Ethics in the Sikh Religion
Based on Sikhi, Khushwant Singh addresses the conditions of a universal ethics. Recognizing that there is a painful imbalance between worldly and inner progress, a worldly ethics is derived — one that emerges primarily through the pressure of circumstances. By comparison, Sikhi regards an intuitive spiritual ethics as timeless. Within this understanding, virtue flows naturally from within, because the voice of the soul — originating from the Divine and unfailingly pointing toward righteousness — is truly heard. The foundation for this is seen in spiritual rootedness, which enables a transcendence beyond the material world. It ensures that harmfully shortsighted attitudes are avoided. Giving life to such an ethics that fosters harmony and peace is regarded as an art. Credits: Pexels
"Truth" and "Untruth": The Question of a Universal Ethics
The distinction between "truth" and "untruth" follows us like a shadow. A fundamental question is whether a universal ethics exists. The following article offers a first response from the perspective of Sikhi. [1] The following example may help in approaching the subject:
The majority of the world held the view that nuclear energy was safe and "good." It supplied electricity without interruption and generated substantial profits for industry. Consumers welcomed the low prices and used electricity without a second thought. Cautionary voices — including those raising concerns about the effects of nuclear waste — went unheard. The 1986 Chernobyl accident exposed the dangers of nuclear power, yet brought no global policy shift. In 2011, an underwater earthquake and the resulting tsunami triggered a nuclear catastrophe in Fukushima, Japan. Overnight, nuclear energy came to be regarded — at least in Germany — as "bad." The decision to phase it out was made.
This example illustrates how deeply our assessments depend on experience, interests, entanglements, and prevailing opinion, and how these generate competing positions as a result. The history of humanity makes clear that, to this day, we push the limits of ethical conduct against our better judgment. Reports of private tragedies, war, human rights violations, terror, religious extremism, poverty, corruption, and economic and financial crises all bear witness to this. We do not merely harm one another — we exploit the natural resources of the environment out of greed for profit. This happens even though nature provides us with sufficient resources for a materially secure life. This happens despite the cross-cultural experience that material progress does not lead to lasting justice or contentment. This happens even though shortsightedness, recklessness, greed, the hunger for power, hatred, deception, surveillance, disempowerment, and social coercion generate suffering and obstruct the path to a dignified life. [2]
Evoked Secular versus Intuitive Spiritual Ethics
It is evident that there is an imbalance between worldly and spiritual progress. We often follow an evoked ethics. This induced sense of ethical conduct takes shape — individually and collectively, if at all — only after the child has fallen into the well with eyes wide open. Given its interest-driven and context-dependent character, this form of ethics can be classified from a Sikhi perspective as worldly ethics. [3] By comparison, an intuitive ethics is regarded as genuine. It holds true across all times. In this spiritual ethics, one acts virtuously from within, because the unified voice of the soul — which unfailingly inspires righteousness — is truly heard. This enables to no longer be blinded by self-justification and hypocrisy. [4]
The foundation for an intuitive ethics is seen in spiritual rootedness. It empowers one to sense the soul's deep entanglement with the higher wisdom of the Divine. Part of this discovery is that the earthly realm is a true dream that will come to an end, without the dreamer ceasing to exist. This transcendent, relativizing perspective helps avoid one-sided worldly self-centeredness (haumai) and act virtuously — independent of religious claims to salvation and personal interests that vary according to experience, group affiliation, context, and the zeitgeist. A person who follows the voice of the Divine lives naturally with integrity and stands firm against baseness. Such a human being is also willing to learn from mistakes and leave behind the proven falsehoods of her and his own group. [5] To make sense of these connections, it helps to first look at some of the core insights of Sikhi.
Sikhi - Living with Wisdom
Sikhi can be regarded the fifth largest world religion. Its 25 million followers call themselves Sikhs, lifelong spiritual students. Male Sikhs are traditionally recognized by their uncut beard and artfully tied turban. The head covering, together with uncut hair, is regarded as a natural expression of a devout, noble and natural way of life.
The Sikh religion, which Sikhs call Sikhi, originated in the Panjab, in present-day northern India. It traces back primarily to Gur Nanak, born in 1469, as well as his nine successors — today often referred to as the ten Gurus — and further wise or enlightened ones (Bhatt, Bhagat). From the perspective of Sikhs, these enlightened ones, who did not consider themselves followers of any existing religion, recognized self-realization as the core meaning of life. According to their own unanimous accounts, this was achieved through the awakening to the higher wisdom of the Divine (hukam bhuj), the transcendence of worldliness, and spiritual devotion — and decidedly not through adherence to religious dogmas and codes of cinduct, the performance of rituals, mantras, repetitive recitations, fasting periods, dietary prescriptions, pilgrimages, yoga and meditation techniques, or intellectual discourse. [6]
So that people across all times, places, ethnicities, nationalities, and religions could access the insights revealed to them (sikh mat, gur mat), the enlightened ones gathered these together. By their own accounts, the wise ones had no intention whatsoever of being venerated. Accordingly, they refer only to the Divine and its wisdom as the one true Guru (Illuminator, Master). The enlightened ones humbly regard themselves as flawed servants (daas, garib, jan) of the One, who granted them with the grace of being ambassadors of the Divine. Figuratively, the gathered written insights (gurbani) of the more than 30 enlightened ones form the finger that points the thirsty seeker toward the source. [7] Sikhs therefore regard the 1430-page anthology, completed in 1708, as the central source of spiritual inspiration. The oeuvre known as Guru Granth Sahib (GGS) or Adi Guru Granth Sahib (AGGS) contains all the handed-over revelations in written form and is structured around melodic sequences. It brings together a remarkable diversity of languages in a work of profound poetic artistry.
The One Divine Unity
At the heart of gurbani stands the immeasurable Divine, approached here by way of metaphor. The Divine is described as an eternal unity that, much like an atom, consists of infinitely many particles. One image speaks of sugar hidden within sand — meaning the Divine is difficult to discern. The One is perceived as an observing director, acting as creator, sustainer, and renewer (sargun, nirgun). The Divine embodies the primordial form of purest virtue and forgiveness. Unconditionally, the One provides everything essential to life and ensures cosmic order through the laws of nature. Rooted in divine wisdom, all events — however inexplicably wondrous or painful they may appear — are understood to carry meaning (hukam). Accordingly, natural disasters and other strokes of fate are not regarded as coincidence. [8]
In the course of evolution, human beings are granted the possibility of self-awareness (bij mantar). The inner exploration of truth therefore forms a core element of gurbani. A foundational premise holds that only what is irrefutable in this world and the next (ihaa, uhaa) can be considered genuine truth. Accordingly, nothing transient is ever sought — only the gift of enlightenment is asked for. A virtuous and respectful way of life that grows from deep trust in the formless, nameless Divine, is regarded as truly religious. Spirituality and social responsibility are, within this understanding, inseparable. From this universal orientation, all aspects of existence are derived, including the equal dignity of all human beings regardless of gender, age, or social status. [9]
The Primordial Deception of Self-Overestimation
The wise ones trace the root cause of worldly existence not to sinful actions (karam, paap) but to a deception of the soul (bharam). [10] They indicate that the soul, in its original home of truthfulness (sach khand), where all fully enlightened souls dwell, can succumb to the hubris of believing it possesses sufficient wisdom and power to act independently of the choir. In order to give this soul the opportunity to recognize its disease, it is released from the spiritual homeland and family into the therapy of worldliness (bhav saagar). In the language of the enlightened ones, this soul dies. In worldly terms, life is born. After experiences that appear to be opposites, like joy and suffering or union and separation, the soul receives the chance to experience complete spiritual unity (puran bhram) and return home. The antidote, then, is woven into the very poison of self-overestimation that drives us apart. The wise ones emphasize that this cosmic play is not primarily about liberation from suffering (mukti). Rather, the highest goal is seen as the continuous striving for being in harmony with the pure light of all enlightened souls which from what we call the Divine (naam, param gati). [11]
Heart and Mind - The Divided Identity
The degree of deception and ignorance is ultimately understood as the reason for the human tendency toward disharmony, self-centeredness, and anxiety. The enlightened ones therefore direct their attention toward how the human being can overcome the hubris. Hence, they deeply engage with the human nature. The diagram below is intended to help understanding the matter that is at the heart of Sikhi. [12]
Human nature. Credits: Khushwant Singh
According to this understanding, the soul (antaraatmaa; praatmaa) forms the spiritual background of life, much as the sun does at a worldly level. Its light gives rise to consciousness (jivaatmaa). The soul governs the heart and breathing — which is why neither can be stopped by an act of will. The brain and body are instruments, freshly provided at each birth. The brain (tirkuti) processes perceptions. The body carries out actions. The intellect (akal, bhudi), as part of the soul, evaluates thoughts and impressions flowing in from outside. Mind and heart form two sides of consciousness, like the two sides of a coin. The mind (man) represents the worldly realm (bhav saagar, maya) and gives rise to material progress, art, and also to baseness. It drains energy through thinking. The heart represents spirituality and virtues (chit) and bestows realization through the gift of grace. Since both operate antagonistically according to the divine order, the human being carries a divided identity. This can be healed through the awakening to one's own spiritual origin — much as a new and whole being can emerge from seed and egg cell after fertilization (saabat surat, birch rup). [13]
The path of returning home is, however, an art. For the mind is easily seduced, like a wave by the wind of transience. This can even lead to the illusion that one is a soulless biological machine. From this develops a self that identifies primarily with the sensual and material world and longs for more and more mundane comforts. From natural needs spring insatiable desires (lobh). Yet they can only be satisfied at the expense of others — whether the environment, animals, or fellow human beings. In this way, the human being becomes entangled — individually and collectively — in the growing complexity of material progress, living unhealthily and at odds with nature (manmukh). Such a person is barely capable of deconstructing her or his identification with the body, objects, ideologies, or human-made formations such as nation-states. Since individuals and structures condition one another, this perception deepens over time. When the human being fully surrenders to the mind (apnnaa bhaannaa), the intellect becomes willing to even use the brain for the planning of terrible acts. The enlightened ones therefore draw a direct connection between thought and action. The ultimate effect of the mind is that the worldly diaspora (pardes) comes to be regarded as home. As much as the enlightened ones wish this experience on no one, they acknowledge that even within it a higher wisdom is at work. [14]
When human beings follow their heart, they can escape from the grip of the mind. What is needed is an inner detachment and disidentification from worldly objects and activities. In the course of this development, one can begin to live intuitively in alignment with the divine self and wisdom (gur kaa bhaannaa) and direct the brain toward ethical behavior. The enlightened ones speak of an awakened intellect (bibek bhudi). The more consciously the wordless inner voice of the soul is heard, the more naturally and optimistically one can live under the protecting hand of the One (kirpaa). [15]
The Art of Simplicity and Humble Devotion
These reflections show that, according to Sikhi, a timeless ethics that fosters peace can be lived when the One is recognized. [16] Once this is achieved, thinking and acting virtuously becomes intuitive, and others may be inspired to follow the path of truthfulness (sach dharam). The prerequisite is to turn toward the aesthetics of simplicity and natural necessity, and to see through ephemerality. Beyond this, an openness is required to understand oneself as a humble part of a cycle that unfolds according to a higher wisdom. Only in this way can the ever-present danger of pride and hubris be kept at bay. [17]
The ideal life in Sikhi resembles the lotus: joyful and yet serene, remaining pure in the midst of impurity (gurmukh, khaalsaa). This is achieved not through indifference but through a conscious and responsible detachment from worldliness while remaining socially engaged. This can be achieved mainly through the grace of spiritual self-realization (naam, baani, sabad). A vital companion on this inner journey toward self-realization is a reflective understanding and internalization of divine wisdom (vichaar, japnaa) and the company of wise people, who act without missionary zeal or expectation of worldly reward. Whichever path we take — the answers to the riddles of life can only be found within ourselves. [18]
Footnotes
[1] All insights of Sikhi are derived from the Adi Guru Granth Sahib (AGGS). The standard online edition is used for references. Each citation contains the verse in the original script-language Gurmukhi, followed by the page number and the addition M. 1/2 etc., indicating which of the enlightened ones from the lineage of the ten Gur is being referenced. For those outside this lineage, the name is added, e.g. Bhagat Kabir. References from the Dasam Granth (DG), which contains the writings attributed to the last Gur Gobind Singh, are drawn from the respective online version.
[2] ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ AGGS, 1376, Kabir; ਹਉਮੈ ਕਰਿ ਕਰਿ ਜਾਇ ਘਣੇਰੀ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥੨॥ AGGS, 109, M. 1; ਸੁਖੁ ਨਾਹੀ ਬਹੁਤੈ ਧਨਿ ਖਾਟੇ ॥ AGGS, 1147, M. 5; ਰਾਜੁ ਰੂਪੁ ਝੂਠਾ ਦਿਨ ਚਾਰਿ ॥ AGGS, 796, M. 1; ਤੂ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਸਭਨਾਹਾ ਜੀਆ ॥ AGGS, 585, M. 3.
[3] Avtar Singh addresses the topic of ethics in depth in Ethics of the Sikhs (1996).
[4] ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ … AGGS, 956, M. 1; ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥ AGGS, 988, Naam Dev; ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ … AGGS, 1022, M. 1; ਜਿਨੑ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥ AGGS, 488, Shekh Farid.
[5] ਹੁਕਮੁ ਪਛਾਣੈ ਬੂਝੈ ਸਚੁ ਸੋਇ ॥੪॥ AGGS, 232, M. 3; ਗੁਰਮਤਿ ਹੋਇ ਵੀਚਾਰੀਐ ਸੁਪਨਾ ਇਹੁ ਜਗੁ ਲੋਇ ॥੭॥ AGGS, 63; ਗੁਰਮੁਖਿ ਖੋਟੇ ਖਰੇ ਪਛਾਣੁ ॥ AGGS, 942, M. 1; ਮੰਦਾ ਮੂਲਿ ਨ ਕੀਚਈ ਦੇ ਲੰਮੀ ਨਦਰਿ ਨਿਹਾਲੀਐ ॥ AGGS, 474, M. 2; ਬੋਲੀਐ ਸਚੁ ਧਰਮੁ ਝੂਠੁ ਨ ਬੋਲੀਐ ॥ AGGS, 488, Shekh Farid; ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥ AGGS, 1378, Shekh Farid.
[6] ਜਾਨੀ ਜਾਨੀ ਰੇ ਰਾਜਾ ਰਾਮ ਕੀ ਕਹਾਨੀ ॥ AGGS, 970, Kabir; ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਅਗੈ ਲਈਅਹਿ ਖੋਹਿ ॥ AGGS, 133, M. 3; ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ AGGS, 1136, M. 5; ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ AGGS, 12, M. 1; ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ AGGS, 491, M. 3; ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥ AGGS, 1136, M. 5; ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ … AGGS, 156, M. 1; ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥ AGGS, 465 M. 1; ਬਿਦਿਆ ਨ ਪਰਉ ਬਾਦੁ ਨਹੀ ਜਾਨਉ ॥ AGGS, 885, Kabir.
[7] No prophetic exclusivity is claimed. Rather, it is emphasized that enlightened ones are born in the most varied of ages, and that no chronological development is assumed in which those born later inherently carry more insight. ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥ AGGS, 933, M. 1; ਗੁਰੁ ਮੇਰਾ ਗਿਆਨੁ ਗੁਰੁ ਰਿਦੈ ਧਿਆਨੁ ॥ AGGS, 864, M. 5; ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮੑਾਰੀ … AGGS, 795 M. 1; ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ … AGGS, 1429, M. 5; ਬੋਲਾਇਆ ਬੋਲੀ ਖਸਮ ਦਾ ॥ AGGS, 74, M. 5; ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ … AGGS, 451, M. 4; ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥ AGGS, 337, Kabir.
[8] ਤੂ ਬੇਅੰਤੁ ਕੋ ਵਿਰਲਾ ਜਾਣੈ ॥ AGGS, 562. M. 5; ਖੇਲ ਖੇਲਿ ਅਖੇਲ ਖੇਲਨ ਅੰਤ ਕੋ ਫਿਰਿ ਏਕ ।।੮੧।। DG, 4; ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ … AGGS, 1377, Kabir; ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰਦਾ … AGGS, 1101, M. 5; ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥ AGGS, 294, M. 5; ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ AGGS, 290, M. 5; ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ AGGS, 7, M. 1; … ਤੂ ਸਾਹਿਬ ਗੁਣੀ ਨਿਧਾਨਾ ॥ AGGS, 735, M. 4; ਆਪੇ ਭਾਂਡੇ ਸਾਜਿਅਨੁ ਆਪੇ ਪੂਰਣੁ ਦੇਇ ॥ AGGS, 475, M. 1; ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ AGGS, 19. M. 1; ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ ॥ AGGS, 523, M. 5; ਬੁਰਾ ਨਹੀ ਸਭੁ ਭਲਾ ਹੀ ਹੈ … AGGS, 1302, M. 5; ਕਬੀਰ ਜੋ ਮੈ ਚਿਤਵਉ ਨਾ ਕਰੈ … AGGS, 1376, Kabir.
[9] ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ AGGS, 274, M. 5; ਬਾਣੀ ਪ੍ਰਭ ਕੀ ਸਭੁ ਕੋ ਬੋਲੈ ॥ AGGS, 294, M. 5; ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ AGGS, 441, M. 3; ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਸਬਾਈ ॥ AGGS, 1075, M. 5; ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ AGGS, 12, M. 5; ੴ … ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ … AGGS, 1, M. 1; ਇਹੁ ਸਚੁ ਸਭਨਾ ਕਾ ਖਸਮੁ ਹੈ … AGGS, 922, M. 3; ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ॥ AGGS, 1188, M.1; ਸਭ ਬੁਧੀ ਜਾਲੀਅਹਿ ਇਕੁ ਰਹੈ ਤਤੁ ਗਿਆਨੁ ॥੪॥ AGGS, 1413, M. 3; ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥ AGGS, 681, M. 5; ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ AGGS, 958, M. 5; ਜੀਅ ਦਾਨੁ ਦੇ ਭਗਤੀ ਲਾਇਨਿ ਹਰਿ ਸਿਉ ਲੈਨਿ ਮਿਲਾਏ ॥੨॥ AGGS, 749, M. 5; ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ AGGS, 226 M. 5; ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ AGGS, 1375, Kabir; ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਧਿਆਈਐ ॥ AGGS, 386, M. 5; ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥ AGGS, 4, M. 1; ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ AGGS, 473, M. 1; ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ … AGGS, 349, M. 1.
[10] They critically ask what actions could possibly have preceded the very first living beings. ਜਬ ਕਛੁ ਨ ਸੀਓ ਤਬ ਕਿਆ ਕਰਤਾ ... AGGS, 748, M. 5.
[11] ਭਰਮੇ ਭੂਲੇ ਆਵਉ ਜਾਉ ॥੧॥ AGGS, 229, M. 3; ਭਰਮੇ ਭੂਲਾ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ AGGS, 277, M. 5; ਪਾਪ ਪੁੰਨ ਹਮਰੈ ਵਸਿ ਨਾਹਿ ॥ AGGS, 899, M. 5; ਪਾਪ ਪੁੰਨ ਦੁਇ ਏਕ ਸਮਾਨ ॥ AGGS, 325, Kabir; ਤੂੰ ਕਰਤਾ ਕਰਣਾ ਮੈ ਨਾਹੀ … AGGS, 469, M. 1; ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ AGGS, 9, M. 1; ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਹੈ … AGGS, 472, M. 1; ਹਉ ਆਇਆ ਦੂਰਹੁ ਚਲਿ ਕੈ … AGGS, 763 M. 5;ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ AGGS, 466, M. 2; ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ … AGGS, 469, M. 1; ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹੳ ... AGGS, 534, M. 5; ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥ AGGS, 1078, M. 5; ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ … AGGS, 1429, M. 5.
[12] ਚਿੰਤਾ ਜਾਇ ਮਿਟੈ ਅਹੰਕਾਰੁ॥ AGGS, 293, M. 5; ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥ AGGS, 1167, Ravi Daas.
[13] ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ AGGS, 1, M. 1; ਮਾਰੈ ਏਕਹਿ ਤਜਿ ਜਾਇ ਘਣੈ ॥੨੧॥ AGGS, 341, Kabir; ਦੁਬਿਧਾ ਮਾਰੇ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ AGGS, 119, M. 3; AGGS, 763, M. 5; ਕਾਇਆ ਅੰਦਰਿ ਪਾਪੁ ਪੁੰਨੁ ਦੁਇ ਭਾਈ ॥ AGGS, 126, M. 3; ਮਨ ਮਹਿ ਆਪਿ ਮਨ ਅਪੁਨੇ ਮਾਹਿ ॥ AGGS, 109, M. 1; ਜਿਨਾ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਧਿਆਇਆ ਸਤਿਗੁਰ ਸਉ ਚਿਤੁ ਲਾਇ ॥ AGGS, 1423, M. 4; ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ … AGGS, 468, M. 1; ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥ AGGS, 1083, M. 5.
[14] ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ AGGS, 917, M. 3; ਝਗੜਾ ਕਰਦਿਆ ਅਨਦਿਨੁ ਗੁਦਰੈ ਸਬਦਿ ਨ ਕਰੈ ਵੀਚਾਰੁ ॥ AGGS, 549 M. 3; ਆਪਣੈ ਭਾਣੈ ਜੋ ਚਲੈ ਭਾਈ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਵੈ ॥ AGGS, 601, M. 3; ਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਦੁਖੁ ਨ ਪਾਵੈ ਕੋਇ ॥੩॥ AGGS, 31, M. 3; ਬੁਧਿ ਵਿਸਰਜੀ ਗਈ ਸਿਆਣਪ ਕਰਿ ਅਵਗਣ ਪਛੁਤਾਇ ॥ AGGS, 76, M. 1; ਵਡੇ ਵਡੇ ਜੋ ਦੀਸਹਿ ਲੋਗ ॥ AGGS, 188, M. 5; ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ … AGGS, 1369, Kabir; ਦੇਸੁ ਛੋਡਿ ਪਰਦੇਸਹਿ ਧਾਇਆ ॥ AGGS, 1348, M. 5.
[15] ਬਿਨੁ ਦੇਖੇ ਉਪਜੈ ਨਹੀ ਆਸਾ ॥ AGGS, 1167 Ravi Daas; ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥ AGGS, 145, M. 3; ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ … AGGS, 1245, M. 1; ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ … AGGS, 72, M. 1; ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥ AGGS, 292, M. 5; ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥ AGGS, 317, M. 3.
[16] That the wise ones followed a spirituality that guided their everyday actions is evident in their courageous way of life, which drew affirmation from people of diverse traditions and societal backgrounds. They remained true to themselves even in the face of existential threat, and spoke out against injustice and fanaticism. Despite torture, until their very murder, the fifth and ninth enlightened ones from the lineage of the Gur refused to be turned from their path of spirituality and wisdom by those in power. ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ AGGS, 62, M. 1.
[17] ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਸਚੁ ਧਰਮਾ ॥ AGGS, 180, M. 5; ਆਪਿ ਜਪਹੁ ਅਵਰਾ ਨਾਮੁ ਜਪਾਵਹੁ ॥ AGGS, 289, M. 5; ਰੁਖੀ ਸੁਖੀ ਖਾਇ ਕੈ ਠੰਡਾ ਪਾਣੀ ਪੀਉ ॥ AGGS, 1379, Farid; ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਗਰੀਬੀ ਸਮਾਹਾ ॥ AGGS, 273, M. 5; ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥ AGGS, 279, M. 5; ਗੁਰਮੁਖਿ ਆਪਣਾ ਮਨੁ ਮਾਰਿਆ … AGGS, 87, M. 3; ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ AGGS, 140, M. 1; … ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥ AGGS, 6, M. 1; ਹਉ ਵਿਚਿ ਸਚਿਆਰੁ ਕੂੜਿਆਰੁ ॥ AGGS, 466, M. 1.
[18] ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ AGGS, 938, M. 1; ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥ AGGS, 655, Kabir; ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ … AGGS, 759, M. 4; ਹੋਇ ਪੈ ਖਾਕ ਫਕੀਰ ਮੁਸਾਫਰੁ … AGGS, 1083, M. 5; ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥ … AGGS, 342, Kabir; ਊਤਮ ਕਰਣੀ ਸਬਦ ਬੀਚਾਰ ॥੩॥ AGGS, 158, M.3; ਧ੍ਰਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਜਿ ਲਿਖਿ ਲਿਖਿ ਵੇਚਹਿ ਨਾਉ ॥ AGGS, 1245, M. 1; ਸਾਧੂ ਕੈ ਸੰਗਿ ਮਹਾ ਪੁਨੀਤ ॥ AGGS, 271, M. 5; ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ AGGS, 474, M. 1.
This article is based on the following German publication: Singh, Khushwant (2014). Ethik in der Sikh-Religion. In Hamid Reza Yousefi & Harald Seubert (Hrsg.), Ethik im Weltkontext. Geschichten – Erscheinungsformen – Neuere Konzepte (S. 133-140). Springer VS.
