1. Being a Sikh
Gurmit Singh
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2. BEING A SIKH
The Sikh way of life is unique. The Sikh lives a disciplined life
even as a householder or a worldly person and at the same time
is ever growing spiritually inward. To find God and be with
God the Sikh does not wander around. The Sikh way of living,
Guru Nanak Dev Ji
known as Sikhee, is a lifestyle designed by the Guru and
intends to keep the Sikh spiritually focused and live a
prosperous worldly life.
The creation of the Sikh panth started with Guru Nanak Dev ji,
the first Guru and reached the fulfillment during the time of
Guru Gobind Singh ji the tenth Guru. The Spiritual Guruship
was then enshrined in Sri Guru Granth Sahebji.
The Spiritual path that Sri Guru Granth Sahebji lights up is one
of discipline and effort. It is unique in that it gives freedom in
the exercise of intention to pursue the path. The path is based
on the tradition of Guru-Disciple relationship. The word Sikh
means a disciple and the intention to be a Sikh who enters into
relationship by accepting the Guru is of paramount importance
in Sikhee. The Sikh accepts Sikhee voluntarily at any time
during his life and enters into a well crafted spiritually
disciplined life.
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3. The spiritual wisdom of Sri Guru Granth Sahebji is for all the
humanity. The message is same for all the communities and
castes. The Gurdwara is open to all, what so ever be their
beliefs, religion, status or position in the society. They may be
innocent or full of guilt. They may be thieves or victims. The
Guru Gobind Singh ji Guru sees everyone in the same light. The message is same for
all and easily accessible. The path is easy to see and look at.
Who so ever hears and sees the Guru is by divinely touched.
The Guru is not coercive. The Guru is silent and understanding.
The Guru’s presence and hearing of Gurbani is a solace to all.
The Guru is ever forgiving and patient.
The choice to enter the Sikh fold and embrace Sikhee is a
personal one. Even a person born to Sikh has to exercise this
choice. To be a Sikh is to accept and surrender your ‘own’ mind
before the Guru and to live life wisely shaped and directed by
the Rehat (Code of Conduct and Conventions) in daily life with
growth of inner spiritual life closer to God. This choice is like
entering a school. It is just like going to an institution.
The first thing that a person does who joins a school is to wear
a dress and reports in the school for learning. He or she then is
in the fold of culture associated with that institution. This
culture is imbibed consciously as well as subconsciously to the
major extent. A person who lives in a clan imbibes its culture.
This is true and easily seen in the life around us. The group we
associate with or the place we live in has an affect on us. The
culture in which we are raised reflects in our values, attitudes,
and behavior. There are many aspects of our lives that we take
for granted are in reality based on cultural influences which can
be appreciated only when we visit someone from a different
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4. culture, or go abroad or even talk to others. The way we dress,
the music we listen to, the ways of living together, the
relationships between parents and children, the food choices,
the attitudes in business, etc are all a result of cultural influence.
Kanga, Kara & Kirpan
The Sikh panth has a similar influence. This influence is
reflected in the way the Sikh lives life, in the way the Sikh
conducts business, the way responsibility is accepted and duty
done, the way situations in life are met. The whole approach to
life of a Sikh becomes different when the Sikhee is embraced
by him or her.
The choice of willingly accepting the Sikh symbol’s is the first
one that a Sikh exercises, while embracing Sikhee and to enter
the Sikh panth. This choice is reflected by first keeping
unshorn hair and thereafter sealing of the relationship with the
Guru through a ceremony of Amrit Sanchar. The Sikh
chooses to be like his Guru.
The Sikh symbols make a Sikh unique and protects from other
cultural influences.
The five symbols of Sikh identity are
1. Kesh - Uncut hair and beard and head is covered by a turban.
Hair with a tied turban and beard is a highly visible symbol of
membership of the group. Hairs indicate the perfection of God's
creation - naturalness. Hairs are also a spiritual aid connected
with subtle energies. Devout Sikhs who do regular Simran
observe heat on top of the head.
2. Kanga - Wooden comb for hygiene and maintenance of the
Kesh.
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5. 3. Kara - Iron bracelet worn on the hand. Physical reminder
that a Sikh is bound to the Guru and the Sikh has to earn his
living in a fair manner. The Kara is a reminder of self esteem
and strength of character.
Guru Gobind Singh ji
taking Amrit from 4. Kachera - Specially designed cotton underwear which gives
Panj Pyaras
natural comfort and is dignified. The Kachera is reflective of
modesty and high moral character.
5. Kirpan - A Strapped sword, usually small in size. It is worn
as a reminder to protect the faith. It is meant not to show
bravery, nor is a mere weapon but is a reminder to protect the
weak and to stand up to injustice.
When the Sikh accepts the ‘Amrit’ from the punj payaras in an
‘Amrit Sanchar” ceremony it seals Guru-Sikh relationship. The
amrit gives strength to the spiritual life of the Sikh and a shift
occurs within him. A Sikh scholar compared it with a person
standing in a queue being picked up and placed ahead. The
spiritual change after this ceremony is more profound. This
starts the Sikh, also now called Khalsa, to move through
worldly life in a path with a new attitude and approach. The
Simran gives the Sikh power to walk through worldly issues
and situations with an ever inner connection with Waheguru ji
(God).Sikh knows that Waheguru ji is ever accessible and
always with him. Sikhs effort is to live life in a pure way and
ever strive to live life of Simran. All along he is a worldly
person with a check on five passions. The five passions a Sikh
knows are kept in check by Guru’s grace only.
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6. The Sikhee is devoid of any rituals in spiritual life. The focus
all along is to develop inner life and find the God within. The
spiritual wisdom of Shree Guru Granth Sahib ji is a guide from
the early stage to a stage of deep spiritual living. The Guru is
puran – meaning complete. The Sikh need not look towards
Shabad Guru
Guru Granth Saheb ji any other source. The tradition of recitation of Gurbani, Kirtan
(singing of hymns from SGGSji), Katha (explanation of Hymns
from SGGSji), and discussions of with Gurmukh Sikhs and
their writings is sufficient to clear doubts and a source of
inspiration.
When looked closely at Sikhee, one is amazed to see that it is
designed to make the follower to achieve and live a life of
success, happiness, and fulfillment. The life of Simran connects
the Sikh with higher power within recognized as Shabad Guru
within. All a Sikh has to do is pray. All his thoughts are taken
as prayers in fact and the higher power guides him to make the
correct decisions in your life. The higher power is his protector
and guide
So why do so many people fail to achieve success, happiness,
and fulfillment? The answer is simple: not following the Guru’s
Guidance. The wrong self willed methods would definitely
lead to wrong results.
The persons who live a ritualistic life although accepting
SGGSji as Guru without embracing the Amrit are like those
who are standing at the bus stop and yet to start a journey.
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7. The persons who keep unshorn hair (by birth in a Sikh
household) and call themselves Sikhs are like those who are
taking trial classes in an institution but not yet taken admission.
They have yet to seal the Guru- Sikh relationship by partaking
Amrit.
The persons who visit Gurdwara and so also have faith in other
Gurus or Gods/Goddesses are like those who have feet in two
boats. Any pain and struggles in their life is thus a result of
Sikh Nishan Saheb following self willed path in their worldly life.
The people do have rights of choice. The Sikh thought does
not encourage enforcing of choices but at the same time
requires others not to temper with Sikh way to suit their own
choices.
The Guru advices Sikhs not to follow blind rituals such as
fasting, visiting places of pilgrimage, superstitions, worship of
the dead, idol worship etc. The Guru teaches that people of
different races, religions, or sex are all equal and teaches the
full equality of men and women.
The first teaching of the Guru is that there is oneness in the
creation with only One Creator God. All the people are the
same. The goal of life is to lead an exemplary existence while
maintaining a balance between spiritual obligations and
temporal obligations so that one may know and become Jyote
Swaroop (the same light as the creator). The Sikhee which is
Sikh way of life makes possible the living of life as a
householder, earning an honest living and avoiding of worldly
temptations and sins.
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8. The Sikhee starts with voluntarily embracing of the Sikh
Symbols and Amrit Sanchar to seal the Guru- Sikh relationship.
The Sikh then advances further in experiencing the nature of
Shabad Guru as a higher power. The Gurbani recitation,
Ik Oankaar.-
One source of all Gurbani Kirtan and Simran then takes a new dimension taking
the Sikh to a new level of spiritual experience.
The base of Sikhee is Simran on the ONE and Sewa ( self-less
service ). The three pillars on which it stands are :
Kirat Karna – Earn an honest livelihood
And carry out good deeds
Naam Japna – Is the remembrance of One God .
By repeating and focusing the mind
on His name through Guru Mantra -
Waheguru .
Vand kay Chakhna - means to share ones wealth.
to contribute at least 10% of their
wealth/income called Dasvandh to the
needy , to distribute in Langar (free
Kitchen) or to a worthy cause.
The Sikh is associated with Truth and strives for truth in living.
The Sikh the ONE pervading everywhere and is ever Humble.
The Sikh sees HIS Hukam (Will) in operation and is
compassionate
The Sikh enshrines love for HIM and so loves HIS creation.
The Sikh with Guru’s grace checks the Anger, Lust,
Attachment, Greed and Ego.
…
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9. Quotes from Guru Gobind Singh ji’s, Bani
iqn ieh kl mo Drmu clwXo ] sB swDn ko rwh bqwXo ]
jo qW ky mwrg mih Awey ] qy kbhUM nhI pwp sMqwey ] 5]
- Chaupai, Guru Gobind Singh, Dasam Granth
Translation:
He (Guru Nanak Dev) promulgated this religion (Sikhism) in
the Iron age. He showed the (genuine) way to all the saints.
Those who trod the way (The Sikh Faith) propagated by him,
they never are plagued by the vices.
- Chaupai, Guru Gobind Singh, Dasam Granth
pUrn joq jgY Gt mY qb Kwls qwih nKwls jwnY ]
jwigq joiq jpY ins bwsur eyk ibnw mn nYk n AwnY ]
pUrn pRym pRqIq sjY bRq gor mVHI mt BUl n mwnY ]
qIrQ dwn dXw qp sMjm eyk ibnw nih eyk pCwnY ]
- Guru Gobind Singh, Dasam Granth
Translation:
The person, in whose heart shines the full Divinely Radiant Light is then a
true pure Khalsa.
He the Khalsa meditates on the Ever-radiant Light, day and night, and sees
oneness by taking all that comes in mind being the same one Lord.
His awareness of one Lord is a loving faith, and he believes not in fasts,
tombs, crematoriums and hermit cells, even by mistake.
He does not accept acts of pilgrimage, charities, compassion, austerities
and self-control when the focus is not on the ONE.
- Guru Gobind Singh, Dasam Granth
There are many pulls and pushes on the minds of Sikhs who see
others performing rituals .Only a strong institutional culture and
bonding can make possible following of a path that is easy and
what many around follow ritualistically.
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10. Mool Mantra
Description of the Creator
Ik Oankaar Sat Naam Karta Purakh Nirbhau Nirvair
Akaal Murat Ajuni Saibhang - Gur Parsad.
Here is how Guru Nanak Dev ji describes HIM in the MOOL
MANTRA (origin mantra). Shree Guru Granth Sahebji begins
with Mool Mantra. The words are in Gurmukhi script and cannot
be properly translated so I have given brief explanations.
ik-oNkaar - Ik oankaar symbolizes HIM. The EK which means
one symbolizes oneness. There is only HE in the entire
universe. Everything is HIM including us and the material
world. The Ongkar symbolizes HIS created universe. From the
formless has come in everything and so is universal
consciousness. The created world is a maya – which means it
appears real but is not real.
sat naam – Sat means truth. Truth is that which does not
change. Eternal Truth is His Name (identity).He is also our real
identity. Our individual consciousness is simply HIS
consciousness intermingled with (an illusionary) ego – that
creates experience of separateness.
kartaa purakh - He is the Doer of everything. Karta Purakh
means that HIS presence is the real creative force. Everything
in the world including the physical laws work because of HIS
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11. presence .HE is the real karta ( the doer) the invisible creative
force.
nirbha-o - Without fear. Fear is not a part of HIM. Fear is an
illusionary part of creation. A work of maya ( the grand
illusion).
nirvair - Without vengeance or anger. This again does not
symbolize HIM but is maya. These exist in the created world.
akaal moorat - Undying form (deathless).HE is eternal. Ever
same. Has timeless existence. Death is there in the created
world.
ajoonee - Unborn. Birth and death is in the created word. He is
akal – meaning ever living and has not been born.
saibhaN - Not begotten, being of His own Being. Saibangh
means exists as such and self-created. There is no other only
HIM.
gur parsaad. - By the Grace of the Guru, made known to
mankind. We are so much in an illusion of separateness and our
own identity that HIS knowledge can come only through
Guru’s grace. Only a real guru in one with HIM can impart this
knowledge and show the path of self- realization - realization
and awareness of our true origin. The Guru is ONE with HIM
and shows us the path to meet HIM within us where HE then as
GURU-GOD (Shabad Guru) guides further to bring in the
awareness and Union. All this is a work of grace. The Prasad,
that only the Guru gives.
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12. Our Guru is Shabad Guru. Guru Nanak Devji has informed to
the Siddhs in answer to their question Gosht that his Guru was
Shabad and Surt was Chela.
This has been revealed in the Bani raamakalee mehalaa 1 sidh
gosatti (SGGS – 942)
Siddh Gosht Question by the Siddhs :
qyrw kvxu gurU ijs kw qU cylw ]
kvx kQw ly rhhu inrwly ]
bolY nwnku suxhu qum bwly ]
eysu kQw kw dyie bIcwru ]
Bvjlu sbid lμGwvxhwru ]43]
Who is your guru? Whose disciple are you?
What is that speech, by which you remain
unattached?
Listen to what we say, O Nanak, you little
boy.
Give us your opinion on what we have said.
How can the Shabad carry us across the
terrifying world-ocean?||43||
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13. Answer by Guru Nanak:
pvn ArMBu siqgur miq vylw ]
sbdu gurU suriq Duin cylw ]
AkQ kQw ly rhau inrwlw ]
nwnk juig juig gur gopwlw ]
eyku sbdu ijqu kQw vIcwrI ]
gurmuiK haumY Agin invwrI ]44]
At the place, where air begins is the time of
listening to the True Guru's Teachings.
The Shabad is the Guru, upon whom I
lovingly focus my consciousness; I am the
chaylaa, the disciple.
Speaking the Unspoken Speech, I remain
unattached.
Says Nanak, throughout the ages, the Lord of
the World is my Guru.
I contemplate the sermon of the Shabad, the
Word of the One God.
The Gurmukh puts out the fire of egotism.
||44||
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14. Our Guru is Shabad Guru. The Shabad Guru in the form of
Gurbani was in formation ever from the time of the first Guru.
The tenth Guru then placed the Guruship in Shree Guru Granth
Saheb ji the Shabad Guru. The Shabad in word form is before
us in this material word. These words are transformative, which
Tenth Guru & shape our mind and awareness leading to finding the Shabad
Shree Guru Granth Saheb ji
Guru within us as well. We too have to be disciples of the
Shabad Guru.
The Tenth Guru Gobind Singh ji himself had taken Amrit from
the panj pyaras showing the way to the Sikh Panth. The
partaking of Amrit is sealing of Guru – Sikh relationship and
start of journey of spiritual revelations. The effort no doubt has
to be made by the Sikh on his way to becoming Khalsa – the
pure one.
G URU G OBIND S INGH ' S LAST SERMON
( NOW IT IS PART OF DAILY ROUTINE OF S IKHS ,
AFTER A RDAAS ).
Aagya bhai Akal ki Tabhi chalayo Panth,
Sab Sikhan ko hukum hai Guru Manyo Granth.
Guru Granth ji manyo pargat Guran ki deh.
jo, prabh ko milna chahe khoj shabad men le.
Under orders of the IMMORTAL ( the Creator
Lord ) the Panth was started. All the Sikhs are
enjoined to accept the Granth as their Guru.
Consider Guru Granth as representing Guru's
body. Those who wish to meet God can find the
way in its hymns.
Wahe Guru Ji Ka Khalsa Wahe Guru Ji Ki Fateh
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