The Basic Points of Buddhism In the 2,500 years since the Buddha was enlightened under the Bodhi

Tree, Buddhism has spread over many countries, split into numerous sects, and adopted a wide variety of beliefs, practices, rituals and customs. However, an essential unity centered around the teachings of the Buddha underlies these differences. In 1966, a leading monks from both the Theravada and Mahayana traditions met in Sri Lanka with the goal of bridging the differences between the two groups and identifying the essential points of agreement. The World Buddhist Sangha Council, as they called themselves, unanimously approved the following "Basic Points Unifying the Theravada and Mahayana": 1.The Buddha is our only Master. 2.We take refuge in the Buddha, the Dhamma and the Sangha. 3.We do not believe that this world is created and ruled by a God. 4.Following the example of the Buddha, who is the embodiment of Great Compassion (mahaa-karunaa) and Great Wisdom (mahaa-prajnaa), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom leading to the realization of Ultimate Truth. 5.We accept the Four Noble Truths, nameley Dukkha, the Arising of Dukkha, the Cessation of Dukkha, and the Path leading to the Cessation of Dukkha; and the universal law of cause and effect as taught in the pratiitya-samutpaada (Conditioned Genesis or Dependent Origination). 6.We understand, according to the teaching of the Buddha, that all conditioned things (samskaara) are impermanent (anitya) and dukkha, and that all conditioned and unconditioned things (dharma) are without self (anaatma). 7.We accept the Thirty-seven Qualities conducive to Enlightenment (bodhipaksa-dharma) as different aspects of the Path taught by the Buddha leading to Enlightenment. 8.There are three ways of attaining bodhi or Enlightenment, according to the ability and capacity of each individual: namely as a disciple (sraavaka), as a Pratyeka-Buddha and as a Samyak-sam-Buddha (perfectly and Fully Enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a Samyaksam-Buddha in order to save others. 9.We admit that in different countries there are differences with regard to the life of Buddhist monks, popular Buddhist beliefs and practices, rites and ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.

Is Buddhism Atheistic? As seen in the Basic Points of Buddhism, one doctrine agreed upon by all branches of modern Buddhism is that "this world is not created and ruled by a God." According to BuddhaNet, a major Buddhist website: There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being. The Buddha himself rejected metaphysical speculation as a matter of principle, and his teachings focused entirely on the practical ways to end suffering. On the other hand, the Buddha did not explicitly rule out the existence of a God or gods, and very shortly after his death a devotional element formed within Buddhism. Stupas were built to contain relics of the Buddha and pilgrimmages were made to places where he had walked. Soon the idea of past and future Buddhas developed, with Maitreya, the Buddha yet to come, being especially important. In the Mahayana system, a variety of celestial Buddhas and bodhisatvas came to be revered and looked to for assistance on the path to enlightenment. Especially devotional is Pure Land Buddhism, a subdivision of Mahayana that began in China. Pure Land Buddhists revere and call on the name of the Amitabha Buddha, who will grant them entrance to the paradisical "Pure Land" after death. As Buddhism spread into cultures with existing religious beliefs, it incorporated local deities and religious practices into the Buddhist system. For instance, in China, a popular boddhisatva became the female deity Kuan-yin, the giver of children. Finally, Tibetan Buddhist cosmology features a "vast number of divine beings (each with its own family, consort, and pacific and terrifying aspects), which are considered symbolic representations of the psychic life by the religiously sophisticated and accepted as realities by the common people." There are six realms of existence in the Tibetan cosmology, one of which is the realm of the gods. The gods enjoy the fruits of good karma in a paradise until their karma runs out and they are reborn in a lower realm. In fact, gods must be reborn as humans to attain enlightenment. In view of the above factors, scholars and Buddhists alike tend to describe Buddhism as atheistic in the sense that it denies an eternal creator God , while recognizing its theistic and devotional elements. The Encyclopedia Britannica explains, While the contemplative elite may deny the real existence of gods and demons together with the rest of phenomenal existence, the majority of Buddhists from the earliest times in India, and in other countries where Buddhism has spread, have never neglected indigenous religious beliefs. References 1.List given in Walpola Rahula, The Heritage of the Bhikkhu (Grove Press, 1974), 137-138. 2.Tan Swee Eng, "A Basic Buddhism Guide." Buddhanet.net (2004).

3."Pure Land." Oxford Concise Dictionary of World Religions, 462. 4."Buddhism in China." Oxford Concise Dictionary of World Religions, 102. 5."Tibetan Buddhism." Encyclopdia Britannica (Encyclopdia Britannica Premium Service, 2004). 6.Jonathan Landaw, Buddhism for Dummies, 250. 7.Venerable K. Sri Dhammananda Maha Thera, "Is Buddhism Atheistic?" Quoted by the Great Wisdom Center. 8."Buddhism." Encyclopdia Britannica (Encyclopdia Britannica Premium Service, 2004). Buddhist Views of Human Nature In Hinduism, the soul, or atman, is an eternally existing spiritual substance or being and the abiding self that moves from one body to the next at rebirth. The Buddha rejected this concept. He taught that everything is impermanent (anicca), and this includes everything that we associate with being human: sensations, feelings, thoughts and consciousness. This is the doctrine of anatta, "no-soul," a central concept of Buddhism. Human existence, in the Buddha's view, is nothing more than a composite of five aggregates (khandas): 1.Physical forms (rupa) 2.Feelings or sensations (vedana) 3.Ideations (sanna) 4.Mental formations or dispositions (sankhara) 5.Consciousness (vinnana) These khandas come together at birth to form a human person. A person is a "self" in that he or she is a true subject of moral action and karmic accumulation, but not in the sense that he or she has an enduring or unchanging soul. The doctrine of anatta, when combined with Buddhist beliefs in reincarnation and karma, presents an interesting difficulty. If humans have no soul or enduring self, what is it that reincarnates? The Buddha was characteristically resistant to dwelling on such speculative matters, and early opponents of Buddhism were quick to point out this apparent vulnerability in Buddhist thought. Buddhists explain the difficulty using the analogy of fire: When one candle is used to light another, the new flame is not the same as the old flame, and yet the first flame directly causes the second. In the same way, one human life, with its particular accumulation of karma, gives rise to the next life, even though no permanent soul passes from one to the other. The Purpose of Life According to Buddhism One of the most important questions all belief systems seek to address is: What is the purpose of life? And virtually all religions propose a way of life that will lead to salvation, liberation, satisfaction, or happiness. Buddhism is no exception. In Buddhism, the primary purpose of life is to end suffering. The Buddha taught that humans suffer because we continually strive after things that do not give lasting happiness. We

desperately try to hold on to things - friends, health, material things - that do not last, and this causes sorrow. The Buddha did not deny that there are things in life that give joy, but pointed out that none of them last and our attachment to them only causes more suffering. His teachings were focused entirely on this problem and its solution. This is done by recognizing the impermanence of all things and freeing oneself from attachment to these things. This will lessen suffering and eventually end the cycle of rebirth. These teachings are expressed most concisely in the Four Noble Truths and the Noble Eightfold Path, which together form the foundation of belief for all branches of Buddhism. The Four Noble TruthsIn his first sermon after attaining enlightenment, the Buddha taught the "Four Noble Truths," which form the foundation of belief for all branches of Buddhism: 1.All of life is marked by suffering. 2.Suffering is caused by desire and attachment. 3.Suffering can be stopped. 4.The way to end suffering is to follow the Noble Eightfold Path. The Noble Eightfold Path According to the fourth Noble Truth, one can permanently escape suffering by following the Noble Eightfold Path. The word "right" in these eight items designates "true" or "correct," to distinguish the Buddhist way from others: It is not enought to gain knowledge; it must be right knowledge. 1.Right knowledge 2.Right intention 3.Right speech 4.Right action 5.Right livelihood 6.Right effort 7.Right mindfulness 8.Right concentration In view of both the importance and the difficulty of accomplishing these eight activities and eliminating suffering, the Buddha and the earliest Buddhist advocated the monastic life as the surest way to enlightenment. This remains the perspective today in what is known as Theravada ("Way of the Elders") Buddhism, which predominates in Southeast Asia. In Theravada Buddhism, there is certainly room for the laity to participate in Buddhism, but it is generally thought that they must be reborn as monk before they can attain enlightenment. Thus the purpose of life for the Buddhist laity is to gain merit (good karma) by supporting the monks and doing other good deeds, in the hopes that the next life would be one favorable to gaining enlightenment. Paths to Enlightenment in Mahayana BuddhismHowever, within a few centuries of the Buddha's death, a new perspective on the path to enlightenment began to develop. This movement called itself Mahayana, "The Greater Vehicle," because it opened the way to

enlightenment to more people. According to Mahayana Buddhism, even those with families and secular careers could attain enlightenment and end the cycle of rebirth - they need not hope for rebirth as monks or nuns in the next life. Mahayana also provided faster routes to enlightenment than Theravada, making it possible to attain the goal in a single lifetime. As it spread from India into the north and across Asia, Mahayana Buddhism divided into several schools, each with a different view on the path to enlightenment. But the common theme in all forms of Mahayana Buddhism continues to be that just about anyone can achieve the goal in this life, and there are shortcuts to the austere monastic life prescribed by the Theravadans. Among the largest of the Mahayana schools still thriving today are Zen (Ch'an in China), Pure Land, and Nichiren Buddhism. The first two originated in China before becoming influential in Japan, and Nichiren originated in Japan. Zen/Ch'an means "Meditation" and teaches that enlightenment can be achieved by meditation leading to a great moment of insight. Pure Land is the most devotional branch of Buddhism, and holds that one need only call upon the name of Amitbha Buddha in faith to be reborn in the paradisiacal "Pure Land," in which one enjoys a pleasant paradise and attains enlightenment easily. Nichiren Buddhism centers on the Lotus Sutra, a Mahayana scripture. Nichiren (a 13th-century Japanese teacher) taught that if one simply recites "Homage to the Lotus Sutra of the Wonderful Law" (Namu myoho renge kyo) in faith, all one's spiritual and worldly wishes will be fulfilled. {2} Paths to Enlightenment in Vajrayana (Tantric) BuddhismVajrayana is an esoteric form of Buddhism that may have begun as early as the 2nd or 4th century CE in India andSri Lanka, but is now most dominant in Tibet. Vajrayana Buddhism emphasizes that all apparent opposites are in fact one, and enlightenment lies in fully recognizing this fact through contemplation, yoga, and other ritual means. The path to enlightenment is walked with the assistance of a personal deity, who is assigned by a guru. Special postures, mantras and icons are believed to help the practitioner identify with this deity and attain enlightenment. Buddhist Beliefs about the Afterlife The Buddha said of death: Life is a journey. Death is a return to earth. The universe is like an inn. The passing years are like dust. Regard this phantom world As a star at dawn, a bubble in a stream, A flash of lightning in a summer cloud, A flickering lamp - a phantom - and a dream. {1} According to Buddhism, after death one is either reborn into another body (reincarnated) or enters nirvana. Only Buddhas - those who have attained enlightenment - will achieve the latter destination.

Reincarnation (Transmigration) Based on his no-soul (anatta) doctrine, the Buddha described reincarnation, or the taking on of a new body in the next life, in a different way than the traditional Indian understanding. He compared it to lighting successive candles using the flame of the preceding candle. Although each flame is causally connected to the one that came before it, is it not the same flame. Thus, in Buddhism, reincarnation is usually referred to as "transmigration." Nirvana Nirvana is the state of final liberation from the cycle of death and rebirth. It is also therefore the end of suffering. The literal meaning of the word is "to extinguish," in the way that a fire goes out when it runs out of fuel. In the Surangama, the Buddha describes Nirvana as the place in which it is recognized that there is nothing but what is seen of the mind itself; where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; where there is no more thirst nor grasping; where there is no more attachment to external things. But all these descriptions only tell us what is not Nirvana. What is it like? Is it like heaven, or is it non-existence? The answer is not clear, due in large part to the Buddha's aversion to metaphysics and speculation. When he was asked such questions, he merely replied that it was "incomprehensible, indescribable, inconceivable, unutterable." Overview of Sikhism A Sikh is a follower of Sikhism. Sikhism (Sikhi in Punjabi) primarily originated in 15th century Punjab region of India. The term "Sikh" has its origin in Sanskrit, meaning "disciple, student" or meaning "instruction According to Article I of the "Rehat Maryada" (the Sikh code of conduct and conventions), a Sikh is defined as "any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak Dev to Sri Guru Gobind Singh; Sri Guru Granth Sahib; the teachings of the ten Gurus and the baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion". Sikhs believe in the equality of humankind, the concept of universal brotherhood of man and One Supreme God (Ik Onkar).Sikhs are recognized by their distinctly wrapped turbans, uncut hair, and steel bracelet (kara), although in the Western world this is not necessarily the case. Most men have Singh (lion) and women Kaur (princess) in their names. The greater Punjab region is the historical homeland of the Sikhs, although significant communities exist around the world. There are about 23 million Sikhs worldwide, making Sikhism the 5th largest religion in the world. Approximately 19 million Sikhs live in India, primarily in the state of Punjab. Large populations of Sikhs can also be found in the United Kingdom, Canada, and the United States. Sikhs are a significant minority in Malaysia and Singapore, where they are sometimes ridiculed for their distinctive appearance, but respected for their work ethic and high education standards. Sikhism emerged in 16th-century India in an environment heavily permeated with conflicts between the Hindu and Muslim religions. It was somewhat influenced by reform

movements in Hinduism (e.g. Bhakti, monism, Vedic metaphysics, guru ideal, and bhajans) as well as some Sufi Muslim influences. While Sikhism reflects its cultural context, it certainly developed into a movement unique in India. Sikhs regard their faith as an authentic new divine revelation. Sikhism was founded by Guru Nanak Dev, who was born in 1469 to a Hindu family. After four epic journeys (north to Tibet, south to Sri Lanka, east to Bengal and west toMecca and Baghdad), Guru Nanak preached to Hindus, Muslims and others, and in the process attracted a following of Sikhs (disciples). Religion, he taught, was a way to unite people, but in practice he found that it set men against one another. He particularly regretted the antagonism between Hindus and Muslims. Guru Nanak's most famous saying is, "There is no Hindu, there is no Muslim, so whose path shall I follow? I shall follow the path of God." Retaining the Hindu doctrine of the transmigration of souls, together with its corollary, the law of karma, Guru Nanak advised his followers to end the cycle of reincarnation by living a disciplined life - that is, by moderating egoism and sensuous delights, to live in a balanced worldly manner, and by accepting ultimate reality. Thus, by the grace of Guru (Gurprasad) the cycle of reincarnation can be broken, and the Sikh can remain in the abode of the Love of God. Guru Nanak taught that salvation does not mean entering paradise after a last judgment, but a union and absorption into God, the True Name. Sikhs do not believe in a heaven or hell. Sikhs also reject the Hindu belief in incarnations (avatars) of God, believing instead that God makes his will know through the Gurus. The most easily observable Sikh practices are the wearing of the turban and the Five Ks. Sikhs also pray regularly and meditate by repeating God's name, often with the aid of rosary beads. Sikhism rejects the Hindu notion of the four stages of life, teaching instead that the householder is the ideal for all people. A Sikh aims to live a life that balances work, worship and charity. Community is emphasized, and the Sikh temple (gurdwara) is the center of Sikh communal life. The Life of Guru Nanak Guru Nanak (20 October 1469 - 7 May 1539) is the founder of Sikhism and the first of the ten Sikh Gurus. He was born in the village of Talwandi, now called Nankana Sahib, near Lahore in present-day Pakistan. His parents, Mehta Kalu and Matta Tripat, were Hindus and belonged to the merchant caste. Even as a boy, Nanak was fascinated by religion, and his desire to explore the mysteries of life eventually led him to leave home. Nanak married Sulkhni, of Batala, and they had two sons, Sri Chand and Lakhmi Das. His brother-in-law, the husband of his sister Nanki, obtained a job for him inSultanpur as the manager of the government granary. One morning, when he was 28, he went as usual down to the river to bathe and meditate. It was said that he was gone for three days. When he reappeared, filled with the spirit of God, he said, "There is no Hindu and no Muslim." It was then he began his missionary work. Tradition states that he made four great journeys, traveling to all parts of India, and into Arabia and Persia; visiting Mecca and Baghdad. He spoke before Hindus, Jains, Buddhists,

Parsees, and Muslims. He spoke in the temples and mosques, and at various pilgrimage sites. It was during this period that Nanak met Kabir (1441-1518), a saint revered by both Hindus and Muslims. Wherever he went, Guru Nanak spoke out against empty religious rituals, pilgrimages, the caste system, the sacrifice of widows, of depending on books to learn the true religion, and of all the other tenets that were to define his teachings. Never did he ask his listeners to follow him. He asked the Muslims to be true Muslims and the Hindus to be true Hindus. After the last of his great journeys, Guru Nanak settled in the town of Kartapur (in Punjab) on the banks of the Ravi where he taught for another fifteen years. Followers from all over came to settle in Kartapur to listen, and sing, and be with him. During this time, although his followers still remained Hindu, Muslim, or of the religion to which they were born, they became known as the Guru's disciples, or sikhs. It was here his followers began to refer to him as teacher, or guru. It was here that the Guru told his followers that they were to be householders and could not live apart from the world-there were to be no priests or hermits. Here is where the Guru instituted the common meal; requiring the rich and poor, Hindu and Muslim, high caste and low cast, to sit together while eating. Here is where Lehna, later to be Guru Angad, came to be with Guru Nanak. Just before Guru Nanak died, he called his disciples together and requested them to sing Sohila, the evening hymn. To satisfy both his Hindu and Muslim follower as to the funeral arrangements it is said he did not allow his body to remain behind. The Ten Gurus Sikhism was established and developed by ten Gurus during the period 1469 to 1708. Sikhs regard the ten Gurus not as divine, but as enlightened teachers through whom God revealed his will. Each Guru appointed his successor. Guru Nanak Dev was the first Guru and Guru Gobind Singh the final Guru in human form. Guru Gobind Singh designated the Sri Guru Granth Sahib the ultimate and final Sikh Guru. The ten Gurus are: 1.Guru Nanak Dev (1469-1539). The founder of Sikhism (see above). 2.Guru Angad Dev (1504-52). Developed Gurmukhi, the script used for the Punjab language and composed 62 hymns that were later included in the Guru Granth Sahib. 3.Guru Amar Das (1479-1574). Became Guru at the age of 73. Organized three annual gatherings for Sikhs, set up the first pilgrimage site at Goindval Sahib and introduced Sikh rituals for birth and death. His most famous hymn, Anand Sahib, is part of Sikh daily ritual. 4.Guru Ram Das (1534-1581). Founded Amritsar, the holy city of Sikhism. His followers dug the pool that became the holy lake surrounding the Golden Temple. Composed the Lavan marriage hymn, still used in Sikh marriages.

5.Guru Arjan Dev (1563-1606). Collected the hymns of previous Gurus and added 2616 of his own to form the Guru Granth Sahib, the holy book of Sikhism. He also built the Golden Temple. 6.Guru Hargobind (1595-1644). The son of Guru Arjan. Proclaimed that the Guru is a military leader as well as spiritual leader, leading to conflict with the Mughal emperor Shah Jahan. 7.Guru Har Rai (1630-1661). Grandson of Guru Hargobind. 8.Guru Har Krishan (1656-1664). Younger son of Guru Har Rai. Became guru at the age of 5 and died of smallpox at the age of 8. He is the only Guru depicted in art without a beard. 9.Guru Tegh Bahadur (1621-75). Great-uncle of Guru Har Krishan. Was barred from Amritsar by Sikh rivals, so founded the Sikh center of Anandpur. Was beheaded in Delhiby Muslims for helping Brahmins avoid forcible conversion to Islam. 10.Guru Gobind Singh (1666-1708). Son of Guru Tegh Bahadur. Second only to Guru Nanak in importance, he is often shown prominently next to Nanak in Sikh art. Resisted oppression by Muhgal and Hindu authorities, exemplifying the Sikh ideal of the heroic saint-soldier. Founded the Khalsa and Sikh baptism, composed many poems, and nominated the Sikh sacred text as the final and enduring Guru. Sikhism Belief God Sikhism is monotheistic, strongly emphasizing belief in one true God. Guru Nanak used the Hindu mystic syllable om as a symbol of God. He added the qualifications of God as one and creator, resulting in the ik om kar symbol. Sikhism forbids the representation of God in images and the worship of idols. Karma and Reincarnation Sikhism retains the general Hindu conception of the universe and the doctrine of samsara, or rebirth, based on karma. Human birth is the only chance to escape samsara and attain salvation. Khalsa and State Especially after conflict with the Mughal empire in Sikh history, religion and politics have been closely associated in Sikhism. Establishment of a Sikh state is a matter of religious doctrine, and all services end with the chant, "Raj karey Ga Khalsa" (the Khalsa shall rule). Five Ks When Guru Gobind Singh established the Khalsa in 1699, he asked all Sikhs to wear five symbols expressing their allegiance to the new Sikh community. These five symbols are known as the five Ks. Kesh is uncut hair on the head and body, symbolizing acceptance of God's will. This gave rise to the distinctive Sikh turban, which arose as a way to keep the long hair clean and tidy. Kachh is a pair of white cotton shorts worn as an undergarment. It is practical in battle, and therefore symbolizes moral strength and chastity.

Kara is a steel bracelet symbolizing responsibility and allegiance to God. Kangha is a wodden comb that represents personal care and cleanliness. Kirpan is a steel dagger, a symbol of resistance against evil and defense of truth. Prayers in Sikhsm THE SIKH WORSHIP 1. The Sikhs worship only one Almighty God in his abstract form. They are not allowed to worship any images or photographs or graves or objects. (Compare this with Hinduism, Buddhism and Jainism) 2. Like other World religion, they respect their prophets and show extreme type of affection and honour for them, but they are not allowed to elevate them to the status of God. It is a blasphemy to give the status of God to the prophets. Guru Gobind Singh in one of his hymns has categorically said, "Whosoever will dare to equate me with God, he/she will be thrown in the cauldron of hell". 3. The Sikhs bow to Guru Granth Sahib and other Sikh scriptures. This is an act of reverence and not worship. 4. Like most of the world religions, the Sikhs recite/listen to the holy hymns from their scriptures and also say their prayers. 5. A Sikh prayer can be either an individual prayer or a community prayer. An individual prayer can be said at any place. It can be said when a person is walking or commuting to his/her work or doing gardening or swimming or doing early morning exercises. There are no set formalities or rituals to say individual prayers. The set individual prayers are as follows: Morning prayers: (These must be said before starting the daily work) Japji Sahib - a long hymn of 38 pauris (stanzas) and two sloaks (couplets) composed by Guru Nanak (as recorded by Guru Ramdas). First sloak also appears in Guru Arjan's Sukhmani, and the second sloak as the bani of Guru Angad (Rag Maj pages 146/147 of Guru Granth Sahib). It takes about 20 minutes to recite or read it. It is recorded on pages 1-8 of Guru Granth Sahib. Jap Sahib - a long hymn of 199 verses composed by Guru Gobind Singh (It takes about 25 minutes to recite or read it). It is recorded on pages 1-10 of the Dasam Granth. Sudha Swayas - a short hymn of 10 stanzas composed by Guru Gobind Singh (It takes about 7 minutes to recite or read it). These are recorded on the pages 13-15 of the Dasam Granth. Evening prayer: (This prayer is said at the time of sunset) Rehras Sahib - a long composition comprising hymns of different Gurus (It takes about 20 minutes to recite or read it. The Rehras as recorded in Guru Granth Sahib (pages 8-12) has nine shabads in it. Five shabads (3 of Guru Nanak, 1 of Guru Ramdas and 1 of Guru Arjan) are recorded under the heading of `Sodar'; and four shabads (1 of Guru Nanak, 2 of Guru Ramdas, and 1 of Guru Arjan) are recorded under the heading of `Sopurkh'. Later, tradition

has added 15 more compositions with the original Rehras; 3 compositions of Guru Gobind Singh, 6 pauris of Anand Sahib by Guru Amardas, 1 shabad by Guru Nanak and 5 compositions of Guru Arjan). The additional compositions appear only in the Gudkas. Night time prayer: (This prayer is said before going to sleep) Kirtan Sohila - a short composition comprising of hymns of different Gurus. (It takes about 5 minutes to recite or read it. It is recorded on pages 12-13 of Guru Granth Sahib and has 5 shabads (3 shabads of Guru Nanak Dev, 1 shabad of Guru Ramdas and 1 shabad of Guru Arjan Dev). In addition to the above prayers which are read or recited from the Gudkas, a short form of scriptures, a thanksgiving prayer is also said once in the morning and second time in the evening. This prayer is called Ardas. THE COMMUNITY PRAYER: The community prayer is said or performed in a Sikh temple (Gurdwara) or in a house where the community gathers to say a collective prayer. Though community prayers were prevalent in the life times of all the Sikh Gurus, they were formalised and declared as an essential part of a Sikh life by Guru Hargobind during 1606-1645. In this era the tradition of morning choirs (prabhat pheris) was also introduced. The most popular community prayer is `Sukhmani Sahib`, a long composition composed by Guru Arjan Dev. It takes about 1.5 hours to read or recite it. All prayers should be said in the presence of Guru Granth Sahib.