Question 16: What's with the turbany things?
Hobit wants to know why Sikhs wear turbans I guess.....
Gautam wrote:Hobit wants to know why Sikhs wear turbans I guess.....
Sat Sri Akal
Dear Gautam,
Well, You seem to know quite a bit about Sikhs, as I gather from one of your posts about Sikhs (you know
Surds
).
Then, Why don't you explain him about why Surds wear Turban...
Q17. What is the place of morality in Sikh religion?
It is argued that one can be moral without a belief in religion. There are many people in various parts of the world, generally in Communist countries, who may not believe in God and yet are good citizens, kind and useful members of the society. All the same it is generally recognized that religion is a great aid to morality. Man is subject to temptation. Though he is is born with certain good potentialities, the temptation to
evil is so strong that without some moral background and religious convictions, he may easily sccumb to it. In such moments of difficulty, when he is likely to be overcome by evil, the Guru, or true spiritual leader will give him the guidance and courage to resist it.
Ethics and morality are the basis of Sikhism. Evolution of the spirit is not possible without righteous conduct and adherance to social morality. Guru Nanak emphasizes this point:
"Greater than Truth is Truthful living." (A.G. p62)
The Sikh follows personal ethics like telling the truth, gentle speech, fair play, service, humility and tolerance. Morality cannot be an end in itself. It is an aid to the evolution of spiritual life. Sin is a definite obstacle on the path of Divinity.
Immorality is something of which one is ashamed or which one practises in secret. The morality of Sikhism is based on the Fatherhood of God and brotherhood of man. Service for God is the service of His Creation. Acts of love and charity, even self-sacrifice, are not spiritual deeds in the strict sense of the term, but they do help to prepare the ground for the elimination of egoism. They show a love for humanity and a love of God.
Sikhism believes that this is a just and moral world. Though some bad people may seem to thrive, sooner or later, they will have their punishment. God is a strict judge and He treats people according to their deserts. Guru Nanak says:
"According to their actions, some get near to God and some distant." (A.G.) But like any good judge, God is charitable too and tempers mercy with justice.
Q18. What is the place of sword in Sikhism?
No faith can survive unless it can defend itself. Sikhism was born in a hostile atmosphere and had to face a lot of persecution. In addition to giving Sikhs lessons in the art of daily living, the Gurus gave Sikhs power to uphold their beliefs. For this reason Guru Hargobind donned two swords: one of spiritual leadership and the other of temporal power. He was the first Guru to throw a challenge to the Mughal/Muslim power and to wage a war against the cruel and corrupt administration. His
disciplined soldiers were successful against the Mughal armies in three battles. Guru Hargobind popularized the cult of the sword for purposes of defence and justice. In a similiar situation, after the martyrdom of Guru Teg Bahadur, Guru Gobind Singh took up arms against Muslim Emperor
Aurangzeb. He justified the use of force as the only means of survival. He wrote in Zafarnama:
"When affairs are past other remedies, It is justifiable to unsheath the sword."
Where goodness and sacrifice cannot avail, violance has to be met by violance. Undoubtedly, in certain circumstances there are exceptions to the practive of non-violance.
The carrying of the sword or kirpan may perhaps be questioned in the atomic age. In the present world it continues to be a symbol of power, as it has been in the past. On ceremonial occasions, practically all armies in the world wear it. Its carrying reminds one of belief in one's own self and therefore it creates self-confidence. Even Gandhiji justified the use of violance for a high purpose. The Sikh sword is a symbol of self-respect, prestige and independence. Guru Gobind Singh hailed it as the Saviour and Protector of saints and the oppressed. Infact he even referred to God as 'sarbloh'(All steel).
The sword is one of the compulsory symbols of the Khalsa. The Khalsa is ever ready in his uniform to protect the weak and suffer for a just cause. Guru Gobind Singh demonstrated in a practical way that the sword can be reconciled with spirituality. Goodness without the means to sustain and activate it will fail to survive. Therefore, it is right to say that the sword holds a very important place in the history and philosphy of the Sikhs.
Q19. Should we teach our religion to our children?
Some people, purely for psychological reasons, would not like to acquint their children with any religion. They think that the child must grow up and then form his own ideas and select his own religion. They would give no religious instruction or moral training. This is not the right attitude, for then children in their formative years are denied the vital direction they need or like wild plants, their growth will be arbitrary and undisciplined. As children, they must ask questions and if they are not satisfied or receive vague replies they feel that something is wanting. They thus grow up in a spiritual limbo. The idea that when they grow up they will select a suitable moral code or spiritual guide does not work. Neither they will have the time, desire or opportunity, to do any thinking or searching for themselves.
Undoubtedly, children have a right to the best their parents possess in all phases of life, including religion. If the parents are Sikhs, they must make the effort to bring the truths of Sikhism and the noble ideals of the Gurus to the notice of their children. In the Rahat Nama of Bhai Desa Singh, Guru Gobind Singh called upon the Sikhs to bring up their children in the Sikh Faith and give them Sikh baptism. To deprive children of religious instruction is to deny them the assistance that the teachings of the Gurus can give them. This will also mean that the vacuum in the child's mind will remain unfilled and he will continue to live in a state of uncertainty and moral ignorance. It is better to provide him with some moral ideas rather than none.
Let us make a more positive approach to the problem. It is not enough to encourage the social instincts of children. This may help in a limited way to make them realize that social instincts should have preference over selfish ones but the temptations in life are so sudden and strong that mere sense of social responsibility will not avail. A strong moral foundation is necessary to withstand the onslaught of evil ideas or bad
company.
It is meaningful and rewarding to tell children of the benefits of the moral support of the Gurus and the assistance they will receive if they follow the Sikh ethical code.
Q19. Should we teach our religion to our children?
REPLY: Only if you want to perpetuate superstition.
People need to have a working knowledge of the various religions, and religious practices. These beliefs are inportant to know, so as to understand the cultural reference of many people that they will come in contact with throughout their lives.
Hopefully, as people mature and become more sophisticated, they will outgrow the belief in the tooth fairy, the Easter bunny, and other superstitions that are imbedded in our culture.
Q19-A. What is the role of religion in human life with special reference to Sikhism?
The goal of human life according to some is the attainment of perfection, and according to others, it is the acquisition of happiness. Pleasure-seeking and fleeting joys should not be mistaken for happiness. Religion is the key to real happiness because it produces harmony by an integrated development of human personality and control of impulses, desires and thoughts. There can be no rigid approach for a human being as the problems of each individual are peculiar. Religion has to be flexible to suit the need of individual development. Religion is the realization of a "Divine presence" within oneself while leading a normal life. If divinity, progress and truth are not realized in human existence then the very purpose of man's life is defeated. True religion implies a search for
the Truth and flexibility, in the individual approach to spiritual matters. Myths, forms and systems have fossilised religion and destroyed 'The Truth' and vitality in it.
Guru Nanak felt that spiritual development should not be crushed by outward symbols and forms. To bind the soul to the wheels of a socio-religious machinery is a type of spiritual slavery. Freedom of the soul is vital for its adjustments to the needs of life and the complexity of social organization. Constant adaptation is necessary for the achievement of harmony, between the individual and the Supreme Being. Man's nature is
extremely complex and it is suicidal to chain it to a rigid groove or pattern.
Guru Nanak discarded all the prevalent superstations of traditional forms of worship and symbols. He pointed out the absurdity of idolatry, hypocrisy, caste exclusiveness and pilgrimage. He challenged the use of intoxicants and narcotics, and the practice of Sati and infacticide. At the same time, he advocated the maintenance of ethical values in daily life:
justice, truth, honesty, humility, fearlessness and gratitude. These qualities make a man a true citizen of the world.
The universality of Guru Nanak's teachings makes an individual approach possible. Guru Amar Das says:
"God! Save by Your Grace this world which is in flames. Save it by whatever way it can be saved." (A.G. p853)
Q20. Can we prove the existence of God?
The existence of God cannot be proved in a scientific way by
means of observation, experiment or other verification. This
type of proof is possible only in the field of physical
phenomena.
There are two types of evidence, direct and indirect. Indirect
proof is based on probabilities and circumstances. Criminals may
be convicted on the basis of circumstatial evidence. Only the
existence of God can be accepted on this basis or circumstantial
evidence coupled with the testimony of saints and prophets.
God cannot be known through the five senses. Just as there is
the electro-magnetic wave which cannot be seen, heard, tasted or
touched yet it carries sound through the ether, in the same way,
God's existence is inferred, though it cannot be demonstrated.
You may as well ask the scientist to show you electric energy or
magnetism.
Moreover, the personal testimony of saints who have realized
God is acceptable as is the large percentage of our knowledge
which comes to us second-hand. There is little that we know
through the direct experience.
The existence of the universe and the design or pattern behind
it make people feel that it could not "just have happened", that
there is a Great Designer. Just as a big mansion cannot be built
without a master-builder or architect, in the same way, the
universe must have been created by a Master-Designer who we
designate as God.
Our awareness of a moral sense within the individual is also a
reflection of some moral order in the universe. We know that
truth is better than a lie, love better than hate. Where did
these beliefs come from? They are an indication of the Creator
who requires respect for these values in life. The Sikh Gurus
never felt the need to prove the existence of God. They regarded
Him as everpresent, not in theory but in fact. Guru Nanak
thought Him visible and manifest.
Modern scientists and thinkers have come to realize the
existence of "A Power", which designs and
controls the phenomena of nature. The pattern of the universe
and the regularity of the laws behind its working confirm the
belief that there is a "Lord of the universe".
