Does Gurbani Prohibit Eating Meat?

Different people have different views on whether consumption of meat by a Sikh is allowed. Some feel it is prohibited while others feel there is no prohibition. Let us make an effort to understand what Gurbani says. Those who think meat is not to be taken by a Sikh quote the following:

ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ ਕ ੧੩੫੦

When the One God resides in all why do you kill the birds (SGGS, p 1350)?

The immediate reaction on reading the hymn will be that Bhagat Kabir Ji is dissuading people from eating meat. Firstly there is only mention of killing and not eating; Secondly he mentions God being present in all including the bird being killed so there must be a context to this Shabad. The context is clear when we read further:

ਪਕਰਿ ਜੀਉ ਆਨਿਆ ਦੇਹ ਬਿਨਾਸੀ ਮਾਟੀ ਕਉ ਬਿਸਮਿਲਿ ਕੀਆ ॥ ਜੋਤਿ ਸਰੂਪ ਅਨਾਹਤ ਲਾਗੀ ਕਹੁ ਹਲਾਲੁ ਕਿਆ ਕੀਆ ॥੨॥

You catch the living creature and kill the body as sacrifice to God; But God’s light in the creature is indestructible; so what do you sacrifice?

It is therefore clear that the context is sacrifice of creature to propitiate God or any other deity. Hence Kabir Ji is dissuading people from sacrifices. Bhagat Kabir also says in a Slok (Couplet):

ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥

Whosoever takes Marijuana, fish and alcoholic drinks; all his pilgrimages, fasts and performance of religious practices shall go waste (SGGS, p 1377).

Here Kabir Ji is dissuading people from taking intoxicants and non-vegetarian food.

This is a stand alone Slok and its context needs to be found from what Kabir Ji says elsewhere. He says:

ਸੁਆਦ ਲੁਭਤ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਮਦ ਰਸ ਲੈਤ ਬਿਕਾਰਿਓ ਰੇ ॥ ਕਰਮ ਭਾਗ ਸੰਤਨ ਸੰਗਾਨੇ ਕਾਸਟ ਲੋਹ ਉਧਾਰਿਓ ਰੇ ॥੩॥

Under the influence of taste and pleasures of sensory organs, one indulges in intoxicants and tasty food that take one to vices (SGGS, p 335).

It is well known that indulgence in fish etc and intoxicants leads to vices like violence and lust satisfaction outside marriage or even overindulgence with the spouse. If we read this with the above Slok it appears that Kabir ji is asking people to understand that indulgence like this will negate all your religious practices.

Further we find that in the SGGS there are specific instructions to avoid intoxicants. The third Guru says

ਮਾਣਸੁ ਭਰਿਆ ਆਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥ ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥

One person (like the bartender) brings the intoxicant, another takes a cup from it; by drinking it he loses his power to think and acts as if mad; he is unable to distinguish the good from bad and is pushed away from the Master; by drinking it the Master is forgotten and one is punished in His court, Do not take such a drink if it is within your power. (SGGS, p 554).

There is therefore specific injunction against intoxicants, but it is not so for non-vegetarian food. For example Guru Nanak says:

ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ ॥

You eat the meat of the goat killed the Muslim way but talk of piety (SGGS, p 472).

Guru Sahib is pointing out the hypocrisy of the Hindu. If he wanted to prohibit non-vegetarian food, he could have just said meat or goat and not meat dressed the Muslim way, which is also an edict in the Sikh Reht Maryada. Such meat is taboo for the Sikh.

There is thus no injunction against eating meat but also no advice to eat it. According to Guru Nanak:

ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥

The ignorant persons, instead of acquiring knowledge or meditate, fight whether to eat meat or not (SGGS, p 1289).

In other words the Guru asks the Sikhs not to make it an issue. It is to be kept in mind that we are not to take food or drink:

ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥

That is harmful for the body and causes vicious thoughts, Pause, (SGGS, p 16).

Numeral 1 - The Only One

Numbers are looked at in many ways. The fundamental use of numbers is in mathematics. Numbers are also used in numerology where their effect e.g. of the year of birth is studied. However in the series of articles that follow, counts of various things and beliefs in religions, both Eastern and Semitic are proposed to be discussed. The Sikh scripture Sri Guru Granth Sahib (SGGS), being the universal scripture mentions most of these and will accordingly been quoted. It is however necessary to understand that Gurmat, or Guru's teachings, do not endorse such concepts. Every day and season is made by the Creator and hence all are equal; what matters is Divine grace. Guru Nanak says:

ਬੇ ਦਸ ਮਾਹ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ਭਲੇ ॥ ਘੜੀ ਮੂਰਤ ਪਲ ਸਾਚੇ ਆਏ ਸਹਜਿ ਮਿਲੇ ॥

The twelve months, the seasons, days of the lunar calendar, days of the week are all good; all times, all omens are good if one is naturally absorbed in the Creator (SGGS, p 11109).

When SGGS quotes these numbers like those in the lunar cycle, Nau Nidhi (nine treasures), the four Yugas (ages) and so on, it is done to give a real meaning to these concepts. We start with the numeral 1.

The first day of the Hindu lunar calendar is called ਏਕਮ meaning 'first'. Guru Nanak describes it thus:

ਏਕਮ ਏਕੰਕਾਰੁ ਨਿਰਾਲਾ ॥ ਅਮਰੁ ਅਜੋਨੀ ਜਾਤਿ ਨ ਜਾਲਾ ॥

The Creator is the first, the only One and unique; He is immortal and unborn, has no caste, is free of all bondage (SGGS, p 838).

The numeral 1 refers to any entity which alone is of its type. The numeral 1 also shows unity as well as indivisibility. There are many prime numbers like 2, 3, 5, 7, 11 and so on. Such a number can be divided by itself and 1, but 1 can be divided by itself alone and is therefore unique as well as indivisible; there is none like it. Further since all numbers can be divided by 1, it is also universal.

The unity, universality and indivisibility of the Creator has been denoted in the Mool Mantar (Root Mantra) at the beginning of SGGS by ੴ ਸਤਿ ਨਾਮੁ , meaning 1 (One), all pervasive, known as the Universal Truth). The use of numeral 1, rather than the word 'one' shows indivisibility.

God is at once unique and universal because He is present in all but still unique. Guru Arjan Dev describes it thus:

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਸੁਆਮੀ ਸਿਰਜਨਹਾਰੁ ॥ ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥੧॥ ੫ ੨੯੬

The Creator pervades the earth and water, manifests in myriad ways but remains unique (SGGS, p 296).

ਅਬਿਨਾਸੀ ਨਾਹੀ ਕਿਛੁ ਖੰਡ ॥

God is eternal; He cannot be made into pieces (SGGS, p 282).

The Creator alone is the source of all; one father has all creation as His children:

ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥

One father, we are all His children (SGGS, p 611).

The Creator made provision for everything that is needed, before the creatures came into being. Effort is however required to obtain it. He is the unique benefactor:

ਪਹਿਲੋ ਦੇ ਤੈਂ ਰਿਜਕੁ ਸਮਾਹਾ ॥ ਪਿਛੋ ਦੇ ਤੈਂ ਜੰਤੁ ਉਪਾਹਾ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਅਵਰੁ ਨ ਸੁਆਮੀ ਲਵੈ ਨ ਕੋਈ ਲਾਵਣਿਆ ॥੬॥

O Lord, You first created the wherewithal and then the creatures; there is no benefactor like You, no one is even nearly like You (SGGS, p 130).

If a person does one good deed, he keeps mentioning it. It is not so with the Creator:

ਜੇ ਕੋ ਏਕ ਕਰੈ ਚੰਗਿਆਈ ਮਨਿ ਚਿਤਿ ਬਹੁਤੁ ਬਫਾਵੈ ॥ ਏਤੇ ਗੁਣ ਏਤੀਆ ਚੰਗਿਆਈਆ ਦੇਇ ਨ ਪਛੋਤਾਵੈ ॥੩॥

If a person does one good turn to another, he keeps thinking in his mind of his goodness; But the Master with innumerable virtues and goodness does not repent (even if the beneficiaries do not acknowledge), (SGGS, p 1328).

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥

The Creator's grace is in plenty, we cannot describe it; He is the great benefactor and expects nothing in return (SGGS, p 5).

This is in contrast to the Bible where where God finding man not obeying, repented for having created him, thus:

And it repented the LORD that he had made man on the earth, and it grieved him at his heart (Genesis 6:6).

We all require someone to fall back upon in case of need. It may be for protection, financial support, company or solace. If we go to another person he is likely to come up with his own problems or will make us feel obligated, but the Lord is different, His sanctuary is for ever available:

ਜਿਸੁ ਮਾਨੁਖ ਪਹਿ ਕਰਉ ਬੇਨਤੀ ਸੋ ਅਪਨੈ ਦੁਖਿ ਭਰਿਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਰਿਦੈ ਅਰਾਧਿਆ ਤਿਨਿ ਭਉ ਸਾਗਰੁ ਤਰਿਆ ॥੧॥

When I make a request to some one, he seems laden with his own problems; One who remembers to look only to the Supreme Master, overcomes all suffering (SGGS, p 497).

Hence:

ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥ ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥

We should look to the only real benefactor; the wishes will be fulfilled; asking another person results in suffering shame (SGGS, p 590).

ਅਵਰ ਓਟ ਮੈ ਸਗਲੀ ਦੇਖੀ ਇਕ ਤੇਰੀ ਓਟ ਰਹਾਈਐ ॥੩॥

I have seen all other sanctuaries, but Your sanctuary is everlasting (SGGS, p 624-25).

There are many gods and goddesses which are worshiped; but those who believe in them, find them praying to God or seeking help of other gods and goddesses. It is therefore best for lasting comfort to seek the sanctuary of the Ultimate Master, above whom there is none; Him alone should we look upto:

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਆ ਚਰਨ ਕਮਲ ਰਖੁ ਮਨ ਮਾਹੀ ॥ ਤਾ ਕੀ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਦਾਸੁ ਜਾ ਤੇ ਊਪਰਿ ਕੋ ਨਾਹੀ ॥

I obtain comfort remembering the Master continuously and thinking of His lotus feet; I have taken sanctuary of the One above Whom there is none (SGGS, p 824).

ਤਜਹੁ ਸਿਆਨਪ ਸੁਰਿ ਜਨਹੁ ਸਿਮਰਹੁ ਹਰਿ ਹਰਿ ਰਾਇ ॥ ਏਕ ਆਸ ਹਰਿ ਮਨਿ ਰਖਹੁ ਨਾਨਕ ਦੂਖੁ ਭਰਮੁ ਭਉ ਜਾਇ ॥੧॥

O wise people, the real wisdom is to put personal wisdom away and remember the Master, looking up to Him alone will cause all suffering, delusion and fear to disappear (SGGS, p 281).

We all wish to have friends for company and for help in need. But this also results in making some enemies. There is one friendship which promotes friendship all round:

ਇਕੁ ਸਜਣੁ ਸਭਿ ਸਜਣਾ ਇਕੁ ਵੈਰੀ ਸਭਿ ਵਾਦਿ ॥ ਗੁਰਿ ਪੂਰੈ ਦੇਖਾਲਿਆ ਵਿਣੁ ਨਾਵੈ ਸਭ ਬਾਦਿ ॥

If we make friendship with the One, then all are friends; but if we become antagonistic to the One, we find conflict all round; The perfect Guru shows that association except with Naam is of no use (SGGS, p 957).

This friendship with the One is however possible only if one reforms the self; if that is done the whole world becomes friends. The Creator says:

ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥

If you reform yourself, you will meet Me, and meeting Me you will find comfort; If you become Mine, the whole world will be yours (SGGS, p 1382).

The devotee exclaims:

ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਆਪੇ ਆਪਿ ਉਤਪਤਿ ॥ ਏਕੈ ਤੂਹੀ ਏਕੈ ਅਨ ਨਾਹੀ ਤੁਮ ਭਤਿ ॥

The Master is imperishable, is not seen, is self-created; the Only One, there is none like You (SGGS, p 1385).

This then is the significance of the numeral '1', The One self-created Creator, eternal provider, benefactor, protector and friend, but unseen. He is unique.

Rawel Singh

Ardas

Ardas means a formal prayer, supplication or humble request. It is derived from the Persian word 'Arzdaasht' meaning a petition. It is human nature to pray when one needs help say for wealth, children, personal affairs, health for peace and so on. How nice would it be if things get done on their own and one does not have to pray for getting something? That is the way Gurbani teaches:

kbIr kwm pry hir ismrIAY AYsw ismrhu inq ] Amrw pur bwsw krhu hir gieAw bhorY ibq ]163] k 1373
The way we remember God when we are in need, we should remember Him always; this way we can get to be immortal (not be subject to cycles of death and rebirth) and the lost wealth will return (SGGS p 1373).

jIau ipMfu sBu iqs kw sBu ikCu iqs kY pwis ] ivxu boilAw sBu ikCu jwxdw iksu AwgY kIcY Ardwis ] 3 1420
The soul, the body and every thing belongs to the Creator and all resources are with Him; witthout our saying He knows what is needed, so whom do we pray to? (SGGS p 1420).

Awpy jwxY Awpy dyie ] AwKih is iB kyeI kyie ] 1 5
The Creator knows what is needeed and deserved, and gives; but there are rare ones who acknowledge this (SGGS p 5).

Those who think this way become ecstatic and know not what to ask:
iciq icqvau Ardwis khau pru kih iB n skau ] srb icMq quJu pwis swDsMgiq hau qkau ] kIrq Bt 1395
I think of praying, but can say nothing; You take care of all the worries, I am motivated to look to the Sadh Sangat , the holy congregation (SGGS, p 1395).

jIA kI ibrQw hoie su gur pih Ardwis kir ] Coif isAwxp sgl mnu qnu Arip Dir ] 5 519
When the soul is in pain, seek the Guru's guidance, do not depend on your wisdom, dedicate your mind and body to do his bidding (SGGS, p 519).

You will then realize that we have to conduct ourselves such that the Master listens to our supplications:

ibniq krau Ardwis sunhu jy Twkur BwvY ] dyhu drsu min cwau Bgiq iehu mnu ThrwvY ] 5 1386-87
I make a request, a supplication; in the hope it pleases You to listen O Master; I long for Your vision and devotion, which will put my mind to peace (SGGS, p 1386-87).

Ardas is to be offered humbly standing with folded hands for the aim to be accomplished:

duie kr joiV krau Ardwis ] quDu BwvY qw Awxih rwis ] 5 737
I offer Ardas with folded hands; the accomplishment is at Your pleasure (SGGS, p 737).

Awpy jwxY kry Awip Awpy AwxY rwis ] iqsY AgY nwnkw Kilie kIcY Ardwis ]1] 2 1093
The Creator knows what is required and accomplishes it; it is to Him that we stand and offer Ardas (SGGS, p 1093).

What should we ask? Let us take guidance from the Guru. Guru Nanak shows it is for seeking Divine grace through praising the Almighty:

Xk Arj guPqm pyis qo dr gos kun krqwr ] hkw kbIr krIm qU byAYb prvdgwr ] 1 721
I make one humble request to You, please give me Your ear, O Creator, ; You are the Truth, the greatest, gracious and unblemished (SGGS p 721).

In the same vein the fifth Guru prays:
ivxu quDu horu ij mMgxw isir duKw kY duK ] dyih nwmu sMqoKIAw auqrY mn kI BuK ] guir vxu iqxu hirAw kIiqAw nwnk ikAw mnuK ]2] 5 958
O Lord asking for any thing but Your grace , only adds to my afflictions; pray grant me contentment so that I crave no more; God makes dry trees and grass green again why can't man benefit?

Let us now come to the Ardas offered by the Sikh. A model Ardas has been included in the Sikh Reht Maryada (Code of Conduct) and follows a laid down structure. What is stated hereunder about the wording of the Ardas is in accordance with that. It may be divided into seven parts. At the end of each part we praise the Almighty saying Vaheguru, Lord You are great.

The Ardas is for seeking Divine grace, not just for oneself but for all. It is also for thanking God for the heritage that makes the Sikh proud and yet humble. Each word in the Ardas has been carefully chosen for its significance in Sikh history and prayer for well being of all, not only the Sikhs.

In Part I we recite the Pauri (stanza) of Chandi Di Vaar of the Tenth Guru wherein blessings of the Almighty and the first nine Gurus are invoked. The Pauri having nine lines, ends here and is followed up with seeking the blessings of the Tenth Master and the benediction of being able to study Sri Guru Granth Sahib. The blessings of the Gurus are sought in the spirit of "guru prmysru eyko jwxu ] 5 864 (Know the Guru and God as one - SGGS p 864). That is because the approach to God is through the Guru. It is significant that we ask to be able to 'study' and not just 'see' the scripture, thus:
ਸ੍ਰੀ ਗੁਰੁ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪਾਠ ਦੀਦਾਰ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ (Contemplating on the study of SGGS, say Vaheguru). That is because seeing the pages has no meaning, the essence lies in reading and understanding. Some of us when offering Ardas say " ਪਾਠ ਦਰਸ਼ਨ ਦੀਦਾਰ"; we are to say "ਪਾਠ ਦੀਦਾਰ". This is in keeping with the Gurbani teaching:

siqgur no sBu ko vyKdw jyqw jgqu sMswru ] ifTY mukiq n hoveI ijcru sbid n kry vIcwru ] 3 594
Every one sees the Satguru; but salvation is not possible until one contemplates on the Word, the Shabad - SGGS p 594).

Another point to note is that Parts I to IV are in third person. Hence the Tenth Guru is referred to as "ਦਸਵਾਂ (Dasvaan)" and not as "ਦਸਵੇਂ (Dasvayn) Paatshaah". Similarly while referring to the eighth Guru we are to say "ਜਿਸ ਡਿਠੇ ਸਭ ਦੁਖ ਜਾਇ (Jis dithay sabh dukh jaae); saying ਡਿਠੈ ( dithai) in place of ਡਿਠੇ (dithay) is not right.

Another interesting aspect is that whereas we seek the support of the first six and the Tenth Guru by remembering them saying 'dhiaaey, simrau or hoay sahaaey', specific deeds of the Eighth and Ninth Guru are given. For the eighth Guru we say ਜਿਸ ਡਿਠੇ ਸਭ ਦੁਖ ਜਾਇ - because of the service he did for the sick resulting in his passing away. For the Ninth Master we say ਘਰਿ ਨਉਨਿਧਿ ਆਵੈ ਧਾਇ (the nine treasures come running). This is in acknowledge of his unmatched humility on the one hand and personally going and offering the supreme sacrifice for the sake of the Kashmiri Brahmins, not of his own faith, on the other. This is unparalleled in the history of the world.' Nine treasures' cover everything one can ask for. When we do not run after transitory wealth and pleasures they come running. Parts II and III describe the manifestattion of how the tenth Guru inspired the Khalsa.

The confidence of having the sanctuary of such holy masters makes the Sikh at peace.

Part II recounts our heritage . The five beloved ones who offered their heads and took Amrit, the four sons of the tenth Guru-the first two falling in battle and the younger two bricked alive because they reused to give up their faith; the forty liberated ones who although once deserted the tenth Guru, later made the supreme sacrifice, those steadfast in faith; those absorbed in meditation of the Naam, those who shared what they had with others, fought, served the Langar (community kitchen), and overlooked faults. We praise the Lord for our belonging to such a heritage and Khalsa Ji says Vaheguru.

In part III we remember the male and female members of the Khalsa who were martyred for Dharma, their bodies were cut into pieces at every joint, their heads were scalped, were tortured on the wheel, were sawed alive, sacrificed themselves serving and preserving the Gurdwaras (this referes is to the episodes at Nankana Sahib, Panja Saib, Gangsar, Jaito, Guru Ka Bagh), did not give up their faith and maintained Sikhi with Kes (hair) till the last breath. The Khalsa praises the Lord for making us partners in this heritage and says Vaheguru.

Because Parts II and III refer to the Khalsa heritage, at the end of both we say "Khalsa Ji say Vaheguru". Every where else it is "say Vaheguru".

In Part IV, we think of the five seats of Sikh religious authority (Takhats) and all Gurdwaras and say Vaheguru.This is in acknowledgement of the authority of Panth Khalsa.

After this the Ardas is in the form of prayer and is in second person.

In Part V we first pray on behalf of all Khalsa that may Khalsa keep Vaheguru, Vaheguru, Vaheguru for ever in mind, and may this lead to the welfare of all, may Divine protection and grace and be provided wherever Khalsa be, may the Khalsa ever succeed in battle and in service, may the Panth ever be victorious, may Divine grace ever be maintained, Khalsa may ever be victorious with the grace of the Almighty. We then pray for success, protection and glory for the khalsa in different ways and say Vaheguru.

All this is possible by Divine grace for which we pray in Part VI asking for the benediction of disciplined and righteous living based Sikhi, untrimmed hair, leading life as per Reht (code of conduct), sense of discrimination, as well as trust and confidence in the Almighty. Above all we seek the benediction of Naam. We are also reminded of our history when the invaders used to fill up or otherwise deny the Sikhs bath in the tank around the Darbar Sahib (Golden Temple) at Amritsar and pray that we may ever be able to this. The words used for this last prayer are "ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਦੇ ਇਸ਼ਨਾਨ" (bath in the nectar- tank). Some of us say "Sri Amritsar ji day darshan ishnaan) i.e. add 'darshan' (seeing). To the Sikh, seeing the buildings has no spiritual significance, hence we do not ask to see the building but visit the place to reinforce our link to the heritage. Guru Nanak warns us of this, thus:

mMdr imtI sMdVy pQr kIqy rwis jIau ] hau eynI tolI BulIAsu iqsu kMq n bYTI pwis jIau ] 1 762
The buildings are made of mud and stone; I have been misled by these and seek not the company of the Beloved Master (SGGS, p 762).

The word 'darshan' has accordingly not been included here. As noted above, the word has not been included in respect of SGGS also. It is included in respect of historical Gurdwaras in Pakistan from where we have been separated, as below.

Lest the Sikh shows vanity, in Part VII we seek humility and high thinking and pray for its preservation. We also pray for being enabled to visit and look after the historical Gurdwaras from where we have been separated. We acknowledge that Vaheguru is the honor of the downtrodden, strength of the weak and sanctuary for the destitute. With this confidence we make the supplication.

As individual routine Ardas is offered after the morning and evening Nitnem (recitation of laid down Baanis). It is also offered at the end of every congregation. On both these occasions we seek forgiveness for any errors in reciting or listening Gurbani. Once again we pray for welfare of all. We seek the company of those in whose company we remember the Creator. Ardas may also be offered for particular requests like like personal affairs, health or peace for a departed soul.

At the end we recite ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ; ਤੇਰੇ ਭਾਣੇ ਸਰਬਤ ਦਾ ਭਲਾ (Nanak says "reciting Your Naam, we remain in high spirits and may You bestow well being on all". The high spirit is further emphasizes with "Vahegru Ji Ka, Khalsa, Vaheguru Ji Ki Fateh"(Khalsa belongs to the Almighty and so does victory).

The wording of the first nine lines at the beginning and these two lines cannot be changed. The rest of the Ardas is given as a model.

Evolution of the Concept of God

Religious thought has evolved over thousands of years. God has always been at the center of religion but has taken varying forms. The early communities and tribes worshipped spirits or deities. The classical concept of God as the Creator did not exist. The deity was in fact the creation of those worshipping it. Worship of deities continues in some tribes and families even today. The purpose of this worship is to keep the deity pleased because of the belief that it can grant benedictions, save from suffering, and also punish if displeased.

Evolution of religious thought has proceeded along with intellectual development of man (and woman). As the mind developed it looked to higher values in life, generally aimed at maintaining peace of mind in the midst of increasing physical, mental, and social activity. Man also tried to understand the meanings of religious beliefs and questioned them. There have been enlightened souls in all ages that were able to guide the people. This brought in the concept of a guru, preceptor, or spiritual teacher. As intellect developed and people started getting educated the teachings were put in writing and the scriptures came into being

Out of the current organized religions believing in God, Hinduism is the oldest. It has the concept of God but also has a large number of demigods and goddesses that are worshipped in temples with their idols installed therein. The Hindu religion has a large number of scriptures which are highly venerated. Their latest scripture, the Bhagvad Gita, meaning the Song of God, is at present the most popular with Krishna as the Godhead. It emphasizes the unity of God, while discouraging, but not rejecting, worship of gods and goddesses (Gita, 7:23). Hinduism is therefore polytheistic. It retains some rituals and the caste system (Gita 18:42-44).

Up to about 3500 years ago, multiplicity of gods, goddesses, spirits, and idol worship was common. The concept of a single God came with the covenant that God made with Abraham around 2000 BCE and the first monotheistic religion, of the Jews, may be said to have been founded. as recorded in the Old Testament (OT). The Jews and Christians, acknowledge the whole of OT as their scripture. The Muslim also acknowledge the first five books of the OT credited to Moses and called the Torah. Among other things the OT describes creation of earth, its sky, and all the creatures by God in six days by God who rested on the seventh day called the Sabbath.

Coming into being of Judaism, Christianity, Islam, and culminating in Sikhism shows how the concept of monotheism evolved. The references of books given hereafter, unless otherwise mentioned are from the Old Testament and the the New Testament (NT) which together form the Bible.

The Jews had gone to Egypt were enslaved over a long period of time and were suffering. There was a covenant between God and Moses with God saying: “I shall take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians” (Exodus 6:7). This made God exclusive to the Jews who consider themselves the chosen ones. God as described in the OT is akin to a person. He is shown as errant because he repents for having created man (Genesis 6:6), he works for six days and then needs a day’s rest (Genesis 2:2). He is jealous and punishes many generations for inequities (Exodus 20:5) thus instilling fear.

The Christian scripture the Bible comprises of the OT and the New Testament (NT). The NT which covers the period of Jesus and shortly afterwards depicts God living in heaven. Jesus is His only begotten son (John 3:16) born of a virgin mother (Matthew 1:23). The entire NT has no role for God, except being described as Jesus’ father. Everything is said and done by Jesus. It says Word was God (John 1:1) but later says the flesh (Jesus) became God (John 1:14). Jesus who is believed to resurrect after crucifixion tells his disciples to preach in the name of the Father (God), the son (Jesus) and the Holy Ghost (Matthew 28:19). The Christian missionaries however preach that God is trinity comprising of these three although the NT does not say so. God in NT is the God of Abraham, Isaac and Jacob Matthew (20:32) and not of the universe. A religion that was meant to be monotheistic has in effect become polytheistic going against the Ten Commandments (Exodus 20).

Christianity as presented in the NT it has posed many problems. Some Christians found they could not believe in God and at the same time accept the virgin birth and divinity of Jesus, trinity, and miracles. This led to the concepts of Deism, Pantheism, and Atheism as found in Western countries like Great Britain, France, and the USA.

The Deists believe in God but see everything in the light of nature and reason. They do not conform to any religious tradition. Their concept of God is one who created the universe but then withdrew from it. One of the often-heard arguments is that if God exists why he allows violence and suffering.

The followers of Pantheism believe that God is identical with nature which is an expression of His being. God is not a person. They take the real universe and nature as starting and finishing point, not any preconceived idea of God. They do not subscribe to the ideas like supernatural powers or miracles.

The Atheists do not accept the existence of God. This may be by choice or inability to believe religious teachings which seem incredible to them. It is not due to ignorance.

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Islam followed Christianity in the seventh century CE. The religion is strictly monotheistic. Its fundamental belief is “There is no true god, but one God, Mohammad is the messenger of God”. The Muslim Scripture the Quran quotes God as saying “Do not give status to anyone equal to God” (2:22). The worship and prayer is to God alone. Compared to the concept of an exclusive God in Judaism and God part of Trinity in Christianity, the Muslims accept God’s absolute powers over the universe and He is called ‘Rabbul-aalmin’ meaning God of all the worlds. The Quran refers to Jesus frequently but rejects the concepts of his being the Messiah or being equal to God. God is quoted as saying “If I asked Jesus if he had asked for worship of him and his mother along with God, Jesus would say it did not befit him to say such a thing, and O’ God you know what I said and what is in my mind” (Quran 5:116).

Some Muslim preachers say that God prefers Muslims to others. The relevant verse in the Quran says “Surely the religion with Allah is Islam (3:19)”. However the meaning of the word Islam is surrender or submission to the will of God and covers all those who believe in God alone.

There was a scientific and industrial revolution in the 15^th, 16^th, and 17^Th centuries. This was preceded by advances in education and human intellect was equipped to see everything with a sense of discrimination. Social systems were changing and resentment against inequalities based on religion, caste, or gender could be felt. Communications were improving resulting in greater interaction between people geographically separated from one another.

It was under these circumstances that Guru Nanak the founder of the Sikh religion, came to this world in 1469 CE and was succeeded by his nine spiritual embodiments up to 1708. The Sikh scripture Sri Guru Granth Sahib (SGGS) that contains the compositions of the Sikh Gurus as well as saints and bards of other religions was composed. This reflects the respect the new religion has for all religions. But above all it highlights the full majesty of God without any reservation, as also fatherhood of God and brotherhood of mankind in the entire universe; (One Father, we are all His children -SGGS P 611). The term father is used generically like ‘man’ is used to represent both man and woman when generalizing. Otherwise it is specifically stated “God remains in steady-state deep contemplation; is difficult to describe being neither man nor woman” (SGGS 685). Gender equality has thus become unique to the Sikh religion.

In the Gita, the Bible and the Quran, God is shown in man-to-man conversation with Arjun, Abraham/Moses, and Mohammad respectively and thus looked at as a person. On the other hand God is described as spirit residing within the human body and realized with the grace of the Guru:

kwieAw ngir bsq hir suAwmI hir inrBau inrvYru inrMkwrw ] hir inkit bsq kCu ndir n AwvY hir lwDw gur vIcwrw ]1] ੪ ੭੨੦

“The formless Master, free of fear or jealousy resides in the body; He is so near but not seen; He is realized through the Guru’s word” (SGGS, P 720).

rMgI rMgI BwqI kir kir ijnsI mwieAw ijin aupweI ] kir kir vyKY kIqw Awpxw ijv iqs dI vifAweI ] ੧ ੬

God having created the universe looks after it with love: “God’s creation is of numerous types and hues; He looks after it with love; that is His greatness” (SGGS, P 6).

Awpn bwpY nwhI iksI ko Bwvn ko hir rwjw ] ਰਵਿਦਾਸ ੬੫੮

God belongs to all and all belong to God: “God is not the monopoly of a group or person; any one can receive His grace through love and devotion” (SGGS, P 658).

brnu ichnu nwhI ikCu pyiKE dws kw kulu n ibcwirE ] ੫ ੯੭

Caste, color or creed are no considerations before God: “God does not consider the color or looks; nor does He consider the ancestry of the devotee” (SGGS, P 979).

The universe is one community and God is the Universal Truth pervading all of it. The Creator belongs to and provides for all:

sBu ko AwsY qyrI bYTw ] Gt Gt AMqir qUMhY vuTw ] sBy swJIvwl sdwiein qUM iksY n idsih bwhrw jIau ]3] ੫ ੯੭

Every one looks up to You O' Lord ; You reside in all living bodies. All want to be partners in your benedictions; You are alien to none (SGGS, P 97).

The Semitic religions have the concept of the Day of Judgment and consequent heaven or hell. Similarly the Hindu religion has the concept of heaven and hell. In the Sikh teachings God does not permanently condemn any one to hell, but keeps giving opportunities for reform. Using the metaphor of parent-child relationship:

jYsw bwlku Bwie suBweI lK AprwD kmwvY ] kir aupdysu iJVky bhu BwqI bhuiV ipqw gil lwvY ] ipCly Aaugux bKis ley pRBu AwgY mwrig pwvY ]2] ੫ ੬੨੪

The way a child naturally commits mistakes; the father admonishes and instructs, but still hugs him; God forgives past mistakes and guides man for the future” (SGGS, P 624-25).

There is thus no concept of hell. Being able to overcome evil and the soul merging with God is heaven. Until it is able to so merge with God the soul keeps going through cycles of death and rebirth. This is temporary hell. God is compassionate and merciful.

Sadh Sangat - The Holy Congregation

Note:The quotations given here are from Sri Guru Granth Sahib and page numbers are thereof. The original in Gurmukhi also shows the author

All humanity created by the One Creator is one brotherhood. God therefore expects all to be treated equally and one should not find fault with or look down upon any one. This if forgotten is reminded by participation in Sadh Sangat, the holy congregation. Man is therefore advised:

ਨਿੰਦਉ ਨਾਹੀ ਕਾਹੂ ਬਾਤੈ ਏਹੁ ਖਸਮ ਕਾ ਕੀਆ ॥ ਜਾ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਪ੍ਰਭਿ ਮੇਰੈ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਨਾਉ ਲੀਆ ॥੩॥ ੫ ੬੧੧

Do not slander any one in any way; all are created by the same Creator;

This is understood by one who is blessed to remember God in holy congregation, Sadh Sangat (p 611).

When we go by what God desires us to do, we become holy. When we get together to be reminded of His commands, reflect on His virtues, identify the brotherhood under the fatherhood of the Creator and be of use (service) to one another, we form a holy congregation, Sadh Sangat or Sat Sangat. Sadh means a holy person and Sangat means company or gathering. Sadh Sangat is therefore a holy congregation. It is also called Sat Sangat, Sat meaning truth. Sadh Sangat or Sat Sangat is therefore holy congregation in search of truth. It has two aspects viz ‘Simran’ or remembrance of God’s virtues and ‘Seva’ or service. These two aspects are the bedrock of a true spiritual life, which translates into ‘spirituality with social responsibility’.

Remembrance is done both individually and in a congregation. We can remember someone or something that we knew but may have forgotten. This is the case with Divine commands. Every one is born to fulfill God’s purpose and that purpose is made known to the soul before birth. The family and faith we are born into, the friends we make, the profession we adopt and so on are predestined. It is the duty of the soul to perform his functions in the given environment well. Man is required to earn to ensure his economic well being. However he is not a robot; he has emotions and desires that must be fulfilled by having a family, earning wealth and enjoyment. In this context there are likely to be distractions from the primary function of duty and if he succumbs to these, he forgets God’s commands.

The distractions mentioned above are strong and inebriating:

ਨੈਨਹੁ ਨੀਦ ਪਰ ਦ੍ਰਿਸਟਿ ਵਿਕਾਰ ॥ ਸ੍ਰਵਣ ਸੋਏ ਸੁਣਿ ਨਿੰਦ ਵੀਚਾਰ ॥ ਰਸਨਾ ਸੋਈ ਲੋਭਿ ਮੀਠੈ ਸਾਦਿ ॥ ਮਨੁ ਸੋਇਆ ਮਾਇਆ ਬਿਸਮਾਦਿ ॥੧॥ ੫ ੧੮੨

The eyes are inebriated looking viciously at others’ wealth and beauty;

the ears by listening to slander and thinking about it; the tongue overindulges in tasty food; the mind thus sleeps in the grip of transitory pleasures (p 182).

The mind needs to be kept awake and this is done by Simran, i.e. reminder. Participants in a congregation do that by praising and reflecting on the Name or Naam i.e. the virtues of God. A holy congregation emphasizes only on God’s Name and does not believe in praising gods, goddesses or people:

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ ੧ ੭੨

How is the holy congregation known? It is where the only subject of discourse is the Holy Name; this is the command of the true Guru (p 72).

Some people say “God is within me, my mind is clean; I have no need to go to a congregation or meditate”. Such a person may be well meaning but it is also true that when at cross-roads for a decision, he will always take one that suits him, may be detrimental to others, and is not necessarily ethical. We can look at this in another way. Man makes many resolutions at different times, sticks to them for a while and then forgets mostly because of reasons that are self-serving. Recounting God’s virtues in meditation and going to congregations i.e. Sadh Sangat refreshes his mind and he is reminded of them. The need for the holy congregation in this regard may be understood by a metaphor:

ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥ ੩ ੧੬੨

The clouds drop rain on the earth. Isn’t’ water already there in the earth? The water from the earth travels as clouds and showers rain (p 162),

The earth has water under and on it. But this cannot ensure that plants and crops bloom; they will wither if the land they grow on is not irrigated. This is achieved by rain water which either directly or through canals irrigates the land. This is exactly what happens to the mind. It withers if it is not refreshed by the Naam through the rain of ambrosial discourses and singing in congregations. Simran or meditation is similar to the water being pumped from under the earth. The way underground water gets depleted unless it is replenished by rains, individual meditation must be supplemented by attending congregations That is because confining only to oneself one develops a sense of being good and this self importance becomes a liability. Simran both as individual meditation and congregational is therefore necessary. Going to the congregation helps in developing humility because it inculcates the spirit of service, listening rather than telling, and participation instead of just being oneself:

ਮਨੁ ਸੁਕਾ ਹਰਿਆ ਹੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਹਰਿ ਭਾਗ ਵਡੇ ਲਿਖਿ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਏ ਰਾਮ ॥੧॥ ੪ ੫੩੮