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The Moral Duty As Propounded in Sikhism

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The Moral Duty As Propounded in Sikhism AEGAEUM JOURNAL ISSN NO: 0776-3808 The Moral Duty as Propounded in Sikhism Dr. Himanshu Shekhar Singh Department of Philosophy, B R A Bihar University, Muzaffarpur, Bihar, India-842001 Abstract: This paper is an attempt to propound the duty from ethical point of view. There is the cosmic significance of duty and without understanding this, a true insight into the nature of morality is impossible. There are two meaning of duty, which are denoted by 'Raza' (station) and 'Hat' (in the AdiGranth. 'Raza' is stationing on the way leading towards god and fulfilling the duties connected with that station until the seeker is able and is fit to proceed to the next station in order to attain the ultimate goal of life. On the other hand, 'Hat' (state) is gift from god. There are two types of duties referred by AdiGranth- First personal duty and second organizational duty. All Sikhs are required to perform personal duties. These duties may be stated as follows- (i) Right belief (ii) Right livelihood (iii) Sanctity (iv) Chastity and Fiedlity. Organizational duty is directly related with the human welfare-such as Langar, Parupakar (altruism), Seva (service of humanity), Dan (help to others) and Bhakti (devotion). These are the spinal code for the universal brotherhood. Apart from performing some religious duties one should also wear the following five; Kes, Kripan, Kash, Kangha, Kada. Keywords: Kes, Kripan, Kash, Kangha, Kada, Sikhism. 1. Introduction This paper is an attempt to glean the ethics of Sikhs from the main sources of Skhism and to build a systematic exposition. This will be done by extracting the ethical principles and precepts manifested in the AdiGranth and other alike literatures relating to the Sikhism. In this paper, various sources have been used in order to present as complete gleams of ethical duties as proposed in the AdiGranth and Rahitnamas. In order to explain duty from Sikh's point of view let me show first a long tradition of Hinduism, Buddhism, Jainism, Islam and others from where Guru Nanak learnt a lot about moral duties and expounded his teachings of Sikhism. If we glance at the long history of Samskrit literature as propounded in the Vedas, Upanisads, Gita and others, we may find out its real meaning and practicle implications to solve our problems. In this context, Gita teaches us that we must perform our Karma from a pure sense of duty and not from a desire for the fruits of Karma. It is also illustrated in the Isavasyopanisad as 'rsuR;DrsuHkqathFkk' (Enjoy by giving yourself up) This is the cosmic significance of duty, and without understanding this, a true insight into the nature of morality is impossible. The duty, in the light of Buddism, Jainism, Mimansa, also may illustrate to prove our intention. To perform our duty in a real sense, we may be able to attain our life-goal whatever it is metaphysical or practical. First, time, a general principle of duties appeared in Sikhism in teachings of Guru Nanak some of prominent personal and social duties, relating the person to the organization, evolved gradually later, may be followed scheme in the present paper. 2. General Principle of the Duties The general principle of the duties of the situations which could be applicable to all life situations. The general principle as laid down by Guru Nanak, is that "whatever be duties, entailed by one's station, these are to be performed to be best of one's ability till one may move to the next station, and then perform duties of the next station."1 This nation of the duties of the station is laid down in Sikhism by the tenet of 'raza'. Volume 8, Issue 9, 2020 http://aegaeum.com/ Page No: 105 AEGAEUM JOURNAL ISSN NO: 0776-3808 Such notion contains an important principle of the Sikh ethics and also reflects the great vision of the Guru. Though, some scholars referred to 'raza' as resignation on surrender to God's will. But it is not exact meaning of 'raza' as propounded in AdiGranth. For Guru Nanak, in 'raza', one ought realize the universal will.2 But what is raza is a vital equation. Raza, according to Abdul Hassan Ali, means, 'muquam (station) as well as 'ahwal' (state).3 Razaanalysed by Hujviri, is of two senses; first, raza of God with human beings which means the divine reward for man's endeavour in doing good and second, the raza of human being with God which consists in their submission and service to God. In this way 'raza is considered to be higher 'zuhud' or renunciation (Sanyasa). As former is result of love for God and indifference to Wordly enjoyments. Another explanation of station and state is "stationing on the way leading towards God, and fulfilling the duties connected with that station will the seeker is able and is fit to proceed to next station. State of 'hal' is not attained by self-discipline, but is gift from god. Thus, the former is connected with human action and the latter with divine mercy."4 It may be possible that Guru Nanak, who moved among the Sufis and followers of Islam, might have learnt the use of this term from them. Thus station and its duties, as understood in sikh ethics, ought to be interpreted in term of obligations connected with the social situation of the person on his journey towards the realization of the ideal. One who does not maintain the duties of his station to the best of his ability is morally inferior. A conscious recognition of duties as such, as well as their performance in infect the realization in hokum in raza. It may, consequently conclude that the moral notion denoted by raza refers the general principle of duties as applicable to all life situation, whether actual or possible. Besides this general principle of duties denoted by raza there are two main moral duties, namely Rahitnamas and the sikhRahitMaryada. These may be called the code of conduct of life rules. The life rules have also been interpolated and hold some of the personal views of the successive copyists. This is a core, which has also been stimulated by earlier Gurus. This core, which is apart from some organizational duties, also embodies the moral duties. The duty as propounded in the AdiGranth we can divide into two ways, first personal duty and second organizational duty. Personal duty is directly related to the person who believes in all religious phenomena and organizational duty is that a Sikh must lie his life as an altruist. 2.1 Personal Duty The personal aspect comprised of various prayers, living according to the teaching of the Gurus and service to others. "Nam ban da abhyas'. It includes a standard form of supplication which ends by Prem for good of all (Sarbat da bhala) and for the regulation of passions by reason (munneevan, mutucchi)" 5Some duties are enumerated of which every sikh is required to perform. These duties may be stated as follows- 1. Right belief 2.Right livelihood 3.Sanctity 4.Chastity and Fidelity. 2.2 Right belief Duty of right beliefs are understood in the sense that Sikhs should not believe in superstitions and ceremonials as it is maintained in the other communities. The prime purpose of this duty is to ensure that the teachings of Gurus must be followed. Such duty may be understood as the implication of the virtue and wisdom to every day affairs. This moral cod teachers us to belief in one God, who is immanence, omnipotent, eternal and timeless entity. We also should not believe in the caste system, untouchability and other social evils, which is influenced by superstition. All human beings are living under the illumination of One God. Although, KhalsaPanth has maintained its different way of life but it heartily respects the feelings of the followers of other faiths. A Sikh seeks the blessing of God in his acts. He prays for the good of all. Like this prayer also reinforce his will and exerts a healthy moral effect on his activity and all conducts. Education has also been taken in this code to extensive sense. Besides AdiGranth, which is written in Gurumukhi language.they should get all other forms of education as well. 2.3 Right livelihood According to this code a Sikh should earn his livelihood through right and honest way. In this context Guru Nanak himself says “He alone, 0 Nanak, know the way, who earns with the sweat of his brow and then shares it with others." 6 To the help of needy is a core conduct of this code. In the Sikhism, help to Volume 8, Issue 9, 2020 http://aegaeum.com/ Page No: 106 AEGAEUM JOURNAL ISSN NO: 0776-3808 other (Dan) and social service (Seva) are attributes of God. A Sikh should regard such help as an act of service to the Guru. Stealing, gambling and dishonesty should be carefully avoided by religious and moral followers. 2.4 Sanctity Duties relating to sanctity in Sikhism, is related to purity of mind, heart and action in his all affairs. Purity of mind and heart is very necessary object for the conduct of moral duties. Sanctity in all affairs is the cornerstone for the enormous well wishes and spiritual realization. A seeker of well wishes should never pass from this way, which way lay down him to hell. 2.5 Chastity and Fidelity Chastity and fidelity is meant to spend an ideal life. These regulate marital relations and build an ideal family and society. In the respect to chastity, it is laid down in Sikhism that is not to be practiced by women only.
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