SOME SALIENT PRINCIPLES OF SIKHISM

Prof Devinder Singh Chahal, PhD

INSTITUTE FOR UNDERSTANDING SIKHISM

4418 Martin-Plouffe

Laval, Quebec, Canada H7W 5L9

IUS Booklet # 1

SOME SALIENT PRINCIPLES OF SIKHISM

Prof Devinder Singh Chahal, PhD

INSTITUTE FOR UNDERSTANDING SIKHISM

4418 Martin-Plouffe

Laval, Quebec, Canada H7W 5L9

Copyright 2005 by Devinder Singh Chahal

All rights reserved

This booklet, or parts thereof may not reproduced in

any form without permission.

SOME SALIENT PRINCIPLES OF SIKHISM

Key Words: Sikhism, Religion, Philosophy, Principles, Guru Nanak, Chahal, Devinder Singh

ISBN 0-9734291-2-7

First Edition 2005

Published By

INSTITUTE FOR UNDERSTANDING SIKHISM

4418 Martin-Plouffe, Laval, Quebec

Canada H7W 5L9

and

SIKH VIRSA INTERNATIONAL

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Canada T3J 3Z5

Printed in Canada by

Modern Graphic Services

#208 – 4656 Westwinds, Calgary, Alberta

Canada T3J 3Z5

Dedicated to the

Inquisitive young Sikhs

CONTENTS

Acknowledgments	page ?

Preface	Page ?

Introduction	Page ?

Some Salient Principles of Sikhism	Page ?

Cosmology in Sikhism	Page ?

Final Message	Page ?

Summary	Page ?

References	Page ?

The Author	Page ?

Institute for Understanding Sikhism	(IUS)	Page ?

Objectives of IUS	Page ?

ACKNOWLEDGMENTS

The author is very grateful to Dr Baldev Singh, Dr Sukhraj Singh Dhillon, Dr Virinder S.Grewal, and Mr Ajit Singh Batra from USA; and Dr Teja Singh, Dr Raja Balraj Singh, and Dr Surinder Singh Sidhu from Canada for their contributions to improve representation of this booklet.

Devinder Singh Chahal

PREFACE

During many discussions I had with small and large groups of Sikhs at various places there was always a demand, especially, by the young Sikhs to know more about Sikhism by understanding its basic principles. They are eager to understand Sikhism in its real perspective and share it with their non-Sikh fellows. While searching literature I found that most often “Naam japna, kirt karni, and vand chhakna” (meditating on the Name of God, honest living and practicing charity), are mentioned as the main principles of Sikhism. However, I have noticed that the young Sikhs in Modern Science Age need full explanation and justifications of such basic principles of Sikhism. My study of Gurbani indicates that in order to write such a brief it is necessary to have complete insight of ‘Sabd’, ‘Guru’, ‘Sabd Guru’, and ‘Granth Guru’; and what is Sikhi (Sikhism). Then it is necessary to find out the authentic source of information to write such a brief?

In this brief it has been established that the only authentic source to find out the basic principles of Sikhism is Nanakian philosophy embodied in the Gurbani, which has been incorporated in the Aad Guru Granth Sahib (AGGS) [1]. The Gurbani incorporated in the AGGS has been authenticated by Guru Arjan, the fifth Guru to the House of Nanak in 1604 and then by Guru Gobind Singh, the tenth Guru to the House of Nanak in 1705 after adding the Bani of Guru Teg Bahadur, the ninth Guru to the House of Nanak. Therefore, the salient principles of Sikhism discussed here are entirely based on the Nanakian philosophy embodied in Gurbani incorporated in the AGGS.

Those who are interested to know more about Nanakian Philosophy are suggested to study the following books;

Devinder Singh Chahal. 2003. JAP: The Essence of Nanakian Philosophy.

Devinder Singh Chahal. 2004. Sabd Guru to Granth Guru – An In-depth Study.

Both the books are available form:

Institute for Understanding Sikhism, 4418 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9 (eMail: Sikhism@iuscanada.com)

Singh Brothers, S. C. O. 222-24, City Center, Amritsar – 143 001 (eMail: singhbro@vsnl.com)

Devinder Singh Chahal

Laval, Quebec

November 15, 2005

INTRODUCTION

Guru Nanak (1469-1539) laid the foundation of Sikhi (Sikhism) during the Period of Renaissance (14th to 17th century), when scientists were challenging some of the concepts of the doctrine of Christianity and the practices of the Church in Europe. It was difficult and risky to challenge religious authorities at that time. For example, Roger Bacon, the 13th century Christian monk, had spent the final 14 years of his life in a dungeon for writing that in the quest for truth, experimentation and observation are valid challenges to the uncritical acceptance of spiritual and secular authorities. During the spring of 1633, the Christian church imprisoned Galileo for challenging the concept that the earth was the center of the universe and the sun revolves around the earth [2]. Since then the conflict between Christianity and science is going on.

During this period of conflict between clergy and scientists in Europe Guru Nanak was challenging the ancient philosophy, mythology and rituals in which the peoples of South Asia had been shackled for centuries. He promulgated a philosophy of universal humanism based on logic and sound principles and consistent with modern science. The philosophy of Guru Nanak is termed as Nanakian Philosophy as it is the most appropriate term for teachings of the AGGS due to the following reasons: 1) it emphasizes and points out very clearly that Guru Nanak is the founder, 2) his successors preached his philosophy by enriching it and 3) there is unity of thought in AGGS. It was preached and enriched by the nine succeeding Sikh Gurus to the House of Nanak. [4]. The term ‘Nanakian philosophy’ is a connate term for a Punjabi word, Gurbani as described by Bhai Kahn Singh [11, 12]. Nanakian philosophy has not been challenged by any scientist or a rationalist so far.

Five centuries back Guru Nanak launched a campaign to liberate the Indian masses from the clutches of clergy and clericalism. It is a pity that Guru Nanak’s own followers, Sikh masses find themselves entrapped in the web of superstition, rituals and baseless beliefs and ceremonies woven by their own clergy, as they are ignorant of Nanakian philosophy. It is not difficult to come to the conclusion that what most Sikhs are practicing, as a religion is contrary to his philosophy. This is so because Sikhism has been represented by theologians, historians, and scholars who failed to cleanse their minds and thought of earlier mythology and ritualism from which they were weaned by Guru Nanak. The irony is that Sikhs are still being continuously bombarded with ancient mythology and rituals by the Biprans (Persons, who work against Nanakian philosophy). This was due to the fact that preaching of Gurbani and Sikhism and control of the Sikh institutions fell into the hands of the Biprans after the time of Banda Bahadur’s leadership (from 1708 to 1716), when most of the Sikhs were living in the forests. The control of Sikh institutions remained under the Biprans even during the reign of Maharaja Ranjit Singh (from 1799/1801 to 1839).

It was only during the 1930s and 1940s that some concerned Sikhs thought about the deteriorating conditions of Sikhism and reflected on how it had been misconstrued by Biprans. Subsequently, the Singh Sabha movement started a renaissance of Sikhism. However, it was not long before some members of the Singh Sabha that were holding authoritative positions, resisted this reform. Still under the influence of Bipreets (Customs contrary to Nanakian philosophy), they started to put hurdles in preaching of Gurbani and Sikhism in their real perspectives. My study of Gurbani indicates that Sikhism, being preached in the Gurdwaras today, is heavily saturated with myths and rituals. Consequently, the originality and uniqueness of Nanakian philosophy is being lost and Sikhism is appearing as a mythical and ritualistic religion; and is being labeled as syncretism – combination of Hinduism and Islam.

Guru Arjan, the fifth Guru to the House of Nanak, compiled the Bani of Guru Nanak and that of other four Sikh Gurus into a Granth in 1604. He had also added the Bani of Bhagats, saints, and Sufis collected by Guru Nanak and other Sikh Gurus into this Granth. Later, around 1705 Guru Gobind Singh, the Tenth Guru to the House of Nanak, incorporated the Bani of the 9th Guru, Teg Bahadur. Therefore, this Granth is the only source on Nanakian philosophy, which has been authenticated by Guru Arjan and Guru Gobind Singh.

This Holy Granth of the Sikhs is addressed by various titles by various authors and the Sikhs in general. The title on the Bir of the Granth published by the Shiromani Gurdwara Parbandhak Committee (SGPC), Amritsar is as follows: AAD SRI GURU GRANTH SAHIB JI. However, the Institute for Understanding Sikhism (IUS) is using its title as follows: AAD GURU GRANTH SAHIB since ‘SRI’ is redundant after ‘AAD’ and ‘JI’ is redundant after ‘SAHIB’. It is abbreviated as AGGS [5, 8].

It is very important to define Sikhi (Sikhism), Guru, and Sabd before describing the salient principles of Sikhism from the Aad Guru Granth Sahib.

1. Sikhi

isKI1 isiKAw2 gur vIcwir3 ] AGGS, M 1, p 465 [1].

Sikhi1 is the teachings2 of the Guru's philosophy3.

This word, Sikhi, has been anglicized as Sikhism.

2. Guru

Now a question arises. Who is the Guru in the above phrase? Here again Guru Nanak has also explained this as follows:

sbdu1 gurU2 suriq3 Duin4 cylw5 ] AGGS, M 1, p 943.

Sabd1 is Guru2, consciousness3 and intention4 toward it make one its disciple (Sikh)5.

The above phrase also defines who is the Sikh?

The Sikh is a person who follows the Sabd Guru.

Now the next question is that who revealed this Sabd and declared it ‘Sabd Guru’? There is strong internal and external evidence that it was Guru Nanak who was the founder of Nanakian philosophy.

Chahal [6, 8] and Baldev Singh [10] in their research articles have traced out that Nanak was declared as Guru by Guru Angad and then by Guru Amardas, Guru Ramdas and Guru Arjan also confirmed in their Bani that Nanak is the Guru as follows:

i) Guru Angad:

dIiKAw AwiK buJwieAw isPqI sic smyau ]

iqn kau ikAw aupdYsIAY ijn guru nwnk dyau1 ]

AGGS, M 2, p 150.

They, to whom the instructions (of Nanak) has taught and put on the right path, remain imbibed in the praises and knowing of the Almighty.

What instructions can be imparted to them, who have Guru Nanak as their Guru1.

ii) Guru Amardas:

nwnk ijnH kau siq guru imilAw iqnH kw lyKw inbiVAw ]

AGGS, M 3, p 435.

Those to whom Nanak, the True Guru, has imparted his philosophy their deeds have been accounted for.

iii) Guru Ramdas:

nwnk gurU1 gurU2 hY pUrw3 imil siqgur4 nwm5 iDAwieAw6 ] hy?

AGGS, M 4, p 882.

Nanak is the Guru1 of Gurus2*, is the Complete3 and True Guru4 by meeting him one can realize/comprehend6 the Almighty5.

* gurU1 gurU2 'Guru Guru' means ‘Guru of the Gurus’ according to Bhai Kahn Singh [9].

iv) Guru Arjan

guru nwnku ijn suixAw pyiKAw sy iPir grBwis n pirAw ry ]

AGGS, M 5, p 612.

Those, who have heard and analyzed the philosophy of Guru Nanak, do not fall into the problems.

v) Sattay Doom

Sattay Doom was Kirtania in the Darbar of Guru Arjan. He declared that Guru Nanak has promulgated a new philosophy and challenged many wrong religious bliefs, which has been symbolized as ‘Changing the course of Ganges’ in his following verse in the AGGS:

hoirNE1 gMg2 vhweIAY3 duinAweI AwKY ik ikEnu]

nwnk eIsir4 jgnwiQ4 auchdI5 vYx ivirikEinu6]

AGGS, Sattay Doom, p 967.

The people of the world say that Nanak, the Controller4 (Nath) of the world has promulgated a philosophy6 of highest order5 that is like changing1 the course3 of Ganges2*.

*‘Changed the course of Ganges’ is allegoric expression for entirely changing the prevailing philosophy into a new philosophy of highest order.

The above discussion clearly indicates that Nanak is the Guru, however, he declared his Sabd/Bani/philosophy as the Guru as discussed above in # 2. Guru. This has been further explained by Guru Ramdas as follows:

Bani (( Guru

Bani and Guru are equated with each other as follows:

bwxI1 gurU 2 gurU hY bwxI ivic bwxI AMimRqu swry ]

AGGS, M 4, p 982.

Bani (Sabd)1 is Guru2 and Guru is Bani and it contains all elixir of life.

Sabd Guru to Granth Guru

Since Guru Nanak declared the Sabd as Guru, consequently, Guru Arjan declared the Pothi as Parmeshar (Enlightener/Guru) some time in 1604 CE when this Sabd was being enshrined in a Pothi (Granth). His declaration now appears at page 1226 in the present form of the AGGS:

poQI1 prmysr2 kw Qwn3 ]

swD sMig gwvih gux goibMd pUrn bRhm igAwnu ]rhwau]

AGGS, M 5, P 1226.

The pothi1 is equated3 to the Enlightener/Guru2.

(From which) the noble people discuss (sing) the attributes of the Almighty and deliberate on the wisdom (philosophy) of the Almighty in the congregation.

1. Pothi is interpreted as Bani by some scholars and as a book (Granth) by others; the later meanings are more appropriate Chahal [8].

SOME SALIENT PRINCIPLES OF SIKHISM

Since the Sabd is the Guru and Sabd is enshrined in the Granth (Aad Guru Granth Sahib), therefore, the salient principles discussed here are entirely from the Gurbani incorporated in the AGGS.

1. Concept of God

i) Name of God

In Nanakian philosophy God is an Abstract/Eternal/Transcendent Entity. The existence of such God has been reported even before the beginning of the time and space:

Awid1 scuuuu2 jugwid3 scu ] hY4 BI scu nwnk hosI BI5 scu ] 1 ]

(AGGS, Jap, P 1 & AGGS, M 5, P 285)

Was in existence2 before the beginning of the time and space1;

Was in existence in the past3; Is in existence in the present4;

Will remain in existence forever5 (in the future)." [7]

It is worth to note that no descriptive or specific name has been used for God in the above stanza, although a number of names have been assigned to God by some religions. However, in Nanakian philosophy no descriptive or specific name has been assigned to God because It (God) is an Abstract/Transcendent Entity. This fact is confirmed by Guru Arjan as follows:

ikrqm1 nwm2 kQy3 qyry ijhbw4 ]

siq5 nwmu qyrw prw6 pUrblw7 ]

AGGS, M 5, p 1083

Your tongue4 recite3 the descriptive names1,2 of That (Almighty) given by people.

(In fact no descriptive name can be assigned because)

That (Almighty) existed5 even before6 the beginning of the time and space7.

(When there was nobody to given name. Therefore, Its name is Ever-Existing Entity5).

Guru Nanak used non-descriptive, non-specific names that do not indicate any gender, e.g. ‘Oh, You, One, Inaccessible, and Infinite’. However, in Gurbani one can find both Hindu and Muslim names for God like Ram, Gobind, Madho, Gosain, Allah, Rab, Rahim etc, as Guru’s audience consisted of Hindus and Muslims. Such names of God were used as metaphors to make people understand the message of Gurbani but it does not mean that in Gurbani these are accepted as the names of God.

ii) Definition of God

If God exists then the question arises, what is the precise and concise definition of God in Nanakian philosophy? The Commencing Verse of the AGGS, which is commonly called Mool Mantra (Mantra) by the Sikhs at large and by almost all Sikh scholars of the AGGS, actually defines God. Chahal [3, 7] has discussed in detail that the Commencing Verse of the AGGS clearly indicates that it is not a Mool Mantra but a precise and concise definition (Manglacharan) of the Abstract/Transcendent Entity:

<

siq nwmu

krqw purKu

inrBau

inrvYru

Akwl mUriq

AjUnI

sYBM

gur pRswid ]

After extensive research Chahal [3, 7] has come up with a scientific and logical interpretation of the Commencing Verse (Manglacharan) of the AGGS as follows, nevertheless, still a better interpretation than this may become available in the future:

The One and Only, That, the Infinite;

Exists;

Creator;

Without fear

(Not governed by any other entity or any Law of the Universe);

Without enmity;

Timeless

(Without effect of time and space);

Neither takes birth nor dies*;

Created by Itself;

Enlightener; and Bounteous.”

* In some religions God is incarnated in human form with different names at different times and in most instances the incarnated god has a wife or a consort. Guru Nanak rejects a mythical incarnation of God into human form. Accordingly, God does not appear into any anthropomorphic form in Nanakian Philosophy, which is also accepted by Albert Einstein, the Noble Laureate [9].

The irony is that it is mostly preached by Sants (saints), preachers, Kathakaars (narrators), and Kirtanias (Hymn singers) and even by many scholars that one should recite the above Commencing Verse (Mool Mantra) and certain Bani from the Aad Guru Granth Sahib again and again, but without the need to apply any discriminating intellect or to conduct any research to understand the philosophy given in it. Consequently, Sikhism is becoming a mythic and ritualistic religion. I would like to quote a couple of verses to emphasize that jap (repetition of mantra or a verse), tap (mortification), magical formulae, magical hymns, mystic characters, and religious hypocrisies are of no avail to comprehend God according to Nanakian philosophy:

jpu qpu kir kir sMjm QwkI hiT ingRih nhI pweIAY ]

AGGS, M 1, p 436.

By practicing recitation and self-disciplining, people have grown weary; even after stubbornly practicing these rituals, they still have not been able to control evil wishes.

qMqu 1 mMqu 2 pwKMfu 3 n jwxw rwmu 4 irdY 5 mnu 6 mwinAw ]

AMjnu 7 nwmu 8 iqsY qy sUJY 9 gur sbdI 10 scu 11 jwinAw ] y

AGGS, M 1, p 766.

"I (Nanak) do not believe in magical formulae1, magical hymns2, (including diagrams of mystical characters - yantra-mantra) and religious hypocrisies3, because my mind6 is imbibed5 with the Almighty4. The collyrium7 is the teachings of the Guru8, that made (me) capable to understand9 the Almighty11 through the teachings of the Guru10." [7]

This is quite compatible with the contemporary approach to truth, and commends Sikhi (Sikhism) as a scientific and logical system. Sikh theologians do it a disservice, as the church did to Galileo, if they separate it from science, preferring a mythical approach to non-essential rituals.

2. Laws of Universe

Guru Nanak emphasizes that every action and reaction (process) or anything that is happening in this universe and in all the living beings are governed under the Laws of Universe. Nothing can happen outside of these laws:

hukmY AMdir sBu ko bwhir hukm n koie ]

AGGS, Jap 2, p 1.

Every action and reaction is under these laws (Laws of Universe) and nothing is out of these laws.

hukm (hukm): means the Laws of Universe [7].

3. Equality

Every human is equal to each other in Sikhism:

sBu ko aucw AwKIeY nIcu n dIsY koie ]

ieknY BWfy swijAY ieku cwxuu iqhu loie ]

AGGS, M1, p 62

"Call everyone high, none appears to be low;

Everyone has been moulded from the same matter;

And the same source of light shines in all."

4. Evaluation of Things/Philosophy

The Sikhs are encouraged to evaluate the things/philosophy/ideas properly before adopting it.

pihlw vsqu is\wix kY qw kIcY vwpwru ] AGGS, M 1, p 1410.

Gurbani teaches that one must evaluate the things / philosophy, if convinced, then adopt / follow it.

5. Importance of Deliberation/Discussion

Discussion on Sabd is most important for the Sikh to understand the Gurbani in its real perspective:

sBsY aUupir gur sbdu bIcwru ] AGGS, M 1, p 904.

Highest importance is given on the deliberation / discussion on the sabd (philosophy) of the Guru (in the AGGS).

6. Darshan (Seeing)

The theme in the above phrase of Guru Nanak has been further strengthened by Guru Amardas as follows:

siqgur1 no sBu ko vyKdw jyqw jgqu sMswru ]

ifTY mukiq n hoveI ijcru sbid n kry vIcwru ]
haumY mYlu n cukeI nwim n lgY ipAwru ]

ieik Awpy bKis imlwieAnu duibDw qij ivkwr ]
nwnk ieik drsnu dyiK mir imly siqgur hyiq ipAwir ] 1 ]

AGGS. M 3, p 594.

“All the humans of the world desire to see the True Guru1 ( Sat Guru).

One is not liberated by merely seeing (True Guru),unless one deliberates/contemplates on the Sabd (word) of the True Guru.

And until the filth of ego is not removed; one cannot develop love for the Naam (Satgur2).

The One (Satgur) forgives those who forsake their duality and sinful ways.”

Nanak says:

“The one, who conquers the ego and has love (desire) to understand the message (Sabd) is blessed, which means seeing or meeting ( Darshan)3 of the True Guru2 (Satgur).”

Notes: One needs to understand the words ‘Sabd’ and ‘Guru’ used in Gurbani [8]. This Sloka is very difficult to interpret because it involves word ‘Satgur’ at two places. Satgur or Satguru in Nanakian Philosophy has many meanings: Satguru means that Guru, who preaches the truth; and the other Satguru is that Guru, Who exists forever – the Almighty. The Satguru1 in the first phrase is considered here as Guru Amardas, the Third Guru, who succeeded to the House of Nanak. During his time the Sikhs used to come to see (have his darshan) only because they think that they were looking for the image of Guru Nanak and the Almighty in him. Therefore, Guru Amardas has advised the Sikh through this Sloka that to imagine Guru Nanak you have to deliberate/contemplate on the Sabd of the Almighty revealed by Guru Nanak. Then one can have the Darshan of Guru Nanak as well as the Almighty (Meaning then one can comprehend the Almighty and will also know about Guru Nanak).

This Sloka also indicates that Guru Amardas is only interpreting and explaining the Sabd (philosophy) of Guru Nanak.

Exactly same phenomenon is happening in these days that many Sikhs come to Gurdwara just to have Darshan of the Aad Guru Granth Sahib (AGGS). They have the least interest to understand what is enshrined in it or what is being recited from the AGGS or in the Kirtan. This system of mere having Darshan is not going get salvation until the Sabd in it is deliberated/contemplated to understand and then to practice the wisdom attained.

This is happening since the Sabd Guru was declared as Granth Guru by historians innocently to show greatest love for the Granth or intentionally by the Biprins to mislead the Sikhs towards idolism.

7. Freedom of Expression

There is complete freedom of expression in Sikhism. And discussion can only be held if one listens to others and expresses one's views to the others:

jb lgu dunIAw rhIAY nwnk ikCu suxIAY ikCu khIAY ] AGGS, M 1, p 661.

"As long as one lives in this world one must listen to others and express oneself to the others (to find the truth)."

8. How to Resolve Doubts?

Guru Arjan emphasizes that if there is any doubt that it can be resolved by sitting together in sangat (congregation) and discussing the matter fully attuned:

hoie iekqR imlhu myry BweI duibdw dUir krhu ilv lwie ] AGGS, M 5, p 1185.

"Resolve the doubts by discussion and sitting together while attuned to the Almighty."

8. Importance of Research:

Nanakian philosophy encourages conducting research to understand Gurbani in its real perspective. Guru Nanak says that those who conduct research progress:

KojI aupjY bwdI ibnsY hau bil bil gur krqwrw ] AGGS, M 1, p 1255.

"The researcher progresses while the other (discursive and aimless) perishes; (Nanak) sacrifices himself on the Guru, the Creator."

10. Use of Discriminating Intellect (ibbyk buDI):

There are many people, who may be called intellectuals but very few are there, who have the discriminating intellect to distinguish between good and bad, true and false, right and wrong, etc. Guru Arjan advises to use discriminating intellect to find out what is right and what is wrong:

bUJY bUJnhwru ibbyk ] AGGS, M 5, p 285.

“Those who have discriminating intellect can understand things in their real perspective.”

so DnvMqw ijsu buiD ibbyk ] AGGS, M 5, p 1150.

“The one, who has the discriminating intellect, is wealthy in knowledge (wise).”

11. Use of Wisdom (Akil):

Use of wisdom is very much related to the previous principle of use of ‘Discriminating Intellect’. In both these principles the message is do not follow anybody or accept any principle without evaluating with your wisdom and discriminating intellect. For example,

Akil eyh n AwKIAY Akil gvweIAY bwid ]

AklI swihbu syvIAY AklI pweIAY mwnu ]

AklI piV kY buJIAY AklI kIcY dwnu ]

nwnku AwKY rwhu eyhu hoir glW sYqwnu}

AGGS, M 1, P 1245.

One is not wise who wastes his wisdom in strife. (Because)

Through wisdom one realizes the Almighty, through wisdom one attains the honor.

Through wisdom one realizes what one reads, through wisdom one decides where to give the charity.

Nanak Says: This is the real path, all others leads to devilish actions.

12. Altruism:

Unselfish concern for the welfare of the humanity (altruism) is the first and foremost tradition in Sikhism as explained in the following verses:

sPlu jnmu hir jn kw aupijAw ijin kIno sauqu ibDwqw ]

sgl smUh lY auDry nwnk pUrn bRhmu pCwqw ]

AGGS, M 5, p 532.

Nanak says:

Successful are those lives (devotees), who consider that everyone is the child of the Almighty. Those, who have realized the Almighty, take along with them all their colleagues across the sea of life.

ividAw vIcwrI qW praupkwrI ]

AGGS, M 1, p 356.

Nanak Says:

That education is worth, which is applied to the welfare of the humanity

jyqy jIA qyqy siB qyry ivxu syvw* Plu iksY nwhI ]

AGGS, M 1, p 354.

All those living beings (on this earth) are Yours.

Without service*, no one obtains any reward.

What does ‘Sewa’* (Service*) means here?

Guru Nanak explains as follows:

gur kI syvw1 sbdu2 vIcwru3 ]

haumY mwry krxI swru ]

jp qp sMjm pwT purwxu ]

khu nwnk ApMrpr mwnu ]

AGGS, M 1, p 223.

The service1 to the Guru is to comprehend3 the philosophy2 of the Guru.

What is that philosophy?

Getting rid of ego and to do good deeds.

What is the benefit of good deeds and getting rid of ego?

Doing good deeds and knowing the Almighty is equal to all your meditation, austerities and reading of Puranas.

The service to the Almighty is, comprehending the Sabd (Nanakian philosophy) and practicing what is given there. The main principle of the Nanakian philosophy given here is that killing of ego and doing good deeds for the humanity and you are the greatest service of all.

13. Good Deeds

The above principle of Guru Nanak has further been explained by Guru Arjan that practicing righteousness on this earth is the highest religion of all:

srb Drm mih sRyst Drmu ]

hir ko nwm jip inrml krmu ]

AGGS, M 5, p 266.

The highest religion of the human is to do good deeds.

That is equivalent to the repetition* of God's name."

*In some religions repetition of God’s name or of certain deity or certain mantra is considered the highest of all religious duties. But according to Nanakian philosophy all such acts are of no avail. Conducting a good deed is the highest social responsibility.

14. Sharing of Material Wealth

Sharing of earning for the uplift of the humanity:

Gwil Kwie ikCu hQhu dyih ]

nwnk rwhu pCwxih syie ]

AGGS, M 1, p 1284.

"Nanak Says:

The one, who earns with his sweat of brow and shares some of his earning for the welfare of the humanity, has recognized the real path of life.

It is not only sharing of the earnings but sharing of the philosophy/knowledge/wisdom with that of others and accepting the best ones and discarding the worst ones as explained in the following stanza in # 12:

15. Sharing of Intellectual Wealth (Multiculturalism)

Guru Nanak developed a novel system of sharing intellectual wealth (wisdom) with other communities that may be equated to the multiculturalism adopted in Canada. Most of the peoples take the multiculturalism in a very narrow term as taking part in folk dances, social functions, religious holidays, etc. of other communities. Guru Nanak emphasized that one should not only share the material or cultural values of other communities, but should also adopt their virtues:

guxw1 kw hovY vwsulw2 kiF vwis leIjY]

jy gx hovin swjnw imil swJ krIjY] y

swJ kIjY guxh kyrI Coif Avgx3 clIAY]

AGGS, M 1, p 765.

If you posses2 (a bag of)2 wisdom/philosophy1, open it to be shared with others.

If your friends have good principles/philosophy adopt it.

Only adopt good principles/philosophy and leave the others, which are not acceptable3.

16. Praise of Woman

Guru Nanak has highest praise for women and also has indicated her importance in raising the future humanity in the following verses:

BMif jMmIAY BMif inMmIAY BMif mMgxu vIAwhu ]

BMfhu hovY dosqI BMfhu clY rwhu ]

BMfu muAw BMfu BwlIAY BMif hovY bMDwnu ]

so ikau mMdw AwKIAY ijqu jMmih rwjwn ]

BMfhu hI BMfu aUpjY BMfY bwJu n koie ]

nwnk BMfY bwhrw eyko scw soie ]

ijqu muiK sdw swlwhIAY Bwgw rqI cwir ]

nwnk qy muK aUjly iqqu scY drbwir ]2]

AGGS, M 1, p 473.

From the woman is our birth; in the woman's womb one grows; to the woman one is engaged; to the woman one is wedded.

When woman is dead and another woman is sought and with woman we are attached and raise a family.

Why call woman evil that gives birth to kings and all?

From the woman is born a woman, without woman there is none.

Nanak says:

There is only One, the Eternal, who is not dependent upon woman.

That person, who always praises the One, is very fortunate.

That person’s face glows in the court of God (means contented).

17. Sikhs are neither Hindu nor Muslim

It was noticed by Guru Arjan that there is some confusion among people to distinguish the Sikhs from Hindus and Muslims. This confusion is still persisting. Some are declaring Sikhism as the sect of Hinduism while others are labeling it as syncretism. Guru Arjan had justified that the Sikhs are neither Hindus nor Muslims since 1604 in the following verse:

vrq n rhau n mh rmdwnw ]

iqsu syvI jo rKY indwnw1 ]1]

eyku gusweI Alhu myrw ]

ihMdU qurk duhW nybyrw ]1] rhwau ]

hj kwbY jwau n qIrQ pUjw ]

eyko syvI Avru n dUjw ]2]

pUjw krau n invwj gujwrau ]

eyk inrMkwr ly irdY nmskwrau ]3]

nw hm ihMdU n muslmwn ]

Alh rwm ky ipMfu prwn ]4]

khu kbIr iehu kIAw vKwnw ]

gur pIr imil Kuid Ksmu pCwnw ]5]3]

AGGS, M 5, p 1136.

I do not keep Hindu fasts, nor do I observe the fast during the month of Ramadan.

I serve only the One, who is Bounteous1. 1.

(1. Meaning: Who is the providence of every thing on this earth.) 1.|

The One, Who is Eternal without any name) is my God

The One Who is Gosain for Hindus and Allah for Muslims.

I have neither any connection with Hindus nor with Muslims. Pause.|

(Therefore) I neither go to Mecca for Haj nor to any Hindu sacred shrine.

I serve the One, the Eternal, and not any other. 2.

I neither perform Hindu worship, nor do I offer the Muslim prayers.

Only the One, Formless, is always in my mind to Whom I respect. 3.|

(Therefore) I am neither a Hindu, nor a Muslim.

My body and my life belong to the One, the Eternal, Who is Ram for Hindus and Allah for Muslims. 4.

Guru Arjan advises Kabir who tried to explain the same theme earlier at page 1159 of the AGGS:

My Guru/Pir (Nanak) has advised me try to understand yourself how to realize the One, the Eternal. 5. 3.

COSMOLOGY IN SIKHISM

I have been advised by Dr Raja Balraj Singh of Winnipeg, Canada that beside the above salient principles of Sikhism, the young Sikhs would also like to know about cosmology in Sikhism. Therefore it is being discussed here briefly since a detailed study on this topic will be appearing in the January 2006 issue of UNDERSTANDING SIKHISM – The Research Journal.

1. Origin of Universe

Guru Nanak has very clearly mentioned that universe come into existence with one big bang as follows:

kIqw pswau1 eyko kvwau2 ]

iqs qy hoey lK drIAwau3 ]

AGGS, Jap 16, p 4.

The universe exploded with one sound2 (big bang) and started to expand1, hereafter appeared many things3. [7]

______________

1. pswau (Pasao) means to expand.

2. kvwau (Kavao) means sound

3. drIAwau (Daryao) has been literally interpreted as rivers by many scholars. Keeping in view the methodology used by Guru Nanak [7] to express his philosophy ‘drIAwau’ has been used as a simile for things. What are those things? Scientifically what appeared after the ‘Big Bang’ were a large number of galaxies each composed of a large number of stars (suns) and their planets. These are the ‘lK drIAwau’ (many things).

________________________

This concept has further been explained by Guru Arjan in which the ‘Daryao’ has been clarified as ‘everything’ so that the simile of ‘Daryao’ may not be mistaken as ‘Rivers’ in the above phrase of Guru Nanak:

eyk kvwvy qy siB hoAw ]

AGGS, M5, p 54.

With one Sound (bang) everything appeared.

It means Guru Nanak’s concept of origin of universe of 15th century is the same which has been theorized by scientists of the 20th century.

2. Time of Origin

What is the time of origin of the universe? The time of origin of universe is approximately between 15 and 20 million years. Guru Nanak revealed that it is difficult to estimate the time of origin of universe as follows:

kvxu su vylw vKqu kvxu kvx iQiq kvxu vwru ]

kvix is ruqI mwhu kvxu ijqu hoAw Awkwru ]

AGGS, Jap 21, p 5.

Guru Nanak first poses a question:

What was that time, and what was that moment?

What was that day, and what was that date?

What was that season, and what was that month,

when the universe was created? [7]

Then he answers as follows:

vyl n pweIAw pMfqI ij hovY lyKu purwxu ]

vKqu n pwieE kwdIAw ij ilKin lyKu kurwxu ]

iQiq vwru nw jogI jwxY ruiq mwhu nw koeI ]

AGGS, Jap 21, p 5.

The Pandits could not find that time, even if it were written in the Puranas.

That time is not known to the Qazis either if it were written in the Koran, nor the month or the season is known to them. [7]

Then next question is:

Who knows this?

Guru Nanak answers it as follows:

jw krqw isrTI kau swjy Awpy jwxY soeI ]

AGGS, Jap 21, p 5.

Only the Creator, Who created, knows it (the time of creation). [7]

The origin of universe was not known to Pundits, Kazis, Jogis. Guru Nanak says it is only known to God.

3. Infiniteness of Universe

The universe is still expanding since the Big Bang occurred. And no limit has been established according to the present day knowledge of science. Guru Nanak explains infiniteness of universe as follows:

pwqwlw pwqwl lK Awgwsw Awgws ]

EVk EVk Bwil Qky vyd khin iek vwq ]

shs ATwrh khin kqybw AsulU ieku Dwqu ]

lyKw hoie q ilKIAY lyKY hoie ivxwsu ]

nwnk vfw AwKIAY Awpy jwxY Awpu ] 22 ]

AGGS, Jap 22, p 5.

There are hundreds of thousands of nether worlds, and hundreds of thousands of skies.

After great research the Vedas have said it definitely!

The Semitic books say that there are eighteen thousand worlds and that is the fact.

However, Nanak says:

It cannot be possible to count (number of the celestial bodies in the universe) because the accounting person may reach the end of his life during counting, it will still be incomplete.

He further says that:

(The God) is the Great who knows the account (of the celestial bodies in the universe). 22. [7]

In this stanza Guru Nanak is referring to that the Vedas say that there are hundreds of thousands of Patal (nether worlds) and hundreds of thousands of skies and on the other hand Semitic books say that there are 18,000 worlds. This is the information of Vedas and Semitic books not the views of Guru Nanak. However, some scholars and preachers erroneously interpret that it is Guru Nanak who says that there are lacs (hundreds of thousands) of Patal (nether worlds) and lacs of skies.

Scientifically there is no nether world. It is an ancient myth. Similarly, there is no sky. The blue color we see is the color due to the depth of the air through which the sunlight passes before coming to us. In fact it is a void or space.

After quoting the information available or the accepted concept at that time Guru Nanak gives his observations. He says that the cosmos (universe) contains countless number of celestial bodies. The real number would be known only to the God, the creator.

According to the present scientific information available there are billions of galaxies and each galaxy is composed of billions of stars and their planets and moons. Our sun, having nine planets revolving around it, is one of the billions of stars of our galaxy, Milky Way.

FINAL MESSAGE

Here is a message, based on Nanakian philosophy, from Guru Arjan Guru Arjan, which can be widely accepted by the whole humanity of this Scientific Age:

Awgwhw kU qRwiG ipCw Pyir n muhfVw ]

nwnk isiJ ievyhw vwr bhuiV n hovI jnmVw ]1]

AGGS, M 5, p 1096.

Nanak says:

"Think about the future, look not on the past.

Make the present life a great success

Because there is no birth again."

This verse clearly indicates that there is no life after death. Since this is the only life, therefore, try to get best use of this life for uplift of the humanity, including you.

SUMMARY

Nanak is the Guru.

Sabd is the Guru declared by Guru Nanak, and then Guru Arjan declared the Pothi containing this Sabd as Parmeshar (Guru). Therefore, the Granth is Guru Ipso-facto that Sabd Guru is enshrined in it.

Major thrust in Nanakian philosophy is to follow altruism, use of wisdom and discriminating intellect, and work for the welfare of the humanity.

The cosmology explained by Guru Nanak during the 15th century is very similar to the Big Bag Theory about the origin of universe widely accepted by many scientists of the 20th and 21st centuries.

The principles of Nanakian Philosophy on which Sikhism is founded have all the characteristics of universal acceptability by the humanity

REFERENCES

AGGS = Aad Guru Granth Sahib. 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahla, i.e., succession number of the Sikh Gurus to the House of Guru Nanak, p = Page of the AGGS).

Bender David L. & Leone, Bruno. 1981. Science and Religion: Opposing Viewpoints, Greehaven Press, (577 Shoreview Park Road, St Paul, Minnesota).

Chahal, D. S. 2000. The Commencing Verse of the Aad Guru Granth Sahib. Understanding Sikhism Res. J. 2(1): 8-19 & 29.

Chahal, D. S. 2002. Nanakian Philosophy – The Term Defined. Understanding Sikhism Res. J. 4 (2): 17-22.

Chahal, D. S. 2002. How to address the Holy Granth of the Sikhs. Understanding Sikhism Res. J. 4 (2): 23-31.

Chahal, D. S. 2003. Understanding Sabd and Guru and their implications. Understanding Sikhism Res. J. 5 (1): 11-17 & 6.

Chahal, D. S. 2003. Jap: The Essence of Nanakian Philosophy. Institute for Understanding Sikhism, Laval, QC, Canada. E-mail: Sikhism@chahal.info; Distributor: Singh Brothers, Amritsar, India.

Chahal, D. S. 2004. Sabd Guru to Granth Guru – An In-depth Study. Institute for Understanding Sikhism, Laval, QC, Canada. E-mail: Sikhism@chahal.info; Distributor: Singh Brothers, Amritsar, India.

Pais, Abrham. 1982. “Subtle is the Lord…” The Science and Life of Albert Einstein, Oxford University Press, Oxford.

Singh, Baldev. 2003. Undermining of Guru Nanak: Are Bhagat Gurus of the Sikh Gurus? Understanding Sikhism Res. J. 5 (2): 32.

Singh, Kahn (Bhai). 1981. Mahan Kosh (Punjabi). Bhasha Vibhag, Punjab, Patiala.

Singh, Kahn (Bhai), Gurmat Martand (Punjabi). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar, 1938 (Reprint 1996)

THE AUTHOR

Professor Devinder Singh Chahal obtained his PhD (Microbiology) from the Ohio State University, Columbus, Ohio and University of Southern Illinois, Carbondale, Illinois, USA in 1966. On his return to India he established a new Department of Microbiology at the Punjab Agricultural University, Ludhiana. He left this institute in 1974 and worked as a Visiting Scientist at the prestigious institution, the Massachusetts Institute of Technology (MIT), Cambridge, Massachusetts as Fulbright Fellow, a prestigious award, for one year. In 1975 Professor Chahal came to Canada as an immigrant. After serving at the University of Waterloo, Ontario and the Institut Armand-Frappier, Universite du Quebec, Laval, Quebec, he retired on October 1, 1996 from the position of Professor of Applied Microbiology. During his professional life he has written a few scientific books and many chapters in various scientific books and many research articles in scientific journals of the world. He has presented his research in many international conferences held in various parts of the world. During his scientific professional life he has developed a few processes to produce valuable chemicals from waste biomass. He has five patents on these processes in Canada, USA and India.

During his professional life he has also written many articles on scientific and logical interpretation of Gurbani (Word of the Sikh Gurus) and representation of Sikhism in various journals of the world and in many multi-authored books. He has also written a few critical analyses of some works on Sikhism and Gurbani. He is continuing this service through the Institute for Understanding Sikhism, as President and Editor-in-Chief of Understanding Sikhism: The Research Journal that is published twice a year.

Publications:

Chahal, D.S. 2003. JAP: The Essence of Nanakian Philosophy. Institute for Understanding Sikhism, Laval, Quebec, Canada. Distributors: Singh Brothers, Amritsar

Chahal, D. S. 2004. Sabd Guru to Granth Guru – An In-depth Study. Institute for Understanding Sikhism, Laval, Quebec, Canada. Distributors: Singh Brothers, Amritsar.

Chahal, D S. 2004. Sikh Perspectives of Bioethics. In: Annals of Bioethics. John F Peppin, Mark J Cherry, and Ana Iltis (Editors), Taylor & Francis, The Netherlands, Leiden, London and New York

Web site: UNDERSTANDING SIKHISM – The Research Journal: www.iuscanada.com

E-mail: sikhism@iuscanada.com

INSTITUTE FOR UNDERSTANDING SIKHISM

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4418 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9

Phone: (450) 681-1254; Fax: 514-370-8823

E-mail: sikhism@iuscanada.com

TRUSTEES

Prof. Devinder Singh Chahal, PhD, President

Prof. Harjeet Singh Bhabra, PhD, Senior Vice-President

Dr Parminder Singh Chahal, PhD

S. Mohinder Singh Jheeta, BSc

S. Balraj Singh Johal, BA (Hons), MA, Auditor

DIRECTORS

S. Gurcharan Singh Bhatia, BA, Secretary-General

S. Resham Singh, BSc, B Ed Vice-President

S. Karminder Singh Gill, Treasurer

S. Ajit Singh Taggar

S. Baljit Singh, BSc; Master of Computer Science

Mrs. Harvinder Punia, BSc (Hons)

Mrs. Kulwant Dhillon

CO0RDINATORS

S. Gurnam Singh Uppal, 12182-63A Avenue, Surrey, BC, Canada V3X 3G6

S. Shamsher Singh Kang, P.O. Box 295, Squamish, BC, Canada V0N 3G0

Dr Teja Singh, 3620-106 Street NW, Edmonton, AL, Canada, T6J 1A4

Dr Raja Balraj Singh, 68 Guy Avenue, Winnipeg, MB, Canada R2M 0B9

Mrs Gurmit Kaur Sarpal, 20 Castlefall Road, NE, Calgary, AB, Canada T3J 1M9

Dr Rattan Singh Brar, 417 Coral Spring Place NE, Calgary, Canada T3J 3R1

INSTITUTE FOR UNDERSTANDING SIKHISM

A Charitable Educational-cum-Religious Organization – Federally Incorporated in Canada

4418 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9

Phone: (450) 681-1254; Fax: 514-370-8823

E-mail: sikhism@iuscanada.com

OBJECTIVES

To promote Sikhism (Sikhi) and spiritual teachings (Gurbani) of the Sikh Gurus that has been incorporated in the Aad Guru Granth Sahib by publication of a regular journal, Understanding Sikhism, and tracts, booklets, and books, and through the electronic media, Internet and TV etc., for representing Gurbani and Sikhism in their real perspectives, and to maintain a Website:

Understanding Sikhism – The Research Journal: www.iuscanada.com

Organizing lectures, seminars, and conferences to promote Sikhism (Sikhi) and spiritual teachings (Gurbani) of the Sikh Gurus that has been incorporated in the Aad Guru Granth Sahib.

Creating dialogues between different religious groups for mutual understanding and respecting the other religions and their followers.

3

SOME SALIENT PRINCIPLES OF SIKHISM

Devinder Singh Chahal

2005-11-27

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