Guru Granth Sahib on pilgrimage and fasting
Sikhism is against the principles of pilgrimages and fasts to obtain spiritual elevation. Devotees who undertake pilgrimages to learn about history and for general exploration is accepted provided one does not expect any spiritual or moral reward for these visits. The Sri Guru Granth Sahib warns us - "The more one wanders at sacred shrines of pilgrimage, the more one talks uselessly." (sggs page 467) - so , a Sikh must not regard fasting, pilgrimages, and penance as important things in life.
Sikhism is probably the only major organised world religion that does not promote fasting except for medical reasons. The Sikh Gurus discourage the devotee from engaging in this ritual as it is considered to "brings no spiritual benefit to the person". The Sikh holy scripture, Sri Guru Granth Sahib tell us: "Fasting, daily rituals, and austere self-discipline - those who keep the practice of these, are rewarded with less than a shell." (sggs page 216). So most Sikhs have never undertaken a fast of any kind. Fasting for the well being of the husband is totally rejected by the Sikh Guru - "Kabeer, the woman who gives up meditation on the Lord, and observes the ritual fast of Ahoi, shall be reincarnated as a donkey, to carry heavy burdens. ((108))" (sggs page 1370)
Pilgrimage
Various religious traditions in the world emphasizes the role of undertaking pilgrimages as an aid for one's spiritual development. Sikhism does not consider pilgrimage as an act of spiritual merit. Guru Nanak went to the traditional places of pilgrimage to reclaim the fallen people, who had turned these rituals into meritorious acts. He told them of the need to visit that God's temple which is deep within us all. According to him: "He performs a pilgrimage who controls the five vices."
People go to centres of pilgrimage for a variety of reasons: some for religious formality; some for display to show others of their commitment; some for fun & something different to do; and other just as a holiday and time to relax. Some people delight in visiting holy shrines, in the belief that their sins will be forgiven. But bathing or other rituals cannot wash away sin. Real dirt pertains to the mind; it is inward. The growth of desire of Maya, cannot be removed by outer physical action. Nevertheless, visits to historical places connected with activities of holy men have a marginal utility. They remind people of goodness and tradition. Who knows when one may find some truly holy person at a religious centre.
The futility of wandering to the so-called sacred places is amply illustrated by the life of Guru Amar Das. Before he became Guru, he went on pilgrimages twenty times, without benefit. He saw the light only when he finally met Guru Angad. (see Sakhi) The Gurus tried to remove the notion of the efficacy of pilgrimage. Guru Nanak says: "I would like to go to pilgrimage only if it pleases God." Elsewhere, he says: "My places of pilgrimage are to study 'The Word', and contemplating its divine knowledge within me."
Guru Gobind Singh was very emphatic about the futility of pilgrimage. According to him, without God's Name, such visits have not the slightest significance. Kabir sought God in the temple of his mind. He therefore, migrated from Benaras, a well-known sacred city, to Magahar, a traditionally cursed town.
Real pilgrimage is any visit to the Guru which gives enlightenment. Guru Nanak says:
| “ | No pilgrim-spot is equal to the Guru... The Guru is the river in whose water(Name),the filth of sin and evil thoughts, are washed off." |
” |
| sggs page 1329 |
Fasting
Fasting may be good for health but has no religious merit. Various sects of the world hold very strong views on fasting. For them, fasting has some real spiritual value and has to be strictly followed.
Sikhism does not regard fasting as religiously meritorious. God has given us the human body - the temple of the soul - which has to be nourished and cared for. Fasting as an austerity, as a ritual, as a mortification of the body by means of wilful hunger is forbidden in Sikhism. Guru Nanak says: "Penance, fasting, austerity and alms-giving are inferior to 'The Truth'; right action is superior to all."
There are sects which do not eat or drink this or that during the fast. Some people will not eat cereals, but will take other types of food. Such people may be treated as hypocrites. They give up the use of certain type of food, not because they want to, but because they wish to impress others. It feeds their ego and does not earn merit in God's domain. According to Guru Nanak, true fasting is the renunciation of the fruit of one's actions.
Fasting for reasons of health is understandable when done on medical advice. Some people fast regularly on a particular day in the week, so resting their digestive organs. It may also serve as a means to save food, or a method of balancing the domestic budget.
A Sikh is encouraged to practise constant temperance and moderation in matters of food. Neither starve nor over-eat: this is the golden rule. Men who want to engage in meditation should only eat simple and nourishing food. Healthy food but in small quantities(Alap Ahar), just to keep body and soul together and to prevent sleep and sloth, this is recommended for the devotee.
On the other hand, gluttony is not only socially bad, but also morally reprehensible. The golden rule about fasting is: Fast only when you must, in the interest of your health.
Below are Shabads from the Sri Guru Granth Sahib that give the Sikh guidance on these issues:
Against this pilgrimage
| SGGS Page 4 Full Shabad |
| ਤੀਰਥ ਤਪ ਦਇਆ ਦਤ ਦਾਨ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨ ॥ Ŧirath ṯap ḝaiĝ ḝaṯ ḝĝn. Jė ko pĝvai ṯil kĝ mĝn. Pilgrimages, austere discipline, compassion and charity - |
| SGGS Page 75 Full Shabad |
| ਤੀਰਥ ਵਰਤ ਸਚਿ ਸੰਜਮ ਨਾਹੀ ਕਰਮ ਧਰਮ ਨਹੀ ਪੂਜਾ ॥ ਨਾਨਕ ਭਾਇ ਭਗਤਿ ਨਿਸਤਾਰਾ ਦਬਿਧਾ ਵਿਆਪੈ ਦੂਜਾ ॥੨॥ Ŧirath varaṯ sucẖ sanjam nĝhī karam ḝẖaram nahī pūjĝ. Nĝnak bẖĝė bẖagaṯ nisṯĝrĝ ḝubiḝẖĝ viĝpai ḝūjĝ. ॥੨॥ Pilgrimages, fasts, purification and self-discipline are of no use, |
| SGGS Page 455 Full Shabad |
| ਬਨ ਬਨ ਫਿਰਤੀ ਖੋਜਤੀ ਹਾਰੀ ਬਹ ਅਵਗਾਹਿ ॥ ਨਾਨਕ ਭੇਟੇ ਸਾਧ ਜਬ ਹਰਿ ਪਾਇਆ ਮਨ ਮਾਹਿ ॥੧॥ Ban ban firṯī kẖojṯī hĝrī baho avgĝhi. Nĝnak bẖėtė sĝḝẖ jab har pĝiĝ man mĝhi. ॥੧॥ |
| SGGS Page 1139 Full Shabad |
| ਹੋਮ ਜਗ ਜਪ ਤਪ ਸਭਿ ਸੰਜਮ ਤਟਿ ਤੀਰਥਿ ਨਹੀ ਪਾਇਆ ॥ ਮਿਟਿਆ ਆਪ ਪਝ ਸਰਣਾਈ ਗਰਮਖਿ ਨਾਨਕ ਜਗਤ ਤਰਾਇਆ ॥੪॥੧॥੧੪॥ Hom jag jap ṯap sabẖ sanjam ṯat ṯirath nahī pĝiĝ. Mitiĝ ĝp paė sarṇĝī gurmukẖ Nĝnak jagaṯ ṯarĝiĝ. ॥4॥1॥14॥ |
Against fasting
| SGGS Page 674 Full Shabad |
| ਪੂਜਾ ਵਰਤ ਤਿਲਕ ਇਸਨਾਨਾ ਪੰਨ ਦਾਨ ਬਹ ਦੈਨ ॥ ਕਹੂੰ ਨ ਭੀਜੈ ਸੰਜਮ ਸਆਮੀ ਬੋਲਹਿ ਮੀਠੇ ਬੈਨ ॥੧॥ Pūjĝ varaṯ ṯilak isnĝnĝ punn ḝĝn baho ḝain. Kahūaʼn na bẖījai sanjam suĝmī boleh mīṯẖė bain. ॥੧॥ Worship, fasting, ceremonial marks on one's forehead, cleansing baths, |
| SGGS Page 324 Full Shabad |
| ਕਿਆ ਜਪ ਕਿਆ ਤਪ ਕਿਆ ਬਰਤ ਪੂਜਾ ॥ ਜਾ ਕੈ ਰਿਦੈ ਭਾਉ ਹੈ ਦੂਜਾ ॥੧॥ Kiĝ jap kiĝ ṯap kiĝ baraṯ pūjĝ. Jĝ kai riḝai bẖĝo hai ḝūjĝ. ॥੧॥ What use is chanting, and what use is penance, fasting or devotional worship, |
| SGGS Page 1301 Full Shabad |
| ਜਾਪ ਤਾਪ ਨੇਮ ਸਚਿ ਸੰਜਮ ਨਾਹੀ ਇਨ ਬਿਧੇ ਛਟਕਾਰ ॥ Jĝp ṯĝp nėm sucẖ sanjam nĝhī in biḝẖė cẖẖutkĝr. |
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