Five Sikh Symbols

The Five Ks are the five items of dress and physical appearance
given to Sikhs by Guru Gobind Singh when he gathered together the
first members of the Khalsa on Vaisakhi day in 1699. These symbols
give Sikhs a unique identity signifying discipline and spirituality.
However, these items cannot be reduced to just symbols and must
be worn in their full form.

Kesh
 Uncut hair, which is kept covered by a turban, or dastaar.
 Kesh are a traditional symbol of holiness in India, and the turban is a symbol of leadership.
 The dastaar is worn by men and some women to cover their long hair.
Kirpan
A ceremonial sword, symbolizing readiness to protect the weak, and
defend against injustice and persecution.
 The kirpan is normally worn with a cloth shoulder strap called a gatra.
 The kirpan exemplifies the warrior character of a Sikh.
Kara
 A steel bracelet, symbolizing strength and integrity.
 Steel is symbolic of strength yet resilient under stress. In the same way, the human
soul must become as strong and unbreakable as steel which has been tempered in the
furnace.

Kangha
 A small wooden comb, symbolizing cleanliness and order.
 The kangha is used to keep the hair clean and is normally tucked neatly in
one's uncut hair.
 As a Sikh combs their hair daily, he or she should also comb their mind
with the Guru's wisdom.
Kachhera
 Cotton boxer shorts, symbolizing self-control and chastity; prohibition of adultery.

Three Principles of Sikhism

Guru Nanak Dev, the first Sikh Guru, taught three
fundamental principles:

 Kirat Karo
- Work hard and honestly
 Wand Ke Chhako - Share what you have with the needy
 Naam Jappo - Always remember God throughout the day

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
 SIKH GURUS
Sikhism was established by ten prophet-teachers called Gurus over the period from 1469 to 1708.
Each Guru added to and reinforced the message taught by the previous, resulting in the creation
of Sikhism.
Guru Nanak Dev (1469-1539)
 First Guru of the Sikhs. Founder of Sikhism.
 Preached the equality of all humans. Guru Nanak said that all
people are the children of one God.
 Guru Nanak spoke against tyranny, social injustice, religious
hypocrisy, empty rituals and superstitions.
 Traveled extensively throughout India and foreign lands to spread
his message.
 There are 947 hymns from Guru Nanak Dev included in Guru
Granth Sahib (Sikh holy book).
 Born in Talwandi, now known as Nankana Sahib.

Guru Angad Dev (1504-1552)

 Compiled the biography of Guru Nanak Dev, known as the Janam
Sakhi.
 Introduced Gurmukhi script and encouraged people to learn Punjabi.
 There are 63 hymns from Guru Angad Dev included in Guru Granth
Sahib.
 Started a school at Khadur Sahib to teach children through Gurmukhi
alphabet.
 Compiled the hymns of Guru Nanak Dev and spread his teachings.

Guru Amar Das (1479-1574)

Guru Amar Das further institutionalized the free communal kitchen
called langar among the Sikhs.
 Guru Amar Das not only preached the equality of people but also tried
to foster the idea of women's equality. He tried to liberate women from
the practices of purdah (wearing a veil) and preached strongly against the
practice of sati (Hindu wife burning on her husband's funeral pyre).
 There are 869 hymns from Guru Amar Das included in Guru Granth
Sahib.
Guru Ram Das (1534-1581)
 Founded the city of Amritsar in 1574.
 The standard Sikh marriage ceremony known as
the Anand Karaj is centered on the Lawan, a four stanza hymn composed by
Guru Ram Das.
 Spread Sikhism in North India.
 Organized the structure of Sikh society.
 Guru Ram Das stressed the importance
of kirtan (hymn singing), which remains an important part of Sikh
worship.
Seminar to Facilitate Missionary Formation
Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
  There are 638 hymns from Guru Ram Das included in Guru Granth
Sahib.
Guru Arjan Dev (1563-1606)
 Compiled the Guru Granth Sahib in 1604.
 Built the Golden Temple (Harmandir Sahib).
 Started the practice of daswandh (tithe) - contributing one tenth of
one's earnings for community purposes.
 Author of Sukhmani Sahib bani - the Prayer for Peace.
 First Sikh Guru to be martyred. Guru Arjan Dev was imprisoned
and martyred in 1606 by Emperor Jahangir for not amending the
Adi Granth, the Sikh holy book to reflect his views. Guru Arjan
Dev was made to sit on a scorching iron plate and had boiling sand
poured over his body. Guru Arjan Dev tolerated this pain and sat
there chanting hymns.
 There are 2312 hymns from Guru Arjan Dev included in Guru
Granth Sahib.

 Guru Hargobind (1595-1644)
Transformed the Sikhs by introducing martial arts and weapons for
the defense of the masses.
 Guru Hargobind put on two swords - one signifying miri (secular
power) and other piri (spiritual power).
 Built the Akal Takht in 1608 at Amritsar in Punjab.
 He was imprisoned in the fort of Gwaliar for one year. When he was
released he insisted that his 52 fellow prisoners, who were Rajput
kings, should also be set free. To mark this occasion the Sikhs
celebrate Diwali (bandi chod divas).
 Fought four battles with the Mughal rulers which were forcing
people to become Muslims.

Guru Har Rai (1630-1661)

Continued the military traditions started by his grandfather, Guru
Hargobind.
 The Guru made his son, Guru Harkrishan, the next Guru at the age of
only five years.
 Defended the integrity of the Guru Granth Sahib by refusing to
modify it's words.
 Made Sikhism strong and popular.

Guru Harkrishan (1656-1664)

Became Guru at the age of five.
 Guru Harkrishan cured the sick during a smallpox epidemic in
Seminar to Facilitate Missionary Formation
Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
 Delhi.
 Gurdwara Bangla Sahib in New Delhi was constructed in the Guru's memory. This is where the
Guru stayed during his visit to Delhi.
 Guru Harkrishan died of smallpox at the age of eight.
 Before Guru Harkrishan died, he nominated his granduncle, Guru Tegh Bahadur, as the next
Guru of the Sikhs.

Guru Tegh Bahadur (1621-1675)

Build the city of Anandpur Sahib.
 Sacrificed his life upholding the "right to freedom of religion". Guru Tegh
Bahadur was responsible for saving Kashmiri Hindu pandits who being
persecuted by the Mughals, but had to lay down his own life to protect
their freedom of religion.
 Guru Tegh Bahadur was martyred by Emperor Aurangzeb because he
would not become a Muslim. Gurdwara Sis Ganj in Chandani Chowk,
New Delhi is located where he was martyred.
 Gurdwara Rakab Ganj Sahib in New Delhi is located where the Guru's
body was cremated.
Guru Gobind Singh (1666-1708)

 In 1699, Guru Gobind Singh baptized the Sikhs and created the Khalsa (the "Pure").
The Khalsa consists of Sikhs who have been baptized and dedicate themselves to
living by the high standards of the Sikh Gurus at all times.
 Instructed the Sikhs to keep the five K's.
 Compiled the 1428 page Dasam Granth Sahib.
 Author of several banis (hymns) which Sikhs recite daily: Jaap Sahib and Chaupai.
 Wrote his autobiography, the Bichitra Natak.
 Instructed Sikh males to use the last name of Singh (lion) and Sikh females to use
the last name Kaur (princess).
 All four of Guru Gobind Singh's sons were martyred by the Mughals.
 He instructed the Sikhs to follow Granth Sahib as the Guru after him.

Guru Granth Sahib

The Guru Granth Sahib is the holy book of the Sikhs.
 It is the eternal spiritual guide of the Sikhs. The hymns provide
broad guidelines for harmonious living.
 Compiled by Guru Arjan Dev, it has writings of the Sikh Gurus
and other saints.
 The Granth Sahib is kept in all Gurdwaras and in many Sikh
houses.
 It contains a total of 5867 hymns in 1430 pages.

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
 Basic beliefs of Sikhism

Sikhs believe in one God. He is the same for all people of all religions.
 Sikhism teaches equality of all people. Sikhism preaches that people of
different races, religions, or sex are all equal in the eyes of God. Sikhism teaches
the full equality of men and women.
 Sikhism emphasizes daily devotion to the remembrance of God. One should remember God at
all times.
 Sikhism teaches religious freedom. All people have the right to follow their own path to God
without condemnation or coercion from others.
 Sikhism emphasizes a moral and ethical life. A Sikh should represent moral responsibility and
righteousness.
 Sikhism rejects all forms of rituals such as idol worship, pilgrimages, fasting, and superstitions.
 Sikhism teaches service to others. The primary task in life should be to help the poor, needy, and
oppressed. The Sikhs have a long heritage of speaking out against injustice and for standing up
for the defenseless.
 Sikhs are supposed to be saints, scholars, and soldiers.
 The word Sikh means disciple or student. Sikhs are the disciples of God who follow the writings
and teachings of the ten Sikh Gurus.

MOOL MANTAR
Mool Mantar is a basic prayer, composed by Guru Nanak Dev. It is the key prayer
of Sikhs which sums up the basic concepts of the Sikh religion.
There is one God. Ik Onkar

His Name is Truth. Satnam

He is the Creator. Karta

He is present throughout His

Purakh
Creation.

He fears none. Nirbhao

He hates none. Nirvair

His existence is immortal. Akal Murat

He is not born, nor does He die. Ajuni

He is self-illuminated. Saibhang

He is realized through the grace

Gur prasad
of the Guru.

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
 An Introduction to Sikh Belief
by P.M. Wylam (Manjit Kaur)

When Guru Nanak first began to preach his message, it was not with the intention of starting a
new religion. He was such a gentle person, full of selflessness and humility that it was not in his
nature to arrogate to himself the position of a leader. He never stopped to think or calculate about
the impact on the world which his teaching would make. He was, as he often asserted himself, a
humble servant of God and he was only concerned with doing God's will in the world; with
suggesting practical ways of countering the evil, ignorance and superstition which had laid hold of
the common people.

Guru Nanak was, in fact, primarily concerned with the spiritual welfare of
the common people. He understood well enough the complicated beliefs,
religions and philosophies currently held by the Brahmins, various holy
men and Muslim quazis, and he could converse and argue with these on
equal terms. However, religion, he believed should be equally accessible
to the ordinary man, the simple potter, the peasant, the shopkeeper or
even the lowest outcasts. Therefore, Guru Nanak taught only one simple
belief, and only one simple religious practice which, once imbibed into the
heart of a sincere devotee, could save him from all evil and temptation.
The belief was in the One-ness of God, the Creator, and the practice was
in the constant remembrance of His Name, with the ultimate aim of
achieving salvation.

The Oneness of God

Like the people of ancient times, the common people of Guru Nanak's day paid tribute to a large
number of minor gods and goddesses which were then known to Hinduism. They were attached to
these in superstitious bondage and fear evolved over the centuries, and which had no relation at
all to religion as such. Instead of deriving comfort, therefore, such adherents suffered more from
fear and worry. Superstitious ceremonies were encouraged by Brahmin priests and astrologers
who made handsome profits out of the gullibility of the people. It was to exterminate these
practices and to counteract these evil influences that Guru Nanak emphasized strict monotheism
in his teachings. He, therefore, composed the Mool Mantra and taught it to all his followers:

There is one God

His Name is Truth
The All-pervading Creator,
Without fear, without hatred
Immortal, unborn, self-existent,
By grace, the Enlightener.
True in the beginning, true throughout the ages,
True even now, Nanak, and forever shall be true. (Japji, Mool Mantra)

His devoted follower, Lehna, who was destined to become the second Guru, took this verse
seriously to heart. Lehna, on becoming Guru Angad, propagated this thesis, and said that it was

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
intended to be learned and understood and repeated by all Sikhs in order to remind them of God's
One-ness and of His other most important attributes.

God is Everything to the Sikh: His attributes are endless and all goodness, mercy and love are
contained in Him. He has created all things and remains enshrined within them as both mind and
matter. He is immanent. He is also transcendent; for He can and does exist without creation,
above and beyond everything. He is All-powerful; nothing exists or happens without His knowledge
or without His permission; He sees into all things and directs even the smallest affairs of His
creatures. God is the Divine Father who cares for His children, bestows upon them all the manifold
blessings of this world and listens to their prayers. He knows the most secret desires of every
heart and is the essence of love and forgiveness. God is directly accessible to everybody and
man's soul itself is a part of the Immortal One.

God's Name

As belief in the All-pervading Unity is the basic belief of Sikhism, similarly, simran, or the
remembrance of God's Name by constant repetition, is the basic practice. This is more important
and fundamental than any of the ceremonies forms and symbols which are, in fact, only
supplementary to the religious practice. This remembrance consists of the constant and regular
application of the mind to the many different aspects of God by which He is known to mankind.
God's attributes are, in fact, so numerous and great that it is beyond the power of man's mind to
encompass them all. The voluminous Sikh scriptures (The GURU GRANTH and the DASM
GRANTH) are largely devoted to the enumeration and praise of God's attributes, so that learning
and repeating of passages from the scriptures is one way of remembering Him. In Sukhmani, Guru
Arjan says:

The praising of His Name is the highest of all practices;

It has upraised many a human soul.
It slakes the desire of the restless mind,
And imparts an all-seeing vision.
To a man of praise Death loses all its terrors;
He feels all his hopes fulfilled;
His mind is cleaned of all impurities;
And is filled with the ambrosial Name.
God resides in the tongue of the good.
O that I were the slave of their slaves. (Sukhmani I.4)

The Divine remembrance may also be effected by the repetition of one particular name, such as
"Waheguru" meaning "Wonderful Lord," which is in common use among Sikhs. However, a mere
mechanical repetition, i.e., without having 'heart and soul' in it, should be avoided. The very object
of remembrance is to bring the devotee into closer contact with God and it should, therefore, be
performed with love for the Master and longing of the soul to be nearer to Him, and yet nearer. It is
this contact between the human soul and the Eternal Soul which is essential; however small and
tenuous it may be at first, it is, nevertheless, the first step on man's road to salvation and perfect
peace. In this way, the Sikh will in time, become conscious of the working of God in all aspects of
his life; the consciousness of His presence will eventually become natural to him, so that even in

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
the midst of all pleasures or pain, or all the various activities of life, he will be aware of the
goodness of God and the manifold blessings with which He endows the creatures of His creation.

Reincarnation

Although Guru Nanak had great sympathy with Islam, he accepted the Hindu idea of rebirth rather
than the idea of one earthly life followed by either heaven or hell. In the Japji, he says:

By His writ some have pleasure, others pain,

By His Grace some are saved,
Others doomed to die relive and die again;
His will encompasseth all, there be none beside,
O Nanak, he who knows, hath no ego and no pride. (Japji 2)

Man's soul, being a minute part of the Eternal Soul, has existed from the time of Creation, and until
the time it is re-absorbed into Him, it remains separate and has to change the form which is
inevitably subject to death and rebirth. The ideas on reincarnation that emerge from the Sikh
scriptures, are derived mainly from Hinduism, but they contain certain modifications in their Sikh
adaptation. Guru Nanak believed very firmly that God is accessible to all people whatever the
circumstances of their birth; poor or rich, beggars or rulers, male or female. In the sight of God, all
human beings are equal and are the children of one family with God as their Father. The
inequalities which occur between one person and another, are partly because of man's own
behavior--he pays for his bad actions and reaps the rewards of his good acts. However, if a person
is born in poor circumstances, he still has the right, and indeed, the obligation, to try to improve
himself, both spiritually and socially.

Man's soul evolves through all stages of existence, beginning with the most primitive forms of life,
until finally, it receives the supreme gift of human form. In this latter form, he is blessed with the
attributes of communication and reasoning, and is consequently enabled to appreciate the works
of his Creator and to make conscious efforts to seek a reunion with God. Guru Arjan says:

Since you have now acquired this human frame,

this is your opportunity to become one with God:
All other labors are of no use;
Seek the company of the holy and glorify God's name. (Rehiras 9)

The ancient Hindu philosophy envisaged that every man must remain in the station of life to which
he had been born, and he was therefore forbidden by social sanctions, to change from it; in other
words, the caste system formed a rigid part of religion. Guru Nanak taught that every human
being--even though he were a poor man with a menial occupation, had dignity and value in the
sight of God, consequently, every person had the inherent right to change his religion, his
occupation or his station in life, if he so wished. Not only that, the Guru himself, on occasions,

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
performed manual labor, and by his example he demonstrated that every honest occupation was
honorable.

The Gurus believed that there are many worlds besides the world we know, and that there are
many planes of existence. This can be interpreted in both the spiritual and the physical sense;
also, heaven and hell are not necessarily abodes for the good and the evil respectively, nor are
they future states to be experienced after death, but they can be experienced here and now in our
earthly life. Birth and death are merely changes in the course of life; as a snake casts off its old
skin, so the soul leaves the old body and enters a new one. It is a matter of good fortune that the
burdens of past memories, regrets and guilt are cast off too, and the being is elevated into a fresh
atmosphere.

The Goal of Life

The Lord of man and beast is working in all;
His presence is scattered everywhere; there is none else to be seen.
One talks, another listens; God is in both.
He is the Unity and Himself the Diversity. (Sukhmani XXII.1)

According to Sikh theology, therefore, it is clear that man's soul is, itself, a part of God. It is
obvious, however, that human beings are, generally, unaware of the divine spark in themselves;
they are far less conscious of the purpose of their existence. According to Guru Nanak, the
purpose of human life is to enable the being to appreciate the face of his relationship with the
Eternal Spirit and to facilitate his becoming reunited with Him. When man begins to remember God
with love in his heart, his evaluation of worldly pleasures and attachments is inevitably altered. By
modeling his life on the perfection of God, and believing in the will of God, he hereby wins God's
grace; on attaining this, he is released from the cycle of births and deaths and is reunited with God
in perfect bliss:

Whomsoever He chooses He unites with Himself;

And the chosen one applies himself to His love and sings His praises;
He comes to believe in Him with hearty faith.
And knows that all action proceeds from the One alone. (Sukhmani XXII.3)

Illusion and Suffering

Man, says the Guru, is led astray by Maya, or illusion. The world itself is real enough; its unreality
is mirrored only from the way in which man looks at it. Thus, when man begins to see God within
himself, in others and in the whole world about him, he breaks the bonds of illusion; and gains
peace of mind. Man suffers for two reasons; first because he either did not appreciate God's
creation or he has chosen to forget His existence; secondly, his mind is not under control with the
result that it is fixed on worldly pleasures, wealth, power, and self-indulgence. He is then led into
an endless chain of actions which are not according to the ways of God, but properly consist of sin
and selfishness, for which he has to pay the price in misery and suffering. The farther he remains
from God, the more he suffers.

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
The entire span of human life, whether long or short, is a testing ground for the spirit. Having been
endowed with a soul, which is essentially a spark of the Divine, man is initially innocent and free
from impurities. Such innocence, however, has no virtue, since the human being has not yet the
opportunity of trying its higher attributes. Experience, knowledge and wisdom are only gained by
hard work and a dedicated life. As steel, tempered in the fire, comes out tough and unbreakable,
so the soul, after being tempered in the fire of a good life, comes out the readier for its final task. In
the various ups and downs of life, when the human being goes through the trials of toughness,
resilience, courage and temptations; strength and weakness, ignorance and knowledge, happiness
and sorrow, harmony and discord, the soul finally exerts is divinity and leads man on the path of
goodness to his eternal goal. Guru Nanak said:

Adversity is a medicine and comfort a disease.

because in comfort there is no yearning for God. (Asa di Var XII.1)

These, then, are the underlying beliefs and the basic philosophy upon which all subsequent Sikh
thought has developed. It may take one life-time or longer to achieve these, but there is hope for
all mankind. The Creator does not forsake His created ones, but constantly facilitates their
progress with a view to their final salvation. Guru Nanak and his successors did their best to
educate the people to bear this in mind. It would be well for us to follow their teachings.

The Guru

Those who earnestly desire to seek union with God, must discipline their lives and they must live
according to certain moral principles, some of which are universally accepted, while others may be
peculiar to the dictates of their own society or community. It must be the object of each member to
be a credit to his particular group, be it social or religious. There is generally a goal, to achieve
which generally requires study, guidance or discipline. When it comes to direct communication with
God, it becomes almost imperative to have someone of experience to show him the way.

As a pillar supports the roof of a house,

So does the Guru's word prop up the mortal's spirit.
As a stone laden in a boat can go across a stream,
So can the disciple attached to the feet of the Guru cross the ocean of life.
Darkness is dispelled by the light of a lamp,
So is man's inner self illumined by the Guru's smiling face.
As In the wilderness a benighted traveler picks out his path by a flash of lightning.
So does a man find the light of his own soul by the superior light of the Guru.
O if I could find the dust of such a saint's feet!
May God fulfill my heart's desire! (Sukhmani XV.3)

The Sikh religion no longer has any living Guru, since the line of Gurus was ended by Guru Gobind
Singh, the Tenth Guru. He, however, left the Granth Sahib, the Sikh scriptures, to be a permanent,
unchangeable guide for all faithful Sikhs for whom it has the status of a living Guru or Teacher.

The Company of Saints

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
Man also needs the company of good people, so that by their example and guidance, he may be
able to keep his mind steadfastly towards that which is true and righteous, and then be freed from
the baneful influence of evil desires and low thoughts:

In the company of saints, man learns how to turn enemies into friends,
As he becomes completely free from evil,
And bears malice to none.
In the company of the good, there is no swerving from the path,
No looking down upon anybody as evil.
Man sees all round him the Lord of Supreme Joy,
And freeing himself from the feverish sense of self,
Abandons all pride.
Such is the efficacy of fellowship with a holy man,
whose greatness is known only to the Lord:
The servant of the Ideal is akin to his Master. (Sukhmani VII.3)

Obedience

The Gurus valued very highly the qualities of devotion and loyalty which help the devotee to have
faith and to discipline his actions. They did not look for servility and blind faith, but all the
succeeding Gurus won their place of honor either by passing the test of perfect obedience towards
their Master, or by being acclaimed by their followers as beings the most meritorious:

The disciple who puts himself to school with the Guru;

Should bear with all that comes from him.
He should not show himself off in any way;
But should rather occupy himself with the thoughts of God,
And surrender his heart to the Guru. (Sukhmani XVIII.2)

Servility and blind faith are obnoxious. Obedience, on the other hand, is possible only when the
qualities of the Master are such that inspire in the disciple absolute trust and create perfect love
and understanding between the disciple and his Guru. The same rule of obedience applies to man
in his relationship with God: man must live his life according to the will of God. What each man
does with his own life, the religion which he should follow, and the manner in which he must serve
his fellow, is primarily determined by God's will. No two human beings are alike; therefore, it is not
the same for each man. For every individual it differs, according to the circumstances of his birth,
his inherent abilities and differences of environment.

By cultivating the habit of remembering God's name, and of praying for guidance, and above all,
by listening to the voice of God within himself, anybody can discover what is God's will with regard
to his own life. When a person ignores or disobeys God's will, he becomes like a swimmer having
gone beyond his depth, trying to make headway against a strong current. He can go on swimming
in the wrong direction, but he will not get very far. Inevitably he will be overtaken by fatigue and
exhaustion. On the other hand, he who works according to God's will and takes heed of the voice
within himself, will find that even seemingly impossible projects become successful:

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
The believer's way is of obstructions free;
The believer is honored in the presence sublime;
The believer's path is not lost in futility,
For faith hath taught him law divine. (Japji 14)

Service

The way to salvation is a twofold path: the path of love or simran, and the path of seva, or service
to mankind. Love means little until it is exposed in action, so the Sikh cannot rightly remain
inactive, but of necessity, he must engage himself in the affairs of the world, while also following
the path of earnest meditation. He is expected to seize every opportunity of helping his fellow-
beings and of serving them in any way he can, without expecting rewards. To do this, therefore, he
must have no selfish desires; his mind must be free of greed and attachment to power or riches,
and he must have a truly humble heart.

Brotherhood

"The Fatherland of God and the brotherhood of man" is one of the main themes of Guru Nanak's
message. All are welcomed into the fold of Sikhism without regard of caste, class, color, race, sex,
or creed; all are treated on equal terms. Nobody is, therefore, favored simply because of superior
birth or secular influence. One of the main complaints of the Hindus against Guru Gobind Singh,
the Tenth Guru, was that by creating the Khalsa, he was destroying the caste system. It is to be
remembered that since Guru Nanak's day, it had been customary for all visitors to the Guru's court
to eat together at the communal free kitchen (langar) provided; and it was the Guru's rule that no
one be looked down upon or refused. There is no priestly class or religious hierarchy amongst the
Sikhs, and any Sikh man or woman may take part in the religious ceremonies, as well as officiate
at these. These principles Guru Gobind Singh maintained. When man reaches the stage where he
sees God in all things and in all hearts, the ideal of brotherhood comes naturally to him.

Humility

No man can inspire to reach God if his own heart is full of pride and egotism. Man must always
beware of the pitfalls of assumed or false humility. Even deliberate self-abasement can be a form
of pride, since it arises out of egotism and self-esteem. True humility lies in being aware of one's
own abilities and shortcomings; it lies in the knowledge that God alone is the Doer of all actions;
He alone is the Giver of all gifts; it is only by His favor that we enjoy riches, honor and achievement
in this world. Without Him, we are nothing:

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
It is the Lord's bounty which enables you to indulge in so much charity;
Think of Him day and night, O man! (Sukhmani VI.5)

He is a prince among men

Who has effaced his pride in the company of the good,
He who deems himself as of the lowly,
Shall be esteemed as the highest of the high.
He who lowers his mind to the dust of all men's feet,
Sees the Name of God enshrined in every heart. (Sukhmani III.6)

Tolerance

The virtue of tolerance goes hand in hand with humility, since they both arise out of the same
attitude of mind. The tolerant man may be convinced that his own religion is the best for himself,
but he does not presume to criticize the beliefs and practices of others provided that they follow
theirs sincerely. Basic principles of all religion are universal and Guru Nanak recognized the
goodness in all religious faiths. He therefore taught that people should fervently and sincerely
practice their faiths in their daily lives.

Words do not the saint or sinner make,

Action alone is written in the book of fate. (Japji 20)

Living in the World

Not much can be achieved by having high thoughts if these are merely confined in the mind.
Similarly, the uttering of words alone does not mean much unless they are followed by actions.
Therefore, the Sikhs are enjoined not to seek retirement from life, and not to become a hermit or
live a life of asceticism or lonesome meditation. Guru Nanak said that man can reach God even
while living in the world, and going about his normal worldly duties. The demands of home and
family and society must be met to one's best ability, and the Sikh must earn his living by honest
labor. Society, friendship and love, having been divinely bestowed upon man, self-denial and
asceticism are not normally called for, and man is entitled to enjoy the rightful pleasures of life,
provided that he does not over-indulge in these. He must, at the same time, be ready to bear with
fortitude, the vicissitudes of life:

Nanak, I have met the true Guru and my union with God is accomplished;
Salvation can be achieved even while men are laughing, playing, wearing fine
clothes and eating. (Guru Arjan, Gujari ki Var)

Gratitude and Non-attachment

The important thing for the Sikh to remember is that while he is entitled to the good things of life,
he should recognize that these are the gifts of God and he should, therefore, praise and thank God
for them. He should always make himself worthy of these and if need be, he should learn to curtail
his wants and help the more needy. It is inevitable that while he desires and holds on to worldly
Seminar to Facilitate Missionary Formation
Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
things for his own sake, he will be less able to serve others disinterestedly; he must of necessity
learn not to be attached to such things and not to regard anything as being wholly and completely
his own:

The Divine Banker advances countless gifts to man as his capital;

Which is used by him in eating and drinking and merry-making.
But the moment the Owner takes back some of this trust,
The fool begins to feel offended;
Thus by his own act he loses credit with the Master,
Who will not trust him again;
If, however he were to return the gift to its Owner;
Willingly surrendering it on demand,
He would bless him four times more.
The Master is so generous! (Sukhmani V.2)

An attitude of non-attachment, and a complete trust in the goodness of God and His Fatherly
concern with our welfare, will naturally lead to contentment. This does not mean that we are
entirely unconcerned about what happens to us or that we are necessarily satisfied with things as
they are. God's will is that mankind should always diligently fight adversity and consistently strive
to make better than it is, not only for himself, but for everybody. Contentment is the acceptance of
good grace, of those conditions which are beyond our powers to change, and a recognition that
until God gives us the means to change them, He does want us to worry too much about them.
This attitude of mind is amply borne out in the life of Guru Gobind Singh, who always fought hard,
but never grieved over his losses.

The man of Present-salvation is one

Who loves God's will with his heart and soul
He meets joy and sorrow with an equal mind.
He is every happy; no pain of separation for him!
To him the coveted gold is no more than dust,
And the promised nectar is no sweeter than the bitter cup of poison.
He is indifferent to honor and dishonor.
And makes no distinction between a prince and a pauper.
For him whatever comes from God is most reasonable;
Such a man may be said to have attained immortality while yet a mortal. (Sukhmani IX.7)

Courage

Guru Gobind Singh held in esteem people who firmly adhered to their principles and who had the
courage of their convictions. It was natural, therefore, that he would deem such courage to be the
prime quality that could save Sikhism from extinction. Throughout the course of Sikh history,
thousands of Sikh martyrs have shown the capacity for physical endurance and the requisite moral
courage in the maintenance of their integrity and high principles. It is, however, infinitely easier to
die for a faith than to live for it, since death is like the momentary opening and shutting of a door,
while life means continued suffering for as long as the spark of life is there, for the purpose of
striving for the ideal.

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
A Sikh is expected to have the courage to speak out against injustice, corruption and any other
sort of evil, and the courage to uphold truth in the face of threats or various worldly temptations: he
must not shrink from doing that which he believes to be right, whatever may be the consequences
to himself. This kind of courage is not as spectacular as martyrdom or the deed of bravery which
all the worlds can see; it often goes unrewarded and unrecognized by others. Sometimes, it is
even ridiculed, but its reward lies in the increased strength of spirit which results from it.

O God, grant me this boon;

Never should I turn away from good deeds;
Nor when fighting adversity should I be afraid;
But with a firm resolve, should I achieve victory;
Over my heart should I have complete control.
O Lord, that is what I crave of Thy Name.
When finally time comes for me to rest,
Let me die in the thick of these battles. (Guru Gobind Singh)

Purity

The influences surrounding humanity are tinged with evil to a great extend. Therefore, if a Sikh is
to combat these evil influences of the world, he must learn to keep his own mind pure. There are
sins and sins; but five primary sins are listed in the Sikh scriptures:

I come to take refuge with the Lord;

May the Divine Guru out of His mercy grant that passions of lust, anger, greed, pride
and undue attachment in me may vanish and leave me in peace. (Sukhmani VI Prologue)

For a man to become free of these, he must of necessity occupy his mind with such thoughts as
would inculcate in him, humility and selflessness, and encourage him towards good and noble
things. In other words, he will have to have positive and constructive thoughts which can only
come when the mind is immersed in the Name of God. Evil thoughts gain easy entry into the idle
mind, so if the mind is kept carefully under control, good actions are bound to flow from it and in
this way, constant spiritual improvement is achieved.

Summary

Thus, the teachings of the Sikh Gurus do not dogmatize, nor do they specify any permanently
demarcated moral injunctions, such as "Thou shalt not kill" or "Thou shalt not steal." Instead, the
ethical code which is indicated throughout the scriptures naturally arises out of a few simple
fundamental ideas which are common to all human society. The main idea is to love God's Name,
and above all things, to desire a union with Him. As He is the Creator of all, this ideology naturally
leads to service of mankind. Man is weak, in the sense that he likes to take the line of least
resistance. He, therefore, easily becomes a prey to sin; but when he takes a little trouble and turns
towards God, he acquires the ability to escape. This effort of mankind is rewarded by God's grace.
According to the teachings of the Sikh Gurus, man is not fundamentally evil; he is basically and
originally good. Under the baneful influence of evil, however, this basic goodness is overshadowed
and man is thus constrained to rediscover it during the course of his human life. The human form
is the supreme gift which is bestowed on man by God's grace, and it is through His grace that man
Seminar to Facilitate Missionary Formation
Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
derives the capacity to remember God; through grace, too, man comes to know of his divine origin
and makes the effort to merge finally into that Divine source. It is a unique phenomenon of His
Creation that God granted to man the supreme experience of knowing His presence:

Thanks to the Guru, I have seen God within me,

And His Name tastes sweet to me.
The whole world of Matter is contained within one Mind,
Although it appears so various in color and form.
The ambrosial Name of God is the source of all conceivable joys;
It lives in the body;
And the strains of its divine music are heard in the silent recesses of the heart.
The ecstasy of its wonder cannot be described;
It can only be felt by those who are granted the vision.
They alone can conceive it. (Sukhmani XXIII.1)

Vain is the life of the godless,

How can one be pure unless purified by Truth?
Worthless is the life that is dark and unillumined by the Name;
It stinks in the nostrils of others.
As the crop in a field goes waste without rain.
So the days and nights unblessed by the Name pass in vain.
All works are meaningless unless inspired by the love of God,
As is the money of the miser put to no use.
Blessed are they in whose hearts dwells the love of the Name.
I pour out my life as an offering to them. (Sukhmani V.6, Guru Arjan)

The newly constructed *St. Xavier’s School, Satkoha*, (Naushera Majha Singh), Gurdaspur District,
Punjab was blest by His Lordship Rt. Rev. Franco Mulakkal (Bishop of Jalandhar) and inaugurated by
Very Rev. Fr. Francis Carvalho (Superior General of our Society) today afternoon. The residential facility
*Xavier Niwas* was also blest by the Prelate and our Superior General.

Many Congratulations to Rev. Fr. Mario Fernandes (Local Superior), his Local Councillors, Rev. Fr. Lino
Santiago (Local Treasurer) and Rev. Fr. Albert Fernandes (Principal of St. Xavier’s Satkoha).

*Birthday celebrations of Rt. Rev. Franco Mulakkal* (Bishop Jalandhar) were anticipated.

_God bless our Province!_

_God bless our Society!_
_Praise the Lord!_

In the year 2009, Rev. Fr. Albert Fernandes (the then Provincial Superior) had directed

Rev. Fr. Franky D’Cunha to purchase land in Gurdaspur district of Punjab. We gratefully

acknowledge the vision and efforts of Rev. Fr. Albert Fernandes and Rev. Fr. Franky

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017
D’Cunha. I also take this opportunity to express my sincere sentiments of appreciation to

the former Provincial Superior Rev. Fr. Peter Melo Fernandes and his Councillors for

initiating and sustaining the project during their tenure. My appreciation to Rev. Fr. Mario

Fernandes the Local Superior, his Local Councillors, Rev. Fr. Lino Santiago (Local

Treasurer), Rev. Fr. Santosh Mendonca (former Local Delegate Superior, Kahnuwan) and

Rev. Fr. Albert Fernandes (present Local Delegate Superior, Kahnuwan) for their immense

contribution. I also wish Rev. Fr. Albert Fernandes (to be Principal) the very best to

shoulder the academic and administrative responsibilities of the institution.

Seminar to Facilitate Missionary Formation

Society of the Missionaries of St. Francis Xavier (Society of Pilar-Delhi Province)
Bir Talaa, Bathinda, Punjab, 23rd to 26th March, 2017