleeping. It is essential to do the Ardaas at dawn and after Nitnem.
- The impact of Gurbani is greater on the Sangat. Hence, it is appropriate for a Sikh that he goes to visit the Gurdwara and enjoys the benefit of listening to the Bani while sitting among the Sangat.
- The illumination of the Guru Granth Sahib must take place in the Gurdwara everyday. Ordinarily, the Sukh Asan must take place after the path of Rahiras Sahib.
- The Guru Granth Sahib’s illumination should be done respectfully. For the illumination, it is essential that the area is completely clean and there is light above it. The illumination should be done by covering the Manji Sahib with a clean cloth. Matresses (gaddelas) should be used for the Guru Granth Sahib Ji and a rumala should be placed on it. At the time when the Path is not taking place, the Guru Granth Sahib should be covered with a rumala. The chanwar should be used at the time of illumination.
- There should be no idol-worship or any custom followed against the Gurmat.
- The Ardaas should be recited while taking the Guru Granth Sahib from one place to the other. The person who holds the Guru Granth Sahib on his head should be bare foot. .
- The illumination of the Guru Granth Sahib should be done along with the recitation of the Ardaas. The Vaak should be taken at the time of illumination.
- When the Guru Granth Sahib is brought, then each Sikh should stand up in respect.
- While entering the Gurdwara one should remove one’s shoes and slippers etc. and wash hands as well.
- There is no restriction for people of any country, religion, caste etc. for darshan of the Gurdwara but they should not be in possession of things like tobacco etc. that are prohibited in Sikhism.
- While sitting among the Sangat there should be no discrimination of Sikh, non-Sikh, caste-creed, high-low etc.
- It is against the Gurmat (Sikhism) for any person to sit on the mattresses (gaddela), asana, chair, stool or cot etc. during the illumination of the Guru Granth Sahib Ji or while sitting among the Sangat.
- No Sikh should sit with his head uncovered in the Sangat. There is a prohibition on the use of purdah or ghoonghat for the Sikh women.
- Every Gurdwara must have the Nishan Sahib at a high position.
- There must be a Nagara in the Gurdwara and it should be sounded at the right time.
- Only a Sikh can perform Kirtan in the Sangat.
- The Kirtan Gurbani should be recited in the form of ragas.
- Only a Sikh (man or woman) can sit at the tabya of Guru Granth Sahib at the time of its Diwan.
- After the Diwan, the Hukam must be taken.
(c) Code of Conduct of Gursikh
The Code of Conduct of the Sikhs should be according to the Gurmat is as follows :
- A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
- A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
- A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
- A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
- A Gursikh should pray before Waheguru before starting any work.
- It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
- The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
- A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
- A Gursikh should lead a life with honest earning.
- A Gurusikh has to keep away from theft, robbery and gambling etc.
- A gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
- A Gursikh should abide by the teachings of the Gurus from birth till death.
- A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
- It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
- On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.
- The word ‘Singh’ should be attached to the name of a Sikh boy and the word ‘Kaur’ should be attached to the name of a Sikh girl.
- The Sikh marriages should be arranged without any thought being given to the caste and gotra.
- Sikhs should be married according to ‘Anand’ tradition.
- Child marriage is prohibited. While deciding upon the day of marriage, looking for an auspicious day or making a patri is against the Gurmat. Any day can be fixed for the marriage.
- Sehra, filling the gharauli, reading chhandas, performing havans, getting prostitutes to dance, consuming liquor is against Gurmat.
- The Diwan should be in the presence of the Guru Granth Sahib Ji at the time of marriage. The Kirtan should be performed by the Sangat or ragis. Then the bridegroom and bride should be made to sit in the presence of the Guru Granth Sahib. With the permission of the Sangat, the Ardaas to begin the ‘Anand’ should be offered.
- Ordinarily, a Sikh cannot remarry in case his wife is alive and with him.
- At the time of death, a person lying on the cot should not be put down on the ground and no other ritual against the Gurmat should be followed. One should recite the Path of Gurbani or should chant ‘Waheguru’, ‘Waheguru’:
- One should not cry or observe mourning at the time of a person’s death.
- A person whether minor or old should be cremated.
- There should be no superstition followed regarding day or night at the time of cremation.
- Deeva, mourning, the custom of pinda, shradha, death of the aged etc. is against the Gurmat. _i;
- The Sikhs should pray for the blessings of Waheguru on every occasion of happiness and sorrow like griha pravesh, opening a new shop, sending a child for education etc.
- Seva is a special part of Sikhism. Seva is not limited to fanning or serving the langar. A Sikh should render his service to others throughout his life.
- Every Sikh should adorn the 5 K’s-Kesh, Kangha, Kachcha, Kara and Kripan.
- These four malpractices should not be observed-
(1) cutting of Kesh
(2) Eating halal meat
(3) Adultery
(4) Consumption of tobacco.
If any of the above instructions is violated, he shall have to consume the immortal nectar again.
- If a Sikh commits a sin pertaining to rahit, he should go to a nearby Gurdwara and accept his mistake in the presence of the Sangat.
- Gurmata can be obtained only on questions pertaining to clarification of the early principles of Sikhism. This Gurmata can be passed by only a representative committee appointed by the Guru Panth or by the Sangat.
Question 2.
“Morality is the key in Sikhism as per Sikh Way of Life.” Discuss.
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“Morality is the hase of the Sikh Way of Life.” Elucidate.
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According to Sikhism, Moral Life is key of Life.
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Explain the special features of Sikh Morality.
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Moral Life is the key to Sikh Life. Discuss.
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“Morality is the key of Sikhism as per Sikh Way of Life.” Discuss.
Answer:
Code of Conduct of Gursikh
The Code of Conduct of the Sikhs should be according to the Gurmat is as follows :
- A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
- A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
- A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
- A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
- A Gursikh should pray before Waheguru before starting any work.
- It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
- The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
- A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
- A Gursikh should lead a life with honest earning.
- A Gurusikh has to keep away from theft, robbery and gambling etc.
- A gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
- A Gursikh should abide by the teachings of the Gurus from birth till death.
- A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
- It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
- On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.
- The word ‘Singh’ should be attached to the name of a Sikh boy and the word ‘Kaur’ should be attached to the name of a Sikh girl.
- The Sikh marriages should be arranged without any thought being given to the caste and gotra.
- Sikhs should be married according to ‘Anand’ tradition.
- Child marriage is prohibited. While deciding upon the day of marriage, looking for an auspicious day or making a patri is against the Gurmat. Any day can be fixed for the marriage.
- Sehra, filling the gharauli, reading chhandas, performing havans, getting prostitutes to dance, consuming liquor is against Gurmat.
- The Diwan should be in the presence of the Guru Granth Sahib Ji at the time of marriage. The Kirtan should be performed by the Sangat or ragis. Then the bridegroom and bride should be made to sit in the presence of the Guru Granth Sahib. With the permission of the Sangat, the Ardaas to begin the ‘Anand’ should be offered.
- Ordinarily, a Sikh cannot remarry in case his wife is alive and with him.
- At the time of death, a person lying on the cot should not be put down on the ground and no other ritual against the Gurmat should be followed. One should recite the Path of Gurbani or should chant ‘Waheguru’, ‘Waheguru’:
- One should not cry or observe mourning at the time of a person’s death.
- A person whether minor or old should be cremated.
- There should be no superstition followed regarding day or night at the time of cremation.
- Deeva, mourning, the custom of pinda, shradha, death of the aged etc. is against the Gurmat.
- The Sikhs should pray for the blessings of Waheguru on every occasion of happiness and sorrow like griha pravesh, opening a new shop, sending a child for education etc.
- Seva is a special part of Sikhism. Seva is not limited to fanning or serving the langar. A Sikh should render his service to others throughout his life.
- Every Sikh should adorn the 5 K’s-Kesh, Kangha, Kachcha, Kara and Kripan.
- These four malpractices should not be observed-
(1) cutting of Kesh
(2) Eating halal meat
(3) Adultery
(4) Consumption of tobacco.
If any of the above instructions is violated, he shall have to consume the immortal nectar again.
- If a Sikh commits a sin pertaining to rahit, he should go to a nearby Gurdwara and accept his mistake in the presence of the Sangat.
- Gurmata can be obtained only on questions pertaining to clarification of the early principles of Sikhism. This Gurmata can be passed by only a representative committee appointed by the Guru Panth or by the Sangat.
Question 3.
Explain the Mud Mantra. Where is the Mul Mantra placed in the Guru Granth Sahib?
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Explain the Sikh doctrine of unity of God while discussing Mul Mantra.
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What is meant by Monotheism in Sikhism? Give a brief account of Mul Mantra.
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Describe the concept of Akal Purakh (God) in Sikhism.
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What is the ‘Mul Mantra’ in Sikhism? Explain.
Answer:
The beginning lines of Japji Sahib of Guru Nanak Dev Ji is called Mul Mantra. Guru Granth Sahib Ji starts with Mul Mantra. These lines are Ik-onkaar Sat-nam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajoonee Saibhang Gur Prasaad. In these, are included the essence of the teachings of Guru Nanak Dev Ji. Mul Mantra means there is but one God. His name is true. He is the Creator. He is fearless. He is without enmity. He is immortal. He is beyond birth. He is self-illumined. He is realised by the grace of True Guru. A brief decription of the Mula Mantra is as follows :
1. God is One : Gurbani has stressed repeatedly that God is one though he is remembered by many names. According to the Sikh tradition, the letter T which appears in the beginning of the Mul Mantra stands for oneness of God. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. No Pir, Paigamber, Avtar, Auliya, Rishi or Muni etc. can stand up to him. They are like beggars in the court of God.
Their position before God can be compared to that of a tiny star before the glaring sun. There are thousands and lakhs of Mohammads, Brahmas, Vishnus, Maheshas, Ramas and Krishanas but God is one. Hence the Gurbani forbids the worship of all the deities except one God. Guru Amar Das Ji says,
Ever remember Him who is contained in all.
Why remember Him who is prone to birth and death.
2. Nirguna and Saguna : God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes). In the beginning there was darkness all around in the world. There were no earth and heaven or creatures etc. God existed in Himself. This was his Nirguna form. When it pleased God, He created earth, heaven, moon, sun, mountains, lakes, forests, human beings, animals, birds and flowers etc. by His single command (Hukam). Thus He revealed Himself in his creation. This is His Saguna form.
3. Creator, Sustainer and Destroyer : God alone is the Creator, Sustainer and Destroyer of the world. Before the creation of the world, there was utter darkness. There was neither earth nor heavens but only the infinite Order of God (Hukam) prevailed. When it pleased God, He created the world (universe) with a single command. God does not merely create. Having brought the world into being, He watches over it and cares for it. He is also declared to be the Destroyer and Recreator of the world. Guru Nanak Dev Ji says,
The Lord Himself created His own self and assumed Himself the name.
Secondly He made the creation and seated there in, He beholds it with delight.
Thou Thyself act the Donor and Creator and being pleased, thou bestowes and showest mercy.
Thou act the knower of all and thou givest and taketh life with a word.
Aboding within, thou beholdest thy creation with delight.
4. Sovereign : God is sovereign. He is the wielder of absolute authority. Nothing can occur against His will. He doesn’t need anybody’s help nor is He dependent on anybody for His powers. Infact, He is the supporter of everybody. Many instances of His sovereignty are cited in the Gurbani. If He wills, He can make a pauper an emperor and an emperor can be reduced to a beggar. The earth, heaven and all creatures follow His Hukam. In brief, there is nothing which God cannot do.
5. Formless and Omnipresent : God is formless. He has no form or colour. He can not be described in words. He can not be idolised and can not be seen with human eyes. Despite this He is omnipresent. He is present everywhere in water, earth and heaven. He can be seen with only divine eyes. His light is present in everybody. Hence He is near everybody. Do not consider yourself distant from Him. He is omnipresent. Guru Gobind Singh Ji says,
O Lord You are in water, you are on land.
You are in the sea, You are in the rivulet.
You are in the tree, You are in the leaf.
In short, You are present everywhere.
6. Immortal: The universe created by God is unstable and temporary but God is immortal. He is beyond the cycle of birth, death and rebirth. Thousands of Mohammads, Brahmas, Vishnus, Ramas and Krishanas stand in obedience before Him. All of them are mortal whereas God is immortal.
7. Greatness : There is a description of God’s greatness at several places in the Gurbani. He is the eternal giver. He has such a treasury of wealth that it is never depleted even if distributed. He can make anyone immensely wealthy. He can forgive all those who come to him for forgiveness. Thousands of saints and bhagats have sung songs in praise of His greatness yet not a fragment of His greatness could they express. Actually, His greatness can not be described. His greatness, His mercy, His knowledge, His gifts, what He sees and what He hears can not be described. He is the bearer of the knowledge of His own greatness. Guru Nanak Dev Ji says,
Great is thy Glory, for great is thy Name.
Great is thy Glory, for thy Justice is upon thy Truth.
Great is thy Glory, for Eternal is thy Seat.
Great is thy Glory, for Thou knowest over speech.
Great is thy Glory, for Thou Divinest our innermost thoughts.
8. Just : God is just also. Impartial justice is granted in His court without any .. discrimination. In the worldly courts, a man who commits a sin can still go seotfree through corrupt means but nobody is spared in God’s court. He is well aware of the deeds of every man. He does not even need to investigate. Justice is imparted with honesty.
Question 4.
Remembering Divine Name, Honest Labour and Sharing with the Needy are the basis of the Sikh Way of Life. Discuss.
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Throw light on the importance of Kirat Karo, Nam Japo and Wand Chhako.
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Following are the necessary elements of life in Sikhism
- Remembering Divine Name
- Honest Labour
- Sharing with Others.
Or
Write notes on the following :
Nam Japna, Kirat Kama, Wand Chhakna.
Answer:
Nam Japna, Kirat Kama and Wand Chhakna are the three basic principles of Sikhism. It would be no exaggeration if they are referred to as the summary of all the teachings of Sikhism. Every Sikh has been inspired to lead his life according to these three principles. A brief description of the meanings of these principles and their importance is as follows:
1. Remembering Divine Name : Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works.
A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower. A person who remembers the Divine Name is able to swim across the vicious cycle of transmigration. Without Name, man’s life on this earth is futile. Such a man is always entrapped in all types of sins and the vicious cycle of transmigration. He meets his end in the God’s court in the same manner as a castle of sand in a terrible storm.
The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name. Guru Arjan Sahib says,
Without God’s Name, he who wears and eats is like a dog, who falls in (on) impure leaf plates.
Sans the Name the entire business is futile as the decoration of a corpse.
Forgetting the Name, he, who indulges in revelments has no peace even in dream and his body becomes diseased.
Abandoning Lord’s Name, if man engages in other occupations, the whole of his false gilding would fall off.
About the importance of Nam Guru Nanak Dev Ji says,
By repeating Thy Name, I live, by forgetting It, I die.
Difficult to utter is the True Name.
2. Honest Labour : Kirat means honest labour. Honest labour is extremely important. It is the ordain of the Absolute (Hukam). We observe everyday that every creature earns his livelihood through Kirat. Hence the need for honest labour is extremely essential for man because he is the head of all creatures. Kirat is essential to keep the body healthy that shelters in it the Supreme soul. A person who does not perform honest labour cannot keep his body fit.
Such a person actually performs a sin against the Absolute. Guru Nanak Dev Ji performed Kirat by practising agriculture. He preferred to have the simple, dry chapati at Bhai Lalo’s house at Saidpur to the Brahma Bhoj of Malik Bhago. The reason for this was that Bhai Lalo performed honest labour.
The Sikh is not prohibited from taking up any occupation. He can take up any occupation such as agriculture, trade, service etc. But he is strictly prohibited from earning by means of theft, robbery, dacoity, fraud, bribery and evil. Guru Nanak Dev Ji says, For this wealth many are ruined and it has disgraced many. Without misdeeds it is not amassed, and it departs not with the dead. He, whom the Creator Himself destroys, him, He first deprives of virtue.
3. Sharing with the Needy : Sikhism has greatly emphasised on Wand Chhakna. Wand Chhakna means to share with the needy. Sikhism does not advocate sharing after eating but sharing before eating. It also inspires to treat others as brothers and sisters and to share with them. Only that person is eligible to donate or share with the needy who gives his hard earned income in charity. Sikhism believes in donating Daswandh. It means that one should spend one tenth of one’s income towards the cause of social welfare. Guru Arjan Dev Ji says,
The unique Lord is the Bestower, He is the Giver to all.
In his giving there is no stint.
Numberless are His brimful stores.
Question 5.
Explain the importance of Sangat in Sikhism.
Or
Describe the concept of Sangat in Sikhism.
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Guru lovers where they praised God.’ Every woman or man without any discrimination on tjie basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says, How do we describe the noble company? The place where only one Name is uttered. The utterance of one Name is the order. This is what Satguru has ordained.
The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes. His heart is free from evil impulses of kam (lust), krodh (anger), lobh (greed), moh (attachment) and hankar (pride) and his heart is full of contentment, kindness, religion and honesty and other such divine virtues. Haumai (ego) disappears and enlightenment takes place.
The sins of the greatest of sinners are forgiven in the Sangat. Guru Ramdas Ji says that just as the touch of touchstone converts iron into gold, similarly a sinner becomes pure after joining the Sangat. Guru Ram Das Ji says, As by touch with the touchstone iron turns into gold. So do the downgraded persons become noble with good company.
The Sangal is so powerful that it can make even the lame climb mountains, the foolish can talk like an intellectual, the blind can see Trilok and all the dirt of his heart is removed. All his wishes are fulfilled and he attains Parmanand (supreme happiness). He sees God in each of his creatures. There is nobody he calls his own or a stranger.
He breathes along with everyone. Guru Arjan Dev Ji says, “Since the time I have attained unto the society of the saints, I have altogether forgotten to he jealous of others. No one now is my enemy nor any one a stranger to me and I am the friend of all.”
By joining the Sangat, a man can swim through the ocean of life. The man is free from all illusions. His prolonged disease of Haumai gets cured. By sitting among the Sangat one attains peace and happiness first similiar to the kind that he receives by sitting under a shady tree in the summer season after a long and weary travel. Only those people can join the Sangat on whom God is generous. They have to be kind hearted and humble.
A person who goes to the Sangat with pride (hankar) achieves nothing. In this contest Bhagat Kabir Ji gives the example of sandalwood and bamboo. The whole forest receives the fragrance of sandalwood whereas a bamboo due to its height and hollowness cannot receive it even though it may be close to it.
A person’s birth who does not join the Sangat is futile. He has to suffer a lot. He is always entrapped in the vicious circle of transmigration and keeps wandering in several jonis (life forms). In context of the importance of Sangat, the famous historian Dr. Fauja Singh says, “The Sangat acquired more and more functions as the range of interests of the Sikh movement widened and gradually attained a status even superior to that of the Guru himself.”
Question 6.
Explain the importance of Pangat in Sikhism.
Or
Describe the concept of Pangat in Sikhism.
Answer:
The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve. The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the- Shudras were able to serve food to the Brahmans
The object of this institution was to put an end to the caste system which was making our social system hollow. This way he brought the principle of equality into practice. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed. It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide. In context of the importance of Pangat Guru Nanak Dev Ji says,
He alone O’ Nanak knoweth the way Who earneth with the sweat of his brow, and then shareth with others. Guru Angad Dev Ji developed this institution of Pangat further. His wife Bibi Khivi Ji, herself looked after the arrangements of Langar in Khadur Sahib. Guru Amar Das Ji further expanded this institution of Langar. He announced that whoever Wanted to meet him had to first partake the Langar in the Pangat. This was done to end permanently the problem of untouchability among the Sikhs. The Mughal Emperor Akbar and the king of Haripur also had to first partake the Langar in the Pangat before meeting him.
Guru Amar Das Ji was of the view that donating food for the hungry and clothes for the needy was better than thousands of Hawans and Yajnas. u Guru Ram Das Ji continued with this institution of Pangat with full vigour in Ramdaspura (Amritsar). With a view to accumulate wealth for Langar and other important tasks from the Sikhs, he started the Masand System. Guru Aijan Dev Ji asked the Sikhs to give the Daswandh. At that time, his wife Mata Ganga Ji looked after the arrangements of Langar. During that time, the rulers of Mandi, Kullu, Suket, Haripur and Chamba kingdoms along with the Mughal Emperor Akbar received the honour of having the Langar.
Guru Hargobind Ji continued this institution of Pangat. He also started the practice of distribution of Guru’s Langar in the army. Guru Har Rai Ji announced that honour of the institution of common kitchen (Langar) can be maintained only if a weary traveller who arrives late is immediately served Langar. Besides this it was announced that before the Langar began, the nagara had to be blown so that everyone was informed of the invitation to the Langar. This institution of Pangat continued during the time of Guru Harkrishan Ji, Guru Tegh Bahadur Ji and Guru Gobind Singh Ji. This tradition continues even today not only in India but also throughout the world in the Sikh Gurdwaras with full devotion and enthusiasm.
Question 7.
Discuss the importance of ‘Sangat’ and ‘Pangat’ in the Sikh Way of Life.
Or
What is meant by the concept of Sangat and Pangat in Sikhism? Discuss.
Or
Discuss the importance of Sangat and Pangat in Sikh way of Life.
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Guru lovers where they praised God.’ Every woman or man without any discrimination on tjie basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says, How do we describe the noble company? The place where only one Name is uttered. The utterance of one Name is the order. This is what Satguru has ordained.
The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes. His heart is free from evil impulses of kam (lust), krodh (anger), lobh (greed), moh (attachment) and hankar (pride) and his heart is full of contentment, kindness, religion and honesty and other such divine virtues. Haumai (ego) disappears and enlightenment takes place.
The sins of the greatest of sinners are forgiven in the Sangat. Guru Ramdas Ji says that just as the touch of touchstone converts iron into gold, similarly a sinner becomes pure after joining the Sangat. Guru Ram Das Ji says, As by touch with the touchstone iron turns into gold. So do the downgraded persons become noble with good company.
The Sangal is so powerful that it can make even the lame climb mountains, the foolish can talk like an intellectual, the blind can see Trilok and all the dirt of his heart is removed. All his wishes are fulfilled and he attains Parmanand (supreme happiness). He sees God in each of his creatures. There is nobody he calls his own or a stranger.
He breathes along with everyone. Guru Arjan Dev Ji says, “Since the time I have attained unto the society of the saints, I have altogether forgotten to he jealous of others. No one now is my enemy nor any one a stranger to me and I am the friend of all.”
By joining the Sangat, a man can swim through the ocean of life. The man is free from all illusions. His prolonged disease of Haumai gets cured. By sitting among the Sangat one attains peace and happiness first similiar to the kind that he receives by sitting under a shady tree in the summer season after a long and weary travel. Only those people can join the Sangat on whom God is generous. They have to be kind hearted and humble.
A person who goes to the Sangat with pride (hankar) achieves nothing. In this contest Bhagat Kabir Ji gives the example of sandalwood and bamboo. The whole forest receives the fragrance of sandalwood whereas a bamboo due to its height and hollowness cannot receive it even though it may be close to it.
A person’s birth who does not join the Sangat is futile. He has to suffer a lot. He is always entrapped in the vicious circle of transmigration and keeps wandering in several jonis (life forms). In context of the importance of Sangat, the famous historian Dr. Fauja Singh says, “The Sangat acquired more and more functions as the range of interests of the Sikh movement widened and gradually attained a status even superior to that of the Guru himself.”
The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve. The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the- Shudras were able to serve food to the Brahmans
The object of this institution was to put an end to the caste system which was making our social system hollow. This way he brought the principle of equality into practice. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed. It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide. In context of the importance of Pangat Guru Nanak Dev Ji says,
He alone O’ Nanak knoweth the way Who earneth with the sweat of his brow, and then shareth with others. Guru Angad Dev Ji developed this institution of Pangat further. His wife Bibi Khivi Ji, herself looked after the arrangements of Langar in Khadur Sahib. Guru Amar Das Ji further expanded this institution of Langar. He announced that whoever Wanted to meet him had to first partake the Langar in the Pangat. This was done to end permanently the problem of untouchability among the Sikhs. The Mughal Emperor Akbar and the king of Haripur also had to first partake the Langar in the Pangat before meeting him.
Guru Amar Das Ji was of the view that donating food for the hungry and clothes for the needy was better than thousands of Hawans and Yajnas. u Guru Ram Das Ji continued with this institution of Pangat with full vigour in Ramdaspura (Amritsar). With a view to accumulate wealth for Langar and other important tasks from the Sikhs, he started the Masand System. Guru Aijan Dev Ji asked the Sikhs to give the Daswandh. At that time, his wife Mata Ganga Ji looked after the arrangements of Langar. During that time, the rulers of Mandi, Kullu, Suket, Haripur and Chamba kingdoms along with the Mughal Emperor Akbar received the honour of having the Langar.
Guru Hargobind Ji continued this institution of Pangat. He also started the practice of distribution of Guru’s Langar in the army. Guru Har Rai Ji announced that honour of the institution of common kitchen (Langar) can be maintained only if a weary traveller who arrives late is immediately served Langar. Besides this it was announced that before the Langar began, the nagara had to be blown so that everyone was informed of the invitation to the Langar. This institution of Pangat continued during the time of Guru Harkrishan Ji, Guru Tegh Bahadur Ji and Guru Gobind Singh Ji. This tradition continues even today not only in India but also throughout the world in the Sikh Gurdwaras with full devotion and enthusiasm.
Question 8.
Describe the concept of Hukam in Sikhism.
Answer:
Hukam is an important concept of Sikh philosophy. The word Hukam is derived from an Arabic word that means order, commandment or instruction. The Hukam of the Absolute is to be accepted as sweet as has been mentioned at several places in the Gurbani. Hukam implies that supreme commandment due to which the entire universe is conducting itself in a specific manner. Guru Nanak Dev Ji writes in the ‘Japji’ that the entire universe has been created in accordance to the Hukam of God. It is because of the Hukam that a creature receives appreciation or insult.
It is because of the Hukam that they become good or evil and receive joy or sorrow. They can acquire freedom from their sins or remain entrapped in the vicious circle of transmigration because of Hukam. Not a leaf can flutter without his Hukam. Infact it is the Hukam that runs all the natural phenomena of day-night, water-earth, wind-fire, moon-sun, world or beyond the world.
A man’s birth on earth is successful only if he is capable enough of recognising His Hukam. Only that person can recognise Hukam who has given up Haumai (ego) and in whose heart resides the Name of God. Such a person happily accepts all joyous and sordid events as the Hukam of God. Guru Aijan Dev Ji says, ’
As, as is Thy commands, so so does it happen.
Wheresoever Thou Thyself keepest me, there I go and stand.
Blessed is the person who can understand the will of God. He is not worried at all because he knows that whatever happens, happens because of the unchanging will of God. Man has nothing in his hands. Such a man is always contented and peaceful at heart. Guru Amar Das Ji says,
He who lives according to Guru’s will suffers no anguish.
In the will of the Guru lies ambrosia. Through equipoise hardly any one obtains it.
The persons who do not obey the will of God not only experience great suffering in this birth but also remain entrapped within the vicious circle of transmigration. Those who disobey the will of God are punished by the demons of hell. Such persons never get happiness and their birth on this earth is futile. Guru Angad Dev Ji says, How can he be called blind, who is blinded through the Lord’s will? Nanak, it is he, who understands not the Lord’s will, is called blind. Hence the Gurbani instructs the person to give up his Haumai and obey His Hukam because His will is unchanging and so the person who obeys the will of God acquires salvation (Mukti) from this world.
Question 9.
“Ego is a deep rooted disease.” How? What are the means to remove it?
Or
Describe the concept of Ego in Sikhism.
Answer:
The concept of Haumai (ego) has been described again and again in Sikh philosophy. Haumai means ‘Ego’ or T. It is a boundary that separates a creature’s soul from the omnipotent Supreme Soul. It would be no exaggeration to call the Haumai of the individual as a powerful fort of T. Because of Haumai, man can form a world of his own with his thoughts. In it, the Haumai or his ego is very strong. Hence, his world is limited to sons, daughters, brothers, nephews, sisters, brother-in-law, mother, father, mother-in-law, father-in-law, son-in-law, husband-wife etc.
and near and distant relatives. If this cord of personal relationships is extended further, then good friends can also be included in one’s personal world. But in the end, this personal world remains confined to personal acquaintances only. It is because of one’s creation of this personal world that gives birth to the feeling of ego in an individual and he considers himself to be the master of this artificial world. Consequently, he loses his true individuality.
Haumai is a chronic disease, that when afflicts a person like cancer is difficult to cure. It is the creator of the five vices-lust, anger, greed, attachment and pride. Such a man tells lies of several kinds, indulges in extravagance and takes the help of several false acts. Consequently it gives rise to the evil. It takes such a frightening form that life turns hell. A man who is filled with Haumai distances himself from the Supreme Soul and remains entrapped in the vicious circle of birth and death. What does a person do under the influence of Haumai? To this, Guru Nanak Dev Ji answers – that deeds of a person are bound by the bondage of Haumai.
He is born, he dies, gives, takes, earns, loses, speaks truth or tells lies, commits sins or performs good deeds under the influences of Haumai and makes his calculations about hell and heaven and measures intelligence and foolishness in the balance of Haumai. It is because of Haumai that a person does not identify the meaning of salvation. If he identifies Haumai, then he can see the gate of God. Man fights because of his ignorance. Accounts are written according to Karma. One receives the fruit of the kind of deeds that he performs. Guru Nanak Dev Ji says,
In pride man comes, in pride he departs.
In pride he is horn, in pride he dies.
In pride he gives, in pride he takes.
In pride he earns, in pride he loses.
In pride he becomes true or false.
In pride he reflects on virtue or vice.
In pride he falls in hell or heaven.
In pride he laughs, in pride he weeps.
In pride he is soiled, in pride he is washed off.
In pride, he loses his caste and kind.
In pride, he is ignorant, in pride he is wise.
He knows not the worth of salvation and emancipation.
In pride he loves mammon and in pride he is shadowed by it.
By taking pride the beings are created.
If ego is stilled, then is the God’s gate seen.
Without divine knowledge man prattles, prattles and wrangles.
Nanak, by Lord’s order the destiny is recorded.
As men see Themselves, so God does see Them.
Because of Haumai, a man’s good deeds are destroyed consequently, his soul is distressed. A man realises this when he grows old. A man loses all his senses by that time. Those whom he considers his own near and dear ones and with the support of whom he commits several sins, those whom he obliges several times in his life time also turn their backs on him. Consequently, the person is deeply hurt and laments on his ill-deeds. But now he is no longer capable of doing anything and he sees darkness all around him.
Undoubtedly, Haumai is a chronic disease but cannot be considered incurable. To get rid of Haumai one must be essentially able to understand it. He can attain freedom from Haumai by joining the Sangat, jap, introspection, adopting self sacrifice, service to humanity, sacrificing jealously, loving the truth etc. Guru Angad Sahib says, Ego is a chronic disease, but it has also its curing medicine.
If the Lord bestows His grace, then man acts according to Guru’s instruction (And this is the cure for ago).
Says Nanak, hear, O ye people, in this way the trouble departs.
If there is Haumai present in an individual, he cannot understand the importance of ‘Nam’ and he cannot become a devotee. The two cannot exist together. In context of Haumai Guru Amar Das Ji says,
Ego is at variance with the Name : the two dwell not in one place.
In ego, service cannot be performed, so the soul goes empty-handed.
O my soul, meditate thou on God and practise thou the Guru’s word.
If thou obey God’s order, then
Shalt thou meet Him and then alone, ego shall depart from within thee. Pause.
Question 10.
Describe the importance of Simran in Sikhism.
Or
What is meant by Simran? What are its benefits?
Or
Write a note on the concept of Nam in Sikhism.
Answer:
Simran or Nam is a major principle of Sikh philosophy. The Guru Granth Sahib gives a description of the qualities of Nam at several places. It is considered to be the best means of the attainment of God. There is no’ definition of Nam because it is endless, boundless, unfathomable and invaluable. The five enemies of man namely lust, anger, greed, attachment and pride give birth to several negative interests in his personality.
They render a man lose perspective of his true objective and keep him engrossed in luxury, taste and indulgence. With time, man’s enthusiasm for these interests declines. Hence they are called medium for the spread of what is untrue. But these five enemies produce such a fire within a man that destroys him altogether. In this way, his coming into this world is proved to be futile. Guru Nanak Dev Ji says,
The false one loves what is false and forgets the Creator.
With whom should I contract friendship, the whole world is to
pass away.
With the recitation of Nam, the ill feelings of the heart are eradicated on one hand and on the other the heart is rendered gentle and pure. Hence, man’s physical problems are also removed. In fact, with the recitation of Nam, man reaches such a high level where he loses all attachment with the world and physical hunger. With the recitation of Nam, the dirt of the evils in the heart of several births gets removed. All the sorrows of man are destroyed. All his illusions are destroyed. The veil of maya on the soul is removed and it emerges in its pristine form. Hence, the Gurbani stresses on sacrifice of cleverness by each individual and resort to the recitation of God’s name. Guru Arjan Dev Ji says,
By Lord’s meditation, man enters not the womb.
By Lord’s meditation, the torture of death flees.
By Lord’s meditation, death is removed.
By Lord’s meditation, the enemy keeps away.
By remembering the Lord no obstacle is met.
By Lord’s meditation, man remains watchful night and day.
By Lord’s meditation, fear overtakes not.
By Lord’s meditation, sorrow troubles not.
Lord’s meditation is attained in the Saints’ society.
AH the wealth, O Nanak, are in God’s love.
A person who recites the name of God is never a burden on anybody. All his works keep getting accomplished on their own because God renders his help in all his works. The soul of such a person remains pure like a lotus ’flower. Such a creature is able to swim across the ocean of this world of illusion and also escape the circle of transmigration. Such persons go the abode of the Almighty with a bright face. Guru Nanak Sahib says,
God cannot be installed nor He can be created.
The immaculate God is self-existent.
Those who contemplate Him, obtain true honour.
O Nanak ! Sing the praises of true God, who is treasury of attributes
Sing and hear His praise and keep love for Him in heart.
Taking away their sorrow, He grants them entry into the House- of Bliss.
The Nam of God can be recited by a person only if he is blessed by God Himself. To’ recite Nam it is essential to keep the heart in control, remove Haumai and adopt virtues like humility and service etc. Hence, the recitation of Nam has been often, referred to as Way of Life in Gurbani.
A man’s life is a curse without the recitation of Nam. Such a person talks nonsensical things like a donkey. He has to suffer great difficulties. He goes to hell after death. He has to face the beating of the messengers of Yama. Their faces look terrified. Such a low person’s birth in this world is futile. Farid Ji says,
Farid, dreadful are the faces of those who forget the Lord’s Name.
Here, they undergo many troubles and, hereafter, find no abode and refuge.
Guru Tegh Bahadur Ji says that after several cycles of transmigration a person; receives the birth of a human being. When in this birth, man receives a chance to meet the Supreme Soul, then why do people not recite His Nam? Guru Tegh Bahadur, Sahib aptly says, –
If thou hast not sung the praises of the World-Lord, thou hast wasted thy life in vain. .
Says Nanak, meditate thou on God, O man, like the way, the fish: loves water. .
Why art thou engrossed in the deadly sins and becomest not detached even for a moment?
Says Nanak, contemplate thou thy God, O man, that death’s noose may fall on thee not. ’
Thy youth has passed away in vain and oldage has overcome thy body.
Says Nanak, dwell thou on thy God, O man, thy life is fleeting away. ”
Question 11.
What is the importance of ‘Guru’ in Sikhism? Explain.
Answer:
A Guru has great importance in Sikhism. The power of a true Guru knows no bounds. He can give a lame the strength to climb the mountains. He can make the. blind see Trilok. He can give an ant the strength of an elephant. He can render a highly proud person great humility. He can render a poor rich and a millionaire bankrupt. He can give life to the dead and make the drowning stones rise and swim implying that he changes the impossible into possible.
Guru provides support to the helpless, is the guardian of the orphans and is always by our side. He takes a man from darkness towards light. Without him, the darkness prevalent in this world cannot be eradicated by the brightness of several moons and thousands of suns. Guru Angad Dev Ji says,
If hundred moons arise and a thousand suns appear, even with
such light, there would be pitch darkness without the Guru.
Like touchstone the touch of the Guru can enrich a man with divine virtues. By reciting the name of the Guru, poison can turn into Nectar. He can in at instant eradicate the malice in a person’s heart that has accumulated over several births. His meeting with the God gives rise to happiness in his life and he is able to develop self control over his heart. All his works are accomplished automatically. Guru Arjan Dev Ji says,
If the True Guru casts His merciful glance, I enjoy the happinesses of lakhs of empires.
Were he to bless me with His Name even for a trice, my soul and body will become cool.
Sikhism does not believe in a Guru with form because he cannot be the all in one. God Himself is the true Crura. Guru Nanak Dev Ji says,
God Himself is the Creator
Lord, who of Himself creating the creatures, assays them.
He Himself is the True Guru, Himself the attendant and Himself creates the world.
A true Guru is a person in front of whom both backbiting and appreciation are the same. His heart is a storehouse of the knowledge about the Absolute. In fact, he is the master of all the powers of the Almighty. So elevated is he at the spiritual level that it knows no bounds. In fact, a true Guru is a master of all the virtues possessed by God. For this reason, meeting a true Guru can turn around the life of a person. Guru Amar Das Ji aptly says,
When the True Guru becomes merciful, desire is fulfilled then. When the True Guru becomes merciful, man grieves not ever. When the True Guru becomes merciful, man knows no pain then. When the True Guru becomes merciful then man enjoys God’s love. When the True Guru becomes merciful, then what fear has man of death?
Another virtue of a true Guru is that he never lets himself be worshipped because he is not greedy. He knows no enemy. Friends and enemies are alike for him. Even if critic of his, comes to his shelter, he forgives him. Besides this, he does not wish evil for anyone. Guru Nanak Dev Ji says,
Nanak, deem that such is the True Guru who unites all with the Lord.
Meeting an ignorant Guru serves no purpose in life. Because, he himself is lost in the darkness of ignorance. Meeting a true Guru is possible only if one is blessed by God Himself. He can be known by Sabad.
Question 12.
Discuss the concept of ‘Kirtan’ in Sikhism.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan.
It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. While performing the Kirtan Guru Nanak Dev Ji had a magical impact on the hearts of his devotees. Consequently, not only the ordinary men but also stone-hearted persons like Sajjan Thug, Kauda Rakshasa, the witch Nurshahi, Hamza Gauss and Wali Kandhari could not help getting influenced by him and became his disciples. The remaining Gurus continued the tradition of Kirtan. With a view to arouse Veer Rasa in the Kirtan, Guru Hargobind Sahib started the tradition of Dhadhi.
Kirtan performed with a sense of love and devotion influences a man’s soul to the core. This awakens the dead souls of people and renders them free of all sufferings and cleanses his heart of all evil. He remains engrossed in recitation of Nam. It humbles a person’s hejurt. His soul feels devoted and happy and his life emerges out to be successful. For this reason, Kirtan has often been referred to as invaluable. Guru Arjan Sahib says,
All the Guru’s door one hears the God’s praise.
Meeting with the True Guru, one Utters the Lord’s praise with his mouth. ‘
Sorrows and strifes the True Guru effaces and blesses one with honour in the Lord’s court. ’
The honour of performing or listening to the Kirtan goes to those who are blessed by God. Without his blessings, neither man can acquire freedom and nor can be free himself from worldly activities and even though he manages to participate and join in the Kirtan, he is not able to concentrate with his mind and soul. Kirtan helps a man to remove all his illusions. Guru Arjan Dev Ji says,
Hymning the God’s praise day and night, the mortal is not cast into the womb again.
Question 13.
Discuss the role of Seva in the Sikh Way of Life.
Or
Discuss the importance of ‘Seva’ in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva does not simply mean going to the Gurdwara and cleaning shoes, brooming, fanning the Sangat, serving water, Langar etc., because this type of Seva gives rise to Haumai. Seva means such activity that benefits humanity at large. Seva is actually devotion of higher order. It can prove to be fruitful only when it is performed without any selfish motive.
A man can not receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual. It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai. In context of Seva, Guru Nanak Dev Ji says,
He alone performs Thy service, O Lord, whom Thou yokest therewith.
Without the Lord’s service, no one attains unto Him, In duality and doubt, men are ruined.
There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person who was afflicted by Haumai did not obtain anything. Bhai Lehna Ji who tirelessly served Guru Nanak Dev Ji received the honour of being Guru Angad. Amar Das Ji though quite old in age served Gilru Angad Dev Ji so devotedly not only received the Gurgaddi but was also honoured by being called “Nithawiyaan Di Thaan’ (meaning the support to those who are helpless). On the other hand, Srichand, Datu and Dasu, Prithi Chand etc. though were the sons of Guru Sahibaan, yet they were deprived of the Gurgaddi due to lack of Seva. Guru Arjan Dev Ji says,
The disciple who lives under the guardianship of Guru;
He should accept Guru’s guidance with his heart.
He should consider himself worth nothing.
He should meditate the Divine Name with his heart.
He should sell out his mind to the True Guru.
Then all objectives of such a devotee will be fulfilled.
He, who serves without seeking any compensation;
He alone finds union with God.
Service to humanity is considered to be the highest form of Seva. In this context, the example of Bhai Kanhaiya Ji can be cited. He performed the service of giving water to the injured soldiers of the enemy and provided medical aid to them without any discrimination in the first battle of Anandpur Sahib fought during the time of Guru Gobind Singh Ji. On being asked, he said he could see the image (reflection) of Guru Gobind Singh Ji in every individual. This service performed by Bhai Kanhaiya Ji with the true devotion acts like a Pole Star for the Sikhs even today.
According to the Gurmat, Seva is a continuous part of Sikh life. It is not a matter of one or two days but has to be continued till the last breath. Seva can be performed
by those individuals who are blessed by God Himself and in whom resides true Nam. Those who resort to lies, forgery and sin can not perform the Seva. True Seva is considered to be the source of all happiness. A person who performs this kind of Seva receives adulation on both earth and heavens above.
Question 14.
Write brief notes on the following principles of Sikh Way of Life.
- Haumai (Ego),
- Seva (Service)
- Jat-Pat (Caste).
Answer:
(1) Haumai: There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.
Undoubtedly, Haumai is a chronic disease that is not incurable. To achieve freedom from Haumai, it becoiqes extremely essential to first understand it. Participating in Sangat, jap, introspection, detachment, developing a sense of service, sacrificing jealousy and love for truth etc. are the means by which one can acquire freedom from Haumai.
(2) Seva : Special importance has been given tcrSeva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual.
It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai. There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person afflicted by Haumai did not obtain anything.
Service to humanity is considered to be the highest form of Seva. In this context, the example of Bhai Kanhaiya Ji can be cited. He performed the service of giving water to the injured soldiers of the enemy and provided them medical aid without any discrimination in the first battle of Anandpur Sahib fought during Guru Gobind Singh’s Ji’s time. On being asked, he said that he could see the reflection of Guru Gobind Singh Ji in each individual. This service performed by Bhai Kanhaiya Ji with true devotion acts like a Pole Star for the Sikhs even today. Seva is an indispensable part of a Sikh’s life according to Sikhism. It continues not for a day or two but till the end of one’s life. Seva can be performed by only those individuals who are blessed by God Himself.
(3) Caste : During Guru Nanak Dev Ji’s time, Hindu society was not only divided into four major castes—Brahman, Kshatriya, Vaishya and’ Shudra—but also divided into several sub-castes. The people belonging to higher castes took great pride in themselves and looked down upon the people of lower caste and inflicted great atrocities on them. Untouchability was quite prevalent in society. Guru Nanak Dev Ji vehemently opposed the caste system and untouchability. Guru Sahib said that in God’s court there is no question of caste-creed but a calculation of ones Karmas only.
Guru Sahib initiated the practices of ‘Sangat’ and ‘Pangat’ to provide a severe jolt to caste system. In this manner, Guru Nanak Sahib propagated a feeling of mutual brotherhood. All the Guru Sahibs who succeeded Guru Nanak Dev Ji vehemently opposed the caste system. Guru Arjan Sahib contributed significantly towards eradication of casteism by incorporating the Bani of people belonging to the lower castes in the Adi Granth Sahib as did Guru Gobind Singh Ji by founding Khalsa Panth.
Question 15.
Write a note” on the following :
- Haumai
- Guru
- Jap
- Seva.
Answer:
1. Haumai : There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.
2. Guru : Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases- of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad.
A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely. Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad. Guru Nanak Sahib says,
Without the true Guru none has obtained the Lord; without the True Guru, none has obtained the Lord.
In the True Guru, the Lord has placed Himself, and I openly declare and proclaim it.
Salvation is obtained for aye, by meeting the True Guru, who has banished worldly attachment from within him.
The excellent idea (theme) is this that one attaches one’s mind to the True Lord.
Like this, one attains the Beneficient Lord, the Life of the world. Slok 1st Guru.
3. Jap : Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works.
A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower. A person who remembers the Divine Name is able to swim across the vicious cycle of transmigration. Without Name, man’s life on this earth is futile. Such a man is always entrapped in all types of sins and the vicious cycle of transmigration. He meets his end in the God’s court in the same manner as a castle of sand in a terrible storm.
The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name. Guru Arjan Sahib says,
Without God’s Name, he who wears and eats is like a dog, who falls in (on) impure leaf plates.
Sans the Name the entire business is futile as the decoration of a corpse.
Forgetting the Name, he, who indulges in revelments has no peace even in dream and his body becomes diseased.
Abandoning Lord’s Name, if man engages in other occupations, the whole of his false gilding would fall off.
About the importance of Nam Guru Nanak Dev Ji says,
By repeating Thy Name, I live, by forgetting It, I die.
Difficult to utter is the True Name.
4. Seva : Special importance has been given tcrSeva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual.
Question 16.
Write about the following concepts :
- Haumai
- Seva (Service)
- Guru
Answer:
(1) Haumai : There is repeatedly an explanation about Haumai (ego) in Sikh philosophy. Haumai means ‘pride’ or T. It is such a boundary which aloofs the creature’s soul from the omnipresent God. If we refer to the Haumai as a powerful fort of ego of an individual, it would be no exaggeration. Haumai is a chronic disease which like cancer is difficult to cure once it takes root. It gives rise to five vices of the heart and soul that are lust, anger, greed, attachment and hypocrisy. Consequently the evil is bom. It assumes such a terrifying shape that one’s life turns hell. A life filled with Haumai gets distanced from the Supreme Soul and is never able to escape the circle of transmigration.
(2) Seva : Special importance has been given tcrSeva in Sikh philosophy. There is no doubt that there has been a glorious description about Seva in every religion but the importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual.
(3) Guru : Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases- of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad. A Guru is not possible without feelings of devotion and knowledge. A Guru can make the impossible possible and it can transform a person’s lifestyle completely.
Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad. Guru Nanak Sahib says,
Without the true Guru none has obtained the Lord; without the True Guru, none has obtained the Lord.
In the True Guru, the Lord has placed Himself, and I openly declare and proclaim it.
Salvation is obtained for aye, by meeting the True Guru, who has banished worldly attachment from within him.
The excellent idea (theme) is this that one attaches one’s mind to the True Lord.
Question17.
Give a detail account of Amrit Ceremony.
Answer:
The Amrit Ceremony or baptism is considered of special importance in Sikhism. This ceremony was started by Guru Nanak Dev Ji. It was called charan Amrit. This ceremony remained prevalent till Guru Teg Bahadur Ji. Guru Gobind Singh Ji made a change in this ceremony. He started the ceremony of Khande da Pahul (Amrit). The taking of Amrit is compulsory for every Sikh. He who doesn’t take Amrit is never called a true Sikh. TJie actual method of Amrit ceremoney is fixed by Shiromani Gurdwara Parbandhak Committee, Amritsar, which is as follows :
(a) Ambrosial baptism should be held at an exclusive place away from common human traffic.
ib) At the place where ambrosial baptism is to be administered, the holy Guru Granth Sahib should be installed and ceremonially opened. Also present should be six committed baptised Sikhs, one of whom should sit in, attendance of the Guru Granth Sahib and the other five should be there to administer the ambrosial baptism. These six may even include Sikh women. All of them must have taken bath and washed their hair.
(c) The five beloved ones who administer ambrosial baptism should not include a disabled person, such as a person who is blind or blind in one eye, lame, one with a broken or disabled limb, or one suffering from some chronic disease. The number should not include anyone who has committed a breach of the Sikh discipline and principles. All of them should be committed baptised Sikhs with appealing personalities.
(d) Any man or woman of any country, religion or caste who embraces Sikhism and solemnly undertakes to abide by its priciples is entitled to ambrosial baptism.
The person to be baptised should not be of very young age, he or she should have attained a plausible degree of discretion . The person to be baptised must have taken bath and washed the hair and must wear all five K’s – Kesh (unshorn hair) strapped Kirpan (sword). Kachhehra (prescribed shorts), Kanga (Comb tucked in the tied up hair), Karha (Steel bracelet). He/she must not have on his/her person any token of any other faith.
He/she must not have his/her head bare or be wearing a cap. He/she must not be wearing any ornaments piercing through any part of the body. The persons to be baptised must stand respectfully with hands folded facing the Guru Granth Sahib.
(e) Anyone seeking to be rebaptised, having committed an aberration, should be singled out and the five beloved ones should award chastisement to him/her in the presence of the congregation.
(f) One from amongst the five beloved ones administering ambrosial baptism to persons seeking to be baptised should explain the principles of the Sikh religion to them : The Sikh religion advocates the renunciation of the worship of any created thing, and rendering of worship and loving devotion to, and meditating on, the One Supreme Creator. For the fulfilment of such devotion and meditation, reflection on the contents of Gurbani and practising of its tenets, participation in the congregational services, rendering service to the Panth, benevolent exertion (to promote the good of others), love of God’s name (loving reflection on and experience of the Divine), living within the Sikh discipline after getting baptised etc. are the principles means. He should conclude his exposition of the principles of Sikh religion with the query : Do you accept these willingly?
(g) On an affirmative response from the seekers of baptism, one from amongst the five beloved ones should perform the Ardas for the preparation of baptism and take the holy Hukam (commapd) . The five beloved ones should come close to the bowl for preparing the amrit (ambrosial nectar).
(h) The bowl should be of pure steel and it should be placed on a clean steel ring or other clean support.
(i) Clean water and sugar puffs should be put in the bowl and the five beloved ones should sit around it in bir posture1 and recite the undermentioned scriptural compositions.
(j) The scriptural composition to be recited are : The Japji, The Jaap, The Ten Sawayyas (commencing with Sarawag sud). The Bainti Chaupai (From “Hamri karo hath dai rachha” to “dusht dokh to leho bcchai”). Anand Sahib.
(k) Each of the five beloved ones who recites the scripture should hold the edge of the bowl with his left hand and keep stirring the water with a double-edged sword held in his right hand. He should do that with full concentration. The rest of the beloved ones should keep gripping the edge of the bowl with both hands concentrating their full attention on the ambrosial nectar.
(l) After the conclusion of the recitation, one from amongst the beloved ones should perform the Ardas.
(m) Only that person seeking to be baptised who has participated in the entire ceremony of ambrosial baptism can be baptised. One who has turned up while the ceremony was in progress cannot be baptised.
(n) After the Ardas as per clause (1) above, thinking of our Father, the tenth Master, the wearer of the aigrette, every person seeking to be baptised should sit in the bir posture , putting his/her right hand cupped on the left cupped hand and be made to drink the ambrosial mix five times, as the beloved one who pours the mix into his cupped hand exclaims : say, Waheguru ji ka Khalsa, Waheguru ji ki Fateh ! (The Khalsa is of the Wondrous, Destroyer of darkness; victory, too, is His !)
The person being baptised should after imbibing the ambrosia, repeat : Waheguru ji ka Khalsa, Waheguru ji ki Fateh. Then five handfuls of the ambrosial mix should be sprinkled into the eyes of the person being baptised and another five into his hair. Each such sprinkling should be accompanied by the beloved one administering baptism saying, “Waheguru ji ka Khalsa, Waheguru ji ki Fateh” and the person being baptised repeating the chant. Whatever ambrosial mix is left over after the administration of the ambrosial baptism to all individual seekers, should be sipped by all (men and women) baptised, together.
(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism, recite to them the mul mantar (basic creed, seminal chant) and make them repeat it aloud : ik aunkar satnam karta purakh nirbhau nirwair akal murat ajuni saibhang gur prasad.
(p) After this, one from amongst the five beloved ones should explain to the initiates the discipline of the order : Today you are reborn in the true Guru’s household, ending the cycle of migration, and joined the Khalsa Panth (order). Your spiritual father is now Guru Gobind Singh and, spiritual mother, Mata Sahib Kaur. Your place of birth is Kesgarh Sahib and your native place is Anandpur Sahib. You, being the sons of one father, are spiritual brothers. You have become the pure Khalsa, having renounced your previous lineage, professional background, calling (occupation),
beliefs, that is, having given up all connections with your caste, descent, birth, country, religion, etc. You are to worship none except the One Timeless Being—no god, goddess, incarnation or prophet. You are not to think of anyone except the ten Gurus and anything except their gospel as your saviour. You are supposed to know Gurmukhi (Punjabi alphabet). (If you do not, you must learn it).
And recite, or listen in to the recitation of, the undermentioned scriptural compositions, the daily repetition of which is ordained, every day:
- The Japji Sahib,
- The Jaap Sahib,
- The Ten Sawayyas (Quartains) beginning “Sarawag sudh”,
- The Sodar Rahiras and the Sohila, Besides,
you should read from or listen in to the recitation from the Adi Guru Granth. Have, on your person, all the time, the five K’s : The Keshas (unshorn hair), the Kirpan (sheathed sword) , the Kachhehra , the Kanga (comb), the Karha (steel bracelet ). The undermentioned four transgressions (tabooed practices) must be avoided :
- Dishonouring the hair;
- Eating the meat of an animal slaughtered the Muslim way ;
- Cohabiting with a person other than one’s spouse;
- Using tobacco.
In the event of the commission of any of these transgressions, the transgressor must get rebaptised. If a transgression is committed unintentionally and unknowingly, the transgressor shall not be liable to punishment. You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes. You must ever be ready for the service of the Panth and of the Gurudwaras (Sikh places of worship). You must tender one tenth of your earning to the Guru. In short, you must act the Guru’s way in all spheres of activity.
You must remain fully aligned to the Khalsa brotherhood in accordance with the principles of the Khalsa faith. If you commit transgression of the Khalsa discipline, you must present yourself before the congregation and beg pardon, accepting whatever punishment is awarded. You must also resolve to remain watchful against defaults in the future.
(q) The following individuals shall be liable to chastisement involving automatic boycott :
- Anyone maintaining relations or communion with elements antagonistic to the Panth including the minas (reprobates), the masands (agents once accredited to local Sikh Communities as Guru’s representatives, since discredited for their faults and aberrations), followers of Dhirmal or Ram Rai, et. al., or users of tobacco or killers of female infaints.
- One who eats/drinks left-overs of the unbaptised or the fallen Sikhs;
- One who dyes his beard;
- One who gives off son or daughter in matrimony for a price or reward.
- Users of intoxicants (hemp, opium, liquor, narcoties, cocaine, etc.);
- One holding, or being a party to, ceremonies or practices contrary to the Guru’s way;
- One who defaults in the maintenance of Sikh descipline.
- After this sermon, one from among the five beloved ones should perform the Ardas.
- Thereafter, the Sikh sitting in attendance of the Guru Granth Sahib should take the Hukam. If anyone from amongst those who have received the ambrosial baptism had not earlier been named in accordance with the Sikh naming ceremony,
he should renounce his previous name and be given a new name beginning with first letter of the Hukam now taken.
- And finally, the Karhah prashad should be distributed. All the newly launched Sikh men and women should eat the karhah prashad together off the same bowl.
Question 18.
Explain the significance of the Ardaas (Prayer) in Sikhism.
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God.
The system of performing the Ardaas in Sikhism was initiated by Guru Nanak Dev Ji. It was at the time of Guru Arjan Dev Ji that the system of offering the Ardaas in front of the Guru Granth Sahib was started. Guru Gobind Singh Ji started the system of offering Ardaas in the Sangat. There is no fixed time for Ardaas. It can be offered at anytime by anyone. An Ardaas performed sincerely definitely bears fruit. There are several instances for this in Sikh History. Guru Axjan Dev Ji says,
Whatever I ask of my Lord exactly that He blesses me with.
Whatever the Lord’s slave Nanak, utters with his mouth proves
true both here and hereafter.
While offering the Ardaas, if there is the illumination of Guru Granth Sahib then the entire Sangat should face the Guru Granth Sahib. In case, the illumination is not done, then the Ardaas can be offered facing any direction. While offering the Ardaas, the mind should fully concentrate because if our thoughts are somewhere else, then by merely standing with joined hands is purposeless. Hence to ensure that the Sangat is careful all the time, the Bhai Ji who offers the Ardaas keeps repeating’“Dhyan Karke Bolo Ji Waheguru” to which the entire Sangat calls out “Waheguru” loudly. At the time of Kirtan or at the time of the end of the Diwan, the entire Sangat has to stand up. If the Ardaas is offered for some specific purpose like naming ceremony, ring ceremoney or marriage ceremony etc. then the entire Sangat keeps sitting and only the related persons keep standing.
In Sikhism, every Sikh resorts to Ardaas at sometime or the other. The main subjects for offering the Ardaas are
- To express gratitude towards the Almighty.
- Ardaas of the Nam.
- Ardaas for Bani.
- Ardaas to destroy all sins.
- Ardaas to ask for forgiveness.
- To express gratitude on the birth of a child.
- Ardaas at the time of naming the child.
- Ardaas at the time of beginning of a child’s education.
- Ardaas for ring ceremony and marriage ceremony.
- Ardaas to ask for children.
- Ardaas for good health.
- Ardaas to accept Hukam.
- Ardaas to start journey.
- Ardaas before starting a new business.
- Ardaas before entering a new house.
- Ardaas after Nitnem.
- Ardaas at the time of drinking the immortal Nectar.
- Ardaas before starting a battle.
- Ardaas to meet the Almighty.
In brief, at every juncture of life, one has to resort to Ardaas. For the benefit of students, given below is the form of Ardaas recognized, by the Shiromani Gurudwara Prabandhak Committee :
ARDAAS
ik onkar waheguru ji ke fateh
siri bhagautti ji sahai
vaar siri bhagautti ji ki paattshaahi dasmi
prithm bhagautti simar kay gur nanak laee(n) dhiaae
phir angad gur tte amardaas(u) ramdasay hoi sahai
arjan hargobind no simrau siri har rai
siri harkrishan dhiaaeeay jis dithe sabh dukh jaae
teg bahadur simriay ghar nau nidh aavay dhaae
sabh thaai(n) hoe sahai
dasvaa(n) paattshah siri guru gobind singh sahib ji sabh thaai(n) hoe sahai dasaa(n) paatshaahiaa(n) di jot siri guru granth sahib ji de path didar da dhiaan dhar ke bolo ji waheguru.
panjaa(n) piyaariaa(n), chauhaa(n) sahibzaadiaa(n), chaaliaa(n)
muktiaa(n), hathaiaa(n), jupiaa(n), tapiaa(n), jinaa(n)h tera naam jupiaa, va(n)d
chhakiaa, deg chalaaee,’ teg vaahi, dekh ke andith
keetta, tinaa(n)h piyaariaa(n) sachiaariaa(n) di kamaai da dhiaan
dharke, khalsa ji, bolo ji waheguru.
jinaa(n)h singhaa(n) singhbeeaa(n) nay dharam haytt sees dittay,
ba(n)d ba(n)d kataa-ay, khopriaa(n) luhaaiaa(n), charkiaa(n) ttay
charhay, aaray-aa(n), naal chiraa-ay gae, gurudwariaa(n) di seva laee
kurbanniaa keettiaa(n), dharam nahee(n) haariaa, sikhi kesaa(n) __
suaasaa(n) naal nibaahi, ttinaa(n) ki kamaai da dhiaan dharkey,
khalsa ji bolo waheguru.
prithmay sarbatt khalsa ji ki ardaas hay ji, sarbatt khalsa ji ko
waheguru waheguru waheguru chitt aavay, chit aavan ka sadkaa
sarab sukh hovay. jahaa(n) jahaa(n) khalsa ji sahib tahaa(n)
tahaa(n) rachhiaa riaa-aytt,
deg-tteg fatteh, bidh ki payj, panth ki jeet, siri sahib ji sahaai,
khalsa ji kay bol baalay bolo ji waheguru.
sikhaa(n) noo(n) sikhi daan, kes daan, rayhatt daan, bibayk daan,
visaah daan, bharosa daan, daanaa(n) sir daan, naam daan, siri
amritsar ji de darshan ishnaan, chau(n)kiaa(n), jha(n)day, bungay.
jugo jug atall dharam ka jaykaar, bolo ji waheguru.
he nimaneya di maan, nitaneya di taan, neouteya di oaat, Sache pita waheguru sahib jeo, aap jee
dar te ardaas hae jee (Add the purpose of the ardaas like Guruduware, dewan smapti, ceremony, gurpurb, akhand path, chardi kala, neetnam, etc.) Akhar wadha Ghata bhul chuk maaf karni. Sai peyare melloo jenha meleya tera naam cheyat awey. Nanak naam chardi kalaah tere bhaneh sarbat da bhala.
WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH !!!
BOLAY SO(N) NIHAAL, SAT SIRI AKAL
The Ardaas has a great importance in our lives. It renders spiritual happiness to a person who offers it. Though small in length it has a wide expanse. In fact, it is nothing short of an example of an ocean in a earthem pot. It gives us an inspiration to work for the devotion of God, service, sacrifice and benefit of humanity at large. It renders one’s heart pure. It removes Haumai. It puts an end to all sufferings. It helps remove all dirt that has accumulated over one’s heart over several births. It helps a man to overcome the circle of transmigration. In this manner, the Ardaas is an important means of meeting with the Almighty. Guru Arjan Dev Ji says,
In whose power are the lords and emperors
In whose power is the whole world
By whose doing, every thing is done, besides Him, there is nothing.
Address thy supplication to the True Guru,
Thine affairs, he will all arrange.
Short Answer Type Questions:
Question 1.
Discuss in brief the Religious Sikh Way of Life.
Answer:
1. A Sikh should wake up at dawn, take bath and recite the Name of the Akal Purakh (Parmatma-the Supreme Soul).
2. Follow the path of Nitnem. The Banis of Nitnem are as follows :— Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas. These Banis must be read at dawn.
Rahiras Sahib—This Bani is read out in the evening.
Sohila—This Bani must be read out at night before sleeping. It is essential to do the Ardaas at dawn and after Nitnem.
3. The impact of Gurbani is greater in the Sangat. Hence, it is appropriate for a Sikh that he goes to visit the Gurdwara and enjoys the benefit of listening to the Bani while sitting among the Sangat.
4. The illumination of the Guru Granth Sahib must take place in the Gurdwara everyday. Ordinarily, the Sukh Asan must take place after the path of Rahiras Sahib.
5. The Guru Granth Sahib’s illumination should be done respectfully. For the illumination, it is essential that the area is completely clean the there is light above. The illumination should be done by covering the Manji Sahib with a clean cloth. Matresses (gaddelas) should be used for the Guru Granth Sahib Ji and a rumala should be placed on it. At the time when the Path is not taking place, the Guru Granth Sahib should be covered with a rumala. The chanwar should be used at the time of illumination.
6. There should be no idol-worship or any custom followed against the Gurmat.
7. The Ardaas should be recited while taking the Guru Granth Sahib from one place to the other. The person who holds the Guru Granth Sahib on his head should be bare foot.
8. The illumination of the Guru Granth Sahib should be done along with the recitation of the Ardaas. The Vaak should be taken at the time of illumination.
9. When the Guru Granth Sahib is brought, then each Sikh should stand up in respect.
Question 2.
Explain in brief the Sikh Code of Conduct.
Answer:
- A Gursikh should not worship any god or goddess other than the Akal Purakh (the Absolute).
- A Gursikh should worship the giver of salvation i.e. the ten Guru Sahiban, Guru Granth Sahib and the Bani written in it.
- A Gursikh should not believe in caste-creed, untouchability, mantra, shradha, forefathers, pinda, deeva, fasts observed on ekadashi, puranmashi, tilak, idol worship etc.
- A Gursikh should not believe in any other religious pilgrimage other than the Guru Ghar.
- A Gursikh should pray before Waheguru before starting any work.
- It is the duty of every Sikh to enlighten his child about the teachings of Gursikhi.
- The Sikhs should not consume bhaang, narcotics, liquor, tobacco etc.
- A Gursikh should not indulge in killing a girl child. He should not be even associated with such a person.
- A Gursikh should lead a life with honest earning.
- A Gurusikh has to keep away from theft, robbery and gambling etc.
- A Gurusikh has to consider the other’s daughter as one’s own daughter and the other’s wife as one’s own mother.
- A Gursikh should abide by the teachings of the Gurus from birth till death.
- A Gursikh should greet another Sikh by saying ‘Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh’.
- It is not appropriate for the Sikh women to observe purdah or ghoonghat (veil).
- On the birth of a child in a Sikh’s house, the family and relatives should go to the Gurdwara to express gratitude towards the Akal Purakh.
Question 3.
Explain in brief the Mul Mantra.
Answer:
The beginning lines of Japji Sahib of Guru Nanak Dev Ji is called Mul Mantra. Guru Granth Sahib Ji starts with Mul Mantra. These lines are Ik-onkaar Sat-nam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajoonee Saibhang Gur Prasaad. In these, are included the essence of the teachings of Guru Nanak Dev Ji. Mul Mantra means there is but one God. His name is true. He is the Creator, He is fearless. He is without enmity. He is immortal. He is beyond birth. He is self-illumined. He is realised by the grace of True Guru.
Question 4.
Describe any five features of Akal Purkh (God) in Sikhism.
Or
Is God Universal as per Sikh Way of life? Discuss.
Answer:
1. God is One : Gurbani has stressed repeatedly that God is one though he is remembered by many names. According to the Sikh tradition, the letter T which appears in the beginning of the Mul Mantra stands for oneness of God. According to Guru Nanak Dev Ji, God is the Creator, Sustainer and Destroyer of the world. No Pir, Paigamber, Avtar, Auliya, Rishi or Muni etc. can stand up to him.
2. Nirguna and Saguna : God has two forms. He is Nirguna (without attributes) as well as Saguna (with attributes). In the beginning there was darkness all around in the world. There were no earth and heaven or creatures etc. God existed in Himself. This was his Nirguna form. When it pleased God, He created earth, heaven, moon, sun, mountains, lakes, forests, human beings, animals, birds and flowers etc. by His single command (Hukam). Thus He revealed Himself in his creation. This is His Saguna form.
3. Sovereign : God is sovereign. He is the wielder of absolute authority. Nothing can occur against His will. He doesn’t need anybody’s help nor is He dependent on anybody for His powers.
4. Formless and Omnipresent: God is formless. He has’ no form or colour. He can not be described in words. He can not be idolised and can pot be seen with human eyes. Despite this He is omnipresent. He is present everywhere in water, earth and heaven.
5. Immortal: The universe created by God is unstable and temporary but God is immortal. He is beyond the cycle of birth, death and rebirth. Thousands of Mohamma as, Brahmas, Vishnus, Ramas and Krishanas stand in obedience before Him. All of them are mortal whereas God is immortal.
6. Greatness : There is a description of God’s greatness at several places in the Gurbani. He is the eternal giver. He has such a treasury of wealth that it is never depleted even if distributed. He can make anyone immensely wealthy. He can forgive all those who come to him for forgiveness.
Question 5.
What is the importance of remembering Divine Name in Sikhism?
Answer:
Remembering the Divine Name or Simran is considered to be the highest form of worship of God. Guru Nanak Dev Ji said that on one hand remembering the Divine Name eradicates all sins of the heart, on the other hand it becomes placid. For this reason, man’s sorrows come to an end. All his fears are dispelled. By remembering the Divine Name, a man’s works are accomplished easily because God himself helps him in all his works. A person who remembers the Divine Name of God, has a soul that is always gentle and fragrant like a lotus flower.
A person who remembers the Divine Name is able to swim across the vicious circle of transmigration. Without Name, man’s life on this earth is futile. Such a man is always entrapped in all types of sins and the vicious circle of transmigration. He meets his end in the God’s court in the same manner as a castle of sand in a terrible storm. The Divine Name of God should be remembered with a pure heart and true devotion. A person who is blessed by the Almighty Himself only can remember the Divine Name.
Question 6.
What is the meaning of Honest Labour?
Answer:
Kirat means honest labour. Honest labour is extremely important. It is the ordain of the Absolute (Hukam). We observe everyday that every creature earns his livelihood through Kirat. Hence the need for honest labour is extremely essential for man because he is the head of all creatures. Kirat is essential to keep the body healthy that shelters in it the Supreme soul. A person who does not perform honest labour cannot keep his b’ody fit. Such a person actually performs a sin against the Absolute.
Guru Nanak Dev Ji performed Kirat by practising agriculture. He preferred to have the simple, dry chapati at Bhai Lalo’s house at Saidpur to the Brahma Bhoj of Malik Bhago. The reason for this was that Bhai Lalo performed honest labour.
The Sikh is not prohibited from taking up any occupation. He can take up any occupation such as agriculture, trade, service etc. But he is strictly prohibited from earning by means of theft, robbery, dacoity, fraud, bribery and evil. Guru Nanak Dev Ji says,
For this wealth many are ruined and it has disgraced many.
Without misdeeds it is not amassed, and it departs not with the dead.
He, whom the Creator Himself destroys, first deprives him of virtue.
Question 7.
What is the importance of Sangat in Sikhism?
Answer:
Sangat or Sadh Sangat is crux of Sikhism. The foundation of this institution was laid by Guru Nanak Dev Ji at Kartarpur. Wherever he went, the Sangat was formed there. Sangat implies ‘a congregation of the Gurmu lovers where they praised God.’ Every woman or man without any discrimination on the basis of caste, creed, colour, religion, rich, poor etc. could join it. Explaining about Sangat, Guru Nanak Sahib says,
How do we describe the noble company? The place where only one Name is uttered.
The utterance of one Name is the order. This is what Satguru has ordained.
The basic principle of Sikhism lies in the belief that the God Himself resides in the Sangat. Thus the life of a person who is a part of the Sangat completely changes. His heart is free from evil impulses of kam (lust), krodh (anger), lobh (greed), moh (attachment) and hankar (pride) and his heart is full of contentment, kindness, religion and honesty and other such divine virtues. Haumai (ego) disappears and enlightenment takes place.
The sins of the greatest of sinners are forgiven in the Sangat. Guru Ramdas Ji says that just as the touch of touchstone converts iron into gold, similarly a sinner becomes pure after joining the Sangat. Guru Ram Das Ji says,
As by touch with t he touchstone iron turns into gold. So do the downgraded persons become noble with good company.
The Sangat is so powerful that it can make even the lame climb mountains, the foolish can talk like an intellectual, the blind can see Trilok and all the dirt of his heart is removed. All his wishes are fulfilled and he attains Parmanand (supreme happiness). He sees God in each of his creatures. There is nobody he calls his own or a stranger. He breathes along with everyone. This institution still persists.
Question 8.
What is the importance of Pangat in Sikh may of life?
Or
Write a short note on the Pangat.
Answer:
The institution of Pangat has a commendable role to play in the development of Sikhism. Guru Nanak Dev Ji had laid the foundation of this important institution in Kartarpur. Every woman or man without any discrimination on the basis of caste, religion, creed, rich or poor etc. could join the Pangat. Everyone had equal rights to serve.
The establishment of the institution of Pangat by Guru Nanak Dev Ji was a revolutionary step. This way the Shudras were able to serve food to the Brahmins. The object of this institution was to put an end to the caste system which was making our social system hollow. This way he brought the principle of equality into practice. Due to this reason, the feeling of mutual brotherhood among the Sikhs developed. It gave respect to the lower castes which had been oppressed by the higher classes for centuries. The money for this Langar was donated by the Sikhs of the Guru. This helped them develop the habit of donation and charity. Due to the institution of Pangat, the popularity of Sikhism spread far and wide. In context of the importance of Pangat Guru Nanak Dev Ji says,
He alone O’ Nanak knoweth the way
Who eameth with the sweat of his brow,
and then shareth with others.
Guru Angad Dev Ji developed this institution of Pangat further. His wife Bibi Khivi Ji, herself looked after the arrangements of Langar in Khadur Sahib. Guru Amar Das Ji further expanded this institution of Langar. He announced that whoever wanted to meet him had to first partake the Langar in the Pangat. This was done to permanently end the problem of untouchability among the Sikhs. The Mughal Emperor Akbar and the king of Haripur also had to first partake the Langar in the Pangat before meeting him. Guru Amar Das Ji was of the view that donating food for the hungry and clothes for the needy was better than thousands of Hawans and Yajnas. This institution still persists.
Question 9.
Describe the concept of Hukam in Sikhism.
Answer:
Hukam is an important concept of Sikh philosophy. The word Hukam is derived from an Arabic word that means order, commandment or instruction. The Hukam of the Absolute is to be accepted as sweet as has been mentioned at several places in the Gurbani. Hukam implies that supreme commandment due to which the entire universe is conducting itself in a specific manner.
Guru Nanak Dev Ji writes in the ‘Japji’ that the entire universe has been created in accordance to the Hukam of God. It is because of theJdukam that a creature receives appreciation or insult. It is because of the Hukam’that they become good or evil and receive joy or sorrow. They can acquire freedom from their sins or remain entrapped in the vicious circle of transmigration because of Hukam. Not a leaf can flutter without his Hukam. Infact it is the Hukam that runs all the natural phenomena of day-night, water-earth, wind-fire, moon-sun, world or beyond the world.
A man’s birth on earth is successful only if he is capable enough of recognising His Hukam. Only that person can recognise Hukam who has given up Haumai (ego) and in whose heart resides the Name of God. Such a person happily accepts all joyous and sordid events as the Hukam of God. Guru Arjan Dev Ji says,
As, as is Thy commands, so so does it happen.
Wheresoever Thou Thyself keepest me, there I go and stand.
Blessed is the person who can understand the will of God. He is not worried at all because he knows that whatever happens, happens because of the unchanging will of God. Man has nothing in his hands. Such a man is always contented and peaceful at heart.
Question 10.
What is meant’by Haumai in Sikhism?
Answer:
The concept of Haumai (ego) has been described again and again in Sikh philosophy. Haumai means ‘Ego’ or ‘I’. It is a boundary that separates a creature’s soul from the omnipotent Supreme Soul. It would be no exaggeration to call the Haumai of the individual as a powerful fort of T. Because of Haumai, man can form a world of his own With his thoughts. In it, the Haumai or his ego is very strong. Hence, his world is limited to sons, daughters, brothers, nephews, sisters, brother-in-law, mother, father, mother-in-law, father-in-law, son-in-law, husband-wife etc. and near and distant relatives.
If this cord of personal relationships is extended further, then good friends can also be included in one’s ‘ personal world. But in the end, this personal world remains confined to personal acquaintances only. It is because of one’s creation of this personal world that gives birth to the feeling of ego in an individual and he considers himself to be the master of this artificial world. Consequently, he loses his true-individuality.
Question 11.
“Ego is deep rooted disease.” How? ”
Ans.Haumai is a chronic disease, that when afflicts!a person like cancer is difficult to cure. It is the creator of the five vices-lust, anger,’greed, attachment and pride. Such a man tells lies of several kinds, indulges in extravagance and takes the help of several false acts. Consequently it gives rise to the evil. It takes such a frightening form that life turns hell. A man who is filled with Haumai distances himself from the Supreme Soul and remains entrapped in the vicious circle of birth and death. What does a person do under the influence of Haumai?
To this, Guru Nanak Dev Ji answers that deeds of a person are bound by the bondage of Haumai. He is born, he dies, gives, takes, earns, loses, speaks truth or tells lies, commits sins or performs good deeds under the influences of Haumai and makes his calculations about hell and heaven and measures intelligence and foolishness in the balance of Haumai. It is because of Haumai that a person does not identify the meaning of salvation. If he identifies Haumai, then he can see the gate of God. Man fights because of his ignorance. Accounts are written according to Karma. One receives the fruit of the kind of deeds that he performs.
Question 12.
What is the importance of Guru in the teachings of Guru Nanak Dev Ji?
Answer:
Guru has an important place in Sikh philosophy. Sikh Gurus consider the Guru extremely important to reach the Almighty. According to them, Guru is the true ladder to attain salvation. Without the Guru, man can see darkness all around. It is the Guru who helps an individual to move from darkness (ignorance) to light (enlightenment). A Guru helps a person to cure his diseases of attachment to maya and Haumai. It is he who describes the method of treading on the path of devotion by the recitation of Nam and Sabad. A Guru is not possible without feelings of devotion and knowledge.
A Guru can make the impossible possible and it can transform a person’s lifestyle completely. Meeting a true Guru is not an easy task. Without the blessings of God himself one can obtain a true Guru. Here, it is worth mentioning that when Guru Nanak Dev Ji talks about the Guru, he does not mean a Guru in human form. A true Guru is God himself who provides his teachings by means of Sabad.
Question 13.
What is the importance of Kirtan in Sikhism?
Or
Kirtan is very important in the Sikh way of life.
Answer:
The Kirtan holds an important position in Sikhism. It is considered to be the highest means of attainment of spiritualism. In almost all the traditions of Sikhism, Kirtan is performed. Kirtan means that form of singing in which there is praise of the Akal Purakh. Singing the Gurbani according to ragas is called Kirtan. It was Guru Nanak Dev Ji who started the practice of Kirtan in Sikhism. He was accompanied by Bhai Mardana Ji who throughout his travels used to play the Rabab at the time of Kirtan. While performing the Kirtan Guru Nanak Dev Ji had a magical impact on the hearts of his devotees.
Consequently, not only the ordinary men but also stone-hearted persons like Sajjan Thug, Kauda Rakshasa, the witch Nurshahi, Hamza Gauss and Wali Kandhari could not help getting influenced by him and became his disciples.
The remaining Gurus continued the tradition of Kirtan. With a view to arouse Veer Rasa in the Kirtan, Guru Hargobind Sahib started the tradition of Dhadhi. k Kirtan performed with a sense of love and devotion influences a man’s soul to the core. This awakens the dead souls of people and renders them free of all sufferings and cleanses his heart of all evil. He remains engrossed in recitation of Nam. It humbles a person’s heart. His soul feels devoted and happy and his life emerges out to be successful. For this reason, Kirtan has often been referred to as invaluable.
Question 14.
Explain the importance of Seva in Sikhism.
Answer:
Special importance has been given to Seva in Sikh philosophy. There is no -<i doubt that there has been a glorious description about Seva in every religion but the
importance that has been given to it in Sikhism is far greater than any other religion. Seva is actually devotion of high order. It can prove to be fruitful only when it is performed without any selfish motive. A man doesn’t receive the privilege of performing Seva till he removes the feeling of Haumai. The interest for performing Seva does not arise in the heart of every individual. It needs character of high order to be able to perform Seva. It requires a person to surrender himself completely before God by sacrificing his Haumai.
There are several instances in Sikh history which make it quite evident that a person who performed Seva became the master of Guru Ghar whereas a person afflicted by Haumai did not obtain anything.
Service to humanity is considered to be the highest form of Seva. In this context, the example of Bhai Kanhaiya Ji can be cited. He performed the service of giving water to the injured soldiers of the enemy and provided them medical aid without any discrimination in the first battle of Anandpur Sahib fought during Guru Gobind Singh’s Ji’s time. On being asked, he said that he could see the reflection of Guru Gobind Singh Ji in each individual.
This service performed by Bhai Kanhaiya Ji with true devotion acts like a Pole Star for the Sikhs even today. Seva is an indispensable part of a Sikh’s life according to Sikhism. It continues not for a day or two but continues till the end of one’s life. Seva can be performed by only those individuals who are blessed by God Himself.
Question 15.
Explain the significance of Ardas (Prayer) in Sikhism.
Answer:
Though the Ardaas forms a part of all religions but it occupies a special position in Sikhism. The word Ardaas has been derived from a Persian word Araz Dast which means to request before someone. Ardaas is that key in Sikhism that opens the gates to the abode of God.
The system of performing the Ardaas in Sikhism was initiated by Guru Nanak Dev Ji. It was at the time of Guru Arjan Dev Ji that the system of offering the Ardaas in front of the Guru Granth Sahib was started. Guru Gobind Singh Ji started the system of offering Ardaas in the Sangat. There is no fixed time for Ardaas. It can be offered at anytime by anyone. An Ardaas performed sincerely definitely bears fruit. There are several instances for this in Sikh History.
In Sikhism, every Sikh resorts to Ardaas at sometime or the other. The main subjects for offering the Ardaas are
- To express gratitude towards the Almighty.
- Ardaas of the Nam.
- Ardaas for Bani.
- Ardaas to destroy all sins.
- Ardaas to ask for forgiveness.
- To express gratitude on the birth of a child.
- Ardaas at the time of naming the child.
- Ardaas at the time of beginning of a child’s education.
- Ardaas for ring ceremony and marriage ceremony.
- Ardaas to ask for children.
- Ardaas for good health.
- Ardaas to accept Hukam.
- Ardaas to start journey.
- Ardaas before starting a new business.
- Ardaas before entering a new house.
- Ardaas after Nitnem.
Answer in One Word to One Sentence:
Question 1.
Who is a Sikh?
Answer:
Any man or woman who believes in the Absolute, the ten Gurus and the Guru Granth Sahib is called a Sikh.
Question 2.
According to what should a Sikh lead his life?
Answer:
According to Gurmat.
Question 3.
How many Banis are included in Nitnem?
Answer:
Japji Sahib, Jaap Sahib, Anand Sahib, Chaupai and 10 Sawaiyyas, Rahiras Sahib, Kirtan Sohila.
Question 4.
Name two Banis of Nitnem.
Or
Name any two Banis recited in the morning.
Answer:
- Japji Sahib,
- Jaap Sahib.Question 5.
Which Bani is read out in the evening after sunset?
Answer:
Rahiras Sahib.
Question 6.
Which Bani is recited by the Sikh before night?
Answer:
Kirtan Sohila.
Question 7.
What things should be kept in mind during the illumination of the Guru Granth Sahib Ji? State any one.
Answer:
During the illumination of the Guru Granth Sahib Ji, there should be canopy above.
Question 8.
Which things have been prohibited for each Sikh inside a Gurdwara? State any one.
Answer:
They should remove their shoes outside.
Question 9.
Where should the Nishan Sahib be placed in the Gurdwara?
Answer:
The Nishan Sahib should be placed at a high position in the Gurdwara.
Question 10.
Give any one principle of Gurmat life.
Answer:
He would daily recite the Ardaas before the performance of his tasks for the day.
Question 11.
Which five K’s are essential for every Sikh to acquire?
Answer:
Every Sikh should acquire Kesh, Kangha, Kara, Kachcha and Kripan.
Question 12.
Which two malpractices have been prohibited for the Sikhs?
Answer:
- Cutting of hair,
- Using tobacco.
Question 13.
What is meant by Gurmata?
Answer:
Decision are accepted by all the Khalsas in the presence of Guru Granth Sahib.
Question 14.
On what issues can there be Gurmata?
Answer:
There can be Gurmata for removal of doubts regarding the basic principles of Sikhism.
Question 15.
Which is considered to be the supreme in Sikhism?
Answer:
Absolute (Parmatma).
Question 16.
Give any one characteristic of Akal Purakh.
Answer:
He is Superpower.
Question 17.
What according to the Gurbani acts like a ladder between a person and the Absolute?
Answer:
Guru.
Question 18.
What is the importance of Guru in Sikhism?
Answer:
Guru is the true ladder to attain salvation.
Question 19.
Which Guru created the institution of Sangat and Pangat and at which place?
Answer:
Guru Nanak Dev Ji created the institution of Sangat and Pangat at Kartarpur Sahib.
Question 20.
What is meant by ‘Sangat’?
Answer:
The Sangat means the gathering of the Gursikhs where the Absolute is revered.
Question 21.
Who established the institution of ‘Sangat’?
Answer:
Guru Nanak Dev Ji.
Question 22.
What is the significance of Sangat in Sikhism?
Answer:
A person who goes to the Sangat is able to attain salvation.
Question 23.
What is meant by ‘Pangat’?
Answer:
Partaking the langar in a row is called Pangat.
Question 24.
Who established the institution of ‘Pangat’?
Answer:
Guru Nanak Dev Ji.
Question 25.
What is the significance of ‘Pangat’ in Sikhism?
Answer:
It encourage the propagation of Sikhism.
Question 26.
What is meant by ‘Hukam’ in Sikhism?
Answer:
Hukam means order.
Question 27.
What is the significance of ‘Hukam’ in Sikhism?
Answer:
That who follows the ‘Hukam’ is blessed by the Absolute.
Question 28.
What happens to the person who disobeys the ‘Hukam’?
Answer:
Any person who disobeys the ‘Hukam’ is trapped in the vicious circle of transmigration.
Question 29.
What is meant hy ‘Haumai’?
Answer:
Haumai means ego.
Question 30.
What kind of disease is Haumai?
Answer:
It is a chronic disease.
Question 31.
Give one way to eradicate Haumai.
Answer:
Reciting the Name of God.
Question 32.
How many pyschological vices are present in humans?
Answer:
Five.
Question 33.
From which vices a Sikh is advised to remain careful?
Answer:
Sikh is advised to remain careful from the vices-Kam, Krodh, Lobh, Moh and Ahankar.
Question 34.
State any two psychological vices of humans.
Answer:
Question 35.
What is meant by ‘Seva’?
Answer:
The Seva implies all those tasks that cause benefit to humanity in some form or other.
Question 36.
Which man can perform Seva in Sikhism?
Answer:
Who is blessed by the Absolute and in whom the True Name resides.
Question 37.
What is the best way to get the Absolute according to Sikhism?
Answer:
Simran is considered to be the best way to get the Absolute.
Question 38.
What is the importance of Simran in Sikhism?
Answer:
Simran saves from sufferings.
Question 39.
Which are the three principles in Sikhism that ought to he followed by each Sikh?
Answer:
Kirat Kami, Naam Japna and Wand Chhakna.
Question 40.
What is meant hy ‘Kirat’?
Answer:
Kirat means to earn money honestly.
Question 41.
Who started the Kirtan system in Sikhism?
Answer:
Gum Nanak Dev Ji started the Kirtan system in Sikhism.
Question 42.
What is meant by ‘Kirtan’?
Answer:
Kirtan is that form of singing which is sung in praise of God.
Question 43.
What is significance of Kirtan in Sikhism?
Answer:
The person who listens or recites Kirtan enables him or her to escape the cycle of transmigration.
Question 44.
What is meant by ‘Ardaas’?
Answer:
Ardaas implies a prayer or request offered to the Supreme.
Question 45.
Is there any fixed time for the Ardaas in Sikhism?
Answer:
No.
Question 46.
What is the significance of Ardaas in Sikhism?
Answer:
Ardaas removes the Haumai (ego) of a person.
Fill in the blanks:
1. Japji Sahib is read out in the ………………
Answer:
Morning (dawn).
2. …………….. bani must be read out in the evening.
Answer:
Rahiras Sahib.
3. The beginning lines of Japji Sahib is ……………..
Answer:
Mul Mantra.
4. According to Sikhism, God is ……………..
Answer:
one.
5. According to Sikhism, God has ……………. forms.
Answer:
two.
6. Absolute (Parmatma) is considered to be the …………….. in Sikhism.
Answer:
Super power.
7. There are ……………… basic principles of Sikhism.
Answer:
three.
8. Kirat means ………………. according to Sikhism.
Answer:
Honest Labour.
9. The first basic principle of Sikhism is ……………….
Answer:
Nam Japna (Remembering Divine Name).
10. The foundation of Sangat Institution was laid by ………………..
Answer:
Guru Nanak Dev Ji.
11. Partaking the langar (food) while sitting in a row is called ……………
Answer:
Pangat.
12. The word Hukam means ………………. of the absolute (God).
Answer:
order.
13. Haumai is a ……………… disease.
Answer:
chronic.
14. ……………….. started the practice of Kirtan in Sikhism.
Answer:
Guru Nanak Dev Ji.
15. Special importance has been given to ………………. in Sikh philosophy.
Answer:
Seva.
16. Sikhism gave the message of ………………
Answer:
univesal brotherhood of mankind.
17. ………………… Pyaras must be present during the initiating ceremony of Amrit.
Answer:
Five.
18. ………………. implies a prayer or request offered to the supreme in Sikhism.
Answer:
Ardas.
True Or False:
1. Japji Sahib is read out at the time of dawn.
Answer:
True
2. There is a ban on using narcotics in the Sikhism.
Answer:
True
3. Japji Sahib starts with Mul Mantra.
Answer:
True
4. Gurbani stresses that God is one.
Answer:
True
5. Gurbani tells that the world can not be destroyed.
Answer:
False
6. No importance is given to Nam Simran in the Sikhism.
Answer:
False
7. Guru Amar Das Ji started the institutions of Sangat and Pangat.
Answer:
False
8. According to Sikhism, Hukam means commandment or order of the
Answer:
True
9. Haumai is a chronic disease, according to Sikh philosophy.
Answer:
True
10. Guru Nanak Dev Ji started the practice of Kirtan.
Answer:
True
11. The presence of Panj Payaras is must during Amritpan. (baptism)
Answer:
True
12. There is no fixed time for Ardas in Sikhism.
Answer:
True
Multiple Choice Questions:
1. Which one of the following Bani is not read at the time of dawn?
(a) Japji Sahib
(b) Jaap Sahib
(c) Rahiras Sahib
(d) Anand Sahib
Answer:
(c) Rahiras Sahib
2. Which one of the following Bani is read at night before sleeping?
(a) Chaupai Sahib
(b) Anand Sahib
(c) Rahiras Sahib
(d) Sohella
Answer:
(d) Sohella
3. Which one of the following is a false fact?
(a) A Gursikh can worship any god or goddess
(b) The Sikhs should pray for blessings of Waheguru before starting any work
(c) The Sikhs should not consume narcotics
(d) Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Answer:
(a) A Gursikh can worship any god or goddess
4. Which of the following Bani contains Mul Mantra in it?
(a) Jaap Sahib
(b) Japji Sahib
(c) Anand Sahib
(d) Rahiras Sahib
Answer:
(b) Japji Sahib
5. According to Sikhism which one of the following statement in relation to Almighty God is Wrong?
(a) Gods are many
(b) He is Nirguna
(c) He is omnipresent
(d) He is full of greatness
Answer:
(a) Gods are many
6. How many basic principles of Sikhism are there?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(b) 3
7. What is the first basic principle of Sikhism?
(a) Nam Japna
(b) Kirat Kami
(c) Wand Chhakna
(d) None of these
Answer:
(a) Nam Japna
8. Who started the institution of Sangat and Pangat.
(a) Guru Nanak Dev Ji
(b) Guru Angad Dev Ji
(c) Guru Amar Das Ji
(d) Guru Ram Das Ji
Answer:
(a) Guru Nanak Dev Ji
9. Who started the Kirtan System in Sikhism?
(a) Guru Har Rai Ji
(b) Guru Har Krishan Ji
(c) Guru Nanak Dev Ji
(d) Guru Gobind Singh Ji
Answer:
(c) Guru Nanak Dev Ji
10. What is the minimum number of Payaras needed at the time of Amrit Chhakauna (baptising)?
(a) 2
(b) 3
(c) 4
(d) 5
Answer:
(d) 5
11. When can a Ardaas be performed in Sikhism?
(a) At morning
(b) At evening
(c) Before Sleeping
(d) Any time
Answer:
(d) Any time
