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At the time of Guru Nanak, Indian society was divided into several castes and sects whch were like water-tight compartments. Birth determined the status of an individual; his deeds or merits did not count for anything. The concept of eqality was inconceivable; for the same reason, the spirit of oneness was almost nonexistent.
In Sikhism, there is no place for divisions based on caste. No Sikh is expected to consider himself superior to anybody else, for no man is born high or low. All are equal. A Sikh should be humble and modest and should have a desire to serve mankind.
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Guru Nanak does not divide men on the basis of their creeds. For him men are of two kinds: Gurmukhs and Manmukhs. The former look to God and practise truth and work for the welfare of the entire mankind. The latter follow deceit, falsehood and selfishness. Whatever a man may call himself he has to tread the same path if he wants to attain liberation from pain and misery and from mundane life. Everybody has to folow the same code of conduct.
Thus complete equality among all men is a fundamental of Sikhism. Guru Nanak said that the laws of nature were the same for all. All castes and creeds were treated equally in the next world. In the house of Lord nobody was superior or inferior in any way. Sri Guru Nanak Dev Ji said:
"What merit is of caste
He who tastes poison will surely die."
-Var Majh See More Sikh Life Style All History http://www.punjabiturban.com/gallery.htm
"All say there are four castes
But God creates one and all
The same clay makes up the whole world;
Vessels are made of the same clay by the potter
The five elements make up the body,
And nobody can say who has less or more."
-Rag Bahiro See More Sikh Life Style All History http://www.punjabiturban.com/gallery.htm
Guru Gobind Singh declared caste a hindrance in the brotherhood of the Khalsa created by him. He said:
"True service is the service of the people;
I am not for serving people of high castes.
Charity bears fruit in both the worlds
if given to worthy people.
All other charities are futile and useless,
From top to toe whatever I call my own,
Whatever I possess
I dedicate to these people."
-Akal Ustat
Woman, who gives birth to great men, saints and soldiers, is the most significant part of society. She is revered in Sikhism. Thus, in Sikhism women are not only treated as equals of men but are given a higher place in society. Before the advent of Guru Nanak, Indian women were treated like low castes. They had no status or rights in society. As a girl, parents protected her, as as adult the husband held her in his clutches and as a widow, she lived under the supervision of her sons. Women were described as snares. Guru Nanak raised a strong voice against this way of thinking in society and condemned those men who oppressed women. He siad:
"Why call her low, who gives birth to great men
A women is born of a woman, no one was born
but from the womb of woman
God alone is independent of woman."
Widow remarriage was not allowed even among high caste Hindus and they were persuaded to burn themselves alive at the pyre of their husbands. Guru Amar Das strongly condemned the practice and not only advocated remarriage of widows but also exhorted his followers to prevent women from performing sati.
Infanticide was also prevalent. Female babies were killed at birth. Guru Gobind Singh forbade this evil practice and asked his followers to shun the company of those who induged in it.
The Sikh Gurus upheld the right of all men to equality, and stood up against untouchability. People of all castes both high and low were asked to assemble and partake food from the common kitchen. All men were taught to lead a life of virtue and truth, regardless of the circumstances of birth or pedigree.
An individual must be alert mentally and spirtually in an ideal society and should be physically fit. In the ideal Sikh society, a Sikh shall be a true Sikh in all respects and should possess certain qualities. Guru Ram Das said:
He who calls himself the disciple of the Guru; the true Guru
Shall rise in the early hours of the morning
And meditate on Naam
Shall take bath to cleanse his mind in the 'nectar pool'
And shall labour during the day
He shall hear the words of the Guru
And repeat the Name
For then will his sins be forgiven and
His sorrow and suffering cease.
With the advantage of the day, he shall sing the
hymns of the Guru and keep God in his mind in all that he does
He who repeats the Name with every breath
And with every morsel that he eats
He is the true Sikh, him the Guru loves.
He to whom the Lord is gracious
Listens to the teachings of the Guru and he becomes his disciple.
Nanak, your humble servant begs for the dust of the feet of Sikhs
Who worship and lead others to the path of worship."
-Var Gauri
The birth of Khalsa was a natural consequence and culmination of all that had happened before in the development of Sikhism. Guru Nanak taught of brotherly love for all the humanbeings. He made it clear that man and universe were indivisibily one. He guided his disciples to the their own realisaton and experience of absolute truth and helped them free themselves from the cycle of birth and death. This could be achieved without renuciation or practising asceticism. He stress that an individual could continue to act a part in the great divine play even while remaining in the stream of life; in fact, this was the ideal state to be in.
Guru Gobind Singh demonstrated these teachings of Guru Nanak by graciously apply them in his own life . In order to give a realistic meaning to his doctrine, he initiated the ceremony of amrit and, to ensure a high standard of moral and spiritual behavour, he laid down certain rules for the guidance of Sikhs. He said:
He who repeats day and night the Name of God,
Has full faith and confidence in Him
Bestows not a thought on anyone but only one God
Whose enduring light cannot be extinguished;
Has no faith in fasting and worshipping cemeteries and monasteris
Recognises only one God and makes no fetish
of pilgrimages, aims, charities and austerities
He is recognised as true member of the Khalsa
In whose heart the light of the Perfect One shines."
- Sawayyas I
The Guru enjoined upon Sikhs some general duties which are defined in Rahitnamas and Sikh Rahit Maryada. These may be called the code of conduct for the Sikhs.
The origin and validity of some of the Rahitnamas is claimed on the basis of their having been dictated by Guru Gobind Singh himself. Bhai Kahan Singh has described three of them, namely, Tankhanama and Prashan-uttar of Bhai Nand Lal and Rahitnama of Bahi Desa Singh based on their dialoges with the tenth Guru. Chaupa Singh's Rahitnama is also ascribed to Guru Gobind Singh.
There is another Rahitnama also. It was completed by Prehlad Singh. Of all these, a conversation of Guru Gobind Singh with Bhai Nand Lal is of utmost importance. It gives a gist of the duties a true Sikh should perform.
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