Values in Harmony - University of St Andrews

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RIGHTS, RESPONSIBILITIES AND DUTIESA Sikh’s life passes through the following five stages: Dharam Khand – undertaking of socialrights, responsibilities and duties; Gian Khand – attaining knowledge and awarenessthrough spiritual consciousness; Saram Khand – with spiritual strength shedding of ego,that is, without discipline the experience is a mere emotion, a nostalgic remembrance; KaramKhand – ending practice of duality in life and achieving divine grace; Sach Khand - is theabode of the Nirankar the Formless One and it is the final state of human consciousness.When the mind learns to stand still it will enter the Divine Portal to face the Waheguru. Thefollowing is not the golden rule but the spirit of its message is universal among all faiths andbeliefs:“I am a stranger to no one, and no one is a stranger to me. Indeed, I am a friend to all,” (SriGuru Granth Sahib, 1299).To promote the acceptance of human equality while promoting diversity Guru Angad DevJi established a community kitchen where all sit together and shared food from the samekitchen. Emperor Humayun was refused audience until he agreed to eat food among thecongregation.“They look upon all with equality, and recognize the Supreme Soul, the Lord, pervading amongall. Those who sing the Praises of the Lord, Har, Har, obtain the supreme status; they are themost exalted and acclaimed people” (SGGS, p 446).In practice this involves doing community service (Seva). Seva is dignity in labour throughKirat Karni (honest earnings / work); Naam Japna (prayers); sharing one’s earnings (VandChhakna). The first of these is considered to be the most important as it can be freely givenwithout any material cost;“Cursed are the hands and feet that do not engage in seva” (Bhai Gurdas Ji, Varan, 27.1).Sri Guru Gobind Singh JiThe Khalsa Panth and the Code of ConductSri Guru Gobind Singh Ji’s message of unity, equality and diversity was seeded in the KhalsaPanth (1699); physically symbolised by Panj Kakars: hair (Kesh) for saintliness; cutting hairis desecration of Waheguru’s birth gift; Comb (Kanga) for the care of hair; Kachha (Bermudashorts is a variation of) for chastity and prudence; Sword (Kirpan) an emblem of courage, worn(not carried) for the protection of the defenceless; Steel bracelet (Kara) represents restraint,gentility and infinity; reminding us that we are bound by the SGGS scriptures.78
When initiating into the Khalsa Panth (Universal Brotherhood) a Sikh vows not to: steal,plunder, gamble or exploit the poor; commit adultery; use intoxicants and tobacco; commitany religious offense (Kurahit) such as the removal of hair; eating Halal meat. The Codeof Conduct of a Khalsa includes religious and social rights. The religious rights are scribedin the SGGS. With every individual right comes community obligations; thus providing amechanism for ‘checks and balances’. Prohibition on the misuse of religious offerings andcharitable donations weans the Khalsa from kurahit (misdeeds).A Sikh’s individual ethics and duties were framed by the Gurus in the concept of Dharamsal,that is, space needed for performance of obligations to: oneself, family, society, country andhumanity. In Sikh jurisprudence rights and wrongs for the society are considered as a whole.From the choices at hand a Sikh must employ his intellect for the benefit of an individual aswell as the society by the directions provided in the SGGS. The Gurus emphasized the use ofreasoning in demolishing social ills and abuses.Guru Nanak Dev Ji believed that divinity should be equally accessible to the ordinary man,woman and child. This principle is symbolized by the Khanda:The Khanda is the insignia (emblem) of the Sikhs; its name is derived from the double edgedsword at the heart of the insignia:GLOSSARYDharmsal - the basic principles by which a Sikh lives his/her life, that is, according to one’sduties and responsibilitiesGurdwara - literally means the gateway through which the Guru could be reached.Gurus - in Sikhism the religious and spiritual leaders, that is, the ten Gurus and now the SriGuru Granth Sahib Ji.Kakar or 5-K’s - a Sikh vows to adopt the five kakars during the amrit paan ceremony. Thefive kakars are: Kesh (hair), Kanga (comb), Kaccha (long under-shorts), Kirpan (sword), Kara(steel bracelet).Khalsa - is the name given, originally by Sri Guru Gobind Singh Ji, to all Sikhs who have beeninitiated (baptised) into the Khalsa Panth (universal brotherhood) with the ceremony knownas Amrit Paan.Khand - in Sikhism there are five stages in the development of the human consciousness.Each stages is attained by spiritual development of the person.Khanda - is the emblem of the Sikh faith, symbolised by the central position of the doubleedged sword.Mool Mantra - the fundamental and the golden principle of Sikhism.Pangat - is the principle of recognition of the not so well-off members of society as equal tooneself and also to have empathy with them.79
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Values in HarmonyTHE PROMOTION OF G
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CONTENTSForeword . . . . . . . . .
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“How about ‘shu’: never impos
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TOWARDS A COMMONALITY OF VALUESThe
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For as one of the world’s greates
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THE BAHA’I FAITH
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of God, invited them to the religio
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Independent investigation of truth
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GLOSSARYAbdu’l-Bahá (1844 - 1921
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THE GOLDEN RULE:“Never to do anyt
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Reincarnation is a central teaching
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Concern for other people:For consci
Page 28 and 29: CHRISTIANITY
Page 30 and 31: QUOTATIONS FROM THE NEW TESTAMENT O
Page 32 and 33: Respect for communityJesus said,
Page 34 and 35: THE GOLDEN RULE:“Do unto others a
Page 36 and 37: Marriage between a man and a woman
Page 38 and 39: “Whatever principle of intelligen
Page 41: WHAT IS THE HINDU WAY OF LIFE?There
Page 46 and 47: Humanism affirms that we can lead g
Page 48 and 49: 4. Humanism . . . insists that pers
Page 50 and 51: ISLAM
Page 52 and 53: And vie with one another for forgiv
Page 54 and 55: CHARITYNot only is charitable givin
Page 56 and 57: REFERENCESThe meaning of the Qur’
Page 58 and 59: THE GOLDEN RULE:“One should treat
Page 60 and 61: The essence of Jainism is concern f
Page 62 and 63: THE GOLDEN RULE:“What is hateful
Page 64 and 65: enemies and I intend to do battle w
Page 66 and 67: Seeing, on a dark night, a blind ma
Page 68 and 69: THE GOLDEN RULE:“Do not to your n
Page 70 and 71: “Drink your mead, but in moderati
Page 72 and 73: GLOSSARYAnimisticArising from the b
Page 74 and 75: SIKHISM
Page 76 and 77: Ik Onkaar There is only one GodSat
Page 80 and 81: Panjabi - the language spoken by mo
Page 82 and 83: PRACTICAL APPLICATIONS OF VALUES IN
Page 84 and 85: 18. Inter Faith Network of UK, 2007
Page 86 and 87: CONTRIBUTORSThis project was the re
Page 88: This Project was generously funded
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Values in Harmony - University of St Andrews

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