THE FUNDAMENTALS

CONCEPT OF GURU:

The concept of Guru has been explained in the previous chapters. A yogi asked Guru Nanak who his Guru was? He replied,"The Word is Guru." God anointed Guru Nanak with His Word, His Wisdom (Logos), and the Guru's whole personality was Word-personified. The Guru made it very clear that his human body was not the Guru, and the mere outward glimpse of the Guru, or the outward profession of faith in him, could not bring the disciple close to the Guru. The light of the Word within his heart was the real Guru and the disciple should approach him with a receptive mind to receive His Light.

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BAPTISM IN SIKHISM:

Nam is the whole source which takes a person back into the Unmanifest One. Guru is the sole Channel to Nam. The Gurmat tells us that the Jewel of Nam becomes manifest in the hearts of only those who resort to Guru's refuge.

 

HOW DO WE RESORT TO THE GURU'S REFUGE?

When we go to the Guru, he gives us Nam and then we meditate upon the Guru given Nam which in turn takes us back to our destination, the Almighty.

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HOW DO WE GO TO THE GURU?

In Sikhism the one and the only one way to go to the Guru is through Baptism. A Sikh has to take Pauhal or Amrit, from the Five Beloved Ones (Panj Pyare), then he becomes of the Guru or Guruwala. Without baptism a Sikh remains without Guru or Nigura.

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"Nigure ka hai nau bura." 
(Rag Asa Mohalla 3 Pati, p-435)

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Everybody repeats God's Name, but simply repeating it He is not attained. When through the Grace of the Guru, Nam enshrines the mind, only then one's efforts of meditation become fruitful. Without the Grace of the Guru, a Sikh cannot attain his objective of salvation. In order to seek the Guru's Grace, we have to go to the Guru and that is only done through baptism.

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"Ram Ram sabh ko kahai kahiai ram na hoi 
Gurparsadi Ram man vasai ta fal pavai koi."
(Gujri Mohalla 3, p-491)

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'All repeat God's Name, yet He is not attained
But when through the Grace of the Guru
God comes to reside in the mind 
It is only then one's life becomes fruitful.' 
(Translation of the above)

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The question arises, is there any other way for a Sikh to attain his objective of salvation?

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No, says Gurmat, there is no other way. This world is a vast and formidable ocean of Maya (materialism). A Sikh has to cross this ocean to meet his Beloved God. The ocean seems endless and there are countless obstructions in the way. In order to get through this dangerous and formidable sea, one needs a strong ship and that ship is only the Guru, the Divine Light. In order to get into the Guru's ship, a Sikh needs a passport, and that passport is baptism.

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"Bhavjal bikham dravno na kandhi na par
Na beri na tulha na tis vanj malar 
Satgur bhai ka boihtha nadri par utar." 
(Sri Rag Mohalla 1, p-59)

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'The fearful ocean of the world is dangerous and formidable; it hath no shore or limit, 
No boat, no raft, no pole, and no boatman; 
But the true Guru hath a vessel for the terrible ocean, and ferrieth over him on whom he looketh with favor.'
(Translation of the above)

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The ceremony of baptism was started by the very first Guru. Those persons who became Guru's Sikhs, were baptized by the Guru. By mere attending the assembly of the Guru, one did not automatically become a Sikh of the Guru. From the first to the tenth Guru, baptism ceremony consisted of taking Charanpauhal i.e. Guru's toe (or feet) was dipped in the water which was then given to the devotee to drink and also Gurmantar (Word) was given by the Guru. After the creation of the Khalsa, the tenth Guru changed this tradition and entrusted this ceremony to the Five Beloved Ones. After that those who accepted the Guru's religion (Sikh religion), were baptized and they were called the Khalsa (the word Sikh and Khalsa became synonymous). The Guru issued instructions to all to get baptized and join the order of the Khalsa.

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Guru Gobind Singh was the first one to get baptized by the Five Beloved Ones. Let it, therefore, be very clear to every Sikh that in order to get into Guru's fold and seek Guru's grace, one will have to get baptized by the Five Beloved Ones. Only then one's efforts towards spiritualism become fruitful. From Guru Nanak to Guru Gobind Singh, those who called themselves Guru's Sikhs, were always baptized by the Gurus.

It is the Guru's order for every Sikh to get baptized and therefore after obeying his order one can get accepted by the Guru:

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"Hukam maniai howai parvan ta khasmai ka mahal paisi."
(Asa di Var pauri 15, p-471)

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'By obeying His order, one is acceptable 
And shall then reach his Master's court." 
(Translation of the above)

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Baptism is only the starting point towards the attainment of spiritual goal. Virtuous and religious living according to the Guru Rahit Maryada (Code of Conduct) is to be cultivated in daily practical life. The codes of conduct include spiritual awakening, conscientious performance of one's duty, humility, temperance and charity. Mere outward faith without practical adherence to the codes of conduct, will not lead the disciple towards the spiritual goal. After baptism, through constant devotion and heartfelt love to the order of the Guru in every walk of life, the disciple seeks the Guru's grace.

Through submission and unconditional surrender before the Guru, the devotee is reborn in the spirit of the Guru; and only at that stage a disciple is truly called a Sikh:

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'Guru sikh, sikh guru hai eko gur updes chalai 
Ram nam mant hirdai devai Nanak milan subhai.' 
(Asa Mohalla 4, p-444)

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"The Guru is a Sikh, the Sikh is a Guru; they are both one, but it is the Guru who giveth instruction
He putteth the spell of God's Name in the heart, O Nanak, and then God is easily obtained."

(Translation of the above)

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HAUMAI (EGOISM - I-AM-NESS):

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God is everywhere and within us too, but a veil of ego separates us from Him, it hides the Truth from us:

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"God, the Incomprehensible, is within us but not perceived
For the screen the 'ego' hangs in between." 
(Rag Sorath Mohalla 5, p-624)

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All the five vices- lust, anger, greed, attachment and ego; are the obstructions in the way of spiritual path, but egoism is the paramount of all. In the Guru's words one of the most recurring key terms is Haumai (I-am-ness) which is regraded as synonymous with the most insidious evil. Egoism is the moral evil which is the root cause of all ill doings. This egoism is the consequence of illusion, of looking upon the individual-self as of paramount importance. All his activities are exclusively directed towards himself.

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"In ego he takes birth and in ego he dies,"

(Asa Mohalla 1, p-466).

 

It spoils the fruit of great penances. The veil of ego when descends on a great Yogi makes him loose in a moment, whatever he had gained through self-mortification practised for years. This egoism is a disease and an obstacle in the way of spiritual uplift of an individual. Purpose of life centers on the spiritual salvation of a man through the glorification of the Divine and imbibing Divine qualities in the process. Blinded by the ego man cannot perceive the glory of the Divine.

 

Therefore, Nam will not reside in the mind as long as ego is there. Nam and ego are two opposing elements:

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"Haumai nawai nal virodh hai doai na vasai ek thai."
(Wadhans Mohalla 3, p-560)

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Egoistic mind cannot realize the 'morals' as laid down by the Guru, thus leaving the depressed soul groping in the dark, never realizing its goal. Egoism stands in the way of the desired spiritual attainment. Guru calls egoistic man as 'Manmukh'.

 

By the grace of the Guru, ego is only burnt through the Sabad:

"Gur kai Sabad parjaliai ta eh vicho jai." 
(Bilawal ki var, Mohalla 3, p-853)

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SALVATION - THE WAY TO GOD:

A body is dead without life and life itself is dead without Nam. Nam is the Elixir of life without which life would be meaningless and an accumulative waste. Forgetting Nam torments the soul. There is no spiritual awakening, no peace of mind, no joy and no bliss without Nam. Realization of Nam is the essential condition for a true and fruitful life.

 

"The tongue that repeateth not His Name
Better it be cut out bit by bit." 
(Funhe Mohalla 5, p-1363)

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Gurmat rejects all fasts, rites and rituals as a means to attain salvation. Gurmat rejects claims of yoga, mortification of body, self-torture and penances or renunciation. Gurmat does not believe in the worship of gods and goddesses, stones, statues, tombs, crematoriums, Samadhies, idols and pictures. Gurmat forbids the worship of anything of the Creation as a means to attain salvation. Only one God, the Formless, the Creator of the world is to be Glorified.

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The road that leads to God is the most difficult and complex. Guru Nanak has made this road simple and as clear as crystal by showing us a technical approach. The Guru explains that since the human life is attained after passing through numerous lives, so it has gathered along the way impurities of every life it has passed through.

Human mind has become black smeared with these impurities:

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"The impurity of many births hath attached to man's mind, and it hath become quite black." 
(Slok Mohalla 3, p-651)

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As long as the human mind remains impure, it will not merge with the One Who is Absolute Pure. As the mind becomes pure, the soul will merge with the Supreme Soul. How does the mind become pure?

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"Maen te dhokha ta lahai ja sifat kari ardas."
(Rag Wadhans Mohalla 1, p-557)

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'Praise and prayer (to God) maketh the mind pure."
(Translation of the above)

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Those who have done it, have crossed the ocean of Maya and merged with Him:

"Tu sacha sahib sifat sualio jin kiti so par piya."
(Slok Mohalla 1, p-469)

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'Thou art the True Lord, Beautiful is Thy Praise; He who utters it, is saved.'
(Translation of the above)

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Explanation: If a glass is full of dirty water, pour constantly pure water into it. The constant pouring of pure water into the glass, will throw the dirty water out of the glass and ultimately the glass itself will be full of pure water.

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In the same way the constant prayer and praise of God, will clean the impure mind. Human mind is in chaotic state. It is full of five vices- lust, anger, greed, attachment and pride or ego. These are the obstacles in the realization of Nam. Purity of mind is needed for spiritual uplift. No man or monk can achieve salvation without disciplining the world of inner chaos. This discipline of inner chaos by banishing these five vices from the mind, is a pre-requisite for spiritual excellence which is commanded by the Guru. Singing the Glory of the Lord, the Mighty King, will help purge the mind of its impurities. By glorifying the Divine, the human mind imbibes divine qualities in the process. As a result when all the impurities are gone, Nam will enshrine the pure mind. This will lead to exalted mental state from chaotic state. Spiritual evolution will occur resulting in Heavenly Bliss:

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"Prayer and praise of God, shall give rise to Nam inside." 
(Ramkali Mohalla 3-Anand, p-917)

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Gurmat further states that when hands are smeared with ordinary dirt, simple water will wash it away. If urine makes the cloth dirty, ordinary water cannot wash it, only soap will clean it. Similarly when our mind is full of impurities (sins), it needs some strong detergent and that detergent is Nam:

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"As hands or feet besmirched with slime, Water washes white; As garments dark with grime, Rinsed with soap are made light; So when sin foils the soul, Prayer alone shall make it whole." 
(Japji- pauri 20, p-4)

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The effect of Prayer and Praise is, firstly all the impurities of the mind are washed away and it becomes pure; secondly as a result when the mind becomes pure, then the nectar of Nam enshrines the mind:

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"Prayer and praise of Almighty removeth the impurity of mind
And the Ambrosial Nam then filleth the mind." 
(Gauri Sukhmani Mohalla 5, 1-4, p-263)

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That is the stage a true devotee yearns for. By prayer and praise, one's mind comes in touch with Nam and becomes illuminated. An enlightened mind emerges and a person is reborn in the spirit of the Guru and he begins to make spiritual progress slowly. Nam is registered by the consciousness and penetrates into the human soul and mind. This glorious transformation or metamorphosis helps transcend human soul to a state of Absolute Bliss. It is a change in a person which occurs within the self from one form to another. The aspect of realization of God changes within and lifts the devotee from the Personal to the Impersonal. All boundaries, limitations and barriers are broken and the individual soul starts merging with the Supreme Soul,

as water blends with water, the light blends with the Divine Light:

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"His soul and body dyed with the Name of One God Shall ever abide with the Supreme Soul. As water blendeth with water, So light is blended with Light. Transmigration is ended and rest obtained- Nanak is ever a sacrifice to the Lord."

(Gauri Sukhmani Mohalla 5, 11-8, p-278)

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WHAT TO MEDITATE UPON OR HOW TO DO PRAISE AND PRAYER:

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A Sikh is to worship only One God and None else. But God is Formless, then what to meditate upon? During the dialogue with the Sidhas, one Yogi called Charpat asked the Guru," O Guru, you say that one should not renounce the world rather live in it but the element of Maya (materialism) is so powerful, how can one overcome it and become one with God while living in Maya itself? Please explain your logic behind it."

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"The great sea of life is hard to cross, pray tell us how to get safely across it."
(Sidh Gosht- Charpat, p-938)

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Guru Nanak gave two examples:

A lotus flower always floats above the surface of the water. It cannot exist without water, yet it remains unaffected by the waves, always rising above the water level. A duck swims in the water but never lets its wings get wet. If its wings get wet, it will drown and the duck knows it. Although the duck cannot live without water, yet it disregards the waves.

In the same way a person cannot live without Maya (materialism) in the world, yet while living in it, we are to live above Maya. Material needs are desired and are necessary to sustain the very vital functions of life. Therefore, as a lotus flower and duck do not drown in the water while living in it, a person should remain detached and disinterested with Maya, not forgetting God. That is possible through praise and prayer. Communion with Sabad (Divine Word) will suppress the element of Maya and would enshrine Nam within oneself which in turn would lead a person back into the Unmanifest One:

 

"As a lotus flower remains unaffected in water
As also a duck swims in it and is not drenched by water 
So with fixed intent on Sabad realizing Nam
O Nanak, the dreadful world ocean is crossed safely." 
(Ramkali Mohalla 1, Sidh Gosht.5, p-938)

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To achieve an objective in life, a complete attention and dedication is required. The purity of mind and the sincerity of purpose are the requisites to obtain such an object. This task becomes more and more difficult when the object is Formless God. When we recite Gurbani, and if we do not know the meaning of the Sabad which is being recited, our meditation becomes mechanical, formalistic and hence futile. The result cannot be positive. Secondly, even if we know the meaning of the Shabad, but our mind is not in the Shabad and it keeps wandering away while we are reciting the Shabad, the outcome will not be significant. One must, therefore, remember that Prayer with absent mindedness will not be fruitful and thereby not acceptable to the Lord ('Ardas hazuri di manzoor hundi hai'). Attentive, alert and completely untainted mind is required for meditation. 

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Thus whenever we read, hear or sing Gurbani (Sabad), we must put our whole ATTENTION IN THE MEANING OF THE SABAD, which is being read, heard or sung. As our attention of mind and Sabad become one, our mind starts taking the impact of the spirit of the Sabad and the result of this COMMUNION IS BLISS, PEACE AND EVERLASTING JOY. In this communion one experiences a taste which cannot be described and is called Heavenly Elixir (Hari Ras):

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"O man, all other 'Rasas' (things of relish) thou tasteth Satiate not thy thirst even for a moment. 
But if thou ever tasteth the Heavenly Elixir (Hari Ras) Thou shalt be simply wonder-stuck."
(Gauri Guareri Mohalla 5, p-180)

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When the communion of mind with Sabad is established, the disciple is reborn in the Spirit of the Guru. 

He then blends with the Word (Sabad), and never faces death after this spiritual rebirth:

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"He who dies in the Word, never dies again And his devotion becometh fruitful."
(Rag Sorath, Slok Mohalla 3, p-649)

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Those who establish communion with Sabad (Gurbani - Divine Word), shall certainly experience uninterrupted Bliss:

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"He will become holy, holy, holy, shalt undoubtedly be holy O Nanak, who uttereth Nam with heartfelt love." 
(Gauri Sukhmani Mohalla 5, 12-8, p-279)

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A FEW SHABADS OF PRAISE AND PRAYER:

"Thou art the Lord, I make this supplication unto Thee; 
Soul and body are all Thy gifts. 
Thou art mother and father, we are Thy children; 
By Thy favor we obtain many comforts.
Nobody knows Thy limit;
O God, Thou art the most Exalted of the exalted.
The whole creation is strung on Thy Will;
And must obey the orders Thou issuest.
Only Thou knowest Thine Own condition and limit; 
Nanak, Thy servant, is ever a sacrifice unto Thee." 
(Gauri Sukhmani Mohalla 5, IV-8, p-268)

 

"O Eternal, O Infinite, Imperishable, Destroyer of sins;
O Competent, O All-Pervading, Destroyer of sufferings, Ocean of Virtues. 
O Companion, O Formless, O Bodiless, Prop of all; 
O World-Creator, O Treasure of attributes, in Thy court there is always justice.
O Incomprehensible, Destroyer of sins, most remote Thou
art, wast, and shalt be;
O Constant Companion of saints, Support of supportless. 
O Lord! I am Thy servant, I am virtueless, I have no merit; 
Saith Nanak, grant me the gift of Thy Nam that I may engrave it in my heart." 
(Gauri Bavan Akhri Mohalla 5, 55, p-261)

 

"Thou art my father, Thou art my mother, 
Thou art my relation, Thou art my brother,
Thou art my protector everywhere; then why should I fear O my mind.

By Thy favor I recognize Thee; 
Thou art my shelter, Thou art my honor. 
Besides Thee there is none other, the whole world is the arena of Thy play. 
Men and lower animals all hast Thou created;
Thou didst appoint them to whatever duties pleaseth Thee.
Everything happens according to Thy Will, there is nothing ours. 
I have obtained great comfort by meditating on Thy Name; 
And my mind is refreshed by singing Thy praises. 
The perfect Guru hath congratulated me; Nanak hath overcome his difficulties." 
(Majh Mohalla 5, p-103)

 

"Ocean of mercy, dwell for ever in my heart;
So enlighten my understanding that I may love Thee, O God. 
May I obtain the dust of Thy saints' feet and apply to my forehead; 
From being a great sinner may I be purified by singing Thy praises. 
May Thine order be sweet to me, and what Thou doest please me;
May what Thou givest, satiate me, and I may run after no one else. 
O Lord, may I ever know Thee near me, and may I remain the dust of all men's feet; 
May I meet the company of saints so that I may obtain my God. 
We are ever ever Thy children; Thou, O God, art our Master; 
Nanak is Thy child, Thou art mother father: put Thy Nam in my mouth."
(Todi Mohalla 5, p-712)

 

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"O Lord, the Pardoner, O compassionate to the poor,
O Kinder to the saints and ever Merciful.
O Patron of the patronless, world Protector, world Sustainer,
Thou cherisheth all creatures. 
O Primal Being, the Creator of the world, 
Thou art the support of the souls of the devotees. 
He shall become pure, whosoever repeateth Thy Name,
With devotion, affection and heartfelt love. 
We are devoid of virtue, low and ignorant, 
Nanak seeketh Thy protection O Supreme Power." 
(Gauri Sukhmani Mohalla 5, 20-7, p-290)

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PILGRIMAGES - BATHING AT HOLY PLACE:

A great deal of emphasis on rituals had been the way of Indian religious life for the millions before Guru Nanak appeared on the scene. Wherever Guru Nanak went, he tried to emancipate the masses from the shackles of superstition and ignorance, and instill faith in One, All-Pervading and Formless God. At that time people believed that bathing in the river Ganges and other holy places would absolve them of their sins. The Guru asserted that mere bathing at these sacred places, would not cleanse the mind riddled with the impurity of egoism.

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"Tirath bharmas biadh na jawai 
Nam bina kaise sukh pawai." 
(Ramkali Mohalla 1, p-906)

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'Wandering through the pilgrim places, 
One is not rid of one's maladies. 
There can be no peace without Nam.'
(Translation of the above)

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The Guru stressed that no abiding peace could be achieved without meditating on Divine Name. Meditation on Nam is the only true pilgrimage:

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"Tirath nahvan jao tirath nam hai 
Tirath sabad vichar unter gian hai." 
(Dhanasri Mohalla 1, p-687)

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'Shall we go to bathe at the pilgrim places? 

No. Nam is the only true pilgrimage. 
Pilgrimage is the contemplation on the Word 
That gives inner spiritual light.'
(Translation of the above)

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The Guru emphasizes the futility of rushing to the sacred bathing places for the expiation of sins. Guru Nanak states in Japji that he would bathe at the spots considered sacred, if it could please the Lord. The implication is that such ceremonies by themselves would not win God's approbation, without cultivating the moral life:

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"If it pleaseth the Lord
I would bathe at the sacred places. 
If it pleaseth Him not Worthless is that pilgrimage.
I see in the whole world around 
That nothing can be gained without right action." 
(Japji, pauri-6)

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In another place, the Guru has compared those who bathe at the sacred places to attain merit, with jars full of poison, which are washed only from outside. It means that the evil inside a man, cannot be removed despite outward ritual performances.

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CASTE SYSTEM AND SOCIAL EQUALITY:

In an age when class distinction was very rigid and when the bonds of caste system in India had strictly divided the people, Guru Nanak taught equality and brotherhood. The Guru rose above rites and rituals, above creeds and conventions, above all national-cults and all race-cults, to a vision of the deeds of love. He preached a religion of love, sacrifice and service. Complete equality among men was declared by the Sikh Gurus to be the fundamental moral principle required to regulate the social relations and communication.

The Guru points out that there is no fundamental difference among men of different castes in terms of physical constitution.

In a polemical discussion with the Brahmans, Kabir inquires:

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"How are you a Brahman and I am a low caste?
Is it that I have blood in my veins and you have milk?" 
(Gauri Kabir p-324)

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This exposes the absurdity of any contention or a claim by the higher caste men that there are physical differences among men of the different castes.

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The Guru points out that the laws of nature do no react differently in respect to the higher caste men. Since the nature makes no discrimination in favor of the higher caste men by recognizing their superiority in any manner, the myth of caste superiority is clearly seen as man-made.

 

The Guru states:

"What merit is in caste? 
The real truth is that he who tastes the poison will die." 
(Var Majh, Mohalla 1, p-142)

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The Guru vehemently regards caste as an abnormality and social perversity when he says:

"Every one says there are four castes, but it is from God that every one comes; 
The same is the clay which fashions the whole world; 
The five elements make up the body's form, and who can say who has less of these or who has more?"
(Rag Bhairon Mohalla 3, p-1128)

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The Guru denies that caste was prevalent from the beginning. In the primordial state:

"No man of caste or birth could be seen ................
There was no distinction of color or coat or of the Brahman or Kashatriya......." 
(Maru Mohalla 1, p-1035-36)

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The claim that the different caste men had emanated from the different parts of the Primeval Man is also repudiated by the Guru:

"His caste is castelessness. He is incarnated not, He is Self- Existent....... 
All hearts are illuminated by the Light of the Lord...." 
(Sorath Mohalla 1, 1-2 of 6, p-597)

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The Guru, thus, refuses to accredit the caste institution in social ethics and further denies God having favored a few

by bringing them out from the higher parts of His body.

(These were some of the arguments of the Brahmans to have superiority from birth over low castes).

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Finally it is held by the Guru that the caste is of no consideration in the spiritual realization, that men of lower caste need not wait to be born again in the next higher class for the attainment of deliverance:

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"Tumra jan jat avijata har japio patat pavichhe."
(Basant Mohalla 4, p-1178)

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'Whosoever contemplates on God, caste or no caste,
he becomes a blessed devotee of God." 
(Translation of the above)

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The tenth Master, Guru Gobind Singh, declared caste a taboo in the order of the Khalsa.

In Akal Ustat, he states,

"There is no consideration of caste or membership of varnas."

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He further writes,

"I shall not adopt the habits of any creed, but shall sow the seeds of the pure love of God."

(Vachitar Natak, chap. 6, verse 34)

 

The first of the Sikhs baptized into the order of the Khalsa belonged to different castes. The theory of separate duties for different castes was replaced by the same ethical and religious duties for all men. Therefore, the fundamental equality of all men was ensured by free and voluntary admission into the order of the Khalsa.

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SOCIAL EQUALITY:

Wealth also provides a determinant of social classes as against birth in the case of caste system. In Sikhism the relation among classes based on economic resources is envisaged in terms of equality. It rejects the notion of superiority of the economically better placed class over others.

 

The Guru says:

"The man who knoweth God looketh on all men as equal,
As the wind bloweth on the commoner and the king alike."
(Gauri Sukhmani Mohalla 5, 8-1, p-272)

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Thus in Sikhism the higher classes are not governed by any separate code of ethics, but all men, rich or poor, are entitled to equal judgement, value and social equality. Since the death is the leveller, the Guru highlights this notion:

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"One lives not for ever in the world; Neither king nor beggar would remain, they all come and go."
(Ramkali Mohalla 1, 11, p-931)

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Therefore improper consideration of the superiority of rank are based on a wrong conception of the nature of the world. The need for the recognition of human dignity, irrespective of economic classes, is also stressed in an anecdote from the biography of Guru Nanak called the story of Bhai Lalo and Malik Bhago. In that incident Guru Nanak refused a rather sumptuous dinner of Malik Bhago for the ordinary bread of the coarse grain of Bhai Lalo. The moral is drawn that the poor ought not to be treated as low, all must be treated as equal irrespective of their material resources.

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STATUS OF WOMEN:

The position of a woman in the society in India, has not been always the same. While at times she had been accorded a very high status, there are also historical and scriptural instances when under some influences, she has been relegated to an inferior position.

At the start of Sikhism the status of women was very low in Indian society.

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In Sikhism it is considered preposterous to regard woman a 'temptress' or 'seductress' or 'unclean'. The Guru does not regard 'woman' as an obstruction on the way to ultimate goal of Eternal Bliss. This being so, the Guru rejects asceticism or renunciation as the requisite pathway, and regards the house-holder's life if it is led in a righteous manner, superior to that of an ascetic. By emphasizing this type of vision to the people, the Guru stresses that women should be given honorable status in every social segment of the society.

 

Guru Nanak asserted that women were not at all inferior to men:

"From the woman is our birth, in the woman's womb are we shaped; 
To the woman we are engaged, to the woman we are wedded; 
The woman is our friend and from the woman is the family; 
If one woman dies, we seek another, through the woman are the bonds of the world; 
Why call woman evil who gives birth to kings? 
From the woman comes the woman, without woman there is none; 
O Nanak, God alone is the one Who is independent of the woman (because He is unborn)."
(Var Asa Mohalla 1, 2-19, p-473)

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This declaration shows unequivocally the high esteem in which a woman's status is held in Sikhism. Woman 'the mother of mighty heroes' is elevated to the highest position in the hierarchy of beings.

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In the moral codes of the Sikhs a large number of injunctions deal with the rejection of unethical practices like- (i) female infanticide; (ii) immolation of the widow (Sati) with the deceased husband, and (iii) wearing of veils by women. In the ancient period in India, it was stated according to spiritual authority that self-immolation on the funeral pyre of her husband was the only meritorious course that a virtuous woman could follow; not only would such a woman enjoy eternal bliss in heaven along with her husband, but her action would expiate the sins of three generations of her husband's family both on his father's and mother's side.

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Guru Amar Das, the third Master, carried out a vigorous campaign against this practice of Sati, and thereby he emancipated the women from this social oppression and religious cruelty.

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The Guru declared:

 "the Sati is one who lives contented and embellishes herself with good conduct, and cherishes the Lord ever and calls on Him."

(Rag Suhi, Slok Mohalla 3, 2-6, p-787)

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One of the most notable social improvement was the emancipation of women. Many women found salvation through the Guru's teachings. In Sikhism widow remarriage is also permitted whereby the widow can be rehabilitated if she so desires.

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INSTITUTIONS OF SANGAT AND PANGAT:

SANGAT - SOCIETY OF THE HOLY

Sangat means assembly or congregation, but in Sikhism Sangat is usually called Sat Sangat (holy congregation) which may be defined as the Home of Truth where people love God and learn to live in Him:

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"Sat Sangat kaisi janiai jithai eko nam vakhaniai." 
(Sri Rag Mohalla 1, p-72)

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'How should we know of Sat Sangat? 
Where the lovers of Truth hold communion with One Lord alone.'
(Translation of the above)

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Again the fourth Guru gives definition of Sangat:

"Sat Sangat is the school of the True Guru, 
There we learn to love God and appreciate His greatness."
(Var Kanra Mohalla 4, p-1313)

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Guru Nanak attached great importance to the setting up of Sangats, the holy assemblies, and wherever he went, he tried to establish them. The Divine Word (Gurbani) and the Sat Sangat were the only two means that the Guru employed to rid the people of their selfishness and evil passions; and finally for their salvation and for uniting them with God:

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"Sat Sangat is the treasury of Divine Name; 
There we meet God; 
Through the Grace of Guru,
One receives there Light and all darkness is dispelled."
(Sarang ki Var, Mohalla 1, p-1244)

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It is well recognized fact that spiritual progress cannot be achieved without the company of the Holy.

The society of the holy is the means of destroying egoism and helps one in freeing oneself from evil passions:

"The dirt of egoism of ages which has soiled the soul, Will be removed only in the Society of the Holy. Just as iron floats when tied to timber So will one cross the ocean of life by following The Guru's Word in the company of the saints."
(Kanra Mohalla 4, p-1309)

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"O friend, tell me how I might cross Through the difficult ocean of Maya;

If God in His mercy gives the fellowship of the Truthful Nanak, Maya cannot come even near."
(Bavan Akhri Mohalla 5,(7), p-251)

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