PRACTICAT UTITITY of THE SIKH IDEAIS

Prof. TARAN SINGH, u.e.

FOREWORD Professor Taran Singh, Professor of Divinity, College, Amritsar (), visited Mataya in August, 1956, at the special request of Sikh Missionary Society Malaya on behalf of residing in this country. During his lecture tour from Penang to he also extended invitations to Sikh Youths to meet hitn in groups in every town and have friendly discussions to clarify their doubts on points concerning Sikhisn-r. We are pleased to say that several such gatherings took place throughout Malaya and Singapore which proved very useful indeed. Most of the questions asked in different shapes and shades at the meetings referred to above have been answered briefly in the following pages. This tract, though primarily intended for Sikh Youths, will also enlighten readers of other races to further their knowledge on . We earnestly hope that our youths wiU read this booklet with open minds. If any further doubts arise, let them search the Sikh literature or write to the Sikh Missionary Society Malaya. An endeavour will be made to answer their questions. Once we know our scriptures, our religion, our past history, and finaliy ourselves, all complexes will fade away. The motto of the Sikh Youth should be: ..KNOW fI{YSELF.'' BHAG SINGH, Printed at Singapore, President, Star Pl'ess Ltd.. 71, Selcgie Roacl, Sins-aporc-?. 13th April, 195?. Sikh Missionary Society Malaya.

I (1) IN'TROD{ICTION A. trs Sikhisrn a clistinct religion or is it only a reformed sect? A. So far as the common definition of religion Regarding this tract, a few things may be is concerned, Sikhism is completely a clarified. distinct religion. Generally, the distinct entity of a religion depends upon the (1) Only the formal side of the Sikh religion following things all of which the Sikhs has' been discussed and that also very possess:- briefly. Mostly the right position, as I under'- (i) A Guru or a line of Gurus. (Ten stancl it, has been sta,ted without arguing. Gurus). Replies are just brief hints to set the reader (ii) A religious Book. (Their holy Book ath-inking and provide reasons for each is the Guru of the Sikhs now- position himself. their eternal Guru). (iii) Certain places of pilgrimage or (2) All comparisons have been avoided out of centres No religion, as of community. The Sikhs respect for other religions. have a number of them; the chief such, is superior to any other religion; a being 'Amritsar.' man can be superior to any other man and he may profesS any religion. (iv) Distinct Symbols. (v) Distinct cerernonies, such as the (3) No authoritativeness, much less flnality, is initiation ceremony, the marriage cla,imed in any reply. ceremony, etc, (vi) Distinct values of life or culture. (4) Rationalism and adaptability are the essen- (vii) Distinct philosophy. tial features of Sikhism. Even though, Sikhism is distinct in ail these respects, it has its 'kernel' common with all the religions. Development of an TARAN SINGH ideal personality of the man is the object of all religions. The basic ethical and (2) (3) moral virtues are the same in all. The religious should go. Study real truth in all is the same. Sikhism has 1lways life minutely and symbols ar-e no quarrel with any other religion, ethic- serving philosophically a great purpose every ally, or culturally. It will where by denoting larger hidden tolerate no aggressiveness upon itself and meanings in smaller space. Reli- it will not be aggressive upon others. Jt gious syrnbols denote believes in peaceful co-existence. the type of character the wearer should have. a. What is the importanee of Sy'mbols in (ii) The symbols, thus, always-him. keep the religion? ideal of man before They are a constant reminder. He is A. The aim of religion is to give the ideal of aware of the fact standard personality mankind and to that some to definite type of 'behaviour' is help achieve that by giving physical, expected from him. psychological, political social aids. This sense and works as a deterrent factor and Symbols are also an aid, mostly psycho- does not allow the follower logical. to falt. (iii) It is so clear that the symbols (i) Symbols, not only play a great part organize the followers and infuse in moral and spiritual attainment what is called 'esprit de corps' in of man, but they also play a great them. United, *e can a,ihieve part in general life too. SYmbols many things and even get manv are used in all sciences to denote wrongs, social or political or certain bigger things. MilitarY economic, righted. Whatever badges, flags, etc. are no more brings the ideal near falls in the than symbols. The sign of a 'Red scope of religion. Secular side js Cross' is a svmbol. The 'arrows' a part of teligion, if not the whole on the maps, the mile stones, etc. of it. are also symbols. The letters of 1iv) Th_ey infuse a sense of physical alphabets and even the words of discipline in man which leads language are fact symbols. to a in moral discipline. Discipline is a So one prejudice that symbols are method of doing things,'and what (4) (5) we call character is also a method var). The ethical standard required of of doing things. the Sikh is also the same. Meriy is the mother of all (Jap So the symbols can never be dispensed virtues Ji). with at any stage. a. What service have the symbols done to a. Did Dw (the first Guru) not Sikhism? begin by condernming the syrnbols? A, The _symbols have cultural and political Perhaps, in the Jap Ji, Asa-di-var and values also, besides their ethiCal and other hynins, mostly, addressed spiritual values. to"e"t"itt the yogis by Guru Nanak Dev, the I (i) 's chief point effort does not seem to be that of con- regarding the significance of Guru demning the symbols;- rather, it was that Teg Bahadur's martyrdom is that of mak"ing the wearers of the s-ymbois he saved the Hindu culture by aware of- the behaviour expected from dying for their 'tilak' and ,Janju' them. Always, his effort has been to (Vide .. . Bachittar Natak). terms the interpret the symbols in of (ii) Political slavery of India had de- inner culture. prived the Indians of any military It is very interesting to see that he tradition. The Sikh symbols are has given a common interpretation of of military nature, especially the ethical virtues to the sy.mbols of different 'kirpan' (sr,vord) and ,kachh' sects of religions. Religion, as such, is t (shorts of a special cut). Thus, universal. they defied t the wishes or the laws Contentment, modestY, self resPect, of the then Government and conquest of heart (vide Jap Ji-xxviii) t organised the masses militarily. are the virtues required by the yogic ', This defi4nce weakened the Gov- symbols; Mercy, Contentment (see ernment by lowering its prestige. Asa-di-var-xv) are the virtues requir- This was a political achievement. ed by the Hindu Janeu,-their chief (iii) The best pa,rt of the Sikh tradition symbol; and Mercy, faith, righf earning lies in their spirit of sacrifice. For of the Muslim symbols (vide Majh-ki- their beliefs, they can break but (6) (7) not bend. Thousands suffered feature of the Khalsa in the death for their distinctive marks world. or symbols. This gave them the (2) Excepting the 'Kara,' (steel bangle), spirit of sacrifice. the value of which is emotional, (iv) The present feeling of 'panth' (Sikh all symbols have their utility. Organisation) is based on com- They are of practical value. mon symbols, common Guru, (3) Sometimes (verses I it is said that the common 'Bani' in the holy 'Keshas' carrse inconvenience to Book-the Granth and Sahib), I man. With some stretch of imagi- common ideals. nation, one can easily understand a. What are the peculiarities of Sikh Symbols? that daily shaving of hair and beards is much more inconvenient. A. I do not wish to enter into any odious comparisons. a. Are_ the Sikhs not Iooked down upon for I, therefore, barely state the case of their 'Keshas' and beard? Sikh symbols only. Perhaps the following A. My reply to this question is a positive ,NO.' features make them the ideal type of (1) A man of character is never looked symbols:- down upon in any society, no (1) The most important symbol of the matter whatever external appear- Khalsa, as ordained by Guru ance he has. If anywhere the Gobind Singh himself, is the - Sikhs are looked down upon, it is 'Keshas' (long hair). One who because they do not come up to removes the 'Keshas' falls from I the expectations related to their Sikhism but not so in case of symbols. other symbols. This symbol is a I (2) Of the Sikhs, in foreign land.s, natural gift is . ^and .a -permanent individuals are respected; but as companion of man; it has not to a community they may not be be purchased nor can it get much respected, for the lapses separated of its own accord or by large number of individuals among accident. It is the most distinct them show, or the bad. associa-- (8) (e) tions which people of a particular to form a determination, hardlY land, may have. begin leading such a life. (3) Certain temptations in foreign lands (4) Discipline of any type can, first, lead the Sikhs astray. They fall better be enforced externallY. In victim to temptations and get rid due course,. it becomes a nature of the 'Keshas.' with man. (4) No employment would be denied to What is the irnportance of the 'FOIlfi them, if they really prove of DON'S'? character. They can vie with any nation in other qualities of a A. The four don'ts for a Sikh are'- workman. (i) Thou shalt not remove the Keshas' (5) Though the position is not the ideal (ii) Thou shalt not take intoxicants. one, dressing of beards should not (iii) Thou shalt not commit adultery. be objected to now. (iv) Thou shalt not take meat dressed in the 'halal fashion.' a. What is the f,mportanco of 'AMRIT' or These are the four external tabooes, INITIATION CDRAMONY? Perhaps the significance of each can be A. It is chiefly psychological and not physical. explained in the following manner. (1) The special impressive ceremony (1) The first is a crime against the makes the mind receptive. Societv in which man lives. He (2) As the Sikh makes a determination must remain loyal and sincere to and gives an understanding, he the society. Man can flourish in can verily lead a life of idealism, society only and society needs or he, at least, makes a sincere some discipline and conduct; effort to do so. The ideai is ex- whatevet' society it may be. plained to him on that day. (2) The second is also a social crime. (3) People who all the life long hesitate It injures the individual too. to give an understan-di1g of lead- (3) The third also strikes at the root ing an ideal type of life or fail of the society, if resorted to. (10) (11 ) (4) The fourth involves the question of any sphere of life, except the ones referred . culture and political status. to already in don'ts, is to be observed in Indians, prior to the advent of the Sikhism. And liquors are nct the diet. Muslims in India, had their Temperance and moderation is to be observ- method of dressing meat but they ed ahvays and in all spheres of life, even abandoned it or were made to in matters of eating and dressing. No abandon it under pressure. This fasts are necessary in Sikhism. is the last and final stroke in sub- The question of beef does not appear ticklish jugating a people, i.e. they do not protest to me. An intelligent man must decidc against an interference a thing on the merits of each situation. in their culinary methods, etc. too. Even As we are nearer to the Hindus in all upto this day, in India at spheres of life, we have respect for the least, the questic.rn of method of dressing meat cow. No other consideration weighs upon is a cause of tric- us. Nor is pork our compulsorily favourite tion between the two communi- ties. Why should one surrender dish. to the other? They can co-exist The question of meat being a taboo does and this a Sikh should be prepared not-arise. The four don'ts decisively tell to do always. He should have no that. objection to the Muslims using other nations permitted their method. a. Is inter-dining with own in Sikhism? Other practical considerations in present A. Personally, I believe that a Sikh can dine times are to be decided intelli- (not dish, gently and on the same tabie, in the same on the merits of the situation. hygiene minded person would do We are to go by the spirit of the law and "') not -nothat), ririln any rrember of a. free nationl by its letters. IIe can eat things cooked by any good a. Are there any tabooes of diet, etc. in man of clean habits. Sikhism? If it comes to dining from the same dish, A. To answer modestly but definitely, I should a Sikh will do so only if the other party say there is noire. No sort df taboo ;n is also a Sikh. \, (12) (13) a. Why ,is oaste distinction stilll observed in worse than 'worship' even: they may be Sikhism? called superstitious or ignorant practices. Such practices should be discouraged. A. That is a misfortune. Perhaps, the only reason that can be assigned to the fact A number of Sikhs have been worshipping is that the so-called backward classes photos of the Gurus, This is also far from among the Sikhs are backward education- the ideal. ally and economicallv also. Economic Education and 'parchar' can save us from backwardness is the worst thing which relapsing into superstitious worship. checks free social intercourse. The Gurus miracles provided. a remedy_ for it by encouraging a. Ditl the Gurus actuallv perform the communism of holdings and by organising generally describecl in their biographies? Sangats where all Sikhs sat on the same possibility of (Karah A. Sikhism does not deny the floor and ate the sacred food miracles, that is, what we call miracles, Parsad) but the Sikhs soon fell from the may happen. The Gurus did Possess ideal. It generally happens after the miraculous powers. leader's voice is silenced. Another factor that preserves caste distinction among But, to the Gurus, the greatest miracle was the Sikhs is that the so-called higher not to perform a miracle, despite the castes are also edrrcationally backward capacity to do so. That was a taste and conservative in views. We lack foieign to them (Jap Ji-xxviii). The 'parchar' (propagation of tenets) too. Gurus never performed any miracles and all such stories about them are not based a. Do the Sikhs not worship Sini Guru Granth on true happenings. Sahib (the Holy Book) ? According to Guru Nanak Dev, his greatest A. Bowing before the Holy Book merely means miracles u'ere 'Stngat' and 'Bani'-(Bhai respect. Ideally speaking this implies no Gurdas, Var I). These two combined can worship in the accepted practical sense of perform all miracles, that is, can make the word. the impossible possible, (in spiritual, poli- I{owever, a number of Sikhs, especially tical and social spheres) and thus, make women, indulge in practices which are the dream of an ideal society a reality. (14) (15) a. Is 19t qny reform needorl in the printing of Ideally speaking one should- repeat a thing Siri (the Holy Book) ? inteUigently ivery day. M-ost of us do that, repetition A. Definitely not dd so.' Even-without needed. All the words in a sen- does some good, definitely. But efforts tence should not be joined. The position (words should be mide to do a thing in the ideal of the 'pad-chhed' separated) way. 'Birr' (Holy Book) should be recognisecl and its use encouraged. Tirnes demand Singing of hymns has a much better effect' this reform. Daily iepetition means discipline for a child, timely warning for a young ma4 and con- The present standard 'Birr' encourages solation for an old man. It does serve priestly class while the true position in some purpose. Sikhism is that everv Sikh should be in a position to act as a priest. It is better a. Is politics a part of religion in Sikhism? if all sorts of 'paths' (recitation of the A. Religion is always a fight for. the right. It Guru Granth Sahib) are done by the niust f,ght against any injustice in any members of the family themselves, on form. special occasions. 'Pad-Chhed' will en- Sikhism is a political religion. During all courage this practice. Every Sikh should its past existence religion and politics daily study a few pages of the Holy Book. remained together. The modern method of printing Panjabi But time is also a very powerful factor in Books is different. It has improved. human life which religion undertakes to promote. With the passage- of time, the a. Has ilaily repetition of 'Bani' any good of effect? Sltfrs have lost the Central authority the ideal type, viz, of the 'Sarbat Khalsa.' A. Certainly it has. Physically, it encourages They are adherents of various different disciplined habits; intellectually, it has a poliiical parties now. Unless the Sarbat moulding effect of daily persuasion; iwhole) Khalsa is of one opinion, the psychologically, the receptivity of mind central authority does not truly exist, as may be greater any day and catch the was provided by the original Sikh Con- real effect. stitution (16) Dear Reader, Hence, politics should not be discussed in the hrily places at least. A Sikh may join If this little booklet has aroused an interest in you entire to further your knowledge on Sikhism, then this Society any other political party or the is always at your service to send you, free of charge community should have only one party and without any obligation, booklets on the Sikh religion and it stiould combine all functions in if you would kindly write to qs' of itself. The latter seems very difficult The following tracts are available:- achievement in the present circr'Lmstances set Religiously, the 1. Ttre Birth of Khalsa by Kartar Singh, M.A' of democratic up. Symbols of the Khalsa (2nd Edition). entire Khalsa has one central authority 2. Forms and but 3, Guru Nanak by Prof. Ganda Singh, M.A. (Reprinted vested in the Guru Granth Sahib Nov. 1956). now, they do not accept one politically Guru Gobind Singh by Prof. Teja Singh, M.A' a,uthority. 4. Arjan Dev by Prof' Kartar Singh, M.A. from 5. Guru This matter requires a consideration 6. The Japji by Prof. Puran Singh. (Reprinted). practical point of view and not from the ?. The Greatness of Guru Gobind Singh by Dr. Arjan the theoretically idealistic point of view. Singh Man. and Personally I feel that now religion 8. Sikhs as Liberators by Principal Teja Singh, M.A. politics cannot go together. L The Urgent Need of To-day by Prof. Kartar Religion promotes character and character Singh, M.A. has its effect in deciding political issues. 10. Sikhs and Peace (out of stock). So religion gives us an approach to politics 11. Sikhism on International Unity by N. Mehervan but the two cannot remain identical in Singh. the present set up. 12. The Anand Sahib by S. , M.Sc. 13. Practical Utility of The Sikh Ideals by Prof' Taran Singh, M.A. SAT SRI AKAL HON. GENERAL SECRETARY, Sikh Missionary Society Malaya, P,O. Box No, 2140, Singapore, ACKNOWLEDGMENTS Our thanks are due to the following:- 1. Professor Tararx Singh, M.A., for having very kindly consented to write this tract foq us. 2, All members of the Sikh Missionary Society Malaya and the Sikh comrrunity in g:eneral, whose I'enerous donations, at all times, have enabled us to publish and distribute, free of charge, booklets on Sikhism in English, , Tamil and Chinese. 3. Bachan Singh 'Brahmpurao' President, Central Sikh Temple, Singapore, for his donation ot $250/-. I 4. The following Committee Members of Sikh Mis- sionary Society Malaya for 1956, each of whom l has contributed, $25/- towards the cost of thls I tract:- I I 1. S. Bhag Singh, President. I 2. S. Khushal Singh, Vice-President. 3 3. S. Tara Singh 'Hitaishi,' Gen. Secretary. rfi 4. S. Harjinder Singh 'Takkhar,' Vice-Secretary. 5. S. Pritam Singh, P. T. S., Hon. Treasurer. l 6. S. Sadhoo Singh. 7. S. Pritam Singh. 8. S. Asa Singh 'Kaler 9. Giany Gurdit Singh 'Ghali'. 10. S. Jagat Singh., 11. S. Chanan Singh 'Jahngir'. 12. S. Narain Singh 'Rasheen'. TARA STNGH .HtTAlSHt" Hon. General, Secretary, Sikh Missionary Society Malaya.