Sikh Centre

Central Sikh Gurdwara Board

Singapore
the
Divine
Path
By Dr. Jaswant Singh
i
Foreword
About 3 years ago, the Board requested Dr. Jaswant Singh to write a series
of essays on the attributes of Khalsa. Dr. Jaswant Singh did in-depth
research and wrote 20 articles, explaining in simple language, the qualities
an individual must possess to be a Khalsa. These articles were published on
the front page of Highlights, the bi-monthly Newsletter of the Central Sikh
Gurdwara Board, and received accolades from our readers.
In response to numerous requests from our readers, the Board has compiled
and published this revised and edited collection of essays that provide an
overview of what vices and practices a Sikh should renounce and what virtues
a Sikh must practice in his daily life to be a Khalsa.
The Board hopes that this book will help readers to understand the Sikh way
of life and put them on the path to God realization.
Dr. Jaswant Singh has researched extensively in Gurbani for materials on these
articles and has expressed the concepts precisely and concisely for readers.
The Board expresses its gratitude to him and hopes that he will continue his
good work both in writing and teaching these noble practices.
Karpal Singh Mehli
President
Central Sikh Gurdwara Board
ii
Acknowledgments
This work is a result of the vision and support of a number of people. First
of all, I would like to thank Mr. Karpal Singh Mehli, President of the Central
Sikh Gurdwara Board, for his novel idea to begin a series of articles in the
Newsletter, describing beliefs and virtues of a Sikh in accordance with
the teachings of the Guru Granth Sahib. He has consistently provided his
unstinting support and guidance throughout the writing of these articles.
I am grateful to Mr. Dilbagh Singh and Mr. Gurcharan Singh for their
encouragement and direction, and Mr. Harinderpal Singh Grewal for editing
a few articles published in the Newsletter. I am also thankful to all other
members of the Board for their kind support.
I owe enduring gratitude to Mrs. Satwant Kaur, Mrs. Raspal Kaur and Ms.
Manjit Kour for their helpful suggestions and editing of these articles for the
book. I extend sincere thanks for their invaluable support and patience.
I would like to thank Mr. Ram Singh Sidhu, Mrs. Raghbir Kaur Sidhu,
Mrs. Bhupinder Kaur, Mr. Jagjit Singh Sandhu, Mr. Gorbechan Singh and
others whom I might have missed, for their valuable ideas and constructive
feedback. Mr. Rishpal Singh Sidhu and the staff of Sikh Centre also deserve
my gratitude for their kindness and help.
I am obliged for ready access to resources and writings of scholars that,
directly or indirectly, have helped me while penning these articles.
Finally, sincere appreciation to all students of my classes who are my real
source of inspiration and strength!
Jaswant Singh
December 2011
iii
To all seekers of Truth
who are keen to know and practise
the Gurus divine wisdom
recorded in the Guru Granth Sahib
iv
Contents
Foreword i
Acknowledgement ii
Chapter 1 A Sikh 1
Chapter 2 Belief in the One Universal Creator 3
Chapter 3 Belief in Equality 6
Chapter 4 Belief in Divine Wisdom (Shabad Guru) 8
Chapter 5 Objective of a Sikhs Life 11
Chapter 6 Honest Earning 13
Chapter 7 Sharing 15
Chapter 8 Service to Mankind 17
Chapter 9 Acceptance of the Divine Will 19
Chapter 10 Life of Moderation 21
10.1 Kaam (Lust) 23
10.2 Krodh (Anger) 25
10.3 Lobh (Greed) 26
10.4 Moh (Attachment) 28
10.5 Ahankaar (Egotism) 29
Chapter 11 Controlling Vices 30
Chapter 12 Rejection of Superstitions 32
Chapter 13 Rejection of Meaningless Rituals 34
Chapter 14 Fear None and Frighten None 36
Chapter 15 Malice to None and Kindness to All 38
Chapter 16 Renunciation of Hurt, Envy and Slander 40
Chapter 17 Denunciation of Lies, Cheating and Dishonesty 42
Chapter 18 The Means to Acquire Divine Virtues 44
Chapter 19 A Khalsa 46
Praise to Gursikhs 48
Recommended Books for Further Reading 49
Some useful websites/links 51
1
1
chapt er one
A Sikh
He, who solemnly affrms that he believes in the Guru Granth Sahib and
the ten Gurus, and has no other religion, is a Sikh
1
. However, what are the
beliefs and practices explained in the Guru Granth Sahib that a Sikh needs to
know and follow in everyday life? In this chapter we shall summarize those
teachings of the Guru.
Beliefs
A Sikh believes in the One Formless and All-pervading Creator, the
Supreme True Entity.
He believes that the Creator dwells in His creation and thus all human
beings are equal.
He believes that the revealed Word (the divine wisdom) is the perfect
guide for mankind. Therefore, he accepts the Sikh Scripture, the Guru
Granth Sahib (a source of infnite wisdom) as his only Guru (the spiritual
guide).
Objective of Life
Building a better world by leading an active and truthful life and achieving
the highest state of divine-consciousness is the goal of a Sikhs life.
Virtues
He works hard and earns an honest living for his family. He never begs or
depends on others for his sustenance.
He happily shares his earnings with others. He selfessly helps the needy
and poor. For him, service to mankind is service to the Divine. Thus, he
lives a socio-spiritual life.
Reference:
1 The Sikh Gurdwaras Act, 1925
2
He always accepts the divine Will ( hukam) cheerfully. He takes life as
it comes. He accepts pleasure and pain with the same spirit. Thus, he is
always in a blissful state (charhdi kala). He never gets demoralized.
He lives a moderate life. He strives to bring vices such as lust, anger,
greed, attachment, ego and others under control.
He liberates himself from all superstitions, apprehensions, meaningless
practices and rituals.
He fears none and frightens none. He loves and stands up for justice. He
is an embodiment of a saint-soldier (saintly but courageous).
He hates no one, and has no ill will towards any person. His prayers include
the welfare of humanity. He is humble, shows kindness, generosity and
compassion to everyone.
He always speaks the language of love and never hurts anyone. He never
envies or slanders anybody.
He never tells lies. He never cheats, robs or displays dishonesty in any
form. He always keeps his word of commitment.
Means
Congregation of the devout ( saadh sangat) and contemplation upon the
Divine through the Gurbani (naam japna) help one learn divine virtues
and achieve ones objective of life.
Finally, a Sikh feels proud to present himself in the form of the Khalsa, and
abides by the code of conduct (rahit) of the Khalsa.
Each of the above themes is discussed in greater detail in the chapters that
follow.
3
2
chapt er t wo
Belief in the
One Universal Creator
Sikhism is a frmly monotheistic religion and strongly believes in the one
universal Creator, whose all-pervasive and sovereign power governs the
entire universe. This is not an exclusive divinity but one who is common to
all life and embraces all of creation. The one cosmic law prevails all over, and
the entire creation has arisen from the one Absolute.
1

The Divine in Sikhism is depicted as transcendental (nirgun) and immanent
(sargun). In His transcendental form, He has no form, no shape, no color and
is beyond materialistic qualities.
2
No one can know His limits. However, in
His immanent form, He permeates all forms and colors, and yet remains one.
Manifesting Himself in creation, He Himself sets His divine play in motion.
There is none other than Him.
3

The Sikh Scripture describes the Divine in several ways by referring to His
various aspects. At the very start of the Guru Granth Sahib, Guru Nanak
Sahib, the founder of Sikhism depicts the Supreme Creator as follows:
+ ik-oNkaar: The all-pervasive supreme entity is one. The one is the
manifest, the un-manifest and beyond; one universal force operates from the
beginning to the end.
4
Hl3 H sat naam: The Nam (divine-existence) of the Divine is eternal. He
is forever. He existed before the beginning of the universe and He existed
before the ages (beginning of time). He exists in the present and He will exist
(Footnotes)
1 8= J=H =3 H 8l 8=H 3 H Ul3 J8l (223)
2 I l= l3J I 3 l (283)
3 lI ol HI l UJl = ul lHl HIl HJl Jl l8 eH Jl =l8 H8
l3l 8= Hl8 (294)
4 8= Ic 8= I3 8= uu= ole Hlu ol3 H8l =J = HU 8lU (1215)
(Unless otherwise stated, numbers in brackets refer to paginaton in the Guru Granth Sahib)
4
in the future, too.
5

=3 kartaa purakh: He is the creator of all visible and invisible creation
and is present throughout His creation. He alone is the cause of causes; there
is no other.
6

He Himself is pervading in all forms. He Himself is watching through all
eyes.
7
lU nirbha-o: He is without any fear (as there is none equal to Him). The
entire creation is under His divine command but He is beyond any fear.
8
l= nirvair: He is without any feeling of enmity. He is beyond any hatred
or vengeance and so are His true devotees.
9

o= Hl3 akaal moorat: His divine-form is unaffected by time. He is beyond
time and death.
10

oHl ajoonee: He is unborn. He never takes birth in any form. Sikhism
strongly condemns any belief in the incarnation of God:
The Divine is beyond birth and death. He never incarnates in any form. May
that mouth burn which says that He incarnates!
11

H saibhang: He is self-existent (self-illuminated and self-enlightened). He
Himself created His self and He Himself formed His Name.
12

He is an ocean of divine attributes. He is benevolent, caring and gracious. He
(Footnotes)
5 ole HU HIle HU J l HU = JHl l HU (1)
6 = = 8= J eH Jl =l8 (276)
7 H8 3 ol =3 H8 ol J (294)
8 l=lU H o= J lU Jl HlU Hl8 (586)
9 3 l= H3 3 lH (108)
10 3 o= Jl lHl = (1038)
11 HH H 3 J3 l8 H H HU lH3 =JlJ = Hl (1136)
12 ol o HlHU ol lUU U (463)
(Unless otherwise stated, numbers in brackets refer to paginaton in the Guru Granth Sahib)
5
cares for and loves His creation. He is kind, compassionate, and the source of
all comfort.
13
He relieves the sufferings of the down trodden and is the shelter
of the shelter less.
14
He is support to the blind, riches to the poor, and has
abundance of virtues.
15
He knows everything within our hearts and rewards
our efforts and acknowledges our deeds.
16
A Sikh worships only such a Lord, the Supreme Entity (parabraham). One of
the contributors of the Guru Granth Sahib, Bhagat Kabir reveals,
Even if I search the entire universe, I cannot fnd another like Him.
17

Therefore, He says,
I beg only from the Lord; I have nothing to do with any other deities.
18

Another contributor, Bhagat Namdev also affrms,
I accept only Him, and reject all other gods/goddesses.
19

He alone is the true brother, the true friend, and the true mother and father.
20

His knowledge or realization is attained through the grace of the Guru (the
divine wisdom). The revealed word enshrined in the Guru Granth Sahib is the
treasure of infnite wisdom. Its contemplation and practice in life make one
realize that the Divine is permeating throughout creation.
21
(Footnotes)
13 I lu el8o H8 H el8o (674)
14 el ee e H =lc =lc u ou (263)
15 ou lc= lu u l8U = ol= Il (830)
16 Jl H H l= H Hll8 =3 =lo l=H = l8= l3 I=8l (859)
17 =J =8l HU oHH H HH eU o (330)
18 HU HUU 3U == H o e= lHU Jl =H (1162)
19 JU 3U 8= H8lo JU o e= 8e=l eJU (874)
20 l8= 8l lH3 l8= l8= H3 l3 (45)
21 H3 H3 =lc =lc elo (838)
(Unless otherwise stated, numbers in brackets refer to paginaton in the Guru Granth Sahib)
6
3
chapt er t hree
Belief in Equality
Sikhism believes in the equality of mankind. The Creator being the universal
force evenly pervades in all human beings. All are part of the same divine
spirit. In the womb, there is no ancestry or social status; all originate from the
same root.
1
Then, when all are created from the same source, how can some
be good and others evil?
2
The Sikh Gurus preached perfect equality amongst human beings. Guru
Nanak, the founder of Sikhism condemned all types of discrimination based
on race, caste, creed, gender, colour or nationality among men. He took Bhai
Mardana, a so-called low caste and Muslim, as his life-long companion. He
said:
False is the distinction of caste and status. Every one has the same shade.
3

Recognize the divine consciousness in all and do not consider social class or
status; there are no classes or castes in the world hereafter.
4

The Sikh Gurus denounced all social practices and customs related to
discrimination of man. They preached that God-consciousness means treating
all as equal. The brotherhood of man is the basis of their socio-spiritual
approach.
Sikhism accords equal religious and social status to women as well. When
Guru Amar Das, the third Guru appointed preachers (manjis) in different
(Footnotes)
1 I =H HlJ = Jl H3l 8JH l8e 3 H U33l (324)
2 8= 3 H HI UlHo =U = He (1349)
3 ==J H3l ==J U H Hlo l8= U (83)
4 HJ Hl3 J H3l oI Hl3 J (349)
7
regions of the Indian sub-continent, women were also in charge of some of
these areas. Women were given the right to own property, perform all social
and religious functions, and even lead the nation. The Sikh Gurus particularly
preached equality between man and woman. There are many such references
in the Gurbani, such as:
Why call a woman inferior when even the great men are born from her?
5
All these men and women created by the Creator are His forms.
6
He Himself
dwells in all, men and women.
7
The Sikh Gurus not only condemned all types of inequality but also took
essential steps to educate people. To give a practical shape to their ideas of
equality they set up institutions like congregation (sangat) and community
kitchen (pangat).
Hence, all sit together without any discrimination of caste or creed to receive
the divine message of the Guru and later partake in meals. The Gurus made
it clear that anyone wanting to join their society has to shed all prejudices
against inter-religious or inter-caste dining and social intercourse.
Furthermore, human beings are judged according to their deeds and not by
their caste or any other criteria. The principle of oneness in the Creator and
creation leaves no scope for any distinction or discrimination among people.
(Footnotes)
5 H l=U He olo lH3 HHlJ H (473)
6 83 oU3 He HH 8 H 3H (1349)
7 Hl =c o I= lo l=lU l H Hl8 (605)
8
4
chapt er f our
Belief in Divine Wisdom
(shabad guru)
The institution of the Guru is the foundation of Sikh principles and Sikh way
of life. The Guru in Sikh tradition means, the one who dispels darkness and
brings enlightenment. The Guru enlightens one through his divine revelation
and dispels ones ignorance. He teaches the right way of living, and thus
helps one to gain God-consciousness:
The Guru has given me spiritual wisdom and dispelled the darkness of
ignorance. By Gods grace, I have obtained the Guru and my mind is
enlightened.
1
Principally, the all-pervading Supreme Entity Himself is the true guide and
enlightener of all. Guru Nanak Sahib had no living Guru. The Divine Himself
in the form of divine revelation was his Guru. When Guru Nanak met the
yogis, they asked him, Who is your guru? Whose disciple are you? The
Guru replied categorically, Shabad (Divine Revelation) is my Guru and the
mind attuned to it is the disciple.
2

In one of his divine revelations the fourth Guru, Guru Ram Das also refers to
the eternal Lord as his true Guru:
My true Guru is forever and ever; he neither takes birth nor dies.
He is the imperishable Being; He pervades everywhere.
3

The ffth Guru, Guru Arjun Sahib too addresses and salutes the Divine, the
primal Being as the Guru:
(Footnotes)
1 lIo oH Il elo olIo ou l8H Jl l= 3 H3 lco = Hl IH
(293)
2 3 == I lHH = 3 U H8e I Hl3 ul U (943)
3 Hl3I H He He o= Hl8 UJ ol8Hl J H HlJ lJo HHl8 (758)
9
I bow to that Guru who existed before creation. I bow to that Guru who
existed before the ages. I bow to that true Guru who is ever eternal. I bow to
that divine Guru who is the enlightener.
4

To reveal the true way of life to mankind God established the institution of
the Guru. His divine-form was placed in the persona of Guru Nanak and his
successors:
The Divine revealed Himself in Guru Nanak. Then, Guru Angad was
enlightened and merged himself with the Supreme Being. Guru Angad blessed
and established Amar Das as the true Guru. Guru Amar Das in turn blessed
and offered the divine canopy to Guru Ram Das...
5
Thus, the Sikh Gurus were spiritually one with the all-pervading Divine:
The Guru is God, and God is the Guru;
Nanak - there is no difference between the two.
6
The Gurus word was Gods word. God Himself revealed His divine word
through the Guru:
Merging Himself into the Guru, He has revealed the divine word. (1279)
O disciples! Know the compositions of the Guru as the divine truth; the
Creator Himself reveals it through the Gurus mouth. (308)
All ten Gurus are perceived as the couriers of the same divine wisdom and
teachings that were revealed to Guru Nanak. The ffth Guru, Guru Arjun Sahib
compiled the revealed word into the Sikh Scriptural Canon in 1604. And,
fnally in 1708, Guru Gobind Singh offered spiritual Guruship to the Granth
Sahib, ending the system of the Guru in human-form. The divine Word as
contained in the Guru Granth Sahib was henceforth, and for all times to be
the spiritual Guru of Sikhs.
(Footnotes)
4 ole I8 HJ HIle I8 HJ Hl3I8 HJ Hl Ie=8 HJ (262)
5 Hl3 l Jl ol I = =JUU 3 3 oIe UU 33 lHU 33 lHUU
oIle l= ul oH Hl3I lu =loU oHelH oH3 3 I HlJ eloU (1408)
6 I Il=e Il=e I J = e 8l (442)
10
Sikhs frmly believe that the shabad/bani (divine wisdom) revealed through
the Gurus and recoded in the Guru Granth Sahib is their true Guru:
The divine Word is the profound Guru; without the word, the world is
insane.
7

The Bani is Guru and Guru is the Bani; there is nectar throughout the
Bani.
8

Guru is the teaching and the teaching is the Guru; it reveals the true path of
liberation.
9

Hence, a Sikh accepts the Guru Granth Sahib (source of spiritual wisdom) as
his only spiritual guide (the Guru). He is convinced that the revealed Word
(divine wisdom) is the perfect guide for mankind. He recites nothing except
the words of the true Guru.
10
And, practising the Gurus words in life is his
true refection.
11
(Footnotes)
7 H8e I l IlJ Il l8 H8e HI 8U (634)
8 8l I I J 8l l=lU 8l olH3 H (982)
9 Hl3I 8U 8U J Hl3I u H=l3 H=I (1309)
10 o= HlJ H8le I = 8= H luo=J (923)
11 Hl3I 8U =H= HU 8J =lU (52)
11
5
chapt er f i ve
Objective of a Sikhs Life
In the very beginning of the Guru Granth Sahib (1
st
stanza of Jap Ji) the
objective of human life is described as being truthful by removing ones
ignorance and falsehood.
1
It is emphasized throughout the Gurbani that living
a virtuous life is the most important part of a true devotee. Truthful-conduct is
the highest of all; everything else is lower than truthfulness.
2

The ideal of a Sikh is to lead an active, creative and honest life. A Sikh neither
longs for heaven nor fears hell. Myriads of heavens are not anywhere close
to the divine love of God. A spiritually wise person even forsakes meager
salvation.
3
Describing the aspiration of human life, the ffth Nanak states:
I do not seek power and I do not seek salvation; I only long for the divine
love in my mind.
4

A Sikh always lives in the divine presence of God. And, one who always feels
God with him attains salvation while alive.
5
The divine union emancipates
him within his lifetime. So, the goal of a Sikh is to attain the highest state of
human-consciousness. In the Guru Granth Sahib this is described as meeting
with God or spiritual union with the Divine:
O mortal! You have been gifted this human body. This is your chance to meet
the Lord.
6

(Footnotes)
1 l== HlUo J8lo l== =J 3c l (1)
2 HUJ U H = Ul HU oU (62)
3 =8l 8= Jl = I H=l3 8Jl l lIol l3oI (1077)
4 H UJU H=l3 UJU Hl ll3 U =H (534)
5 Hl= H=l3 lHH le I=3 (294)
6 8l l3 H eJlo Il8e lH =l l8J 3l 8lo (12)
12
From the Sikh perspective, the ultimate ideal of a man is being God-like. A
Sikh strives to develop the divine attributes of God in his life. The goal of his
life is to be like the one he worships. As one of the contributors of the Guru
Granth Sahib, Bhagat Kabir puts it:

The humble servant of God should be as virtuous as God.
7

Gods all-pervading and ever-creative spirit is operating in the world with
a purpose. The objective of a Sikh is to identify with this divine spirit and
contribute towards the betterment of society. For, the divine word is:

God's servants liberate others. God's servants remove the sufferings of
others.
8

A Sikh attains liberation from all that binds him and helps to liberate others
from all sorts of worldly and heavenly worries, including fears of hell and
the angel of death, and the cycle of transmigration. Thus, a Sikh himself is
liberated, and he liberates the world, too.
9

In Sikhism, the highest achievement is to become Gods instrument and assist
others in building their lives better. For, the Gurbanis divine message is:
Blessed, blessed and blessed is the life of that being by whose effort the world
is saved.
10

The Sikh Gurus have laid down the above doctrines describing the goals of
a Sikh. Whether its the ideal of living a truthful life or achieving divine-
consciousness, or being like Him, they all convey the same meaning.
Therefore, we can conclude that the goal of a Sikh is to lead a righteous and
blissful life, and help others cross lifes ocean successfully.
(Footnotes)
7 Jl H oH UJlo HH Jl Jl Jl8 (1372)
8 = H== HI Uu = H== e l8H (282)
9 ol H=3 H=3 = HH (294)
10 u u u H ol8o lHH Hle H HI3 3l8o (294)
13
6
chapt er si x
Honest Earning
The frst and basic principle of Sikhism is honest earning. Guru Nanak Sahib,
the founder of Sikhism summed up the Sikh tenets in the following triple-
precept:
Earn your livelihood through honest labour (kirat karo)
Share the fruits of your efforts with your fellow beings (vand chhako)
Remember the Divine (naam japo)
Guru Nanak lived a householders life and worked to earn his livelihood. After
returning from his tours, the Guru worked as a cultivator without interrupting
his routine preaching programmes. He continued to work as a peasant for
the last eighteen years of his life. His life was an ideal combination of social
and spiritual living. Like him, all his successors and disciples were regular
household workers.
It is essential for a Sikh to earn his living by righteous means. He cannot earn
his living by corrupt means, stealing or smuggling. Encroaching upon others
wealth, property or rights is a sin for a Sikh:
To eat into others right is like a Muslim eating pork or a Hindu eating beef.
The Guru stands by one who doesnt eat what belongs to others.
1


Engagement in productive and constructive work is a virtue for a Sikh, and
idleness a vice. The Gurus criticized ascetics as idlers. They condemned their
practice of begging for food at the doors of others:
Doesnt one feel ashamed begging from door to door?
2

The Guru Granth Sahib categorically states that one who claims to be a
spiritual leader must not depend upon others for his livelihood. The one who
(Footnotes)
1 J= l8o = UH Ho UH Il8 I l JH 3 H He l8 (141)
2 =l =l HI3 H I (903)
14
is unable to earn his own living, what can he offer to others:
Never follow the one, who calls himself a guide or a religious leader and goes
around begging for ones own living.
3

The Sikh Gurus emphasized that one must earn ones living oneself and share
its fruits with others. For, they alone, who earn an honest living and share a
part of it with others, understand the right path.
4
A Sikh can take-up any profession or business. He may choose any type of
job that he likes. However, he is not to be involved in occupations such as the
sale of drugs or tobacco etc. which are forbidden in Sikhism.
In conclusion, by earning a good income a Sikh enjoys a happy and prosperous
life in the world, and by contemplating upon God, he liberates himself of all
fears and worries:
O mortal, make the best effort in life and enjoy happiness as the reward.
Remember the Divine, and in this way, let all your worries be vanished.
5


(Footnotes)
3 I l He8 HI Hl8 3 = Hl Ilo l8 (1245)
4 =l l8 l= JuJ el8 = J lJ Hl8 (1245)
5 UeH =leo HlU 3 =H=leo H U luol8leo 3 lH = U3l lU3 (522)
15
7
chapt er seven
Sharing
The second important tenet of the triple-precept of Guru Nanak Sahib, the
founder of Sikhism is: Share the fruits of your earnings with your fellow
beings. The Guru emphasized that one must earn ones living through honest
means and share its fruits with others. He said this is the right way of living
in this world:
Nanak - they alone, who earn an honest living and share a part of it with
others, understand the right path.
1
Therefore, a Sikh willingly shares his honest earnings with his fellow beings.
Sharing includes ones income, assets, time and skill or knowledge that
one possesses. This concept of sharing is also known as contributing tithe
(daswandh) in Sikhism.
However, the concept of donation in its traditional form (donation to a
particular class) is not accepted in Sikhism. Sharing ones earnings is not to
be confused with charity done for any superstitious rewards. A Sikh regards
it as his duty and responsibility to share with his fellow beings. He never
makes others feel obliged; rather, he takes it as an opportunity to serve fellow
human beings.
A Sikh never thinks himself a giver. For, according to the Sikh Scripture, the
Divine alone is the true Giver, the rest all are receivers:
Everyone in the world is a beggar;
the all-pervading God is the Giver of all.
2

(Footnotes)
1 =l l8 l= JuJ el8 = J lJ Hl8 (1245)
2 HI3 ll l=3 J H = e3 H (1428)
16
We receive everything from the world. Without the resources that made our
education, our job or business opportunities possible, it would not have been
feasible. But having made it we think that we have made it on our own and
we dont need to return anything to society. But this is not true. Whatever we
have today, we owe everything to the world. All belongs to the divine Giver:
Nothing is mine within myself; whatever there is is yours, O Lord.
If I offer what is already yours, what does it cost me?
3

A Sikh contributes a part of his honest income to community causes. The
contributions can be for religious, social, or other humanitarian purposes.
Thus, we can conclude that a Sikh lives an altruistic life. He happily shares his
honest earnings with others and considers it as returning his debt to society.
He never displays any conceit while doing so, for the way of a Sikh is:
He speaks politely, walks modestly and never shows arrogance while giving
something from his hand.
4
(Footnotes)
3 =8l H H HlJ l= Jl H l= J H 3 3 3 =U HU3 l=o I H (1375)
4 lH 8 ll= U JuJ el8 o Il8o (Bhai Gurdas)
17
8
chapt er ei ght
Service to Mankind
Service to mankind is very signifcant in Sikhism. A Sikh considers service
to his fellow beings as a blessing. He loves to serve all human beings. He
believes that the Creator dwells in creation. He deems service to mankind
as service to God. For, only through service to people can one enjoy true
happiness and be accepted in the divine court.
1
A Sikh selfessly helps the needy and poor. He considers it as service to the
Guru. This can be illustrated by an interesting quote from the Sikh Code of
Conduct:
A Sikh shall regard a poor persons mouth as the Gurus cash-offering box.
2
Voluntary service is a prominent part of Sikh religion. The Gurdwaras provide
training opportunities for voluntary service. However, we need to understand
that the services performed in a Gurdwara premises are only samples of
voluntary service for training. We must extend it to society. The Sikh Code of
Conduct under the caption Panths Status of Guruhood mentions:
The concept of service is not confned to fanning the congregation, service to
and in the common kitchen-cum-eating-house, etc. A Sikhs entire life is a life
of benevolent exertion. The most fruitful service is the service that secures
optimum good through minimal endeavour. It can be achieved through
organized collective action. A Sikh has to fulfll his Panthic obligations
(obligations as a member of the corporate entity, the Panth), even as he/she
performs his/her individual duties.
The service can be offered through any means: body, mind or wealth (3, H,
u). Doing any social work by hand is service through the body. Helping the
(Footnotes)
1 l=l0 elo H= =H8lo 3 eIJ 8H 8lo =J = 8J 8lo (26)
2 I = lH Il8 el H I =l I = H (The Sikh code of conduct, chapter X, artcle IV)
18
poor and needy fnancially or through other means is service through wealth.
And, sharing or spreading knowledge is service through the mind.
He alone is the true servant of God, who keeps God enshrined in his heart
while serving His people and sheds his egotism from within.
3
True service
cannot be performed in selfshness, and so the soul goes unfulflled.
4
Therefore, a Sikh serves all with love and affection and never causes grief or
distress to anyone. He serves without arrogance and selfshness. He thinks
himself a part of creation and serves selfessly. Service inducts in him the
virtues of humbleness, patience, kindness, brotherhood and equality.
Service is fruitful only when it is offered with a pure heart, and without any
conceit and display. Service with greed, desire, deceit, or boastfulness is not
service. True service is when it is offered with a pure intention:
O my mind! Serve the Creator with pure heart; only then can you gain all
peace.
5

(Footnotes)
3 H H== Jl olo H Jl Ul ul H 3 HU oI u JUH l=UJ Hl (28)
4 JUH l=lU H= J=8l 3 H l8u Hl8 (560)
5 lJ=c H= =lH Jl =l 3 H H H8 H 8lo (861)
19
9
chapt er ni ne
Acceptance of the
Divine Will
A Sikh always accepts the divine Will (hukam/bhaana/razaa) happily, and
in pleasure and pain, remains in high spirits (charhdi kala). In Sikhism,
everything is believed to occur under Gods divine orbit. Whatever pleases
Him that alone happens; the entire creation walks according to His Will.
1
Every phenomenon in this universe has only one cause the ultimate cosmic
Law. This cosmic Law (divine Order) operates everywhere. Everything is
created and destroyed according to the universal Law.
2
And, all that happens
in accordance with the eternal Law (divine Will) is good.
3
A Sikh neither longs for pleasure nor is frightened of pain. He accepts them
with the same spirit. He abides by the divine Will without any grudge or
rancour. Nothing seemingly unpleasant makes a Sikh despondent or angry.
He understands that pain and pleasure come according to His divine Will.
4

And, he is aware that,
A devotee walks according to Gods Will and accepts it gladly in his mind.
5

He tries to do his best and leaves the rest to God. This keeps him always
optimistic and in rising spirits (charhdi kala). He follows the Gurus word
that,
Whoever submits to the divine Will does not suffer in sorrow.
6

(Footnotes)
1 H l3H = H ulo H U H8l (786)
2 H J=H =3 J=lH HHl8 (1187)
3 H 3u = H HU 3 (318)
4 e H l3H Hl8 (222)
5 H l3H = Hl3 =l H Hl =H8l (479)
6 lHl Jl Hlo l3H HI H3 (1097)
20
He strives to the best of his ability but accepts the outcome cheerfully,
deeming it as Gods Will. His efforts and his faith in the divine Order lead
him towards realizing every goal of his life. By being God-centered, a Sikh
repudiates his ego and wholeheartedly accepts the Will of the Divine. Thus,
by attuning himself to the Gurus advice, no matter what the outcome, he
always remains in bliss.
7
(Footnotes)
7 He ole J le 3l 8= H8le l= 8l (1265)
21
10
chapt er t en
Life of Moderation
Each species of animals has some peculiar weakness that leads to their capture
and life long imprisonment. For example, the deer has a weakness for sound,
fsh for taste, the bumblebee for fragrance, the elephant for lust and the moth
for beauty. Each of them is destroyed by a single weakness.
1

Unlike these animals, human beings have to grapple with fve major
weaknesses called kaam (lust), krodh (anger), lobh (greed), moh (attachment)
and ahankaar (egotism). What can be his fate?
2

These evil passions create havoc throughout mans life. They are the real
obstacles in his way to happiness and bliss. They rob man of the nectar
(virtue) within him but man does not realize this. Slowly, he is consumed by
these vices and gradually no one can help him out of his misery.
3
Jointly, these fve demons prevent man from being on the true path and
disconnect him from the true Lord. Wandering and rambling, one cries out
and wrings ones hands, but to no avail.
4

These vices are powerful and unyielding obsessions.

They are so overwhelming
that they cannot be shed or controlled easily. They affect all, irrespective of
caste and class. Even the well read, the good-looking, the refned, and the
wise are all enticed and beguiled by these passions.
6

(Footnotes)
1. lHI Hl lI 3I =0 8= e l8H (486)
2. 0 e oHu H HlJ 3 =l =3= oH (486)
3. l8H eJl oel 0 0 =HlJ =H =u HJ oJ=
olH3 clJ HH Jl 8lJ =l8 H = (600)
4. 0 e3 lHl lJ l=l lH lH = Ju l (374)
6. o3l 0 oIl l=U ulH ulH (905)
22
Although, these passions cannot be totally eliminated, it is necessary to keep
them in control and live a life of moderation. When they are under control,
they help man to live a meaningful and wholesome life. It is only when they
go out of control that they become human-weaknesses and create various
faws in ones personality.
They are vicious pleasures; one needs to stay away from their company. As
long as the fre (excessiveness) of these fve passions burns within, one cannot
be calm and peaceful.
5

We shall discuss the fve vices separately and see how the Gurus word guides
us to manage and control them in the next few chapters.
(Footnotes)
5. 0l 8 0UJ = He c eH = 3l
He H= H lHo 0J Jl HlJ l (404)
23
10.1
chapt er t en ( 10.1)
Kaam (Lust)
The word kaam is usually interpreted to mean lust or sexual urge. It is a
basic instinct in humans and animals, which is essential for reproduction.
However, excessive indulgence in lust becomes a weakness of human beings.
Excessive lust and anger destroys the body just as borax dissolves metal.
1
It
steals the jewel of spiritual wisdom.
2
The mind in which it dwells becomes
fckle and unrestrained.
3
It leads the mortals to misery and causes them to
wander and suffer.
4
The net of lust is cast over all, yogis, pilgrims and ascetics.
5
Therefore, the
sages of India condemned lust the most and performed austere penances to
eliminate it. However, the Sikh Gurus didnt condemn or prohibit it but they
warned against indulgence in its excessiveness:
O man, for a moment of sexual pleasure, you suffer evermore. For an instant,
you savor pleasure, but later, repent it repeatedly.
6
Sikhism is a householders way.
7
It doesnt forbid one to have love and sex
with ones partner. It only prohibits excessive indulgence in carnal pleasure,
even with ones spouse. Vigorous sensuality eventually becomes an addiction
and an ailment. Besides that, it is a delusion of the mortal that he can content
(Footnotes)
=H =u =l8o =U I lHU =U HJI U 1. (932)
l8H 3 H Hu He U lHl lIo 3 lJl l H 2. (1194)
l Jlo H =H 8Hl8 H UU U 3 IlJU Hl8 3. (1186)
J =H = l8HH 8J Hl H=J 4. (1358)
HIl HIH o HloH H Jl l l l8J =H 5. (1186)
lH =H Hoe =l =lc leH e =lJ 6.
=l HJ3 I HlJ l=l 8Jl 8Jl 3=lJ (403)
=8l I lH Jl8 lH H3 H H3 l= 7. (Bhai Gurdas)
24
himself by indulging in its excessiveness. The truth is that one may enjoy the
pleasures of millions of spouses and rule the whole world, but one cannot
gain peace without following the Gurus true wisdom.
8

Sikhism advises that this passion be kept under control and used sensibly.
A householders life is encouraged in Sikhism. At the same time Sikhism
advocates the idea of faithfulness to ones spouse. A Sikh confnes oneself to
ones spouse only and considers anothers spouse as his daughter or sister.
9

Thus, the Sikh Scripture guides the mortal to overpower the excessiveness of
lust and to achieve a greater strength of character to gain God-consciousness.
Bhagat Namdev puts forth:
The Lord abides near him who stays away from others wealth and others
spouses.
10

(Footnotes)
H l8H3lo I =lJ = H =HlJ 8.
l8 Hl3I H =8l l=l l=l Hl lJ (26)
8= l H3l Jl8 l ul = 9. (Bhai Gurdas )
u e Jl 3 = l=lc 8H Jl 10. (1163)
25
10.2
chapt er t en ( 10.2)
Krodh (Anger)
Krodh (anger) is another faw of the mortal which deprives him of spiritual
peace. It is a fery emotion that makes one fret and fume. It is generally born
out of ego and jealousy. It dwells in the body as an evil but due to ignorance
one does not realize it.
Anger is one of the causes of day-to-day family and society discords and
disputes, which results in mental, verbal or physical abuse and violence. It
can even lead one to suicide or can incite one to kill others. Explaining its
wickedness, the Guru Granth Sahib describes:
O root of confict, anger! Compassion never arises up in them who are
controlled by you. You fll the people with poisonous emotions in such a way
that they dance like monkeys in fury. Associating with you, mortals behave
wickedly and therefore are punished in so many ways.
Anger harms mortals in many ways. It produces various harmful substances
in the body. It puts the mind in disorder. It causes intolerable tension in
the veins of the body which results in various ailments like anxiety, blood
pressure, headache etc. Parents tense behavior can cause their children to
pick up their tension, too.
Anger degrades a man. It starts with madness and ends in shame. Family,
friends and society do not like an irate or short-tempered person. It is not
ones caste or social class that makes one lowly; it is the wicked anger that
lowers ones dignity. The fourth Nanak, Guru Ram Das advises,
Do not go near those, whose hearts are flled with horrible wrath.
In conclusion, it is anger and other such vicious disorders which make a man
wicked and impure. Without taming ones anger no one can be purifed. He
alone is pure, who by comprehending the Gurus Word, sheds his rage and
refnes himself.
26
10.3
chapt er t en ( 10.3)
Lobh (Greed)
Human beings are afficted with various desires, expectations and cravings.
Out of these ardent desires is born lobh (greed). Greed, in psychology, is an
excessive desire to acquire or possess more of, especially material wealth,
than what one needs or deserves. Generally, it is considered as an excessive
or insatiable desire and pursuit of money, wealth or power. A greedy person
values money or possessions more than anything else. Describing greed and
its effect on human beings, Guru Granth Sahib describes:
O greed! Even the great cling to you, and behave abnormally engrossed in
the waves of avarice. The people run around wildly, wavering unsteadily. You
have no respect even for friends, ideals, relations, or parents. You make them
do what they should not do, to eat what they should not eat, and to perform
what they should not perform.
2

For greed the whole world is too small. It makes a man crazy. As a mad dog
runs around in all directions, a greedy person runs in all directions consuming
everything, edible and non-edible alike.
3
One should avoid and not trust a
greedy person. Eventually, he leads one to where there is no help.
4

A Sikh earns well and prospers but he keeps his greed under control. Working
hard to meet ones day-to-day needs is not greed. Needs can be fulflled
through honest effort, but not greed:
(Footnotes)
1 J c HI lHHJ ol= Jl =3 u=3 Hlo 8J = ol= l3 8J 3
0 lH3 0 l8Hc 0 8u= 0 H3 l3 3= HU o= = l3 ole e oHH HlH
HHHU (1358)
2 lHU == J=l8o u= eJ leH Hl8 l H3 H8l o H l8 (50)
3 l = =HJ =lH H = l =Hl8 ol3 =l l3u uJ lHu Ju l8 (1417)
4 HJH c =U Ul u= l3l3 o= Hl8o =
ol= I l8lo = = J l33= l l H (278)
27
Earning a thousand, one runs after a hundred thousand. Satisfaction is
not obtained by chasing after money. One may enjoy all sorts of worldly
pleasures, but one is still not satisfed, instead one indulges more and more,
and wears oneself out.
5

More wealth, beyond the provision of a basic level of material comfort, does
not increase happiness. Without contentment, no one is satisfed. Like the
objects of a dream, ones efforts to satisfy oneself through worldly comforts,
are futile.
6
Only contentment brings everlasting bliss.
(Footnotes)
5 l8 H3 Jl =U H H Hu l8u H =H (279)
28
10.4
chapt er t en ( 10.4)
Moh (Attachment)
Moh (attachment) in its general sense is a natural emotional connection
between individuals. However, obsessive affection and association to worldly
possessions and relationships becomes a vice. Generally speaking, love and
attachment are natural instincts which are essential for living a social life.
However, when they exceed moderation, they become a human weakness,
which leads to suffering.
Describing the powerful impact of attachment on one and all, the Guru Granth
Sahib explains:
O invincible warrior of the battlefeld, attachment! You crush and destroy
even the most powerful. You entice and fascinate even the so-called heavenly
heralds, celestial singers, gods, mortals, beasts and birds.
1

Due to excessive emotional involvement in worldly affairs, the world drowns
deep in the ocean of attachment. A few Guru-oriented individuals realize this
and swim across the ocean of temptations successfully.
Ignorant people cling blindly to attachment. But, Gurmukhs are aware that
this world is a play. So, while being involved in worldly dealings like every
one else, they remain detached, by attuning themselves to the all-pervading
Divine.
2

(Footnotes)
1 J olH3 H HIH ol3 8 8J HeJ I Iu8 e= H H l l8HJJ (165)
2 Hl8o HlJ lc 8Hl 8l HH ou J c8l IHl ol3 J l= 8l (230)
29
10.5
chapt er t en ( 10.5)
Ahankaar (Egotism)
Mankind is afficted with the disease of egotism.
1
The worst thing which can
trouble us in our work is none other than our ego. This is the most serious of
all evil passions and indeed the ultimate source from which the other vices
arise.
It is identifed as a desire to be more important or attractive than others,
failing to acknowledge the good work of others and excessive love of oneself.
Describing the ill-effect of egotism, the Guru Granth Sahib states:
O egotism! You are the corrupter of the soul and the root cause of suffering.
You spread out such illusions that people forsake friends, and befriend enemies.
2

All evil vices are actually mental disorders and harmful for man. But, egotism
is the most horrible in this world.
3
The one who is afficted with this terrible
weakness suffers throughout life. Therefore, the Gurbani says,
He is a brave and true warrior, who subdues his vicious ego from within.
4
He alone, who conquers his self-centeredness, is pure.
5
Thus, we arrive at the conclusion that vices like cruelty, attachment, greed
and anger and other negative emotions are streams of fre. Those who fall
into them burn themselves and suffer. Only he who connects to the Gurus
word is saved.
6
(Footnotes)
1 JUH I H =U el (1140)
2 J HH H H oJ= 3H lH3 3Hl3 H3 lel3 ol= HU l8H3lJ (1358)
3 JUH I = HHl (1278)
4 = H H =loH lHl l=0J eHc oJ= Hlo (86)
5 H H H0 lH JUH H (230)
6 JH J3 = 0 elo olI =lJ elJ = 3lo =Hl lI (147)
30
11
chapt er el even
Controlling Vices
Five great enemies to peace inhabit within us: avarice, ambition, envy,
anger, and pride. If these enemies were to be banished, we should infallibly
enjoy perpetual peace. (Francesco Petrarch)
Bringing excessive passions (vices) under control is the biggest struggle in
life. There are fve of them, but the mortal is all alone. How can he protect
himself from them? They are beating and plundering him spiritually over and
over again; unto whom can he complain?
1
It is essential to moderate ones emotions and bring them under control.
For, he alone who keeps his assets safe from these terrible thieves attains
liberation in life.
2
And, he alone who conquers these fve demons is blissful in
this world.
3
So, our primary concern should be to control our vices.
However, it takes considerable practice to overcome habits of thought which
have developed over a period of years. So, while it is important to control
our emotions, suppressing them or denying that they exist is entirely wrong.
Suppressing our emotions can cause physical problems. That is why, Sikhism
preaches controlling (taming) them, and not to forcibly suppress them. When
these passions come under control and become well-behaved, they dont
create havoc and disturb anymore.
4
The frst thing to understand is that we can never change how we feel towards
certain things unless we change our attitude and beliefs. When we change our
(Footnotes)
1. o=l 0 JH 8= H l=U U = 8 H HlJ clJ l3 l3 l=H oI =l = H
(155)
2. l3J eH H H = H H=l3 H = (503)
3. lHl 0 Hl l8el Ie H l8J =l (404)
4. = HlJ 0 =3e 0 =l0l (425)
31
views or perspective, our emotions eventually transform to a more positive
leaning. To change our emotional attitude, we need to focus on the bright side
of life and bring virtues into ourselves.
We become what we feed ourselves with. If we choose a negative environment,
including friends who mainly concentrate on depressive thoughts, sadness etc.,
we absorb their negative feelings. We should choose an environment that uplifts
us - a friendly, happy, spiritual environment focusing on the Divine. No one else
can save us from these evil vices. Only through the saadh sangat, (company of
the virtuous beings) can these villains be brought under control.
5

The fve demons are the rulers of the whole world, but they become disciplined
to the Lord's devotee.
6
If we become Gods devotees and seek His divine
assistance, His omnipresent grace assists us in controlling our emotions. By
focusing our attention on the all-pervasiveness of God, we automatically
absorb His divine grace in ourselves. The Gurbani states,
Remember the Lord and contemplate on Him in your mind.
By the Guru's grace, your flth shall be washed away.
7
To remember the all-pervading Divine and contemplate on His divine-
presence within, we need to connect ourselves to the Gurus Word. By
meeting with the perfect Guru (the Gurus Word), confict is ended and the
fve evils are subdued.
8

So, the Guru-oriented beings read, comprehend and live by the Gurus Word.
They keep their minds engaged in the Gurbani and stay protected from these
enemies.
9
They contemplate on the divine Name and keep Him in their minds
all the time. Thus, with His divine support, they subdue the fve vices and
obtain the fruit of peace.
10

(Footnotes)
5. U 3 8 H8l U 3 Hl3 8l
el8 lHo Ul8 J3 HuHlI Ul8 eHc =lH J3 (182)
6. HI lHHlc = 0 lH=e H I3 = lJ (865)
7. H J Hl =J 8l0 I Hel H U3 (230)
8. I lHl I 0=l8o 0 e3 Hl =HIl3 ol8o (395)
9. IHl J= H o = 0 e3 H8le 0=lo (113)
10. H luol8l H = l8l o J oulJ 3 l Hl 3 =H 0 e Hc HulJ (749)
32
12
chapt er t wel ve
Rejection of Superstitions
Superstition is a deviation from divinity and shows a lack of trust in the
omnipotence of God. It is an irrational belief arising from ignorance and
doubt. It also implies that future events can be infuenced or foretold. The
Sikh religion considers superstitions as erroneous beliefs and violations of
its basic tenets.
Man wanders lost in various superstitions and continually lives in fear.

Superstition is a disease of the mind.
1
It gives birth to duality and creates
confusion and panic in ones mind. It takes one away from reality. For
example, some people believe that a black cat or a sneeze spells misfortune.
But to a Sikh, whether the cat is black or brown; whether it crosses his path
in front or behind; whether some one sneezes or coughs when commencing
something new, doesnt make any difference.
Beliefs in gods, goddesses, angels, evil spirits, etc. are forbidden for Sikhs.
Similarly fortune telling and belief in tantric practices etc. are condemned in
Sikhism as superstitions:
I know nothing of Tantric spells, magical mantras and hypocritical rituals;
enshrining the Divine in my heart, my mind is satisfed.
2
The Sikh Code of Conduct explains some of the Gurus tenets and directs
Sikhs:
Not to believe in magic spells, incantation, omens,
3
auspicious times,
days and occasions,
4
infuence of stars, horoscopes,
5
ancestor worship,
6

wearing of a necklace
7
of tulsi stalks etc and veneration of graves.
8
References:
1. I H e Hl eH (416)
2. 33 H3 H H le H Hlo (766)
3. HI oHI l3H =U IlJ lHH Ull3 o= (400)
33
Not to believe in authority of any holy man, soothsayer,
9
clairvoyant,
oracle and not to make vows on graves etc for the fulfllment of a wish.
It further instructs Sikhs:
Not to believe in the pollution of food and water in consequence of birth or
death. The Gurus writ is: Birth and death are by His ordinance; coming and
going is by His will. All food and water are clean and are provided by Him.
10

Not to believe in horoscopes to determine which day or date is auspicious
or otherwise for fxing the day of the marriage.
Not to pay any heed to the time of cremation.
Not to believe in immersing of ashes and remains, after cremation of a
body at the holy waters such as the Ganga or at Kiratpur or Kartarpur. It
is contrary to Gurmat. It should be immersed in nearby fowing water.
Sikhism instructs us not to believe in good moments or bad moments, good
days or bad days, good numbers or bad numbers, and good places or bad
places. According to Sikhism all days of the week, all numbers and places are
the same. Sikhs wear Karha (a steel bracelet) to remind them not to believe
in superstitions.
The Gurus word is that as long as there are doubts in the mind arising from
superstitions, the mortal continues to waver and stagger.
11
He alone is peaceful
whose suspicions are dispelled.
13
Therefore, a Sikh liberates himself from all
superstitions by placing his complete and frm faith in the all-pervading and
almighty Divine.
References:
4. 8lJ lu3l = eH el8 lu3l = H=lJ HIu I= (843)
5. IJ l= Hl3I e o U (400)
6. Hl=3 l3 H =U H8 lHu =Jl (332)
7. = HlJ = el o= I HlJ J c== (739)
8. el8u JU Jl l8 J HU HJ HHl H8l (634)
9. 3 H3= oU 8e lul3 8 = lIJ oU 3 =l H= Uul J (Bhai Gurdas)
10. HH H J=H J o= Hl8 l l=3 J le3 lH= H8lJ (472)
11. lI 3U U HU H = H (400)
12. H Hlo lHH H Il8o (1180)
34
13
chapt er t hi rt een
Rejection of
Meaningless Rituals
A ritual is a set of actions, performed for their symbolic value. It is normally
prescribed by a religion or by a tradition. The term excludes actions dictated
by logic and necessity etc. Its positive side is that they add a sense of meaning
to the lives of those who believe in them. However, the rituals themselves
have no meaning except those we assign to them. Over time, some rituals
lose their meaning as society changes and develops new symbols and values.
Unfortunately, we persist with many such rituals as a mere formality or
habit.
The priestly classes encourage ritualism to instill fear among people
propagating the belief that if the rituals are not performed, it would bring the
wrath of God upon them. One such example is the annual pilgrimage to holy
waters to wash away sins. Guru Nanak strongly condemned such rituals. He
told people to discard age-old rituals with no relevance to reality. He was
opposed to the ritualistic worship of God. The worship of the Almighty must
be sincere and pure:
To enshrine Truth in ones heart is the highest action.
All other hypocritical ways of worship are futile.
4

The Gurus exhorted people to bring simplicity to religion. They taught that
the worshipping of inanimate objects, graves, idols, statues, pictures; fasting
and pilgrimages to holy places etc. will not bring one closer to God nor can
they make one a better human being. Meditative chants, penances, abstinence
and other such rituals are fruitless in this world.
1
God cannot be realized
through ritualistic practices.
2

The Sikh Scripture narrates clearly that performance of rituals and rites without
Gods Name are egotistical and useless.
3
The ritualistic practices mentioned
in the Sikh Code of Conduct which do not conform to Sikh principles are:
The Arti (waving of a platter in vertical circular motion with burning lamps
35
and incense set in it) with burning incense and lamps, offerings of eatables
to Guru Granth Sahib, burning of lights, and beating of gongs.
Pressing the legs of the cot on which the Guru Granth Sahib is installed,
rubbing the nose against walls and on platforms held sacred, or massaging
these, placing water below the Guru Granth Sahibs seat, making or
installing statues, or idols inside the Gurdwaras, and bowing before the
picture of the Sikh Gurus or elders.
Raising the drapery covering the Guru Granth Sahib and merely taking
a look or making others take a look at the exposed page, without taking
command (reading the prescribed hymn).
Placing a pitcher, ceremonial clarifed-butter-fed lamp, coconut etc.
during the course of the uninterrupted or any other reading of Guru
Granth Sahib, or reading of other Scriptural texts side by side with or in
the course of such reading.
Putting on decorative headgear (sehra) or red thread bands round the
wrist etc. during the marriage ceremony and putting blankets and purifed
butter (ghio) on the dead body, etc. during the death ceremony.
However, on every happy or sad occasion, such as moving into a new house,
setting up a new business (shop), enrolling a child in school etc., a Sikh should
pray for Gods help by performing the Ardaas (supplication). The essential
components of all rites and ceremonies in Sikhism are the recitation/singing
of the Gurbani (divine hymns) and the performing of the Ardaas.
A Sikh observes only those codes and conventions which are mentioned in the
Sikh Code of Conduct. By putting his frm faith in the all-pervading God and
by following the teachings of the Guru Granth Sahib in his life, he liberates
himself from all futile rituals.
References:
1. Jl l8 o= l=o l8u H 3 HHH =H =H l8lJ U HH (216)
2. oUl Jl Hll3o Hl8 (355)
3. =H = 8J =lJ oU l8 = luI luI oJ= (162)
4. lJe HU 8J =l H J H H o (1343)
36
14
chapt er f ourt een
Fear None and Frighten None
Throughout life man lives through various fears such as fear of failure,
uncertainty, pain, death etc. Some people fear evil spirits and ghosts. Fear
makes the wolf bigger than he actually is. It leads man to false notions. Selfsh
and arrogant people try to manipulate others by creating terror in them.
Causing fear in others is also wrong. It leads one to cruelty and oppression.
There may be several causes of fear, such as ignorance, delusion, susceptibility
and untruthfulness in conduct. Those who lie, swindle and commit sins
are always fearful. Similarly, when our desires or expectations are not met
according to our wishes, we feel sorrow. So, our excessive desires and
sensuality also lead us to fear of failure.
The Guru Granth Sahib wants us not to scare or frighten anyone, and not to
be scared or frightened of anything. The ninth Guru, Guru Teg Bahadur Sahib
gave the world the philosophy that those who fear are spiritually cowards and
those who frighten are fools:
He alone is a divinely enlightened person who fears not and frightens not
any one.
1

A Guru-oriented person is enlightened through the Gurus word. He
understands that there is none higher than God. Why should he be afraid,
then? What should he ever fear?
2
He frees himself from worldly cravings and
attachment. He leads his life by putting in honest effort and accepts whatever
comes as Gods will. There is no fear in his mind, for:
One who remembers the Fearless Lord all his fears depart.
3
References:
1. =J =U e3 lJ lJ H3 o =J = Hl H lIol 3lJ 8l (1427)
2. l3H 3 Ul Jl =l8 =U l=H = Jl8 (842)
3. lU H HI U lHc (293)
37
The Gurbani says, one who is Guru-conscious obtains spiritual stability
and all his craving, selfshness, panic and doubt depart.
4
If you desire to be
liberated from the fear of death then do good deeds and always keep the
Divine in your mind.
5
Fearful people are called manmukhs in the Gurbani.
Indulging themselves in wrong doings, they are always flled with fear.

One
who remembers the Lord why should he be afraid of anything?
6

The coward dies a thousand deaths, the brave man only once. A Sikh is a
brave man; he subdues his fear and courageously faces danger. Fearlessness
is the virtue of a Sikh. He enshrines the Gurus Shabad in his heart and leads
his life cheerfully and fearlessly according to the divine Will.
References:
4. l3H 8l HH3 I8l H lul3 8l oe l8o Il =l uH (814)
5. l8lH HHle U HH HHl3 Hl=3 l=3 (526)
6. H =3 lH HH HH l l U HH =U (677)
38
15
chapt er f i f t een
Malice to None and
Kindness to All
Everyone begs for ones own good. But a Sikh also prays for the good of all.
He hates no one, and bears no ill will towards anyone. He beholds the same
Divine light in everyone. Truly speaking, a God-conscious being never labels
anyone negatively. He reasons,
Who should I call good or bad, since all beings are yours, O God?
A Sikh learns this message from the Gurus word - that the omnipresent
Creator is all embracing. He always keeps in mind that no one is his enemy,
and he is no ones foe. All are his friends and he is everyones friend. He
frmly believes that,
No one is my enemy and no one is a stranger to me; I get along with all.
He is spiritually enlightened and knows that it is the same universal Creator
who has created all mortal beings. From the single light the entire universe
has welled up. So who is good and who is bad? The creation dwells in the
Creator and the Creator manifests through the creation, totally pervading and
permeating all places. As a potter fashions a variety of pots out of the same
clay so the divine Potter has fashioned various beings out of the same source
material. Hence, there can be nothing wrong with the creatures as there is
nothing wrong with the Creator. All are created by Him and He abides in all.
The Gurbani further states that, a Guru-oriented person obtains wisdom and
looks upon pleasure and pain as alike. He leads an immaculate life, free of
any vengeance and shares divine teachings with friends and enemies alike.
A Sikh is aware that the one whose heart is flled with jealousy of others never
comes to any good. One of the contributors of Guru Granth Sahib, Baba
Fareed advises,

Respond to evil with goodness; do not fll your mind with anger.
39
Your body shall not suffer from any mental illness and you shall obtain
everything.
The image of the Divine in the Sikh Scripture is described as the merciful
Giver, who is compassionate to all. The Gurus word reveals to a Sikh that the
Lord gives sanctuary to all beings.
Enlightened by these divine teachings, a Sikh leads a pious and virtuous life.
His prayers and actions include the welfare of all humanity. He is kind to all
beings. His humility shows generosity and compassion to one and all. Instead
of seeing himself as superior and others inferior, he remains modest and sees
the rest of the world as good.
40
16
chapt er si xt een
Renunciation of Hurt,
Envy and Slander
A Sikh always speaks with kindness and affection. He never speaks
offensively, nor does he use bitter words that may cause distress. Describing
attributes of the Guru-oriented Sikhs, the Gurbani describes how they keep
their Lord enshrined in their hearts. Their speech is sweet and their way of
life is humble. Only such devotees enjoy the spiritual union with God.
A Sikh does nothing which hurts anyone, verbally or otherwise. He doesnt
harm anybody. He sees the one Creator in all living beings. Baba Fareed, a
Bhagat contributor of the Guru Granth Sahib, advises that the minds of all
are like precious jewels; to harm them is strongly discouraged. If you want to
receive the blessings of your beloved Lord, then do not hurt anyones heart.
He further counsels not to utter even a single harsh word as the true Lord
abides in all.
A Sikh never envies anyone. He who envies others does not obtain peace of
mind. Likewise, he neither utters slander nor listens to it. He is aware that by
indulging in these bad habits invaluable time is wasted. So, he never engages
himself in jealousy and bickering. Instead, he does good deeds and obtains
whatever he needs through his own effort.
In the context of slandering, the Gurbani states that it is wrong to slander
anyone. Only foolish people slander others. All religious activities are
useless and fruitless for one who has not stopped slandering and gossiping
about others even after following the spiritual path.
Not only is slandering others bad, but listening to slander is equally bad.
However, one whose heart is pure need not fear anyone who slanders him. It
is the slanderer who loses, not he who is being slandered. Those who slander
others, carry loads of sin upon their heads.
Those who aspire to be spiritually elevated do not listen to slander. Rather,
they renounce their self-conceit and become the humblest of all. Furthermore,
41
the Gurbani advises us to renounce both fattery and slander, and seek instead
the state of detachment from these vices. So, a Sikh contemplates upon the
Gurus Shabad and leads his life as advised by the Gurbani.
42
17
chapt er sevent een
Denunciation of Lies,
Cheating and Dishonesty
The tendency of the ordinary mind is to hesitate to follow the truthful path
and instead lean towards false and corrupt ways. Indulging in vices, it gathers
greed and sin. Lies and sin have an obvious relationship with each other:
Where there is falsehood there is sin.
How can those who fabricate lies be called pure? Those, who have deceit,
corruption and dishonesty within can never fnd satisfaction and peace in
their lives. The true Lord casts them out like lepers. The founder of Sikhism,
Guru Nanak Sahib pronounces that the one who recites the scriptures but still
tells lies should be called faithless.
However, in spite of all these warnings, some who follow the religious path
still continue to tell lies and practise falsehood in life. Describing such a
person, the third Nanak, Guru Amar Das states:
The man of false mind practises falsehood. He runs after temptation but
pretends to be a follower of religious path. Deluded by doubt, he visits all the
sacred shrines of pilgrimage. But, how can such a person attain deliverance?
Only he, who practises truth in life, fnds emancipation.
He, who tells lies with his tongue and tries to deceive others, is a manmukh
and ignorant about the spiritual realm. The Creator dwells within everyone.
He sees and knows all of ones actions. Practising deception, how can one
please Him?
Therefore, a Sikh never tells lies. He never cheats, robs or displays dishonesty
in any form. He is aware of his Gurus word of warning that no one gives
shelter to a swindler. How can a thiefs actions be good? One who commits
theft has to suffer for his wrong doings ultimately.
Likewise, a Sikh always keeps his word of commitment. One who gives his
43
word, but then backs out is called false in the Gurbani. He is hollow within
and all he says is bogus. Sooner or later his falsehood brings pain to him.
Baba Fareed also questions why we ruin ourselves by clinging to falsehood,
when we know that we will die someday, leaving every thing behind in this
world never to return again? One should always speak the truth and never tell
lies. The disciple ought to travel the route pointed out by the Guru.
So, a Sikh always keeps himself away from these bad habits. He acts according
to the instructions of the Guru. This is the true way of living of a Sikh.
44
18
chapt er ei ght een
The Means
To Acquire Divine Virtues
Forsaking vices and seeking virtues is the way of a Sikh. He leads a practical
life as preached by the ten Gurus and described in the Guru Granth Sahib.
He shuns all other superstitious beliefs as well as meaningless practices and
rituals.
True spiritual bliss can only be attained by developing divine attributes in
life. So, a virtuous person explores virtues and fnds peace, whereas a non
virtuous person continues suffering in misery.

What are the means which can help one imbibe divine virtues in life? The
Gurbani describes them as the company of the wise and virtuous (saadh
sangat) and the identifcation with the Divine through the Gurus word (naam
japna):
Seek guidance through the Gurus word and associate with virtuous people.
Your mind will merge into the Divine and you will not suffer anymore. Without
the divine Name, what use are rituals?
One succeeds and accomplishes in life by joining the company of good people
and practising the Gurus wisdom in life.
Good people are the key to success in life. Thats why, the Gurbani advises
that to lead a successful and accomplished life, one should sit with the wise
and beneft from their companionship.
When Guru Nanak had a dialogue with the yogis, they asked the Guru,
What miracles have you shown to the world? Kindly, show some to us.
The Guru replied wisely,
I have no miracle to show you. Other than the Gurus congregation (company
45
of devout people) and the Gurus word (divine wisdom); I do not rely on any
other support.
Similarly, when the tenth Guru offered the spiritual guru-ship to Guru Granth
Sahib before his demise in 1708, he proclaimed these commandments:
Worship* of the Timeless Divine, awareness of the Gurus Word, company of
the Khalsa and wellbeing of all
*Worship for Sikhs means joining a congregation (saadh sangat) and singing/
listening to the Gurus hymns contained in the Guru Granth Sahib.
So, it is very important for a Sikh to join the saadh sangat, where Sikhs
congregate and partake in the benefts of the teachings of the Gurbani. The
saadh sangat is the school of the Guru, where divine virtues are learnt.
Gradually in the company of the good, one becomes good.
In the same way, for Sikhs, refection upon the Gurus word and its practice
in life is the essence of all religious activities. Sikhs do not adhere to any
other means. In the society of the virtuous, through contemplation upon the
Gurus word, they acquire all divine attributes and virtues.

And thus, they
cross lifes ocean successfully and blissfully, carrying others with them.
46
19
chapt er ni net een
A Khalsa
A Sikh of such virtues and conduct, as described in preceding chapters,
willingly initiates himself into the Khalsa order by taking khande di pahul.
He distinguishes himself by wearing fve distinct marks (5Ks) kes (unshorn
hair), kangha (comb), kara (steel bracelet), kirpan (sword), kachhaira
(breeches), and ties a dastaar (turban) upon his head. He abstains from
cutting his hair, eating kosher/halal meat, consuming tobacco or any other
intoxicants and committing adultery. Such an individual is called Khalsa.
In accordance with the divine Will, the tenth Master, Guru Gobind Singh
Sahib established the Khalsa order on 29 March 1699. The word Khalsa
(Perso-Arabic: khalisah) means the one who owes allegiance directly to the
Guru. Also, the word (Arabic: khalis) means pure and unsullied.
Even before the formal inauguration of the Khalsa in 1699, the term has been
used by other Sikh Gurus. During the fourth Gurus period and later, the task
of tithe-collection was partially delegated to regional supervisors. They were
called masands. Some Sikhs remained under the direct care and supervision
of the Guru. They were collectively known as the Gurus Khalsa. Later, the
term was used for all those who renounced the authority of masands and
accepted the direct supervision of the Guru and initiated themselves into the
Khalsa order taking khande di pahul.
Thus, the term Khalsa historically seems to possess two distinct meanings:
an early one describing Sikhs who have accepted the direct authority of the
Guru, and the second referring to those Sikhs who have taken khande di
pahul and have initiated themselves into the Khalsa order.
In the Guru Granth Sahib the word Khalsa is used by Bhagat Kabir as
follows:
Says Kabeer, they have become Khalsa, who have realized the devotional
worship of God (and have discarded other ritualistic ways of worship).
47
Therefore, the Khalsa signifes a Guru-oriented virtuous being. He loves to
abide by the Khalsa rahit. The Gurus wisdom operates through his speech,
thought and actions.
48
Praise to Gursikhs
8lJl l3 IlH Hl8 lH I eH l
8lJl l3 IlH l I H 8lJ
8lJl l3 IlH IHl3 8 8e lH
8lJl l3 IlH 3 lH3 I8l l8
8lJl l3 IlH I H= Hl oll
8lJl l3 IlH ol 3 3l Hl
IlH lHlo l
balihaaree thinaa gurasikhaa jaae jinaa gur dharasan ddithaa
balihaaree thinaa gurasikhaa pairee pai gur sabhaa behithaa
balihaaree thinaa gurasikhaa guramath bol boladhae mithaa
balihaaree thinaa gurasikhaa puthr mithr gurabhaaee eithaa
balihaaree thinaa gurasikhaa gur saevaa jaanan abhirithaa
balihaaree thinaa gurasikhaa aap tharae thaaraen sarithaa
gurasikh miliaa paap panithaa
All praise to those Gursikhs who make effort and
behold the presence of the Guru.
All praise to those Gursikhs who bowing to the Guru,
take their seats in the congregation.
All praise to those Gursikhs who receiving the Gurus teachings
speak only words of kindness.
All praise to those Gursikhs who value a brother in the faith
even higher than a son or a friend.
All praise to those Gursikhs who love to serve the Guru.
All praise to those Gursikhs who cross lifes ocean,
carrying others with them.
Associate with such Gursikhs and evil deeds will fee.
(Bhai Gurdas)
49
Recommended Books
for Further Reading
A Short History of the Sikhs
Teja Singh & Ganda Singh
Essentials of Sikhism
Daljeet Singh
Exploring Some Sikh Themes
Prof. Pritam Singh
Garland Around My Neck
Patwant Singh and H Kaur
Glossary of Guru Nanak
C. Shackle
Guru Nanak and His Thought
Kapur Singh
Guru Nanaks Asa di Var
Prof. GS Randhawa
Guru Nanaks Siddha Goshti
Dr. Piar Singh
Journey with the Gurus
Inny Kaur
Percussions of History
Jagjit Singh
Philosophy of Sikhism
Sher Singh
Recent Debates in Sikh Studies
JS Grewal
Sukhmani & Nitnem
Harjinder Singh Dilgeer
Sikh Culture & Who are the Sikhs
Harjinder Singh Dilgeer
50
Sikh History-I
Ancient Punjab & Guru Period
Harjinder Singh Dilgeer
Sikhism: A comparative study of its
theology and mysticism
Daljeet Singh
Nanakian Philosophy:
Basics for Humanity
Devinder Singh Chahal
Sikhism: Its Ideals and Institutions
& Essays in Sikhism
Teja Singh
The Spirit Born People &
Spirit of the Sikhs
Puran Singh
The Book of Nanak
Navtej Sarna
The Heritage of the Sikhs
Harbans Singh
The Sikhs
Patwant Singh
The Story of Valiant Sikh
SJS Pal
JAP: The Essence of Nanakian
Philosophy
Devinder Singh Chahal
The World According to Sikhi
IJ Singh
Thoughts of Bhai Ardaman Singh
Bhai Ashok Singh
Twenty Years of Impunity
Jaskaran Kaur
51
Some useful websites/links:
www.sikhri.org
A very good site having lots of events, articles and videos
www.sikhism.us
An unbiased discussion forum
www.sikh-history.com
A great historical resource
www.sikhphilosophy.net
The Sikhism Home Page
www.sikh.org
A great resource for essays and basics of Sikhism
Anglo Sikh Heritage Trail
www.asht.org
A great site run by academics