Tuesday, August 1, 2017


                                           













SPIRITUALISM





        A SIKH PERSPECTIVE





BY





Virinder  S. Grewal, M.D., F.A.C.S.




SPIRITULISM AND SPIRITUALITY BASED ON MORALITY


Sikh Spiritualism differs from the dictionary definition of Spiritualism, which deals with reality relating to Spirit.  In Sikhism, matter and spirit are regarded as real, both being created by Akal Purkh (God): Creation is in God and God is in Its creation.


ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ
ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ
Sūkẖam asthūl sagal bẖagvān. Nānak gurmukẖ barahm pacẖẖān.

God is subtle and manifest in all mind and matter.  Nanak says, that Guru oriented recognizes God. -----Guru Arjan, Thiti Raag Gauri, AGGS, Page, 299-17


Spiritualism demands the subjugation of born with lower human instincts.  It promotes, instead, the cultivation of Divine virtues through deliberation and reflection, in daily life, of the teachings of the Sikh Gurus as incorporated in the Aad Siri Guru Granth Sahib.  This should lead us to a state of Sahaj – bliss and serenity. This is an un-conflicted state where emotional response and rational assessment speak with the same voice.  Consequently, one comes out triumphant in the highest spiritual sense of the Word, enlightened by Spiritual Wisdom.



DEDICATION



This book is dedicated to the younger generation of the Sikhs in Diaspora in the West, to my late parents S.S.S. Karam Singh Grewal, IPS, and Mrs. Livlin Kaur Grewal and to my late daughter-in-law Mrs. Lisa Kaur Grewal. Moreover, to the people of the west who would like to have an insight in to Spiritual understanding of Sikh values?



ACKNOWLEDGEMENTS


I finally got the courage to put the Sikh spiritual values in the shape of a book after being coaxed repeatedly by my friends. My special thanks to my wife Manjit Kaur Grewal who indirectly instigated me after our marriage on January 12, 1964 by bringing AGGS to our home and to USA. I further thank her for supporting me by leading her life with only a few complaints about my being stuck to the computer, tolerating it as an apparent addiction and taking other annoyances here and there in stride.  I would also like to thank my three sons Gaggandeep Singh, Manvir Singh, and Amardeep Singh for their support and encouragement. Only my son Manvir Singh took his Gurmukhi Course at University of Michigan, Ann Arbor, during his BS by taking the opportunity of The Sikh studies Program. Sikh chair was established at U of M by Sikhs of USA headed by me. Manvir does read AGGS daily. I hope every young Sikh in the West take his example. Unfortunately IMHO the future of this Universal Faith and Spirituality in general seems to be bleak.

As well several other friends have urged me privately, to compile most of the writings in the form of a book for the benefit of the Sikhs at large in the west. I thank them all from the bottom of my heart for their encouragement and support.

My gratitude goes to Late Prof. Balbir Singh PhD, of Stanford University for the review and corrections in the book.



PREFACE



Sikh Philosophy revolves around Truth, which in fact is another name of Immortal Self Existent God (Akal Purkh). Sikh Gurus have placed the main stress in their writings compiled in Aad Guru Granth Sahib (Holy book of Sikhs) on the ethical side of life (Morality) and character. Guru Nanak’s Jap Ji explains the five steps in the development of character and spirituality, integral to it. The advantages of Guru Nanak’s religion are indescribable, and whoever leaves it and strays to other religions or sects is unfortunate and loses his human birth. He preached to all a religion of the heart as distinguished from a religion of external forms and unavailing ritual. He found that the acts and austerities practiced by professedly religious men of his age and country were without divine love or devotion, and consequently contained no merit before God. He satisfied himself that Brahma, the reputed author of the Vedas, did not include love in them, nor was it mentioned in the Simritees. He declared that God who has no form or outline and is not found by wearing religious garbs, but by humility, rejection of caste, and worshipping God in spirit so they could be accepted in Its court. The Guru examined all religious sects, contemplated the gods, goddesses, and spirits of earth and heaven, and found them all immersed and perishing in spiritual pride. He scrutinized Hindus, Muslims, Priests, Prophets, and could not find one godly person among them. They were all groping in the blind pit of superstition.

The moral and political merits of the Sikh religion are that it prohibits idolatry, hypocrisy, caste exclusiveness, the concremation of widows, the immurement of women, the use of wine and other intoxicants, tobacco-smoking, infanticide, slander, pilgrimages to the sacred rivers and tanks of the Hindus; and it inculcates loyalty, gratitude for all favors received, philanthropy, justice, impartiality, truth, honesty, and all the moral and domestic virtues known to the holiest citizens of any country.

In the achievement of spiritual growth one has to subjugate the five lower instincts of Lust, Anger, Greed, Attachment, and Vanity/Ego and further development of the virtues of Truth, Contentment, Compassion, Faith in the existence of God, and Fortitude, leading to humility, and further communicate the message of spiritual knowledge to others.

ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ
ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ
viḏi­ā vīcẖārī ṯāʼn par­upkārī. Jāʼn pancẖ rāsī ṯāʼn ṯirath vāsī.

Contemplate and reflect upon Divine Knowledge, and you will become a benefactor to the others. When you conquer the five passions, then you shall come to dwell at the sacred shrine of pilgrimage. -----Guru Nanak, Raag Asa, AGGS, Page, 356-14             

One needs a positive attitude to correct the thought process that generates the right thoughts. It does not come easy: Divine Almighty does not automatically grant the virtues but have to be diligently developed. Spirituality is preparing your body and mind, to receive God's inspiration (Grace) and translating it into one’s thinking, speech, and actions, leading to the formation of virtuous habits forming good character. Being humble, loving and compassionate is the Goal in Life.  This can lead to Spiritual Enlightenment for a union of the Mind with the Conscience.


Spiritual experience is being of the spirit. It is a devotion to the metaphysical matters and activities, which renew, uplift, comfort, heal, and inspire the others and us with whom we interact. It is the development of True Divine being to the point that one’s spirit attains the character of the Holy Spirit of God, the highest spiritual achievement ever made.

By meaningfully applying teachings (ਦੀਖਿਆ) contained in AGGS, that allow ego to vanish in the fire of Divine love, so that spiritual growth can be achieved. The purpose of developing spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns and being free to return home to our eternal home in God.

The spirit is one part of the triad forming reality. The others are mentality (being of the mind) and sensuality (being of senses and body). These three together create reality. A delicate balance must be maintained with contentment in the unity with the universe to achieve harmony. Spirit is the non-physical aspect of existence. Mind is a bridge between spirit and body. Spirituality used to be the sole domain of religion but lately science has developed with close alignment.

In recent years, “spirituality” has often carried connotations of the believer’s faith being more personal, less dogmatic, more open to new ideas and myriad influences, and more pluralistic than the faiths of established religions. Those speaking of “spirituality” rather than “religion” are apt to believe that there are many “spiritual paths” and that there is no objective truth about which is the best to follow. On the other hand, there are many adherents of orthodox religions who consider spirituality to be an aspect of their religious experience, and they are more likely to contrast spirituality with secular “worldliness” than with the ritual expression of the religion. Others of a more new age disposition hold that spirituality is not a religion per se but the active and vital connection to an incomprehensible and unfathomable force, power, or sense of the deep self. IMHO, spirituality is not the inherited property of any religion and one can be spiritual with out aligning to a religion. Some proponents of spirituality believe that the goal of “being spiritual” is to simultaneously improve one’s wisdom, will power and communion with God/universe, which necessitates the removal of illusion of feeling and thinking at the sensory aspect of a person. Other spiritual proponents point out that spirituality is a two-stroke process. The upward stroke relates to inner growth and the downward stroke relates towards manifesting improvements in the world/reality around us because of the inward change with meaningful transformation of the individual psyche.

The rule of thumb when evaluating any spiritual approach is that six months of diligent, proper practice should manifest noticeable improvement in one’s life, when followed honestly, truthfully with willingness. If not, then the usual advice is to pick an approach that is more likely to assist you in achieving your specific goals. The spirit or psyche is a multidimensional aspect of “consciousness” most commonly thought of as being composed of the “subconscious” and “super conscious”. Thus, the psyche (spirit) is the self-other than the ego. Ego is the main obstruction in the way of spiritual growth. However, traditional definition of the psyche (spirit) is limited by our lack of experience in utilizing the psyche as an integral, involved segment of acknowledged experience. Laws of space and time do not bind the spirit, although it is capable of having experience within space-time dimensions.  At its deeper levels, such as the subconscious level, the spirit expands out into a gracious communion of cooperative venture with all consciousness. Therefore, the individual who learns the art of communicating with the spirit enhances the ability to tap into universal knowledge that is both specifically life altering and of great importance universally.

The Universal Spirit is comprised of all of the living, self-aware forms of consciousness in existence within all realms of experience. The individual spirit is you, which recognize at this given time as you focus in on the singular signal or frequency that represents your current life. The ego is a portion of the psyche (spirit), its physical face but the psyche is composition in its entirety encompasses literally unlimited realms of knowledge and creativity. Spiritually pertinent wisdom and knowledge reside within the psyche, sitting in wait for the individual to stir into action and learn the language of the Universal Spirit. By altering the patterned performance of the conscious mind, the stance of the individual shifts in its relationship to space and time, the ego is gradually introduced to unfamiliar neurological messages that reside within the spirit. Thus, perceptions heighten, alternate flows of powerful and pertinent knowledge and creativity results, and the mind elevates to a new level of intellectual/intuitive functioning. 

The Guru, faith, Truth, and the capital of God’s name are necessary for salvation. Without Guru there is no spiritual/Divine knowledge. Without faith there is no meditation. Without Truth there is no credit and without capital no balance. The best act is Philanthropy (desire to help humanity), without which human birth is accursed. Alms gifts penance and sacrifices are not equal to Philanthropy.


Guru Angad in Raag Majh questions and answers about meeting the God:


Q.


ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ
ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ
Ḏisai suṇī­ai jāṇī­ai sā­o na pā­i­ā jā­ė. Ruhlā tundā anḏẖulā ki­o gal lagai ḏẖā­ė.

It is seen, heard and known, but Its subtle essence is not obtained. How can the lame, armless and blind person run to embrace God?


A.

 ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ
ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ
Bẖai kė cẖaraṇ kar bẖāv kė lo­iṇ suraṯ karė­i. eyes. Nānak kahai si­āṇī­ė iv kanṯ milāvā hoe.

Let the Fear of God be your feet, and let Its Love be your hands; let God’s Understanding be your eyes, Says Nanak, in this way, you shall be united with your Husband Creator, the Universal Conscience, O wise soul-bride.


Forever and ever, you are the only One; You set the play of duality in motion. You created egotism and arrogant pride, and You placed greed within our beings. Keep me as it pleases Your Will; everyone acts as You cause them to act. Through the Guru's Teachings, some are forgiven, and merge with you; and some stand and serve You; without the Name, nothing else pleases them. Any other task would be worthless to them-You have directed them to Your True Service. In the midst of children, spouse and relations, some remain detached; they are pleasing to Your Will. Inwardly and outwardly, they are pure, and they are absorbed in the True Name.-----Guru Angad, Raag Majh Ki Vaar, AGGS, Page, 139 



AUTHOR’S NOTE

I have presented in this book 176 articles, mini glossary of Gurmukhi words, denoting the Sikh Values, which could help in evolving the character of an individual for spiritual growth. Members have debated most of these subjects on many Sikh forums and are titled accordingly. I would also like to clarify to the readers that a number of Sabd Guru Hymns are repeatedly referred to in articles to make the writings more complete individually and to follow the traditions of repetition by the Sikh Gurus to make the message reach the core of the heart (ਰਿਦੈ) of the readers. This book also describes how the Sikh religion is being practiced ritualistically in the Gurudwaras by the uneducated priests against what is written in AGGS.


In this book, I have tried to bring out the reality of the present challenges facing the younger generation of the Sikhs in Diaspora. I have also tried to bring out the tools contained in AGGS for spiritual growth of the individuals contriving for it.


In truth, there are many paths for spiritual growth.  No one can say which one is best.  The essays in this book represent the path of my own personal learning and experience of Sikh thought.


In the end, I have included a mini-glossary of the Gurmukhi words of AGGS for better understanding the Sikh Holy Book (AGGS).



INTRODUCTION


Spiritual Experience


ਸਤਿ ਸਰੂਪੁ ਰਿਦੈ ਜਿਨਿ ਮਾਨਿਆ
ਕਰਨ ਕਰਾਵਨ ਤਿਨਿ ਮੂਲੁ ਪਛਾਨਿਆ
ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ
ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ
Saṯ sarūp riḏai jin māni­ā. Karan karāvan ṯin mūl pacẖẖāni­ā. Jā kai riḏai bisvās parabẖ ā­i­ā. Ŧaṯ gi­ān ṯis man paragtā­i­ā.

One who believes in the Embodiment of Truth with all his heart recognizes the Cause of causes as the Root of all. The essence of spiritual wisdom is revealed to the mind of those, whose heart is filled with faith in God. -----Guru Arjun, Raag Gauri, AGGS, Page, 285-10


An individual through a spiritual experience can only feel God’s presence in a belief system that allows for the possibility that there is an Unconditionally Loving Higher Power -- a God-Force, Unfathomable metaphysical Energy, Great Spirit or whatever one would like to call.  This belief needs to be powerful enough to accept that everything is unfolding perfectly from a Cosmic Perspective in the mind of the individual. That everything happens for a reason -- there are no accidents, no coincidences, and no mistakes and logic is necessary to understand all of this.


"Spiritual emergence is the process of personal awakening into a level of perceiving and functioning, which needs to be powerful enough to overcome the functioning of the normal ego. The process may include one of the following phenomena: acceptance of a personal prayer, out-of-body experiences, occult phenomena, pre-cognition, clairvoyance, astral travel, mystical experience and perception of auras. At its peak, spiritual emergence is the experience of the ultimate unity of all things, a merging with the Divine, which transcends verbal description. Among the positive effects of this process are increased creativity, feelings of peace, and an expanded sense of compassion."                                                                              


ਗਿਆਨ ਰਤਨੁ ਮਨਿ ਪਰਗਟੁ ਭਇਆ
ਨਾਮੁ ਪਦਾਰਥੁ ਸਹਜੇ ਲਇਆ
ਏਹ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਸਤਿਗੁਰ ਕਉ ਸਦ ਬਲਿ ਜਾਈ ਹੇ
Gi­ān raṯan man pargat bẖa­i­ā. Nām paḏārath sėhje la▫i▫ā.Ėh vadi▫ā▫ī gur ṯe pā▫ī saṯgur ka▫o saḏ bal jā▫ī he.

The jewel of Spiritual Wisdom is revealed within the mind. The wealth of the Naam is easily, intuitively received. This glorious greatness is obtained from the Guru; I am forever a sacrifice to the True Guru. -----Guru Ram Das, Raag Maru, AGGS, Page, 1089-15

Those speaking of “spirituality” rather than “religion” are apt to believe that there are many “spiritual paths” and that there is no objective test for choosing the best path to follow. The goal of “being spiritual” is to simultaneously improve one’s wisdom, will power and communion with God, universe, energy or force.  This necessitates the removal of illusion caused by feeling and thinking at the sensory level by us.


Spirituality is preparing your, body and mind, to receive God's inspiration and translating it into one’s thinking, speech, and actions. This leads to the formation of virtuous habits forming good character. Spirituality is a two-stroke process. The upward stroke relates to inner growth and the downward stroke relates towards manifesting improvements in the world or the reality around us because of the inward change.

As spiritual awakening begins, motivations inevitably shift from the egocentric toward the desire to serve others. This kind of service is necessary if the awakening and development are to continue: Spiritual growth requires a life of service.

ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ
ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ
Āp gavā­ė sėvā karė ṯā kicẖẖ pā­ė mān. Nānak jis no lagā ṯis milai lagā so parvān.

However, if one eliminates his/her self-conceit and then performs service, one shall be honored and merges with the One with whom one is attached, his attachment becomes acceptable, O, Nanak.    -----Guru Angad, Raag Asa, AGGS, Page 474-10


Prayer, Meditation, Remembrance of the Word of God, Contentment at the Will of God, Morality, Selflessness, Integrity, Honor, Dignity, Trustworthiness, Restraint, and Deferred gratification of desires lead to spiritual progress with the guidance and use of the tools prescribed in AGGS. The secret is in "understanding the meaning" that lies behind the written words and in between lines. These words, language and the symbols are merely "tools" for the linear mind's understanding. It is the action on these instructions, which makes the difference.

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

The spiritual experience is a personal ecstatic pleasure, which makes an impact of God’s presence and Grace in the mind of the individual experiencing it, which cannot be shown or effectively communicated to the others.

We are all experiencing a Spiritual evolutionary process, which is unfolding perfectly according to Divine plan or Absolute Principle, in alignment with precise mathematically, scientifically, and musically attuned Universal laws for interaction with energy. We are spiritual beings and are having a human experience. This is the focus of the spiritual experience.


ਅਵਿਗਤ ਗਤਿ ਅਗਾਧ ਬੋਧਿ ਅਕਥ ਕਥਾ ਅਸਗਾਹ ਅਪਾਰੀ 
ਸਹਨਿ ਅਵਟਣੁ ਪਰਉਪਕਾਰੀ
Avagati Gati Agaadhi Bodhi Akath Katha Asgaah Apaari. Sahan Avtan Peroupkari.

To have knowledge of the dynamism of that un-manifest God (Akal Purkh) is a very deep experience, and to say something of that ineffable God is a Herculean task. Only Guru Oriented suffer while doing good to others. -----Bhai Gurdas, Vaar 11, Pauri 2-7, 8



SPIRITUALITY BASED ON MORALITY



ABSTRACT



Spirituality at one time was the domain of religion but to be truthful one can be spiritual with out belonging to a religion. One could be spiritual by following the Universal moral codes. Morality could be defined:

1.      The quality of being in accord with standards of right or good conduct.

2.      A system of ideas of right and wrong conduct: religious morality.

3.      Virtuous conduct.

4.      A rule or lesson in moral conduct. ---Dic

How morality is defined plays a crucial, although often unacknowledged, role in formulating ethical theories. To take “morality” to refer to an actually existing code of conduct is quite likely to lead to some form of relativism.

                                                 -----------------------------------------------

ਪੁਛਨਿ ਫੋਲਿ ਕਿਤਾਬ ਨੋ ਹਿੰਦੂ ਵਡਾ ਕਿ ਮੁਸਲਮਾਨੋਈ
ਬਾਬਾ ਆਖੇ ਹਾਜੀਆ ਸੁਭਿ ਅਮਲਾ ਬਾਝਹੁ ਦੋਨੋ ਰੋਈ  

Puchan Foal Kitab No Hindu Vada Ke Muslmano-ee? Baba Akhay Hajiaa Subh Amla Bajho Dono Ro-ee.

Guru Nanak was questioned to open and search in his book whether Hindu is great or the Muslim? Baba replied to the pilgrim Hajji’s that with out good deeds both will have to weep and wail. -----Bhai Gurdas, Vaar 1, Pauri, 33- 3,4

Ethical religion can be real only to those who are engaged in ceaseless efforts at moral improvement. By moving upward we acquire faith in an upward movement, without limit.



“Morality” is an ambiguous term; the features that account for what it refers to in any of the descriptive senses are not the features that account for what it refers to in its normative sense.



The term “morality” can be used either:

1.      Descriptively to refer to a code of conduct put forward by a society or,

a.       some other group, such as a religion, or

b.      accepted by an individual for her own behavior or

2.      Normatively to refer to a code of conduct that, given specified conditions, would be put forward by all rational persons. ----Web Dic

We have in fact, two kinds of morality, side by side:

1.      One that we preach, but do not practice.

2.       Another that we practice, but seldom preach.

The same the religion we practice is different than what is documented in religious holy books.


Let us look at the Philosophy of Morals from different perspectives;


n      For most people morals are sets of rules that we ought to obey, they tell us what is right or wrong.

n      Philosophers needed to base moral system on justifiable grounds.

n      Kant's moral system is based on rationality. It attempts to show how any rational being would agree to universal moral laws. Thus actions are morally right in virtue of their motives, which must derive more from duty than from inclination in which an individual overcomes her evident self-interest and obvious desire to do otherwise.

n      Jeremy Bentham the British philosopher (1748-1832), purposed a scientific approach based on happiness.

n       Marx morality and ethics:  are sets of ideas that ignored the exploitative economic arrangements of society, which contributed to False Consciousness.

n       Nietzsche(Necha) German-Philosopher looked at the origins of morality, and like Marx, saw moral systems as arising from the interests of social groups but the individual had to go beyond accepted morality to create a new morality for himself.

n      Jean-Paul Sartre an atheist (1905-80) emphasized the subjective judgments that an individual must make in order to be "authentic". "Man can will nothing unless he has first understood that he must count no one but himself; that he is alone, abandoned on earth in the midst of his infinite responsibilities, without help, with no other aim than the one he sets himself, with no other destiny than the one he forges for himself on this earth that individuals have no objective way of formulating morality. If we follow a moral system or religion, we are acting in "Bad faith" by denying that we have the responsibility for determining our own choices. Sartre believed that it is the individual who needs to create their own moral code.

n       Anglo-American philosophers have suggested that moral statements simply express the moral sentiments or attitudes of the individual and that philosophy has no way of evaluating which set of moral statements is best. Good philosophy must be based on good arguments, not arguments in the sense of quarrels, but reasoned arguments. Logic can be understood as the science of proper reasoning, which separates a good argument from a bad one.

Spirituality leads one to evolve in to a better human being following the general moral codes with devotion. It is preparing your body and mind, to receive God's inspiration and translating it in your thinking, speech, and in your actions leading to the formation of virtuous habits leading to the evolvement of individual’s good moral character. One cannot be spiritual with out good character. Character is a combination of qualities that makes an individual ethically admirable. One should be well settled in relation to feelings and action. The moral law dictates that one needs strength of will and self-mastery to full fill imperfect duties. Morality is more properly felt than judged. We like to think our views on right and wrong are rational but they are grounded in emotion. David Hume states that though reason can shape moral judgment, emotion is often decisive that explains some strange quirks in our moralizing. One should have a belief in human equality, rejecting caste, race, prejudice, and use of images, symbols for spiritual God. It is important to insist on the ethical side of life with absolute sincerity, equality, and love of God than the show of external piety. Guru Nanak founder of Sikh Faith proclaimed that who considers every one equal is religious.

Isn’t it possible that some one who is considered to be the worst example of a human being has the potential to become great? Every one has a Divine potential and is capable of attaining the highest spiritual state by igniting the Divine spark residing with in. More over even the best of us are not entirely free from the blemishes; after all, no one is perfect. Spiritual growth comes through inner purification; and by living a virtuous life of truth, love, humility, and compassion by doing right and positive action.

Only the good deeds and virtues carried with after death as elucidated by Guru Nanak in Siri Raag and Farid in his Slokes:

ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ
ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ
Amal kar ḏẖarṯī bīj sabḏo kar sacẖ kī āb niṯ ḏeh pāṇī, Ho­ė kirsāṇ īmān jammā­ė lai bẖisaṯ ḏojak mūṛė ėv jāṇī.
Make good deeds the soil, and let the Word of the Sabd be the seed; irrigate it continually with the water of Truth. Become such a farmer, and faith will sprout. This brings knowledge of heaven and hell, you fool!-----Guru Nanak, Siri Raag, AGGS, Page, 24-1, 2

Guru Nanak looks at it on the deeds performed by an individual as well as recitation of the Name of God with devotion.


ਸਲੋਕੁ ਮ ੧
Sloke mėhlā

ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥
ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥
ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ
ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ
Je raṯ lagai kapṛai jāmā ho▫e palīṯ.Jo raṯ pīvėh māṇsā ṯin ki▫o nirmal cẖīṯ. Nānak nā­o kẖuḏā­ė kā ḏil hacẖẖai mukẖ lėho,Avar ḏivājė ḏunī kė jẖūṯẖė amal karėhu.

If one's clothes are stained with blood, the garment becomes polluted. Those who suck the blood of human beings-how can their consciousness be pure?  O, Nanak, chant the Name of God, with heart-felt devotion. Everything else is just a pompous worldly show, and the practice of false deeds.  -----Guru Nanak, Raag Majh, AGGS, Page, 140-10,11

Evil actions take one away from spirituality as is evident from the following hymns of Sabd Guru:


ਪਉੜੀ 
Pauree

ਜੇਵੇਹੇ ਕਰਮ ਕਮਾਵਦਾ ਤੇਵੇਹੇ ਫਲਤੇ ॥
ਚਬੇ ਤਤਾ ਲੋਹ ਸਾਰੁ ਵਿਚਿ ਸੰਘੈ ਪਲਤੇ ॥
ਘਤਿ ਗਲਾਵਾਂ ਚਾਲਿਆ ਤਿਨਿ ਦੂਤਿ ਅਮਲ ਤੇ  
ਕਾਈ ਆਸ ਨ ਪੁੰਨੀਆ ਨਿਤ ਪਰ ਮਲੁ ਹਿਰਤੇ ॥
ਕੀਆ ਨ ਜਾਣੈ ਅਕਿਰਤਘਣ ਵਿਚਿ ਜੋਨੀ ਫਿਰਤੇ ॥
ਸਭੇ ਧਿਰਾਂ ਨਿਖੁਟੀਅਸੁ ਹਿਰਿ ਲਈਅਸੁ ਧਰ ਤੇ ॥
ਵਿਝਣ ਕਲਹ ਨ ਦੇਵਦਾ ਤਾਂ ਲਇਆ ਕਰਤੇ ॥
ਜੋ ਜੋ ਕਰਤੇ ਅਹੰਮੇਉ ਝੜਿ ਧਰਤੀ ਪੜਤੇ ੩੨
Javehe karam kamāvḏā ṯavehe falṯe.Cẖabe ṯaṯā loh sār vicẖ sangẖai palṯe. Ga galāvāʼn cāli­ā Kā▫ī ās na punnī▫ā niṯ par mal hirṯe.Kī▫ā na jāṇai ākiraṯ▫gẖaṇ vicẖ jonī firṯe.Sabẖe ḏẖirāʼn nikẖutī▫as hir la▫ī▫as ḏẖar ṯe.vijẖaṇ kalah na ḏevḏā ṯāʼn la▫i▫ā karṯe.Jo jo karṯe ahame▫o jẖaṛ ḏẖarṯī paṛ▫ṯe. ||32|| in ū amal ė.

According to the deeds which one does, so are the fruits one obtains. If someone chews on red-hot iron, his throat will be burned. The halter is put around his neck and he is led away, because of the evil deeds he has done. None of his desires are fulfilled; he continually steals the filth of others. The ungrateful wretch does not appreciate what he has been given; he wanders lost in reincarnation. He loses all support, when the Support of God is taken away from him. He does not let the embers of strife die down, and so the Creator destroys him. Those who indulge in egotism crumble and fall to the ground. ||32|| -----Guru Ram Das, Raag Gauri, AGGS, Page, 317

ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥
ਬਦ ਅਮਲ ਛੋਡਿ ਕਰਹੁ ਹਥਿ ਕੂਜਾ  
ਖੁਦਾਇ ਏਕੁ ਬੁਝਿ ਦੇਵਹੁ ਬਾਂਗਾਂ ਬੁਰਗੂ ਬਰਖੁਰਦਾਰ ਖਰਾ ॥੧੦॥
Saglī jān karahu ma▫uḏīfā. Baḏ amal cẖẖod karahu hath kūjā. Kẖuḏā▫e ek bujẖ ḏevhu bāʼngāʼn burgū barkẖurḏār kẖarā. ||10||
Let your daily worship be the knowledge that God is everywhere. Let renunciation of evil actions be the water-jug you carry. Let realization of the One God be your call to prayer; be a good child of God - let this be your trumpet. ||10|| -----Guru Arjun, Raag Maru, AGGS, Page, 1084-6


ਫਰੀਦਾ ਵੇਖੁ ਕਪਾਹੈ ਜਿ ਥੀਆ ਜਿ ਸਿਰਿ ਥੀਆ ਤਿਲਾਹ ॥
ਕਮਾਦੈ ਅਰੁ ਕਾਗਦੈ ਕੁੰਨੇ ਕੋਇਲਿਆਹ ॥
ਮੰਦੇ ਅਮਲ ਕਰੇਦਿਆ ਏਹ ਸਜਾਇ ਤਿਨਾਹ
Farīḏā vekẖ kapāhai jė thī▫ā jė sir thī▫ā ṯilāh.Kamāḏai ar kāgḏai kunne ko▫ili▫āh. Manḏė amal karėḏi­ā ėh sajā­ė ṯināh.

Farid, look at what has happened to the cotton and the sesame seed, the sugar cane and paper, the clay pots and the charcoal. This is the punishment for those who do evil deeds.-----Sheikh Farid Sloke # 49, AGGS, Page, 1380

ਸਾਢੇ ਤ੍ਰੈ ਮਣ ਦੇਹੁਰੀ ਚਲੈ ਪਾਣੀ ਅੰਨਿ ॥
ਆਇਓ ਬੰਦਾ ਦੁਨੀ ਵਿਚਿ ਵਤਿ ਆਸੂਣੀ ਬੰਨ੍ਹ੍ਹਿ ॥
ਮਲਕਲ ਮਉਤ ਜਾਂ ਆਵਸੀ ਸਭ ਦਰਵਾਜੇ ਭੰਨਿ ॥
ਤਿਨ੍ਹ੍ਹਾ ਪਿਆਰਿਆ ਭਾਈਆਂ ਅਗੈ ਦਿਤਾ ਬੰਨ੍ਹ੍ਹਿ ॥ 
ਵੇਖਹੁ ਬੰਦਾ ਚਲਿਆ ਚਹੁ ਜਣਿਆ ਦੈ ਕੰਨ੍ਹ੍ਹਿ ॥
ਫਰੀਦਾ ਅਮਲ ਜਿ ਕੀਤੇ ਦੁਨੀ ਵਿਚਿ ਦਰਗਹ ਆਏ ਕੰਮਿ
Sādẖe ṯarai maṇ ḏehurī cẖalai pāṇī ann.Ā▫i▫o banḏā ḏunī vicẖ vaṯ āsūṇī banėh.Malkal ma▫uṯ jāʼn āvsī sabẖ ḏarvāje bẖann. Ŧinĥā pi▫āri▫ā bẖā▫ī▫āʼn agai ḏiṯā banėh.vekẖhu banḏā cẖali▫ā cẖahu jaṇi▫ā ḏai kaʼnniĥ. Farīḏā amal je kīṯė ḏunī vicẖ ḏargeh ā­ė kamm.
The body is nourished by water and grain. The mortal comes into the world with high hopes. But when the Messenger of Death comes, it breaks down all the doors. It binds and gags the mortal, before the eyes of his beloved brothers. Behold, the mortal being is going away, carried on the shoulders of four men.  Farid, only those good deeds done in the world will be of any use in the Court of God. -----Sheikh Farid Sloke # 100, AGGS, Page, 1383


Conclusion:

Moral courage or fortitude, one of the 5 virtues is the most valuable and usually the most absent characteristic in humans. The only difference between a saint and a sinner is that every saint has a past, and every sinner has a future if he follows the teachings of Sabd Guru earnestly, truthfully and honestly to the word and spirit. It is noble to be good but still nobler to teach others to be good. Conscience is the inner voice to warn that some one may be looking.

It is strangely absurd to suppose that millions of human beings, collected together, are not under the same moral laws which bind each of them separately.  Moral excellence comes from right thoughts leading to right habits. One should remember that we all are children of God and each has a right to be here. Each has the same Divine light in him as us and hurting some one in any way is against that Absolute Divine Principle/God.

Kabir elucidates the last reference in his Slokes as a satire;

ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥
ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ
Beḏ kaṯeb kahhu maṯ jẖūṯẖe jẖūṯẖā jo na bicẖārai. Ja­o sabẖ meh ėk kẖuḏā­ė kahaṯ ha­o ṯa­o ki­o murgī mārai.

Do not say that the Vedas, the Bible and the Quran are false. Those who do not contemplate them are false. You say that the One God is in all, so why do you kill chickens? ----Kabir, Raag Parbhati, AGGS, Page, 1350-5


Contents





SPIRITUALISM-A SIKH PERSPECTIVE


1.       CONTENTS


2.       AGGS AND MYTHOLOGY.


3.       ACCEPTANCE IS THE WAY TO HAPPINESS.


4.    AKAL TAKHAT.


5.      AKHAND PATH AND ITS SPIRITUAL VAUE.


6.      ALLAH.


7.      ANGER/ਕ੍ਰੋਧੁ.


8.      ARGUMENT/ਬਾਦੁ.


9.      ATTACHMENT/BONDAGE/ਮੋਹ.


10.   ATTITUDE/ਦਸਤੂਰ/ਤੌਰ.


11.   AAD SIRI GURU GRANTH SAHIB.


12.   AVGUN/ਅਵਗੁਣ.


13.   BEAUTY IN SIKHISM.


14.   BHAGAT SURDAS.


                                               15. BHAGOUTI/ ਭਗਉਤੀ.

16.   BIBAYK BUDHI/ ਬਿਬੇਕ ਬੁੱਧੀ.

                                                      17. BIDH/ਜੁਗਤ.

18.   BLASPHEMY.


19.   BLESSINGS OF NAAM.


20.   BLISS/ POISE/SAHAJ/ਸਹਜੁ/ਸੁੰਨੈ.


21.   CASTE/ਜਾਤਿ.


22.   CELIBACY/ ਜਤੁ.


23.   COMMON SENSE/ ਸੁਰਤਿ.


24.   COMPASSION/ਦਇਆ.


25.  CONTEMPLATIVE MEDITATION/ਸਬਦੁ ਬੀਚਾਰ.


26.  CONTENTMENT/ਸੰਤੋਖ.


27.  CORUPTION/BRIBE/ਵਢੀ.


28.  CREATION AND CREATOR IN SIKHISM.


29.   CREATOR/THEOLOGICAL GOD/ਧਾਰਮਕ ਅਕਾਲ ਪੁਰਖ.


30.   DEAD WHILE ALIVE/ਜੀਵਨ ਮੁਕਤ.


31.   DENIAL/ਇਨਕਾਰ.


32.   DESIRE AND HOPE/ਆਸਾ ਮਨਸਾ.


33.   DESTINY/ਭਾਗ.


34.   DEVOTION/ਭਗਤੀ/ਸਾਧਨਾ.


35.   DISCIPLINE/ਸੰਜਮੁ.


36.   DIVINE KNOWLEDGE/SPIRITUAL WISDOM/ ਗਿਆਨੁ.


37.   DREAMS/ਸੁਪਨੈ.


38.   DUALITY/ਦਵੈਤ.


39.   EGO/ਹਉਮੈ/ਅਹੰਕਾਰ.

                                    
                                        40. ESSENCE/REALITY/ਤਤ/ਅਸਲੀਅਤ


                                    41. ETERNAL ENERGY/ CONSCIOUSNESS/ GOD


42.   EVOLUTION OF THE WORD KHALSA.


43.   FAITH THAT WORKS.


44.   FAITH WITH OUT RIGHT ACTION IS DEAD.


45.   FAITH/RELIGION/ਧਰਮ.


46.   FEAR/ਡਰਿ/ਭਉ.


47.   FEARLESSNESS/ਨਿਰਭਉ.


48.   FIVE VICES/ਅਵਗੁਣ AND FIVE VIRTUES/ਗੁਣ.


49.   FORGIVENESS/ਖਿਮਾ.


50.   FORTITUDE/ਸਮਰਥਾ.


51.   FOURTEEN LESSONS OF GURU NANAK.


52.   FOURTH STATE/ਤੁਰੀਆਵਸਥਾ.


53.   FUNCTION OF HUMAN BODY.


54.   GENDER EQUALITY IN SIKH FAITH.


55.   GOD’S WILL/ਭਾਣਾ.


56.   GRACE OF THE GOD/ਗੁਰੁ ਪ੍ਰਸਾਦ/ਕ੍ਰਿਪਾ.


57.   GRATITUDE.


58.   GREED/ਲੋਭ/ਲਬੁ.


59.   GURMUKH/ਗੁਰਮੁਖਿ AND MANMUKH/ਮਨਮੁਖਿ.


60. GURU-THE ENLIGHTER.


61.   GURU NANAK ON SPIRITUAL GROWTH.


62.    GURU NANAK’S FIVE TEACHINGS.


63.   GURU NANAK’S PHILOSOPHY/ਉਪਦੇਸ ਤੇ ਵੀਚਾਰੁ.


64.   GURU NANAK’S SACRED THREAD FOR SIKHS/ਜਨੇਊ.


65.   HAIR/ਬਾਲ.


66.  HALAL/ ਹਲਾਲ


67.   HEAVEN AND HELL/ਭਿਸਤੁ ਅਤੇ ਦੋਜਕੁ.


68.   HOW TO LIVE IN GOD’ S WILL/ਭਾਣਾ.


69.   HUMILITY/ਮਸਕੀਨੀ.


70.   DLE TALK/ਕਥਨੀ ਬਦਨੀ.


71.   IDOL WORSHIP OF AGGS.


72.   INFANTICIDE.


73.   INFIDELITY.


74.   INFINITE THE REALITY.


75.   INSIPID TALK/ਫਿਕਾ ਬੋਲਿ.


76.   INTERNAL FILTH/ਮੈਲਾ ਮਨਿ.


77.   INTOLERANCE/ਅਸਹਿਨਸ਼ੀਲਤਾ.


78.  IS THE AGGS FOR AKHAND PATH OR CONSULTATION?


79.   NAAM, DAN, ISHNAN/ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ.


80.   JUDGE/ਪਰਖਣਾ.


81.   KARMA/ਕਾਰਜ.


82.   KATHNI BADNI/ORAL SERMAN/ਕਥਨੀ ਬਦਨੀ.


83.  KHAYP/ਖੇਪ.


84.   LET GO OF THE PAST.


85.   LIVE AND LET LIVE


86.   LIVING IN THE INFINITE/ਅਸੰਖ.


87.   LOAK AND PARLOAK.


88.   LOOK IN –YOURSELF.


89.   LOVE/ਭਾਉ.


90.   LUST/ਕਾਮਿ.


91.   MARDANA.


92.   MAYA.


93.   MEAT IN SIKHISM.


94.   MIND/SELF/ਮਨ.


95.   MINE MINE.


96.   MIRACLES IN SIKHISM.


97.   MIRI.


98.   MOOL MANTAR/ਮੂਲ ਮੰਤ੍ਰ/ MANGLACHARAN/ਮੰਗਲਾਚਰਣ.


99.   MOORAKH/ਮੂਰਖ.


100.   NAAM.


101.   NIRGUN AND SARGUN GOD.


102.   OBLIGATIONS OF A SIKH TO THE GURU.


103.   ORAL TRADITIONS.


104.   PARMATMA AND ATMA/ਪਰਮਾਤਮੁ/ਪਰਮਾਤਮਾ ਅਤੇ ਆਤਮਾ.


105.    PATIENCE/ਧੀਰਜੁ/ਸਬਰ.


106.     PATIT/ਪਤਿਤ.


107.     PRAYER/ਅਰਦਾਸ.


108.     PURPOSE OF HUMAN LIFE.


109.     RAG MALA/ਰਾਗ ਮਾਲਾ.


110.    RAGAS OF AAD SIRI GURU GRANTH SAHIB.


111.    RAHAO/ਰਹਾਉ.


112.   RAHAT/RAHIT MARYADA/ਰਹਤ /ਰਹਿਤ ਮਰਯਾਦਾ.


113.    RAM/GOD.


114.    REINCARNATION.


115.  RELIGIOUS SYMBOLS AND SPIRITUALITY.


116.  RESENTMENTS.


117.   RIGOROUS HONESTY/ਜ਼ੋਰ ਦਾਰ ਸਚਾਈ.


118.   RITUAL/ਕਰਮ ਕਾਂਡ.


119.    SABD GURU ON MIND ALTERING SUBSTANCES.


120.   SABD GURU ON SAINT/ਸੰਤ.


121.   SABD GURU’S PERSPECTIVE ON HUMAN LIFE.


122.   SAHAJ/ਸਹਜੁ.


123.      SAKAT/ਸਾਕਤ.


124.    SALVATION/ LIBERATION/ਜੀਵਨਮੁਕਤੁ.


125.      SATISFYING OUR DESIRE TO KNOW TRUTH/GOD.


126.     SCIENCE AND RELIGION.


127.      SELF REALIZATION/ਆਤਮ ਪਰਗਾਸੁ.


128.    SELF.


129.  SELFLESS SERVICE/ਸੇਵਾ.


130.   SENSE ORGANS/ਇੰਦ੍ਰੀ.


131.     SENSUAL PLEASURES.


132.    SERENITY/ਉਜਲਤਾ.


133.          SIDH/ਸਿਧ.


134.    SIKH PSYCHE/ਜੀਵ.

135.    SIKH SYMBOLS.

136.       SIKH VALUES ACCORDING TO SABD GURU.


137.       SIKH/ਸਿੱਖ.


138.         SIKHI/ਸਿਖੀ/ਸਿੱਖੀ.

139.       SIKHISM A UNIVERSAL RELIGION.


140.       SLANDER/ਨਿੰਦਾ.


141.      SOUL MATE.


142.      SOUL/ਜੀਅ/CONSCIENCE.


143.      SPIRITUAL BANKRUPTCY.


144.       SPIRITUAL EXPERIENCE.


145.      SPIRITUAL IGNORANCE/ਅਗਿਆਨੀ.


146.         SPIRITUAL PROCRASTINATION.


147.              SPIRITUALITY AND HEALTH.


148.         SPIRITUALITY BY MORALITY.


149.       SPIRITUALITY MISUNDERSTOOD.


150.       SPIRITUALITY.


151.        SPIRITUALLY BLIND.


152.     STAGES OF HUMAN LIFE.


153.    STORIES OF GURU NANAK’S TRAVELS.


154.       SUPERSTITIONS.


155.      SWORD.


156.     THE WAY WE LIVE.


157.   TIME CARRIES WITH ITS CHANGE.


158.     TIRATH/ਤੀਰਥ.


159.    TO BECOME A BETTER PERSON.


160.   TRUTH.


161.      TURBAN.


162.         UNDERSTANDING SABD GURU.


163.         UNFATHOMABLE GOD/ਅਥਾਹ.


164.       UNHAPPY IS THE WHOLE WORLD.


165.        UNIVERSAL HIGHER POWER.


166.       VEDAS.


167.       VEECHAR/ਵੀਚਾਰੁ/ਬੀਚਾਰੁ.


168.     WORD.


169.        WAHEGURU WORD.


170.       WHERE TO FIND GOD/WORD?


171.      WORKING THE TEACHINGS OF SABD GURU.


172.   YUGAS/AGE


173.        MINI GLOSSARY.


174.        BIBLIOGRAPHY.