Sach Achaar or Truthful Living – The Ethical Message of SGGS

Dr, Inder Mohan Singh

Abstract

The primary goal of life according to SGGS is spiritual – to seek union with the Divine.  However, an ethical lifestyle is essential for spiritual achievement. In the words of Guru Nanak “Truth is high but higher still is truthful living.” Worship and moral actions are complementary parts of Sikhi.  Purity of actions is essential for spiritual progress, but one purifies oneself through Naam Simran.

The SGGS does not prescribe a set of specific do’s and don’ts; instead it provides a set of basic values and guidelines for a Truthful life.

The root of unethical tendencies is haumai – the sense of “I and mine” and of separation from others and  from God. Haumai gives rise to the five demons or fundamental evils of lust, anger, greed, unhealthy attachment and pride. These lead to many kinds of unethical behaviors. The Guru is very critical of hypocrisy, particularly in the practice of religion. Others include slander, and cruelty or exploitation of the weak and poor.

Central to virtuous actions is identifying with God, and seeing His light in all. The fundamental virtues frequented mentioned are Truth, contentment, compassion, dharma, and altruism (parupkaar). We will also look at other important values advocated in Gurbani including courage, seva, humility, detatchment, patience and equality.

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The primary goal of life according to Sri Guru Granth Sahib is spiritual – to seek union with the Divine:

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥
ਗੋਬਿੰਦ  ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
This human body has been given to you.
This is your chance to meet the Lord of the Universe.

However, an ethical lifestyle is essential for spiritual achievement.

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥
Truth is higher than everything; but higher still is truthful living. ||5||

Sikhi rejects the traditional Indian concept of Sanyaas, of turning away from the world to focus purely on spiritual achievement while living as an ascetic. A Sikh must live fully engaged in the real world, meeting one’s obligations to family and society, while at the same time, working on spiritual growth through Naam Simran, paath, and kirtan.

Spirituality and an ethical lifestyle go hand in hand. One cannot make spiritual progress unless one’s actions are virtuous. It is only by living ones life according to the moral laws that one can aspire to attain God’s grace and eventual union with Him. On the other hand, the Guru tells us that the path to an ethical lifestyle is through purifying the self with Naam Simran:

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥
ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin,
it can only be cleansed by the Love of the Name.

And

ਨਸਿ ਵੰਞਹੁ ਕਿਲਵਿਖਹੁ ਕਰਤਾ ਘਰਿ ਆਇਆ ॥
ਦੂਤਹ ਦਹਨੁ ਭਇਆ ਗੋਵਿੰਦੁ ਪ੍ਰਗਟਾਇਆ ॥
Run away, O sins; the Creator has entered my home.
The demons within me have been burnt; the Lord of the Universe has revealed Himself to me.

Ethical messages, the descriptions of virtues and sins, are scattered all through the devotional poems of Sri Guru Granth Sahib intertwined with the spiritual messages, not listed in separate sections such as the karmic lists in the Hindu Smritis, or the ten commandments of the Abrahamic religions.

Gun/ avgun or Virtue and Vice

Gurbani urges us to inculcate virtues or gun’s and overcome our vices or avgun’s.

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥
Renounce corruption, and seek virtue; committing sins, you shall only come to regret and repent.

However, this is quite different from the traditional karamkand  promoted by the brahmins which consists of ritualistic actions of pun and paap – good and bad deeds aimed at improving one’s next life according to the laws of karma.

The Sri Guru Granth Sahib does not prescribe a set of specific do’s and don’ts; rather it offers us a set of core values and guidelines for leading a Truthful life. We are tasked with applying these principles to guide our actions as we encounter any situation, not only at the individual level, but also at the level of society and community.

The root of unethical tendencies is haumai – the sense of “I and mine” which gives us a strong sense of being separate from God and from others. Haumai gives rise to the five demons or fundamental evils of lust, anger, greed, unhealthy attachment and pride. These five cardinal vices must be kept under control, instead of allowing them to control us. The underlying emotions are, in fact, an essential part of who we are as humans, but left unchecked they lead to all kinds of unethical actions that are destructive to one self as well as to society.

ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥
ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥
Within this body dwell the five thieves: sexual desire, anger, greed, emotional attachment and egotism.
They plunder the Nectar, but the self-willed manmukh does not realize it; no one hears his complaint.

Let us look at lust, the first of the five “demons”. The sexual urge is essential for the preservation of the human race. It provides a strong bond between husband and wife, which forms the basis for the family unit. Gurbani rejects celibacy as a part of religion. It extols the life of a Sikh as a family person, and the love between husband and wife:

ਧਨ ਪਿਰੁ ਏਹਿ ਨ ਆਖੀਅਨਿ ਬਹਨਿ ਇਕਠੇ ਹੋਇ
ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਧਨ ਪਿਰੁ ਕਹੀਐ ਸੋਇ
They are not said to be husband and wife, who merely sit together.
They alone are called husband and wife, who have one light in two bodies.

The love between a wife and husband is used frequently in Gurbani as a metaphor for the love between the self and God, the Divine Spouse, and their union in the Divine bed (sej) as the merger of the soul with the Supreme Soul. Unrestrained lust, on the other hand, leads to infidelity, marital and social discord, sexually transmitted diseases, sexual exploitation and prostitution, and many other problems. Above all, it causes mental and spiritual anguish and keeps one separated from God, and one’s true Divine self. Sikhi is always the path of Sehaj – of moderation and balance. The remaining four cardinal vices must similarly be tamed.

Anger or Krodh hurts oneself more than the person it is directed at. It is bad for ones physical, mental and spiritual health.

Greed or Lobh

ਸਹਸ ਖਟੇ ਲਖ ਕਉ ਉਠਿ ਧਾਵੈ ॥
ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਮਾਇਆ ਪਾਛੈ ਪਾਵੈ ॥
ਅਨਿਕ ਭੋਗ ਬਿਖਿਆ ਕੇ ਕਰੈ ॥
ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਖਪਿ ਖਪਿ ਮਰੈ ॥
ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥
ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥
Earning a thousand, he runs after a hundred thousand.
Satisfaction is not obtained by chasing after Maya.
He may enjoy all sorts of corrupt pleasures,
but he is still not satisfied; he indulges again and again, wearing himself out, until he dies.
Without contentment, no one is satisfied.
Like the objects in a dream, all his efforts are in vain.

It is only Naam that satisfies ones desires and provides real satisfaction and fulfillment.

ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥
Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

Moh or unhealthy attachment. An excessive attachment to material things or to one’s children, spouse or others can be a major obstacle on the spiritual path. Obviously unselfish love for family and others is a good thing, but when it crosses over into obsession, possessiveness or codependency it can be unhealthy and destructive. This is covered more under detachment later in the paper.

Ahankaar or pride is the most direct manifestation of haumai, which is a major obstacle on the spiritual path.

ਹਉਮੈ ਨਾਵੈ ਨਾਲਿ ਵਿਰੋਧੁ ਹੈ ਦੁਇ ਨ ਵਸਹਿ ਇਕ ਠਾਇ ॥
Ego is opposed to the Name of the Lord; the two do not dwell in the same place.

…

ਹਰਿ ਜੀਉ ਅਹੰਕਾਰੁ ਨ ਭਾਵਈ ਵੇਦ ਕੂਕਿ ਸੁਣਾਵਹਿ ॥
ਅਹੰਕਾਰਿ ਮੁਏ ਸੇ ਵਿਗਤੀ ਗਏ ਮਰਿ ਜਨਮਹਿ ਫਿਰਿ ਆਵਹਿ ॥੯॥
The Dear Lord is not pleased by egotism; the religious scriptures proclaim this clearly.
Those who die of egotism, shall not find salvation. They die, and are reborn in reincarnation

These five fundamental vices – lust, anger, greed, unhealthy attachment and pride – give rise to many kinds of unethical behaviors that are described in a variety of ways in the Sri Guru Granth Sahib as the actions of the manmukh or saakat, the self-willed or cynical person, the kind of person we must avoid being.

We will look at a few of the immoral actions of this kind that are strongly criticized in Gurbani.

Hypocrisy.  The Guru is very critical of hypocrisy in all forms but particularly in the practice of religion, where it often involves an external show of religiosity not accompanied by internal purity and moral actions.

Slander or Ninda is another vice that is frequently condemned. The Guru is not against all criticism, in fact the Gurus openly criticized many kinds of actions where appropriate.  It is in fact the duty of a Sikh to speak up against injustice, cruelty and so on. However, if the criticism is dishonest, or driven by ill will, hatred, or malice, or perhaps to make oneself feel superior to another, it is definitely high on the list of undesirable actions.

Other kinds of vices depicted the Sri Guru Granth Sahib include

• Cruelty, oppression, exploitation of the weak and poor
• Being judgemental
• Jealousy
• Over indulgence in worldly pleasures

Virtue or gun in the Sri Guru Granth Sahib.

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥
ਸਫਲ ਸੁਹਾਗਣਿ ਨਾਨਕਾ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥੪॥੧੫॥੪੫॥
I am embellished with truth, contentment, compassion and Dharmic faith.
My spiritual marriage is fruitful, O Nanak; I am pleasing to my God. ||4||15||45||

And:

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੁਚਿ ਸੰਤਨ ਤੇ ਇਹੁ ਮੰਤੁ ਲਈ ॥
ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਮਨਹੁ ਪਛਾਨਿਆ ਤਿਨ ਕਉ ਸਗਲੀ ਸੋਝ ਪਈ ॥੨॥੪॥੯੦॥
Truth, contentment, compassion, Dharmic faith and purity – I have received these from the Teachings of the Saints.
Says Nanak, one who realizes this in his mind, achieves total understanding. ||2||4||90||

Truth. At the deepest level, God is identified with truth.

ਗੁਰ ਕੀ ਪਉੜੀ ਸਾਚ ਕੀ ਸਾਚਾ ਸੁਖੁ ਹੋਈ ॥
Truth is the ladder to the Guru; climbing up to the True Lord, peace is obtained.

A Gurmukh, one who is devoted to the Guru and follows His teachings,  is characterized by honesty and integrity in all aspects of his life.

ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥
Truth is the medicine for all; it removes and washes away our sins.

Contentment or Santokh.  Most of us spend our lives striving for whatever we think will make us happy – wealth and material belongings, success and recognition, love and so on. However as we achieve any of these, we still unfulfilled and seek more and more. True peace and happiness comes from within, from a sense of gratitude and acceptance of the Will of God. The Gurmukh who has achieved a state of sehaj is in a constant state of tranquility and contentment, beyond desire, happiness or pain.

ਸਹਸ ਖਟੇ ਲਖ ਕਉ ਉਠਿ ਧਾਵੈ ॥
ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਮਾਇਆ ਪਾਛੈ ਪਾਵੈ ॥
ਅਨਿਕ ਭੋਗ ਬਿਖਿਆ ਕੇ ਕਰੈ ॥
ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਖਪਿ ਖਪਿ ਮਰੈ ॥
ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥
ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥
ਨਾਮ ਰੰਗਿ ਸਰਬ ਸੁਖੁ ਹੋਇ
ਬਡਭਾਗੀ ਕਿਸੈ ਪਰਾਪਤਿ ਹੋਇ
Earning a thousand, he runs after a hundred thousand
Satisfaction is not obtained by chasing after Maya.
He may enjoy all sorts of corrupt pleasures,
but he is still not satisfied; he indulges again and again, wearing himself out, until he dies.
Without contentment, no one is satisfied.
Like the objects in a dream, all his efforts are in vain.
Through the love of the Naam, all peace is obtained.
Only a few obtain this, by great good fortune.

Compassion, or daya .

The Gurmukh is full of compassion for all. He sees the Divine Light in all, and knows that we  are all connected. Unattached to worldly belongings he is always ready to share his blessings  with those in need.

ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
Showing mercy to other beings, he makes donations to charities.

In the Guru’s words,

ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥
Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity.

 Dharam. Sikhi teaches us to be engaged in the real world even as we strive for spiritual growth, to work hard and earn an honest living and to meet our obligations to family and society. Dharam also implies always striving to “do the right thing”.

Next, we look briefly at some additional kinds of virtuous actions described in Gurbani

Parupkaar or Altruism.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਪਰਉਪਕਾਰ ਉਮਾਹਾ ॥
The God-conscious being delights in doing good to others.

The Gurmukh who has overcome his haumai and sees the Divine in all is naturally unselfish, and serves God by doing good deeds for others. This is at the heart of the Sikh ideal of seva. This ethic is proclaimed by the congregation at the end of every Sikh service with the chant of “Sarbat ka bhalaa” – pray for and work towards the well-being of all.

Forgiveness (Khima) When someone does something that we feel is unfair or mean, or hurts us in some way, most of us are filled with anger and resentment, and tend to hold grudges or act in revenge.  This reaction is in fact more injurious to oneself, and is a major obstacle to one’s spiritual peace, and even to physical and mental health. The hallmark of a Gurmukh is the ability to forgive out of compassion and love and to move on, and even do something good for the one who has caused us injury.

ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥
ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥
Fareed, answer evil with goodness; do not fill your mind with anger.
Your body shall not suffer from any disease, and you shall obtain everything. ||78||

This is, above all, an internal forgiveness. Externally, there are times when it is necessary to stand up to evil or injustice. What is important is to do so without any feelings of hatred, anger or revenge, but because it is the right thing to do.

Humility (Garibi or Nimrata) is the antithesis of hankaar or pride, which is a major obstacle in the path to God realization.  To be a recipient of His Grace, we have to approach Him with the utmost humility.

ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥
Become the dust of the feet of all, and then, you may come to me. ||1||

…

ਆਪਸ ਕਉ ਜੋ ਜਾਣੈ ਨੀਚਾ ॥
ਸੋਊ ਗਨੀਐ ਸਭ ਤੇ ਊਚਾ
ਜਾ ਕਾ ਮਨੁ ਹੋਇ ਸਗਲ ਕੀ ਰੀਨਾ ॥
ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਿਨਿ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥
One who sees himself as lowly,
shall be accounted as the highest of all.
One whose mind is the dust of all,
recognizes the Name of the Lord, Har, Har, in each and every heart.
Humility is also important in the way we relate to others:
ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥
Kabeer, I am the worst of all. Everyone else is good.

And here is Guru Nanak in Asa di Vaar

ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥
ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥
ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥
ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥
The simmal tree is straight as an arrow; it is very tall, and very thick.
But those birds which visit it hopefully, depart disappointed.
Its fruits are tasteless, its flowers are nauseating, and its leaves are useless.
Sweetness and humility, O Nanak, are the essence of virtue and goodness.

Fearlessness.  One who has full faith in God, the nirbhau or Fearless One, fears no mortal. The fear of God drives out all other fears.

ਡਡਾ ਡਰ ਉਪਜੇ ਡਰੁ ਜਾਈ ॥
ਤਾ ਡਰ ਮਹਿ ਡਰੁ ਰਹਿਆ ਸਮਾਈ ॥
DADDA: When the Fear of God wells up, other fears depart.
Other fears are absorbed into that Fear.

…

ਜਉ ਡਰ ਡਰੈ ਤ ਫਿਰਿ ਡਰੁ ਲਾਗੈ ॥
ਨਿਡਰ ਹੂਆ ਡਰੁ ਉਰ ਹੋਇ ਭਾਗੈ ॥੧੯॥
When one rejects the Fear of God, then other fears cling to him.
But if he becomes fearless, the fears of his heart run away. ||19||

…

ਨਾਮੁ ਜਪਤ ਸਰਬ ਸੁਖੁ ਪਾਈਐ ॥
ਸਭੁ ਭਉ ਬਿਨਸੈ ਹਰਿ ਹਰਿ ਧਿਆਈਐ ॥
Chanting the Naam, all pleasures are obtained.
All fears are erased, meditating on the Name of the Lord, Har, Har.

The Gurmukh is independent, unconcerned about what others may think of him or do to him, as he goes about doing what he believes is right. He does not fear anyone, nor does he threaten anybody.

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ
One who does not frighten anyone, and who is not afraid of anyone else –
says Nanak, listen, mind: call him spiritually wise. ||16||

Equality. Gurbani teaches us to recognize the Divine light of God in each individual, and treat all equally without discriminating against anyone based on race, caste, religion, gender or social position. Where Hindus justified the caste system based on religious texts, Guru Nanak emphasized that there are no such distinctions in the eyes of  God.

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥੧॥ ਰਹਾਉ ॥
Recognize the Lord’s Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. ||1||Pause||

The Guru declares that all men, and women for that matter, are created equal – like pots of different sizes, shapes and colors fashioned from the same clay by God, the Cosmic Potter:

ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥
…
ਮਾਟੀ ਏਕ ਅਨੇਕ ਭਾਂਤਿ ਕਰਿ ਸਾਜੀ ਸਾਜਨਹਾਰੈ ॥
ਨਾ ਕਛੁ ਪੋਚ ਮਾਟੀ ਕੇ ਭਾਂਡੇ ਨਾ ਕਛੁ ਪੋਚ ਕੁੰਭਾਰੈ ॥੨॥
ਸਭ ਮਹਿ ਸਚਾ ਏਕੋ ਸੋਈ ਤਿਸ ਕਾ ਕੀਆ ਸਭੁ ਕਛੁ ਹੋਈ ॥
In the beginning, Allah created the Light; from that light, He has created all mortal beings.
From the One Light, the entire universe welled up. So who is good, and who is bad?
….

The clay is the same, but the Cosmic Potter has fashioned pots of many kinds.
There is nothing wrong with the pot of clay – there can be no error by the Potter.
The One True Lord abides in all; by His power, every thing is fashioned. (SGGS p. 1349)

Detachment. The Gurmukh is fully engaged in the world, loves and cares for his family and meets his obligations to them, and to others, but at the same time he maintains a certain level of detachment. He recognizes that all of them are individual souls who have come together for the durations of their life times, each one will depart in his or her time. His only true and lasting relationship is with God and Guru. He is like the lotus, which lives in the water with its roots in the mud at the bottom,  but is untouched by it and rises above it to bloom forth.

ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥
ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥
The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream;
with one’s consciousness focused on the Word of the Shabad, one crosses over the terrifying world-ocean. O Nanak, chant the Naam, the Name of the Lord.

Conclusion

The ethical principles laid out in Sri Guru Granth Sahib, when followed, serve to make each person a better human being, a better family member and a better member of society

According to Guru Nanak, morality constitutes the primary test of a true religion. In fact, the intrinsic value of a religion is judged not by its metaphysical thoughts but by its ethical principles.

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ
ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥
Of all religions, the best religion
is to chant the Name of the Lord and maintain pure conduct.

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Author Bio

Dr. Inder M. Singh is the Chairman of Chardi Kalaa Foundation, and served on the boards of several Sikh non profit organizations including SALDEF and Sikh Foundation.
Dr. Inder Singh is the Chairmanof LynuxWorks and was CEO until 2006. He founded Excelan, an early leader in local area networks in 1982 and served as its chairman, CEO and president until 1985.. Dr. Singh was a co-founder of Kalpana, which pioneered Ethernet switching technology, and one of Cisco’s early acquisitions. Dr. Singh has served on the boards of several high-tech companies. Dr. Singh was Board Chairman and President for the Embedded Linux Consortium. He holds Ph.D. and M.Phil. degrees in computer science from Yale University, and an MSEE from Polytechnic Institute of New York.

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