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Sikhism -
Ek- Onkar -One God - One Truth
‘Killing all the temptations of the world, one controls
the uncontrollable and thus gains knowledge and merges into the Eternal
(
Guru Ram Das )
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Sikhism,
the 5th largest of the world’s religions was founded by Guru Nanak (1469-
1539) whose basic spiritual teaching is to be found in the most Holy of Sikh
Mantras – the Mul Mantra, composed
to honour the God he called Sat.
The Mul Mantra
‘ Ek-Onkar (One God) , Sat
(Truth) is the name,
the Creator, without fear and hate,
Omnipresent, pervading
the Universe. Neither born, nor dies to be born again. Truth is revealed
through the grace of the Guru.
Before time itself there was Truth.
When time
began to runs its course, there was Truth.
Even now, there is Truth
and ever
more (says Nanak) shall Truth prevail’.
The Mantra contains the
essence of the Guru’s spirituality and teaching about One God. After a deep
spiritual experience, he became critical of many of the religious practices of
his day, particularly about caste, the division of people and the treatment of
women. He set out to offer an alternative path to both Hinduism and Islam and appointed
his successor Guru Angad. Thereafter each Guru appointed their successor until
the 10th Guru (Gobind Singh). He instituted the Sikh Kalsa (more on this later) and compiled
a collection of the Gurus teaching, including writings from Hinduism and Islam.
This forms the Guru Granth Sahib (or
Adi Granth) the Sikh Holy Book. This
became the 11th Guru that is central to Sikhism and the focus
of worship in the Gurdwara (Temple
The name Sikh means ‘disciple
or learner’ and denotes one who believes in; One God, the Ten Gurus and the
Guru Granth Sahib. In addition, Sikhs believe that the Gurus represent One
Divine Inner Voice, they are all one. Their forms changed but their
lights merged. In other words ‘the Gurus are vessels for a single spiritual torch’.
The 5th Guru Arjan built the Golden Temple Amritsar
The Kalsa (Pure Ones) and the Five Ks Guru
Nanak’s alternative spirituality and its emphasis on standing up for the
marginalised and oppressed, led to a long period of severe persecution of Sikhs
by the Mogul rulers of Northern India . By the time of the 10th
Guru Gobind Singh a tradition of
saint-soldiers had developed. It was during this time that the Guru created the
Kalsa, which essentially created
Sikhism as we know it today. He did so in 1699 with a unique initiation
ceremony. Before outlining this, it is important to read an extract of some of
the Guru’s words concerning the ethos of those who become the Kalsa. This comes
out of the ethos of those times in India
‘ The one who repeats night and day the name of God, whose
enduring light is unquenchable, is one who bestows not a thought on any but the
One God and who has love and confidence
in God and places no confidence, even by mistake, in fasting, worshipping at
tombs, places of cremation or where yogis meditate. This is one who recognises
only One God( Ek Onkar) and cares not for pilgrimages, alms, penance and austerities.
It is one in whose heart the light of the Perfect One shines and such a one is
recognised as a member of the Kalsa’
In
1699, accompanied by his wife, he gathered Sikhs from all over India
( Spring Festival).
Seva (selfless service). Sikhism extols 5 very important virtues.
These are Compassion, Truth, Contentment, Humility and Love. One very important practice in living out
these virtues is the tradition of Seva a central aspect of Sikhism. This is
perhaps best demonstrated by the Langar
– a kitchen attached to every Gurdwara. Here, in the spirit of Guru Nanak’s
teaching, all are freely welcomed and fed, regardless of gender, race ethnicity
or class. As one of the many non-Sikhs who have been often welcomed into a
Langar, I have been impressed by the spirit of service and hospitality I have
received. It is a positive example and one that other Traditions could benefit
from.
Guru
Nanak, like other founders of Faith Traditions, was both a mystic and a deeply
spiritual human. His writings exude a spirit of compassion, wisdom and
mysticism. I would like to end this short reflection with one of his quotations
(In Praise of Woman) on the importance of women. I have chosen this because, in
the context of 16th Century India
Of woman
we are conceived, of woman we are born, t
o woman we are betrothed and married.
It
is woman who is your friend and who travels the road with you. Another woman is
sought when the companion dies.
Man is bonded to woman.
Why should we consider
woman evil.
When from woman kings are born?
From woman alone is born a woman.
Without woman there can be no human birth.
O Nanak, without woman, only the
True One exists.
