A RELIGIOUS STUDY ON SIKKHISM

SUBJECT BUSINESS ETHICS AND CORPORATE GOVERNENCE

PREPREAD BY VAGHANI YOGESH-107360592111 PARSANA SAGAR-107360592073 NANDANIYA NILESH-107360592109

GUIDED BY Dr. RAJESH PATEL Prof.ABHIGNA DHOLAKIYA

SUBMITTED TO N.R.VEKARIYA INSTITUTE OF BUSINESS MANAGEMENT STUDIES

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COLLEGE CERTIFICATE
J.J.C.E.Trust Sanchalit

Bilkha Road, JUNAGADH - 362001

Date:

This is to certify that Mr. VAGHANI YOGESH, PARSANA SAGAR, NANDANIYA NILESH the students of J.J.C.E.T. Sanchalit N.R.Vekariya MBA college has prepared the report on SIKKHISM

They are contributed their own efforts. They have prepared project report and submitted a copy of the project report of mentioned training to the institute.

Date:Place:- Junagadh

Project Guide
Prof. ABHIGNA DHOLAKIYA

Director
DR. RAJESH PATEL

NRVIBMS - Junagadh

HISTORY OF SIKHISM

The history of Sikhism is closely associated with the history of Punjab and the socio-political situation in medieval India. Sikh distinction was further enhanced by the establishment of the Khalsa ( ), by Guru Gobind Singh in 1699.[1] Sikhism

was created by Guru Nanak Dev, a religious leader and a social reformer during the fifteenth century in the Punjab region. The religious practice was formalized by Guru Gobind Singh on March 30, 1699. The latter baptised five persons from different social backgrounds to form Khalsa. The first five, Pure Ones, then baptized Gobind Singh into the Khalsa fold.[2] This gives the Khalsa, as an organized grouping, a religious history of around 400 years.

Generally Sikhism has had amicable relations with other religions. However, during the Mughal rule of India (15561707), emerging religion had strained relation with the ruling Mughals. Prominent Sikh Gurus were martyred by Mughals for opposing some Mughal emperors' persecution of Sikhs and Hindus.[3] Subsequently, Sikhism militarized to oppose Mughal hegemony. The emergence of the Sikh Confederacy under the misls and Sikh Empire under reign of the Maharajah Ranjit Singh was characterized by religious tolerance and pluralism with Christians, Muslims and Hindus in positions of power. The establishment of the Sikh Empire is commonly considered the zenith of Sikhism at political level,[4] during this time the Sikh Empire came to include Kashmir, Ladakh, and Peshawar. Hari Singh Nalwa, the Commanderin-chief of the Sikh army along the North West Frontier, took the boundary of the Sikh Empire to the very mouth of the Khyber Pass. The Empire's secular administration integrated innovative military, economic and governmental reforms.
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The months leading up to the partition of India in 1947, saw heavy conflict in the Punjab between Sikh and Muslims, which saw the effective religious migration of Punjabi Sikhs and Hindus from West Punjab which mirrored a similar religious migration of Punjabi Muslims in East Punjab

Background And Information

Sikhism was founded in the 16th century in the Punjab, India. The Sikh religion was established around 500 years ago by Guru Nanak Dev Ji, who promulgated a message of devotion and emphasised the importance of remembering God at all times. Sikh means disciple, therefore Sikhs are seen as the disciples of God who follow the teachings within the Guru Granth Sahib (Sikh holy book).

Origins

Although the Sikh religion was founded by Guru Nanak Dev Ji, he passed on his teachings to nine gurus, who along with Guru Nanak Dev Ji became known as the Ten Gurus, these are (in order):

1. Guru Nanak Dev Ji the founder of the Sikh religion 2. Guru Angad Dev Ji created the Gurmukhi (written Punjabi) which the Guru Granth Sahib is written in.
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3. Guru Amar Das Ji established Guru Ka Langar (still served in all Gurdwaras) which saw all rich and poor eating together and becoming one no matter what caste difference they may have been. 4. Guru Ram Das Ji founded Amritsar and began the creation of the Golden Temple in Amritsar which is seen as a very important and spiritual place for Sikhs. 5. Guru Arjan Dev Ji completed the construction of the Golden Temple in Amritsar and created the Sukhmani Sahib (a prayer that for Sikhs to read every morning). 6. Guru Hargobind Singh Ji was the first guru who took up a sword to defend the religion and urged anyone to help the weak and vulnerable. 7. Guru Har Rai Singh Ji - devoted his life preaching the teachings of Guru Nanak Dev Ji. 8. Guru Harkrishan Sahib Ji became a symbol of purity and emphasised the importance of speaking the truth and believing in Sikhism. 9. Guru Tegh Bahadur Singh Ji founded the town of Anandpur, which now has a holy temple called Anandpur Sahib. He was killed for supporting his religion and refusing to convert to Islam during the unrest between India and Pakistan regarding Kashmir. 10. Guru Gobind Singh Ji created the Khalsa (brotherhood). He came out into a group of people in 1699 with a sword dripping of blood and asked who was ready to give their life for Sikhism. To which five males came forward, Guru Gobind Singh Ji led them all into a tent. He gave these five men Amrit (holy water) and baptised them as the beloved five, who were ready to give their life for their religion. These became his and the Sikh religions disciples, as they did not fear death in the name of their religion. This day is celebrated annually as Vaisakhi.

All these teachings are still emphasised within the Sikh religion. Guru Gobind Singh Ji decided that there was no need for a further living soul of a guru and therefore named the 11th guru as Guru Granth Sahib Ji. This guru would last for eternity, in the form of the Sikh transcripts which everyone can read and hear today.

Demographics

The Sikh religion originated in Punjab (northern India). This is where the highest population of Sikhs can be found today, living within towns and villages. Punjab has many holy gurdwaras (temples), which sees many people from the community coming together to pray daily. These gurdwaras all have significance and are related to the ten gurus. There currently is 25.8 million Sikhs worldwide, with 75% of these living in the Punjab.

Currently 2% of all Indians worldwide are Sikhs, with the majority residing in Canada, America and the United Kingdom, Middle East and Australia. Sikhs can also be found in smaller countries like Mauritius, Nepal and Fiji. It is also worth noting that a minority of Sikhs do not follow the principles and do not pray daily, however they still regard themselves as Sikhs and therefore are included within these figures.

Beliefs
Sikhs believe that there is only one God; he is the creator of life and death. They believe that god exists throughout our daily lives although he may not be visible; he is with us in spirit everywhere we go (Ik Om Kar).

Equality is a very important element within the Sikh religion, regardless of caste and class all humans are seen as equal. Everyone possesses the same rights, with all men and women being treated equally in the Gurdwara (temple). This emphasis on equality then sees many people from all ethnical backgrounds being welcomed into the Gurdwara and in to Guru ka Langar.

They also believe that when a Sikh dies, his or her soul is recreated in another living body whether this is human or an animal. This depends upon what an individual has done in his or her past life, if it is good their soul is relived within a human, if it is not then it is relived in the form of an animal. Therefore, our deeds in a past life lead way to our life in the future; this is a decision that is in the hands of God.

The Sikh religion encourage that life should be lived in truth and justice. Sikhs should earn their money honestly and not take away from others and they should only consume what rightfully belongs to them. Sikhs should also undertake a form of sewa (service to God), by giving to the needy and helping others, this usually takes place at the Gurdwara.

Sikhs who are baptised and make a special commitment to Sikhism, go through an Amrit ceremony. They are then known as part of the Khalsa panth (brotherhood of all those who have committed). They are all required to wear the five Ks to represent this unity and spiritual being. These five Ks were given to the five baptised Khalsa by Guru Gobind Singh Ji in 1699, on a day that is now known and celebrated as Vaisakhi.

The five Ks represent: 1. Kesh (hair) uncut hair and beard as it is given to us by god 2. Kangha (wooden comb) to be worn in the hair at all times, as a symbol of cleanliness 3. Katchera (shorts) cotton underwear which symbolise purity 4. Kara (steel bangle) worn on the wrist to symbolise truth and freedom 5. Kirpan (sword) to defend the truth

Interesting Facts

Like Christianity, Sunday is seen as a spiritual day when most Sikhs get together at there local temple and pray. Orange and Blue are the colours that reflect the Khalsa Every Sikh has the middle name Singh (males) and Kaur (females) Singh means lion and Kaur means princess
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Name The Ten Gurus Of The Sikhs In The Right Order

Guru Nanak Dev Ji (1469 - 1539) Guru Angad Dev Ji (1504 - 1552) Guru Amardas Ji (1479 - 1574) Guru Ramdas Ji (1534 - 1581) Guru Arjan Dev Ji (1563 - 1606) Guru Hargobind Ji (1595 - 1644) Guru Har Rai Ji (1630 - 1661) Guru Harkrishan Ji (1656 - 1664) Guru Tegh Bahadur Ji (1621 - 1675) Guru Gobind Singh Ji (1666 - 1708)

Ethical Basis Of Sikhism

Scholar of Oriental Lore. Address: 678 Marshall House, 25 Strand Road, Kolkata-700 001.

The highest aim of ethical system of Sikhism is the performance of ones duties to man and God. The teachings of Sikhism have a spiritual dimension that aims at the discovery and perfection of human soul. To understand the ethical ideal of Sikhsm one must understand the uniqueness and individuality of man. The nature of man can be described as dual, i.e. the higher and the lower; the one tends to lift him up, while the other tends to pull him down. The aim of ones life is to conquer the lower nature by the higher. Man is therefore an ethical being having a moral responsibility.

Realism: Sikhism looks upon the universe as real and recognizes as real all that is found in it. The seemingly destructive forces of Nature, if properly utilised by man, who is endowed with the power to understand and control them, can be transformed into sources of life. Ethically speaking, man is good and peaceful by nature. Metaphysically speaking, man is a unit of energy, a participant in the activity of world-process and can hold communion with God, provided he makes best use of the faculties endowed on him.

Sikhism does not encourage monastic renunciation and self-abnegation. It, in fact, aims at a progressive realization of the immense power of human soul. According to it, a life of action and struggle is an essential requisite. The manifold faculties of man have to be developed by bringing them under proper control. The ultimate aim of life
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is developing a personality with divine qualities which should culminate in perfect control of the self, under the guidance of reason.

Sahaj as harmony: Thus the ethical ideal of Sikhism is to maintain the harmony between religion and life. It synthesises the practical with the ideal and can satisfy both the spiritual and temporal aspirations of man. It provides an ethical code of human behaviour which represents a very high yet perfectly attainable ideal. In other words, to become a good Sikh is to become a good man. It is humanness at its best.

Morality and religion are intimately connected in the teachings of Guru Nanak. According to him, morality constitutes the primary test of a true religion. In fact, the intrinsic value of a religion is judged not by its metaphysical thoughts but by its ethical principles. Morality and religion, in Sikhism, are to be taken as instruments of creativeness. It is only by performing duties according to the moral laws that one can aspire to attain Gods grace and eventual union with Him. For Guru Nanak, enlightenment and true spirituality should inspire man to dedicate his life and genius for the service of humanity. He even went a step further, over his ethics of activism, when he emphasised that every enlightened man or women should cease to live for himself or herself and devote his or her life for the upliftment of humanity. Morality is the foundation of Sikh religion.

According to Guru Nanak, the following are moral virtues: Truth (Sat) as a virtue implies truthfulness in mind, body and action. Practice of truth is more laudable than truth as a principle. Truth is higher than all things, but higher than truth is the truthful living. "Truth is a remedy of all ills and washes away all sins". One must avoid falsity and remain truthful to others.
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Contentment (Santokh) is having no ambition, envy, greed or jealousy. One must abide by the Will of God and, in that state, pleasure or pain makes no difference to him. Such a man is above ordinary happiness and misery.

Compassion (Daya) generates feeling to help and serve others. Service to mankind is service to God because the spirit of the Infinite resides in every soul.

Charity (Daan) means giving away things without any expectation or reward. It is compassion, which generates charitable disposition among men. Charity, in Sikhism, is invariably associated with tranquillity, humility and disinterestedness. It should not be construed or confused with begging. Begging, as a means to earn daily bread, is strictly taboo.

Purity (Shuddhi or Snan) of body and mind. Inner purity is more important than the purity of the body.

Forgiveness (Khama) It means pardoning an offender out of compassion and love for him. Forgiveness generates compassion and compassion encourages the concept of peace, tranquillity, humility and cooperation in men, which checks the tendency of men for supremacy over other fellowmen. To err is human, but to forgive is divine.

Humility (Garibi) In perfect humility all selfishness disappears and the soul no longer lives for itself. Everyone who humbles himself is exalted in spirit.
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Tolerance (Sabr) To accept truth, whatever it is, and no matter where it comes from; even to die for the religious views of others.

Non-Injury (Ahimsa) According to Guru Nanak, when a man commits a sin, if it does not harm the social balance, we should over-look it. Cruelty to all living beings, men and animals, is decried.

Inspired Optimism (Chardi Kala) It means that everything should be faced and accepted in cheerful spirit as the Will of God.

Our knowledge of moral virtues expounded by the teachings of Guru Nanak gives us an idea of the moral vices. According to Guru Nanak moral vices are

Falsity or lack of truthfulness; taking resort to dishonesty, injustice and unrighteousness; egoism; lack of humility; intolerance; discontent; lack of selfcontrol; affliction of men and animals by thought, word and deed; remaining discontented in mind under the sway of greed, envy or jealousy; impurity of mind and body; intolerance to others beliefs and practices; falling a prey to the passions and instincts; pessimism; lack of self-dependence.

Social Mores: Sikhism further aims at an integration of the individual with the life of the community. While developing individual morality, social morality, must be developed, which connotes that individual must work for the sake of Society and if
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morality is social, the social machinery has to bring about the fullness and quality of life. Therefore, an individual must strive for the ideal for social good. The standard of value must be welfare of the society and moral principles must promote the ends of the society. The motive force of conduct should not only be individual responsibility to God, but also social obligations.

The difference between individual morality and social morality is: individual morality is a private matter between the individual and his Maker, whereas social morality asks individuals to find God in their fellow-men. In order to achieve this objective what is required is an ideal society and ideal environments where the individual should find best opportunities for all-round development of his self on the one hand, and identification of his interest with, and development of the society on the other. Human conduct, invariably, is socially conditioned. Man does not live only for himself, but he lives with others and for others; therefore, he must have social morals. The chief characteristics of social morality, promoted by Sikhism, are

Firstly, every individual must be inspired by the belief that he is capable of developing a personality with divine qualities which should culminate in perfect control of the self under the guidance of the teachings of the Gurus.

Secondly, every individual must strive to integrate his life with the life of the society in which he lives.

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Thirdly, an individual is not an isolated, separate being. He lives physically and mentally in and through an environment. The ideal he should strive for is the development of the environment for his own as well as for the social good.

Lastly, the standard of ethical value must be the welfare of the society and the moral principles must promote the ends of the society at large.

Right from the beginning the Gurus of the Sikhs have inculcated ethical principles to promote social morals amongst their adherents. Guru Nanak introduced Satsang, or holy congregation, to promote fellowship, amity and brotherhood amongst the members of the community. He also introduced Langar (free kitchen) where the great and the small, the rich and the poor, people drawn from diverse strata of society could partake the same food. Langar also generated the feeling of equality, simplicity, fellow feeling and service. This system of Langar was greatly extended by Guru Angad and has now become an essential part of the Sikh lore. Guru Arjun Dev exhorted all Sikhs to set aside one-tenth of their income, Daswand, for the Guru, the Panth and for the welfare of the less-privileged members of the community. He himself undertook many welfare projects for the general welfare of the community, such as, construction of a bauli (deep spring with steps) at Lahore for the benefit of the members of the society and, as an act of philanthrapy and munificence, he is reported to have built a home for the leprosy patients at Taran Taran. In this manner, he set an example for community service to be emulated by the faithful. Guru Govind Singh propounded a strict moral code for the faithful where he enjoined upon them to protect the unprotected, respect the women and fight corruption and tyranny perpetrated by whomsoever and wheresoever. All these steps were taken by the Gurus to strengthen and bring about homogeneity in the society.

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Sharing: The principle of Wand Chhakna to share with others who are less forrtunate and unable to help themselves propounded by the founding Guru is one of the cardinal fundamentals of Sikhism which underlines the ethical rule for rendering self-less service where needed for the good of the society. Thus the Gurus were not only responsible for persistently impressing upon their adherents high ethical principles but also for paving the way for bringing about social reform in the society.

The ethical objective of Sikhism is not only a holy life for an individual but also an ideal life for the society. Sikhism exhorts its adherents to maintain the harmony between religion and life, and develop materially and spiritually, to the advantage of the Society. According to it the society should be homogeneous and its constituents profess identical spiritual conviction. The society should gain supremacy over the forces of nature and face the odds boldly. Sikhism provides an ethical code of human and social behaviour which, if viewed with objectivity is very much akin to the dictum pronounced about two thousand five hundred years ago by the Chinese savant, Kung-Futze, commonly known as Confucius, viz. "What you do not want done to yourself, do not do to others."

As the society is based on certain principles for the welfare of its constituents, the interest of the society must always have a dominant place in all the undertakings of man. Man is to be judged not only by his pious habits, but also by his creative contribution to the widening of the horizon for the welfare of others Sarbatt-da-bhalla that is the ethical basis of Sikhism.

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Sikh Ethics

Questions of right and wrong considered according to Sikhism. Sikhs believe that the purpose of life is to love God, and to use self-discipline to replace greed, desire, anger, and pride, with contentment, humbleness, and forgiveness. Sikhs emphasize the importance of work with hands, head, and heart in the service of themselves, their family, and the social community. In following God's will, Sikhs hope to lose their sense of the importance of themselves and their daily concerns, and to feel a sense of harmony with God.

For a Sikh, God is infinite and eternal, and the creator of all. He cares equally for all people, regardless of their religion, and God is within everyone. Sikhs believe that God is the source of love, and that people should act with love to God, to one other, and to the world. Meditating on God's name is one of the central spiritual activities of Sikhs.

There is no priesthood in Sikhism, because it practises equality of all, both men and women. Women read from the Guru Granth Sahib (holy book) in services in the gurdwara (Sikh place of worship), and can join the Khalsa (order or community of Sikhs). On joining the Khalsa, men are given the name Singh (lion), and women are called Kaur (princess). In practice, women have total spiritual equality with men, but the roles of men and women differ. Men are more active in society at large, and women have more responsibilities in the home. Restrictions placed upon women are of social rather than religious origin. Sikhs reject the caste system and do not believe in superstitious practices, consulting astrologers, ancestor worship, or wearing the

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sacred thread. This reflects the context, views, and practices of the founding gurus (see guru), in their opposition of aspects of the culture of Hinduism and Islam.

Following the Gurdwara Act (1925) in India, a committee of Sikhs was formed to manage the gurdwaras, known as the Shiromani Gurdwara Parbandhak Committee (SGPC). By 1945, the SGPC had convened a group of advisers from the worldwide Sikh community, which drew up a guide to the acceptable way of life for Sikhs, the Rehat Maryada. This sets out clearly acceptable behaviour for Sikhs.

Relations With Others

Sikhism holds that all religions are different paths to the same destination. Many Hindu and Muslim verses are included in the Guru Granth Sahib. Sikhs should not offend other faiths, and should accept the equality of all. This is one of the reasons why only vegetarian food is served in the langar (communal kitchen of the gurdwara), so that a person of any religion might visit and be able to eat without embarrassment.

Family Life
Family life is central to Sikhism, and extended families will have a male or female head (one of the senior members). Sikhism emphasizes love and care for one another. The family is a broad network of support, advice, and practical help to all its members (according to the teachings of the Adi Granth 684).

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Marriage And Sexuality

Marriage is the preferred state for Sikhs. Many marriages are arranged, and are seen to unite two families. The choice is made from a similar caste because the couple will then be matched in social grouping and expectations. Officially, the giving of dowries is forbidden in India and by Sikhs, but social custom is still sometimes strong. The practices of suttee (a widow throwing herself on her husband's funeral pyre), female infanticide, and purdah (separation and seclusion of women) are all strictly forbidden for Sikhs. Widows are allowed to remarry, and marriage with other faiths is allowed if it does not require conversion of the Sikh. In traditional cultures, Sikh women are expected to remain at home following marriage. However, this is changing, and some Sikh women continue with their chosen careers after marriage. The cultural differences between countries, and the interaction between tradition and modernity, continue to change the way Sikhism is practised around the world.

Sexual expression is considered a natural part of marriage, and Sikhs are expected to avoid sex before marriage and adultery. Some aspects of society for example, pornography and prostitution are seen as wrong and likely to lead to unacceptable behaviour (haumai). Young men and women are often kept apart until they are married, to help them to avoid temptation. Traditionally, homosexuality is seen as unacceptable, particularly because it is not seen to fit into the Sikh concept of family life. Contraception is acceptable to Sikhs, who do not think of sex as simply for procreation. However, operations such as sterilization are considered to harm the body, and are only acceptable if necessary because of risks to health. Abortion is unacceptable within Sikh teaching. Divorce is permitted but not common. The extended family usually attempts to help couples reconcile their differences. After divorce, both the man and the woman are allowed to remarry.

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The Body And Physical Care

Sikhs believe that the body is given by God, and should be looked after and maintained in its natural state as far as is possible. Drugs, tobacco, and alcohol are strictly forbidden (according to the teachings of the Adi Granth 554). Cutting or shaving of any body hair is forbidden, as is dyeing grey hair. Most men and some Khalsa women wear a turban, which marks that they are Sikh, and most Sikhs wear a steel bracelet (kara), a symbol of God's unity and eternity. Halal meat is forbidden, and some Sikhs are vegetarian.

Suicide And Euthanasia

Because Sikhs believe that the body and life itself is given by God, they also believe that no one has the right to take life. However, suicide because of despair is looked on with compassion. Euthanasia is not an option to be considered under Sikh teachings.

Wealth And Charity

Everything given, Sikhs believe, is given to God, and Sikhs are taught to give a tenth of their savings to charity, and not to discriminate between potential recipients. Giving of labour, resources, and general abilities is central to the practice of Sikhism (according to the teachings of the Adi Granth 557). Learning to give begins in the gurdwara, where everyone joins in all the tasks of sweeping, cleaning, and cooking, for the good of the whole community. Care of people in need is important; Guru Nanak set up a centre for the care of lepers, and Sikhs today are taught to provide for the needy in charitable service to others (sewa). Guru Nanak's teaching on sewa helped to change the attitudes of some of the Hindus of his time, who believed that suffering was an unchangeable part of karma, and that helping people of a different
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caste would make them impure. Sikhs have been known to offer food and aid to people on both sides of battle lines, and to give aid to groups of people in need regardless of their ethnic or religious background.

Suffering And Evil

Sikhs believe that one of the causes of evil in the world is that people turn from God and bring about evil through their greed, self-interest, and egotism. Not seeing the world as it really is, people become caught up in the world of maya (illusion), and suffer as a result, by becoming occupied with satisfying their own wants. Such ignorance and selfishness is known as haumai. Not all suffering can be explained, but Sikhs believe that God understands the reason for everything, and that faith in God enables people to endure hardship. Suffering on behalf of others by defending them or alleviating their situation is seen as right and necessary.

Peace And Conflict

Sikhism strongly opposes any form of oppression or tyranny, and Sikhs are obligated to defend the weak. However, if all attempts at reconciliation and peace between nations have failed, defence by fighting is considered appropriate, and is called a Dharam Yudh, a war in defence of righteousness. It must be undertaken as a last resort, and must not be fuelled by wishes of revenge. Civilians must be unharmed, no property taken, people must not be humiliated, nor their places of worship desecrated, and the least force necessary must be used.

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Life After Death

Sikhism teaches that the soul does not die, and that its future course is governed by current actions. People who do not choose to improve their actions will be reborn endlessly, and will suffer from a sense of being distant from God.

Secular And Religious Authority

Sikhs believe that if they are oppressed by an unjust ruler who will not listen to their needs, they are entitled to rebel to achieve justice. If following the secular rules of their country would lead them to betray the principles of Sikhism, Sikhs should follow their conscience and God's law.

Creation Story
Sikhism teaches that nothing existed except darkness until God spoke, and caused the planets to form. He then created air which gave rise to water, and out of this life was born.

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CONCEPT OF VIRTUE

It is difficult to define virtue or morality. Dictionary definitions cannot possibly cover its entire dimensions, but they all agree on Righteous action and honorable conduct In the Sikh credo, virtue in its essence is love. That universal love which finds expression in the brotherhood of man and in respecting the common man. This love is the source of selfless service and charitable work. It drives Out ego, which is the root of conceit and exploitation. In its real sense, virtue means the love of God and His creation. Guru Gobind Singh declared: Only those who love God unite with God. So basically, any action which takes one nearer to God is virtuous. Guru Nanak says: All meditations, disciplines, happiness, repute and respect O Musan, I will sacrifice again and again, for a moment of love. (AG, 1364) Putting it in different words, all that is pleasing to God is virtuous and holy. According to the Gurus, fasting, mortification, asceticism, poverty are not virtues, for they affect the body adversely, as do an over-regard for eating, drinking, dressing and amusement. The Guru lays down a simple rule, namely, Shun those things which cause pain or harm to the body or produce evil thought in the mind. This rule is basic to the Sikh way of life. Sikhism believes in divine justice and the morality of the world order. Evil will ultimately fail, though it may often seem to succeed for a while. God alone is the Perfect Judge; He cannot be deceived by hypocritical acts or any cunning of man. He reads all hearts and knows every persons innermost motivation. Goodness is to be rewarded and wickedness punished. Ultimately Truth alone will prevail. Sikhism does not regard altruistic acts or good conduct as ends in themselves. These are a means to achieve the goal. Mans divine spark is dimmed only by his ignorance or indifference to the force and suddenness of the temptations that constantly beset him; it is this inbuilt weakness that leads to his surrender to such forces and pressures.

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It is only by association with good and virtuous people that he will feel encouraged to gird up his loins and face the challenge of life. Another important touchstone or yard-stick for man is the quest for The Truth. The Gurus considered Truthful living to be better than only a belief in The Truth. Many people swear by truth, knowing very well that they are following the path of falsehood or cant. Such double-conduct is found not only in political leaders, but also in men of apparent goodness and piety. The Gurus insisted on overcoming these negative forces before one attempted purity of conduct. The Guru says: Shun vice and run after virtue; those who commit sins wilt have to repent; Those who cannot distinguish between right and wrong will, sink in mud repeatedly Shun greed, give up calumny and falsehood, then you may come to The Truth. (AG, 598) A common human weakness is to criticize the vices of others, without trying to eradicate them in ones self. One should endeavor to correct himself, before he criticizes others. Generally he finds excuses and compulsions for his own defects and lapses: This means that he is not true to himself. Progress follows where one can see oneself objectively. 3lkhlsm itself enjoins positive action and moral conduct. It must originate from good motivation and tend to further the right objective. We do many traditional things, little realizing that they have no meaning or value.

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CONCEPT OF SIN

The general concept of sin is that it is action in wilful disobedience of the Will of God or the Commandments of the Scriptures. According to Dr. S. Radhakrishanan, Sin is not the violation of a law or a convention, but of the central source of all finiteness through ignorance or an assertion of the independence of that ego, which seeks its own private gain at the expense of others. Amongst Christians there is the concept of Original Sin. This refers to the disobedience of Gods order by Adam and Eve in eating the fruit of Knowledge in the Garden of Eden. Sikhism has no such belief. Man is essentially of divine essence. However, on account of his self-assertion or ego, he ignores his divine source and then pretends to act in sheer ignorance. He then thinks that he is distinct from God and builds around himself, like the spiders web, a shell of the ego (haumai) which makes him forget the God in himself. Mans building up of this separate identity and his own self-conceit cause him to do things which then set in motion a chain-reaction. Mans ego takes many forms. The most obvious is selfishness or pride due to position, power, money or knowledge. It promotes a sense of superiority within him and also a sense of a disregard for others. This alienates him from his fellow-men and leads to sin and exploitation. Egoistic actions are like chains round the neck of the individual. Egoism is the root of mans evil thought and action. The Guru says: The Lord has produced a play on the role of egoism. There is one mansion and five thieves who do evil within. (AG, 1096) The five thieves mentioned above are the five major vices in Sikhism, namely, Lust (Kam), Anger (Krodh), Greed (Lobh), Worldly attachment (Moh) and Pride (Ahankar). Some of the others sins mentioned by the and Sikh theologians are atheism, inertia, deceits, slander and ingratitude . Guru Gobind Singh further laid
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down four prohibitions, which are regarded as major sins for the Khalsa. Additionally some minor sins are mentioned in the Rahat-namas. Is it possible to undo or escape the consequences of ones sins? Some methods of atonement are provided by some religions by way of confession, sacrifice, austerities or fine. Generally speaking, the minor sins are said to be forgives by holy works, prayers and voluntary community-service. There is no particular penance provided by the Sikh Scriptures. Remembrance of the Holy Word or Gods Name washes away the pollution of sin. Similarly association with saintly beings removes the stain of sin: Listen, my friends, to the benefits of attending in the company of saints: Filth is removed millions of sorrows vanish and the mind becomes pure! (AG, 809)

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INDIVIDUAL ETHICS

DUTIFULNESS

For which the world is the field of action. The Gurus called it Dharamsala place for the performance of ones duties and righteous deeds. Duties imply obligationsto oneself, to the family, to society, to ones country and humanity at large. Some duties are mentioned in the Scriptures and some are laid down by the State. Man has to obey both, because if he infringes them, he will reap the consequences thereof.

Mans duties as an individual: Firstly, he must look after his body and his health. He must avoid that food and drink which will impair his physical or mental well-being. Moderation is the principle which should guide ones choice in this field. Secondly, man must develop his mind through education and training and be able to earn his living. He must support his family (and his near relatives). Married life is. the normal state for an a individual, unless they are either physically or mentally retarded. One must earn his living by fair and honest means. The amassing of wealth by the exploitation of labour is forbidden in Sikhism, Thirdly, one must serve others as far as possible, share ones food and also support projects of public welfare. Voluntary service to the poor and sick are recommended by the Gurus. There are also certain dues required of an individual as the member of an organisation. For example Khalsa Sikh has to maintain the Five Ks and follow the Khalsa discipline.

Mans duties to others: The basic principle is that one must so conduct oneself that he sets an example which others can follow. In any event they should behave to others as
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they expect others to behave towards them. The duties to others may also depend upon the holding of a particular office. As a member of the human family others must be treated with consideration. Neither slander others nor cause mischief nor harm to them. He should be kind not only to his neighbors, but to one and all. He should be ready and willing to help those who are less fortunate than himself and participate in projects of social concern like orphanages, widows homes and institutions for the care of the sick and the handicapped. There is also a duty to ones superiors like parents, teachers and the Head of the community or the State. One must respect national leaders, obey ones parents and teachers. Seek the advice of the family elders in cases of need. Teachers should be respected for they give knowledge through precept and example. Similarly, one must show courtesy and consideration to the aged and the handicapped. The duties to equals or peers include politeness and cordiality in ones dealings with them. Frankness and fairness will play a large part in oiling-the smooth flow of social life. The duties to ones subordinate include trying to understand their problems~ and being able to sympathize with them in their times of crisis or distress. It is ones duty to help any who seek ones help, even those who on account of shyness may no ask for aid.

PRUDENCE

Certain religions exclude social morality and the betterment of the environment from the sphere of duty. Sikhism believes in moulding ones environment for moral goals. The Gurus paid a lot of attention to social reform, particularly in abolishing cruel practices like untouchability, infanticide and suttee.Prudence lies in considering what is right or wrong for society or the social group as a whole. Man has the faculty of
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discrimination and he also has the capacity to distinguish between good and bad. There are choices or options open to man in many cases and then he must exercise his intellect to find out what is in favor of human sociability and the public good. Sometimes the choice may be difficult, as for example, traditional practice versus moral compliance. In such a case the choice should fll on the ethical option or the one which promotes the quality of life. The Gurus protested against the tyranny of their Rulers and the corruption of bureaucracy, as well as caste prejudices and rivalries. They exposed the priestly class for their greed and hypocrisy. It is mans duty to monitor his own environment and raise his voice against inequality and injustice. He must use his power of reason for the betterment of society and the improvement of his surroundings. Prudence would even seem to recommend force, for a good purpose or a moral issue. Similarly, the social practices which promote inequality among men, the segregation of sexes, superstition and pollution, were condemned by the Gurus, They took steps to remove these promoters of inequality and myth. The begging mendicants pretending to holiness were dubbed as social parasites. The Gurus emphasized the use of reason in demolishing social ills and abuses.

Professional duties pertain to the relationship which a professional person has with his client, for example the duty of a doctor to his patient, of a lawyer to his client, of a merchant to his customer, or a landlord to his tenant. Besides there are also the duties of elected representatives or of holders of honorary position like the President of a mutual-benefit Society or the Secretary Trustee, of a temple or a charitable organization. The general duty of a professional is to discharge his functions efficiently, and with a sense of responsibility and sincerity. He must safeguard the interests of his client and give him the necessary truthful guidance and direction. A doctors duty to his patient
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is very delicate, for he is dealing with a human being in trouble, therefore he must give him his undivided attention and greatest professional devotion. He cannot afford to be indifferent or negligent. Similarly it is the duty of a lawyer or attorney to offer sound advice, to his client. He must not prolong the case to make more money or do any thing to obstruct the course of justice. Many litigants get dissatisfied with their legal counsel, because the latter have adopted unfair means to gain advantage from them. Honesty and fair play are the tests of professional competence. With regard to elected or fiduciary positions, the duties are even more onerous and sensitive. There is an element of morality in such appointments, The representative is duty bound to pay attention to the wishes of the electorate or the people he is supposed to serve. As a trustee, he must safe-guard the interest of the entire group which elected him. He must look after the assets and property of any Trust, as if these were his own. Though law regulates the nature and functions of office-bearers it is important that people in power perform their functions, impartially and with care and integrity. Office bearers must act consciously in the interest of their beneficiaries and mans duty to speak out against the malpractice

JUSTICE

Justice as a virtue implies respect for the rights of others. It also stands for fairness and impartiality. The neglect or violation of the rights of others is a moral lapse. The Guru condemned the usurpation of anothers right as ineligious like the eating of pork by a Muslim or beef by a Hindu. Delay and the denial of justice, is generally due to greed and selfishness. Justice must be done with a good heart, and not by shedding crocodile tears. Justice lies in apportioning correctly, what is the due of others, even if they have not the courage to ask for it.
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In a wider sense, justice means the non-exploitation of others. Unfortunately in our modern competitive society, exploitation is sometimes condoned on - the grounds of the survival of the fittest. Trampling on the rights of others is justified as an ingredient of ambition and go-getting. It is generally agreed that many get rich as quickly as they can, even when this cannot be done without employing dishonest and underhand means. Making a quick buck is an art which involves cunning and trickery. Moreover, in our present-day society, the rich or the strong often get away with it. The Gurus censured the Rulers for looting the peasants and compared it to Devouring men at night. Moreover, justice in its real sense connotes equity and not legalisticism. It forbids preferential treatment to any person, religious or social group. Justice in its essence manifests selflessness or the conquest of the ego, and is one of the means for self realisation.

TOLERANCE

People belonging to different regions and faiths have different customs, habits and manners. it is therefore necessary that the individual should not be upset by them. He must accept non-conformity and diversity as an inescapable fact of life. However, this does not imply that he should change his stand because of others. He must remain firm in his own convictions and make no compromise on principles; he must control any feeling of prejudice or violence when he sees people whose manners or customs are not to his liking. Racialism is a prevalent disease among the most civilized societies today; it is in fact a form of superiority writ large. The golden principle of tolerance den ands live and let live. Tolerance puts a human and charitable construction on the apparently peculiar conduct of others. The tolerant person does not feel angry or upset. He keeps his cool in times of excitement or anger. Even if he feels mentally disturbed he will not show his impatience or annoyance. Just as a
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sensible person tolerates the foolish behavior of a child, in the same way, the tolerant person will be able to stand ignorance or lack of politeness in others. Why should one expect that others will always behave to us as one wants them to behave? Tolerance accepts dissent and even opposition. This quality is particularly needed by Rulers and religious teachers, because without it, they are likely to allow or condone many follies and atrocities against those who differ from them.

TEMPERANCE

Self-control is necessary in desires, words and actions. It is generally agreed that mans mind runs after lower things as a matter of course. The Guru says: The mind seeks evil things, but through the Gurus Word, it can be controlled. Such control is not to be violent or mortifying like the practices of Hath-Yoga, but mental control through a process of harmony and moderation. Thus mans faculties are rightly channelized and gently guided. This method is naturalSahajand not forced or punitive. Guru Amar Das has advised in his Anand how to regulate the human organs of action for high and noble tasks. The eyes, the ears, the tongue, the hands and feet are to be used for good purposes to act at the right moment. Temperance is like a fence which prevents one from straying into the wilderness. It is the golden mean between self-indulgence and rigid regimentation. Temperance is just the right way for the householder. He should enjoy the normal comforts and amenities of life, but at the same time, he must keep his passion and desire under control. This self regulation would result in a balanced and harmonious existence.

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SIKH VIRTUES

The virtues recommended by the Scriptures are many, but five of them, corresponding to the Five vices are regarded as major virtues. These five are Chastity, Patience, Contentment, Detachment and Humility.

1. Chastity

Chastity or continence, is emphasized in Sikhism, because in the human body lies the divine presence and as such, the body has to be kept clean and perfect. Those things which harm the body or cause sickness and disease have to be scrupulously avoided. Sex is to be limited to ones wife. Pre-marital or extra-marital sex is forbidden to a Sikh. He should consider females older to him as his mother, equal to him as a sister, and younger than him as a daughter. He should never entertain evil thoughts in the company of women. Marriage is a sacrament and the purpose thereof is companionship and help on the spiritual path, rather than sexual enjoyment. The marriage ideal is summed up in the maxim: one soul in two bodies. Fidelity to ones married partner is the essence of continence. Monogamy is the rule in Sikhism. In order to avoid evil thoughts, one should keep away from obscene

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books, nasty plays and films, and sexy music. Drinking of alcoholic beverages and wines or the wearing of scanty or flashy dresses and dancing of men and women together is prohibited for the Sikhs. The Guru says: 0 Lust! You consign people to hell and to the cycle of transmigration, You cheat all minds, influence the three worlds and destroy all contemplation and culture; Your pleasure is momentary, you make one fickle and poor and punish the high and the low; I have overcome your fear by associating with saintly persons and taking shelter with God! (AG, 1358) Even in married life, sex is to be mutually regulated. Those who are spiritually inclined, consider the sublimation of sex into divine love as a great virtue.

2. Patience

Patience implies forbearance in the face of provocation. Some say that it is natural to be angry, but one should think twice before giving vent to anger. Patience gives moral courage to bear the unexpected, such as sudden hardships and sorrows. Guru Amardas says:

There is no greater penance than patience, no greater happiness than contentment, no greater evil than greed, no greatet virtue than mercy, and no more potent weapon than forgiveness.

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It may be noted that saints and great mens are tested through the fire of suffering, though they have not done any thing to deserve that suffering. The challenge of life are intended to evaluate the mettle of man.Even the performance of duty may involve the facing of difficulties and personal injury, but that is no excuse for shirking ones duty.One must pray for Gods help and grace to overcome the difficulties. There are people, who are in a position to injure or even to crush their opponents with the power they possess, but they control resentment and anger, because they firmly believe that if another loses his head, they should not lose theirs. Moreover patience keeps their mental faculties in balance. Their minds are tranquil. They do not cry or rail bitterly against their enemies or at God for their misfortunes or deprivation. They maintain their peace of mind and keep calm when faced by threats or tragedy:

Patience is the sustenance of angelic beings! (AG, 83)

3. Contentment

Contentment is an attitude of mind which accepts victory or defeat in the same way. A contended man is active; he tries his best to go forward, but he does not despair if he cannot achieve what he wants. Contentment has no place for fear, fatalism, inertia or sloth. Guru Nanak tells us of a contented person in the following lines: They (the contented ones) do not tread the path of evil, but do good and practise righteousness; They loosen worldly attachments and eat and drink in moderation. (AG, 467) The contented man is free from envy, jealousy and greed. He is frugal and thrifty. He may have his ambitions, but he knows that every one does not get every thing. The Guru says:
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No one feels satisfied without contentment. (AG, 275) Contentment does not mean a compromise with poverty and privation. In the modern world, the common man has opportunities for self-advancement and affluence. He must develop his own potentialities and work hard to move forward; at the same time, he should not become proud through his achievement or feel frustrated in case of failure. God is the ultimate arbiter of mans destiny, and He will not leave an iota of a mans effort uncompensated. Unfortunately, in this modem competitive world, one seems to keep multiplying ones needs and commitments, in order to keep up with the Jones, thus only adding to ones tensions and difficulties. The contented man knows the limits of his own needs and so does not feel frustrated if he is unable to get what his neighbor or friend has, in spite of his best efforts. Truly conceited people realise the distinctions between means and ends. Wealth and position are the means and not the ends of life. If one has a large amount of wealth, then some must be devoted to the benefit of the community and for altruistic purposes. The hoarding of wealth and the prestige of office are not to be used as means for self-aggrandisement or inflation of the ego.

4. Detachment

Detachment implies an ever increasing non-attachment to all things of a material nature. It does not imply renunciation or asceticism or indifference to the world in which we live. It implies devotion to duty and the performance of the chores of daily life. The Sikh serves the family and the community, but he does not get deeply involved in their problems. His attitude is that of a nurse attending a patient. She ministers to their care and comfort, but maintains her distance. Similarly, a Sikh has to live the life of a family~man* at the same time, he ought to adopt an attitude as that
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of a trustee in reference to his near and dear ones. Bhai Gurdas explains this attitude thus:

Thue Sikh is the living yogi, for he lives unattached in the midst of Maya. (Var, 2915)

Guru Nanak has given the example of the lotus in the pond which is unaffected by the mud or the movement of the water. In the same way, the detached individual keeps him self away from worldly things. They live in the world, but are not involved in worldliness. They keep their heads high and look to a more spiritual goal. Here is a story which reveals how detachment is possible in normal life. A Ruler once asked a saint to tell him how he could practice detachment. The holy man told the king that he had just one week more to live, that his death would occur after that. period. The king believed the holy man, and fearing death, led a good life, doing his duty, avoiding evil things and constantly thinking of his coming death. After the week when he did not die as forecast, the holy man returned to the Kings place and asked him how he has passed the seven days. The king replied that he had spent that period like a traveller in an inn. He had done his duties as usual, but his mind was not involved in the routine. He had avoided doing any thing wrong, fearing that God would call him to account after his end. He had also prayed as much as he could during this period. The holy man told the king that this was what was meant practising detachment in life.

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5. Humility

The individual alone, must overcome his own ego and pride. This is most easily done on the path of humility, regarding oneself as the lowest of the low and considering all others as being superior. The humble man, will serve others without material motive or the expectation of reward. He does this through his love of God and man. God is present in every living soul, and therefore to injure the feelings of another person is to hurt the God in him. Those who are vain and the haughty have an inflated ego and as such do not mind exploiting their fellow-men. Even some holy men are not free from pride and prejudice. Guru Tegh Bahadur warned pious people of that pride, which is subtle and unobstrusive. Modesty is generally appreciated as a virtue. A tree laden with fruit bends downward. Humility is not depreciation of oneself, but rather a recognition of ones own faults and of how much one falls short of the ideal. It was a practice among the Sikhs before Guru Gobind Singh, to greet each other by touching the others feel This was an expression of the Sikhs humility. In the Sikh religion, the opportunity to touch the feet of saintly beings or even the dust of the feet of the congregation, is regarded as a great blessing. The Gurus in their compositions have called themselves unworthy and without merit. This reflects their own sense of humility. Guru Ramdas says:

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