(KP)

Section Four
Chapter X
Living in Consonance with Guru's Tenets

Article XVI
A Sikh's living, earning livelihood, thinking and conduct should accord with the Guru's tenets. The Guru's tenets are:

Continued from last week.

(d) Not believing in caste or descent, untouchability, magic, spells, incantation, omens, auspicious times, days and occasions, influence of start, horoscopic dispositions, shradh (ritual serving of food to priests for the salvation of ancestors on appointed days as per the lunar calendar), ancestor worship, khiah (ritual serving of food to priests - Brahmins - on the lunar anniversaries of the death of an ancestor), pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donation of food in the belief that that would satisfy the hunger of the departed soul), diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts, hom (lighting of ritual fire and pouring intermittently clarified butter, food grains etc. into it for propitiating gods for the fulfilment of a purpose) jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the death of a parent), fasting on new or full moon or other days, wearing of frontal marks on the forehead, wearing thread, wearing of a necklace of the pieces of tulsi stalk [A plant with medicinal properties], veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances. [Most, though not all rituals and ritual or religious observances listed in this clause are Hindu rituals and observances. The reason is that the old rituals and practices, continued to be observed by large numbers of Sikhs even after their conversion from their old to the new faith and a large bulk of the Sikh novices were Hindu converts. Another reason for this phenomenon was the strangle-hold of the Brahmin priest on Hindus secular and religious life, which the Brahmin priest managed to maintain even on those leaving the Hindu religious fold, by his astute mental dexterity and rare capacity for compromise. That the Sikh novitiates include a sizable number of Muslims is shown by inclusion in this clause of the taboos as to the sanctity of graves, shirni, etc.]

Belief in caste or descent and the concept of untouchability:

The caste system originates from the ancient Hindu texts of Manu.  He made a system for society whereby people were divided into economic groups depending on the job a person did.  If you were a farmer, your son or daughter by default would be a farmer and would be expected to do farming.  Similarly, if your father worked with leather, then all his future generations would be leather-mans.  In the caste system there is no space or room for social mobility.  Whether Manu intended for the caste system to make society more effective and smoothe in running or whether he intended it to abuse society to benefit the small minority who considered themselves 'high castes' cannot be said.  However, it is evident looking around today that the caste system has become used in discriminating against others members of society and using to demean another person or glorify oneself.  This is contrary to the Guru's teachings. 

I suggest that all Gurdwaras which are named after castes or imply that the Gurdwara belongs to a certain caste (e.g. Ramgarhia Gurdwara, Bhatra Gurdwara, Ravidaas Gurdwara, or Balmik Gurdwara) should all change the names of the Gurdwara to reflect that the Gurdwara is the "Guru's" and not a particular group or castes.

ਸਰਬ ਭੂਤ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਮਾਨਿਆ ਹੋਵਾਂ ਸਗਲ ਰੇਨਾਰੀ ॥2॥
"I see the Supreme Lord God in all beings, and I am the dust of all. ||2||" (Ang 616, SGGS)

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥1॥ ਰਹਾਉ ॥
"Recognise the Lord's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. ||1||Pause||" (Ang 349, SGGS)

Belief in Magic, spells, incantation, omens, auspicious times, days and occasions, influence of start and horoscopic dispositions:

A Sikh who places full faith and trust in Gurbaani and meditates on the Name of Vaheguru, is above all superstitions and shallow beliefs.

ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ॥ ਅੰਜਨੁ ਨਾਮੁ ਤਿਸੈ ਤੇ ਸੂਝੈ ਗੁਰ ਸਬਦੀ ਸਚੁ ਜਾਨਿਆ ॥4॥
"I know nothing of Tantric spells, magical mantras and hypocritical rituals; enshrining the Lord within my heart, my mind is satisfied. The ointment of the Naam, the Name of the Lord, is only understood by one who realizes the Lord, through the Word of the Guru's Shabad. ||4||" (Ang 766, SGGS)
 
ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਫਲੁ ਪਾਏ ॥ ਥਿਤੀ ਵਾਰ ਸਭਿ ਆਵਹਿ ਜਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਨਿਹਚਲੁ ਸਦਾ ਸਚਿ ਸਮਾਹਿ ॥ ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥7॥
"All the lunar days, and the days of the week are beautiful, when one contemplates the Shabad. If one serves the True Guru, he obtains the fruits of his rewards. The omens and days all come and go. But the Word of the Guru's Shabad is eternal and unchanging. Through it, one merges in the True Lord. The days are auspicious, when one is imbued with Truth. Without the Name, all the false ones wander deluded. ||7||" (Ang 843, SGGS)
 

"You calculate the auspicious days, but you do not understand that the One Creator Lord is above these auspicious days. He alone knows the way, who meets the Guru. When one follows the Guru's Teachings, then he realizes the Hukam of God's Command. ||1||" (Ang 904, SGGS)

Belief in Shraadh (ritual serving of food to priests for the salvation of ancestors on appointed days as per the lunar calendar), ancestor worship, khiah (ritual serving of food to priests - Brahmins - on the lunar anniversaries of the death of an ancestor), pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donation of food in the belief that that would satisfy the hunger of the departed soul):

ਸਾਹਾ ਗਣਹਿ ਨ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਸਾਹੇ ਊਪਰਿ ਏਕੰਕਾਰੁ ॥ ਜਿਸੁ ਗੁਰੁ ਮਿਲੈ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰਮਤਿ ਹੋਇ ਤ ਹੁਕਮੁ ਪਛਾਣੈ ॥1॥
"He does not honour his ancestors while they are alive, but he holds feasts in their honour after they have died. Tell me, how can his poor ancestors receive what the crows and the dogs have eaten up? ||1||" (Ang 332, SGGS)

ਰਾਮ ਨਾਮੁ ਪਿਆਰੇ ਸਭਿ ਕੁਲ ਉਧਾਰੇ ਰਾਮ ਨਾਮੁ ਮੁਖਿ ਬਾਣੀ ॥
"Through the Name of the Beloved Lord, all one's ancestors and generations are redeemed; chant the Lord's Name with your mouth." (Ang 772, SGGS)

Sadly, a large number of Sikhs who are ignorant of Gurmat have been influenced by the rituals and practices prevalent in Indian society.  As Sikhs we have reincorporated Hindu practices and wrapped them up with a Sikh flavour.  Instead of feeding Brahmans and holding Shraads, nowadays ignorant Sikhs invite five Sikhs to their home and say "We want to feed Five Sikhs".  Each of the Five receives a meal like a feast and on top of that a brand new dastaar (turban) with a some money.  Perhaps now you can realise why some Granthi Singhs don't say 'no' when they are invited to attend someone's house to be fed and dined in the belief that is a virtuous act to feed Five Sikhs.  However, wouldn't it be more beneficial to feed hungry people or cook and serve Langar to 'all' the Sadh Sangat?

Belief in diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts, hom (lighting of ritual fire and pouring intermittently clarified butter, food grains etc. into it for propitiating gods for the fulfilment of a purpose) jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), and bhadan (shaving of head on the death of a parent):

I have come across some families which light Divas (oil lamps) in memory of their ancestors and Shaheed Singhs.  I explained to the family that we remember our Shaheed Singhs and Singhnian in our Ardaas everyday. Lighting a Diva for the practical purpose of providing lighting is fine.  However if we are lighting a lamp for religious purposes then Guru Ji says that rather than lighting an oil lamp, light the spiritual Diva within through reading Gurbaani, being imbued in the fear and love of Vaheguru and understanding the Truth.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ 1 ਘਰੁ 5 ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥1॥ ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥1॥ ਰਹਾਉ ॥ ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥2॥ ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥1॥ ਰਹਾਉ ॥ ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥3॥ ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥4॥33॥
"Siree Raag, First Mehl, Fifth House: The Undeceiveable is not deceived by deception. He cannot be wounded by any dagger. As our Lord and Master keeps us, so do we exist. The soul of this greedy person is tossed this way and that. ||1|| Without the oil, how can the lamp be lit? ||1||Pause|| Let the reading of your prayer book be the oil, and let the Fear of God be the wick for the lamp of this body. Light this lamp with the understanding of Truth. ||2|| Use this oil to light this lamp. Light it, and meet your Lord and Master. ||1||Pause|| This body is softened with the Word of the Guru's Bani; you shall find peace, doing seva (selfless service). All the world continues coming and going in reincarnation. ||3|| In the midst of this world, do seva, and you shall be given a place of honor in the Court of the Lord. Says Nanak, swing your arms in joy! ||4||33||" (Ang 25, SGGS)

It is common Hindu practice in India that when someone dies that the close male relatives shave their heads off. Shaving their head is seen as an expression of mourning and detachment from the world. However mourning by weeping, shaving the head or practicing other superstitious practices are contrary to Gurmat, the Guru's way.

ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ॥ ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ॥101॥
"Kabeer, you have not shaved your mind, so why do you shave your head? Whatever is done is done by the mind; it is useless to shave your head. ||101||" (Ang 1369, SGGS)

ਰਹੈ ਬੇਬਾਣੀ ਮੜੀ ਮਸਾਣੀ ॥ ਅੰਧੁ ਨ ਜਾਣੈ ਫਿਰਿ ਪਛੁਤਾਣੀ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋ ਸੁਖੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥
"One who lives in the wilderness, in cemeteries and cremation grounds - that blind man does not know the Lord; he regrets and repents in the end. One who meets the True Guru finds peace. He enshrines the Name of the Vaheguru in his mind." (Ang 467, SGGS)

ਪਾਖੰਡ ਭਰਮ ਉਪਾਵ ਕਰਿ ਥਾਕੇ ਰਿਦ ਅੰਤਰਿ ਮਾਇਆ ਮਾਇਆ ॥ ਸਾਧੂ ਪੁਰਖੁ ਪੁਰਖਪਤਿ ਪਾਇਆ ਅਗਿਆਨ ਅੰਧੇਰੁ ਗਵਾਇਆ ॥3॥
"Practicing hypocrisy and superstition, people have grown weary of the effort, but still, deep within their hearts, they yearn for Maya, Maya. By the Grace of the Holy Person, I have met with the Lord, the Primal Being, Vaheguru, and the darkness of ignorance is dispelled. ||3||" (Ang 1178, SGGS)

Belief in fasting on new or full moon or other days, wearing of frontal marks on the forehead, wearing thread, wearing of a necklace of the pieces of tulsi stalk [A plant with medicinal properties], veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances.

ਸਾਰਗ ਮਹਲਾ 5 ॥ ਮੋਹਨੀ ਮੋਹਤ ਰਹੈ ਨ ਹੋਰੀ ॥ ਸਾਧਿਕ ਸਿਧ ਸਗਲ ਕੀ ਪਿਆਰੀ ਤੁਟੈ ਨ ਕਾਹੂ ਤੋਰੀ ॥1॥ ਰਹਾਉ ॥ ਖਟੁ ਸਾਸਤ੍ਰ ਉਚਰਤ ਰਸਨਾਗਰ ਤੀਰਥ ਗਵਨ ਨ ਥੋਰੀ ॥ ਪੂਜਾ ਚਕ੍ਰ ਬਰਤ ਨੇਮ ਤਪੀਆ ਊਹਾ ਗੈਲਿ ਨ ਛੋਰੀ ॥1॥ ਅੰਧ ਕੂਪ ਮਹਿ ਪਤਿਤ ਹੋਤ ਜਗੁ ਸੰਤਹੁ ਕਰਹੁ ਪਰਮ ਗਤਿ ਮੋਰੀ ॥ ਸਾਧਸੰਗਤਿ ਨਾਨਕੁ ਭਇਓ ਮੁਕਤਾ ਦਰਸਨੁ ਪੇਖਤ ਭੋਰੀ ॥2॥37॥60॥
"Saarang, Fifth Mehl: The Great Enticer Maya (the illusionary world) keeps enticing, and cannot be stopped. She is the Beloved of all the Siddhas and seekers; no one can fend her off. ||1||Pause|| Reciting the six Shaastras (Hindu texts) and visiting sacred shrines of pilgrimage do not decrease her power. Devotional worship, ceremonial religious marks, fasting, vows and penance - none of these will make her release her hold. ||1|| The world has fallen into the deep dark pit. O Saints, please bless me with the supreme status of salvation. In the Saadh Sangat, the Company of the Holy, Nanak has been liberated, gazing upon the Blessed Vision of their Darshan, even for an instant. ||2||37||60||" (Ang 1216, SGGS)

To Be Continued...