A -LEVEL Religious Studies

A-LEVEL

Religious Studies

RST3G Paper 3G World Religions 1: Buddhism or Hinduism or

Sikhism

Mark Scheme

2060

June 2017

Version: 1.0 Final

MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – RST3G – JUNE 2017

2

Mark schemes are prepared by the Lead Assessment Writer and considered, together with the relevant

questions, by a panel of subject teachers. This mark scheme includes any amendments made at the

standardisation events which all associates participate in and is the scheme which was used by them in

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responses to questions and that every associate understands and applies it in the same correct way.

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standardisation process, associates encounter unusual answers which have not been raised they are

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Examination Levels of Response

Religious Studies (Advanced) A2 Level Descriptors

Level A2 Descriptor AO1 Marks

Unit 4 italics

A2 Descriptor AO2 Marks

Unit 4 italics

AS Descriptors for Quality of Written Communication in

AO1 and AO2

7 A thorough treatment of the topic, which may be in depth or breadth. Information is accurate and relevant. A thorough understanding is shown through good use of relevant evidence and examples. Where appropriate good knowledge and understanding of diversity of views and / or scholarly opinion is demonstrated. Knowledge and understanding of connections with other elements of the course of study are demonstrated convincingly.

28-30 41-45

A very well-focused response to the issue(s) raised. Different views, including where appropriate those of scholars or schools of thought, are discussed and critically analysed perceptively. Effective use is made of evidence to sustain an argument. Appropriate evaluation is fully supported by the reasoning. There may be evidence of independent thought. The argument is related perceptively and maturely to the broader context and to human experience.

19-20 28-30

Appropriate form and style of writing; clear and coherent organisation of information; appropriate and accurate use of specialist vocabulary; good legibility and high level of accuracy in spelling, punctuation and grammar.

6 A generally thorough treatment of the topic which may be in depth or breadth. Information is almost all accurate and mainly relevant. Clear understanding is demonstrated through use of relevant evidence and examples. Where appropriate, alternative views and / or scholarly opinion are satisfactorily explained. Knowledge and understanding of connections with other elements of the course of study are clearly demonstrated.

24-27 36-40

A well-focused response to the issue(s) raised. Different views, including where appropriate those of scholars or schools of thought, are discussed and critically analysed. Appropriate evaluation is supported by reasoned argument. There may be evidence of independent thought. The argument is related clearly to the broader context and to human experience.

16-18 24-27

5 A satisfactory treatment of the topic. Information is mostly accurate and mainly relevant. A reasonable understanding is demonstrated through use of some evidence and examples. Where appropriate, some familiarity with diversity of views and / or scholarly opinion is shown. Some knowledge and understanding of connections with other elements of the course of study are demonstrated.

20-23 29-35

A satisfactory response to the issue(s) raised. Views are explained with some supporting evidence and arguments, and some critical analysis. An evaluation is made that is consistent with some of the reasoning. Some of the response is related satisfactorily to the broader context and to human experience.

13-15 20-23

Mainly appropriate form and style of writing; generally clear and coherent organisation of information; mainly appropriate and accurate use of specialist vocabulary; good legibility and fairly high level of accuracy in spelling, punctuation and grammar.

4 Key ideas and facts are included; demonstrates some understanding and coherence using some evidence and examples. Where appropriate, brief reference may be made to alternative views and / or scholarly opinion. Limited knowledge and understanding of connections with other elements of the course of study are demonstrated.

15-19 22-28

The main issue is addressed with some supporting evidence or argument, but the reasoning is faulty, or the analysis superficial or only one view is adequately considered. Little of the response is related to the broader context and to human experience.

10-12 15-19

Form and style of writing appropriate in some respects; some of the information is organised clearly and coherently; some appropriate and accurate use of specialist vocabulary; satisfactory legibility and level of accuracy in spelling, punctuation and grammar.

3 A summary of key points. Limited in depth or breadth. Answer may show limited understanding and limited relevance. Some coherence.

10-14 15-21

A basic attempt to justify a point of view relevant to the question. Some explanation of ideas and coherence.

7-9 10-14

2 A superficial outline account, with little relevant material and slight signs of partial understanding, or an informed answer that misses the point of the question.

5-9 8-14

A superficial response to the question with some attempt at reasoning.

4-6 5-9

Little clarity and organisation; little appropriate and accurate use of specialist vocabulary; legibility and level of accuracy in spelling, punctuation and grammar barely adequate to make meaning clear.

1 Isolated elements of partly accurate information little related to the question.

1-4 1-7

A few basic points, with no supporting argument or justification.

1-3 1-4

0 Nothing of relevance. 0 No attempt to engage with the question or nothing of relevance

0


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Indicative content

Note: This content is indicative rather than prescriptive and students are not obliged to

refer to all the material contained in this mark scheme. Any legitimate answer will be

assessed on its merits according to the generic levels of response.

Question 1 Themes in Mahayana Buddhism

0 1 Examine both the nature of the Buddha and the means to salvation in the Japanese

forms of Pure Land Buddhism.

The nature of the Buddha

Nature of Amida Buddha is a celestial Buddha dwelling in the heavenly realm of Pure

Land, attended by boddhisattvas.

The Amida Buddha was originally a king who heard the preaching of the Buddha,

renounced his throne and became a monk called Dharmakara. He resolved with 48

vows to found a Buddha land and then created one with all the perfections. For

innumerable eons he devoted himself to the good deeds and service of others.

He sits on a lotus emitting rays of golden light surrounded by an aura larger than a

billion worlds.

He has 84 marks related to many virtues.

He is the only one with the power to bring all beings to salvation by his grace.

Salvation

Appeal to Amida at the moment of death, or concentration on Amida for ten moments

cancels out the karmic consequence of evil deeds and leads to rebirth in the Pure

Land.

Japanese school led by Honen (133-1212) promulgated the teaching and practice of

nembutsu ie chanting Amida’s name as a verbal expression of reliance on Amida.

The Jodo School asserted that faith in Amida was the main and only cause of

salvation.

The syllable of nembutsu has a special power to unite the believer with the celestial

Buddha.

Salvation was only by the loving grace of Amida.

Monasticism was not necessary for salvation so Shinran initiated a kind of hereditary

married clergy.

Maximum Level 5 if all aspects are not addressed.

[30 marks] AO1


5

0 2 ‘The Japanese forms of Pure Land Buddhism require no effort on the part of the

believer.’

Assess this view.

In support

Clear rejection of self-effort and self-power is main characteristic so no effort to

develop virtue or wisdom is required or encouraged.

Effort in this sense is the application of self will which is a form of pride and should not

be used.

Pure Land Buddhism is based on the supernatural powers of Amida so the believers

must rely and depend totally on this.

Believers must surrender to the saving grace of Amida.

Other views

Depends what is meant by effort - whether it means self-discipline, the performance

of regular rituals, or moral effort.

Placing one’s fate and ultimate destiny in the power of a celestial being may take a

great deal of effort in the form of faith.

The chanting and practice of nembutsu requires a special kind of effort and

commitment.

[20 marks] AO2


6

Question 2 Aspects of Buddhist philosophy

0 3 Examine the teachings on relative reality and absolute reality as found in the

Prajnaparamita and Madhyamaka schools of thought.

Prajnaparamita refers to the Perfection of Wisdom literature (100BCE to 100CE). Within

this is the Madhymaka a school of thought founded by Nagarjuna (150-250 CE).

Based on fundamental principles which challenged the Theravada view of reality

related to the teachings of impermanence and non self.

Theories of reality put forward by Nagarjuna who claimed the true nature of any

phenomena was to be empty of essence of any kind ie the doctrine of sunyata.

Since emptiness is the true nature of what exists there can be no ontological

basis for a differentiation between nirvana and samsara.

This leads to two levels of truth, relative reality and absolute reality.

Absolute reality /Ultimate truth (paramarthasatya) is the perception of emptiness as the

true nature of phenomena which is the view of the enlightened being.

At the ultimate level even the use of the term emptiness has to be given up, as reality

is inexpressible and inconceivable.

Notion of ‘thusness’ or suchness’.

‘Thusness’ is immutable, unchangeable and undifferentiated and is found in all

dharmas.

Ultimate truth is known when spiritual ignorance is transcended and the limitations of

language are seen through.

Empty conditioned phenomena are seen as worthless and no longer constructed so

insight into the ultimate truth is attaining nirvana.

Relative truth or veiled reality is the misconception of dharma as possessing a substantial

self-existent nature, (the view of the unenlightened.)

Notion of conventional truths taught by the historical Buddha which were related to

the spiritual capacity of the audience.

Conventional truths expressed using human language and terms such as ‘person’

and ‘thing’. The language is useful in expressing how we experience the world but it

does not bring things into existence.

Nagarjuna emphasises that ultimate truth completes rather than subverts

conventional truth.

Madhymaka asserted that these conventional truths were superseded by deeper

more ultimate truths which was perfect wisdom.

The gaining of enlightenment is the passage from the relative to absolute reality.

Maximum Level 5 if all aspects are not addressed. [30 marks] AO1


7

0 4 ‘The teachings on relative and absolute reality found in the Prajnaparamita and

Madhyamaka schools of thought have little value for Buddhists today.’

Assess this view.

In support

For Buddhists today, the priorities are different and more concerned with living in the

world according to Buddhist moral principles.

The teachings are too abstract and complex for most Buddhists to understand and

apply to everyday life.

Ultimate reality is too difficult to grasp and might lead to a nihilistic attitude towards

life.

Intellectual speculation on the nature of reality is of little interest or relevance to

Buddhists dealing with world problems such as the environment and war.

Other views

It has universal value as an insight into the fundamental nature of existence and so

will always have value for those who seek this kind of understanding.

If understood and accepted this teaching could lead to profound wisdom which will

enable a person to live a more meaningful life.

The teachings and their full realisation can lead to nirvana which is the goal for all

Buddhists.

[20 marks] AO2


8

Question 3 Meditation

0 5 Examine the methods and the importance of meditation in Zen Buddhism.

Students may refer to two methods: Soto and Rinzai

Soto

Founded by Dogen who advocated a strict and simple life of monastic discipline and

the practice of Zazen ‘sitting meditation’.

The posture of lotus position is strictly defined with precise placing of all parts of the

body.

The meditator sits in zazen with constant awareness and faith in the fact that he/she

is already a Buddha.

The process of ‘self-forgetting’ in which the Buddha nature gradually unfolds.

The method is applied to all other forms of activities such as gardening and tea

drinking.

Rinzai

Uses koans or mental riddles in order to experience a sudden enlightenment

experience (satori or kensho).

Introspection during seated meditation.

Includes a dynamic interaction and exchange between teacher and pupil in training

including shouting and striking.

Role of the Zen Master in bringing about a crisis in the pupil to facilitate a sudden

awakening.

Importance

It is the only certain means to enlightenment, as it happens experientially. Satori

naturally includes in depth understanding of the nature of reality and Buddha nature.

It makes possible the full realisation of the Buddha nature within.

In Soto it can influence all activities in everyday life.

In Rinzai deep insights can be gained.

Koans are a unique method distinctive to Japanese Buddhism.

The Zen master has a key role in Japanese culture.

The practice of meditation has produced important monasteries and centres of

learning in Japanese culture.


[30 marks] AO1


9

0 6 ‘Practising Zen meditation does not help people to cope with reality.’

Assess this view.

In support

If reality refers to the everyday world and its responsibilities, then Zen meditation

requires a person to cut themselves off from it.

The discipline and commitment required to do this form of meditation is not possible

or attainable by most people who have other more pressing responsibilities.

This form of meditation is so structured and dependent on submission to the master

that individual decision making and freedom of thought is not part of it.

It is necessary for a person to separate themselves from the everyday world in order

to practise this kind of meditation.

Other views

By doing these forms of meditation the person will gain the wisdom and insights

necessary to cope with reality more calmly and effectively.

The practice of Zen meditation gives the person a more disciplined mind and mental

and physical balance which is essential for facing the realities of living in today’s

world.

Soto meditation gives the person the skills and attitudes to perform everyday tasks

and form relationships with more mindfulness and wisdom.

[20 marks] AO2


10

Question 4 Buddhist ethics

0 7 Explain the six perfections and examine the significance of the six perfections in

Buddhism.

Students may approach significance in a general way as well as commenting on each of

the perfections separately.

The six perfections

Generosity (dana) ie giving away wealth and all that is precious to one’s own life for

the benefit of others. Overcomes the hindrance of greed.

Moral virtue (sila) including the five moral precepts. Ensures a sound basis for

development of other perfections. Produces good karma.

Patience (kanti) aided by meditation on loving kindness and compassion and

forbearance in adversity.

Vigour and energy (viriya) mindful alertness. Essential for developing meditation

practice of mindfulness and concentration

Meditation (jhana) giving rise to understanding of ultimate truths.

Wisdom (pannya) full insight into the four noble truths.

Significance

Essential part of the Bodhisattva path in Mahayana Buddhism.

The perfections can be practiced at a mundane and at a supramundane levels.

The perfections in Mahayana constitute a way of life like the noble eightfold path.

Each perfection leads to and helps to develop the other.

The means to enlightenment.



11

0 8 ‘It takes total commitment to the religious life to fully develop the six perfections.’

How far do you agree?

In support

In order to achieve the six perfections in the sequence and depth outlined in the

teachings nothing less than total commitment in moral life, wisdom and meditation

must be made.

Each of the perfections requires a very high level of human capacity which is beyond

the ability of most people.

It is the goal of those who adopt a monastic life.

The six perfections are only relevant to those who have taken a bodhisattva vow.

It is only taken on as a commitment for those who are fully involved in the Bodhisattva

path.

Other views

There are many levels to the six perfections and everyone is capable of achieving

some aspect of them whether they are following the religious life as a monk or as a

lay person.

Within Buddhist teachings there is the notion of the Buddha nature which means that

it is only natural to recognise and develop these perfections as a human being.

If one is committed to the Buddhist path these perfections are entirely achievable in

some way both in this existence and in future lives.

[20 marks] AO2


12

Question 5 Foundations of Hinduism

0 9 Examine both the nature of the Vedas and the different kinds of scriptures found in

them.

Nature of the Vedas

They are ‘shruti’ which are divinely revealed truths heard directly by the ancient seers

and passed on by them in an oral tradition.

Their truths are eternal and of non-human origin.

Veda means knowledge and the Vedas are the supreme sacred knowledge.

Some scholars consider them to be Aryan in origin.

The different kinds of scriptures

Originally the Vedas consisted of a single collection of sacred songs or hymns of

praise entitled Rig Veda in which the main deities were Indra, Agni, Varuna and

Soma.

To this was added two samhitas, the sama-veda, a collection of melodies used by the

priest who acted as a chanter at the sacrifice, and the Yajur-veda which consisted of

sacrificial formulas divided into two sections, black yantra and white yantra.

The gradual cultural fusion of the Aryans with indigenous peoples led to the inclusion

of magical formulas and myths which led to the formulation of the atharva-veda.

Brahmanas: discussions of the proper use of mantras in ritual settings and

explanation of the mythic background of the verses.

Aranyakas: grew out of the speculations of the Brahmanas. These are forest texts

and mystical treatises for the transmission of secret teachings.

Upanishads: significant philosophical discourses on fundamental and universal

questions about the nature of existence and human destiny.

Maximum Level 5 if both aspects are not addressed. [30 marks] AO1


13

1 0 ‘The Vedas are the only reliable source of Hindu belief and practice.’

Assess this view.

In support

These scriptures are considered to be reliable because they are shruti and revealed

to the ancient seers.

They are regarded as authoritative by the higher castes and in orthodox practice.

Other sources are subject to human error and interpretation.

They have been subject to much study and philosophical speculation by holy men,

the priestly caste, wise sadhus and gurus.

They contain the deep wisdom and understanding of yoga which leads to final

liberation.

Other views

The Vedas are not the only reliable source for all Hindus only for the priestly classes.

Other scriptures such as the Mahabharata and Ramayana are more reliable for all

Hindus as they explain the Hindu dharma, their moral values and way of life, in ways

everyone can understand.

Some Hindus regard the Bhagavad Gita as the only reliable and most important

source of the dharma because Krishna is regarded as the most significant

manifestation of Brahman in human form.

The Vedas only make sense and have relevance in the context of ancient Indian

history.

[20 marks] AO2


14

Question 6 Hindu dharma

1 1 Examine how the laws and customs of varnashramadharma guide social

relationships in the Hindu way of life.

Varnashramadharma consists of the laws of caste and the duties of stages of life.

Hindus follow these laws as their personal dharma in order to ensure good karma.

The laws, customs and duties are part of Hindu dharma and it is the moral duty of all

Hindus to follow them.

In relation to caste the laws of caste determine social relationships between the various

castes.

The dharma of the brahmin is to study the Vedas and maintain traditional religious

rituals and purity, the kshatrya to rule and defend the people with military powers, the

vaishya to engage in cattle raising, land cultivation, trading and manufacture, the

shudra with unskilled work.

Each caste has prescribed duties and responsibilities which maintain the order and

stability of society.

Caste status is prescribed by birth and identified by surname.

Social relationships are affected by caste as higher castes would not have proximity

to lower castes and would not share the same food or working space.

Caste is a key factor in marriage which is a highly important aspect of social

relationships.

The ashramas consist of

student stage, (brahmacharya,) householder (grihasta), retired person (vanaprasta)

and homeless wanderer (sannyasin).

These guide social relationships by giving clear guidelines about responsibilities and

duties in the context of family, community and the wider society.

The householder in particular ensures the well-being of the extended family and those

in need in society.

The homeless wanderer is dependent on the generosity of others since he has

abandoned all worldly ties and material possessions.


[30 marks] AO1


15

1 2 ‘Today, caste is completely outdated.’

Assess this view.

In support

Many social reformers and political leaders would argue that caste is very much

outdated in India.

Today there is legislation against discrimination on the grounds of caste.

In present times caste distinctions are blurred and legislation ensures more equality

by giving lower castes allocated places at training institutions and university.

Today many famous Hindus have overcome the restrictions of caste status.

Caste distinctions are not relevant in modern and contemporary Indian society in the

cities.

In the UK and outside India caste is not relevant.

Other views

Caste status is incorporated into religious beliefs about karma and reincarnation.

It is still very important in finding a marriage partner.

Caste is a significant social and economic feature of Indian/Hindu life in rural areas

where social and economic life has not changed as much as in urban and more

developed areas.

In rural areas the caste system still operates at the village level.

In areas where there is not much social mobility the traditional occupations ensure the

continuity of caste.

Even if legislation, social and economic change is very apparent, the caste difference

are still very much part of the cultural mentality.

[20 marks] AO2


16

Question 7 Hinduism and society in the modern world

1 3 Outline the ideas of Vivekananda in reforming Hinduism and examine the work of

the Ramakrishna Mission.

Ideas of Vivekananda for reforming Hinduism

He opposed brahmin oppression of lower castes.

He was against child marriage and urged women to fully develop their abilities.

He declared there was no polytheism in Hinduism but defended the use of images.

He asserted the truth of one supreme ultimate divine power.

He regarded the leaders of all main religions including Jesus, Buddha and Krishna as

incarnations of God.

He emphasised the spiritual and philosophical insights of Hinduism and

communicated these to the western world.

He believed that Vedanta philosophy was a universal philosophy and should be an

active practical and applied philosophy expressed through social action.

He emphasised service or karma yoga as a means to salvation as well as

renunciation.

‘Service to the poor is service to God.’

Work of the Ramakrishna mission

After Ramakrishna’s death Vivekananda drew together many of his followers into a

worldwide movement in1897.

Two aspects of Ramakrishna Mission are a monastic focus and social service.

Sometimes they combine.

200 chapters throughout the world and 150 major centres run by over thousand

monks.

In India it has created schools, colleges, hospitals, dispensaries, homes for the aged

and orphanages.

Thousands of local initiatives providing infant schools for underprivileged children,

educational scholarships, medical help in villages, and special financial help to those

who are from underprivileged economic backgrounds.

Special values education programmes for youth.

Disaster relief, rural management, tribal welfare.

It uses the combined efforts of ordained monks and thousands of householder

volunteers.

Maximum Level 4 for outline only.

Maximum Level 5 for examine only.

[30 marks] AO1


17

1 4 ‘Vivekananda and the Ramakrishna Mission transformed Hinduism in the

20th century.’

How far do you agree?

In support

They transformed the image and understanding of Hinduism in the global context and

their schools and teaching became established throughout the world.

They introduced a new emphasis on social service as an integral part of Hindu

philosophy and the notion of karma yoga was extended into their ashrams which were

inclusive of all castes, ethnicities and cultures.

They gave a new perspective on the role of renunciation and the role of holy men in

Hindu culture.

Many Hindus joined the movement and worked within it.

Other views

The teachings of both Ramakrishna and Vivekananda had a limited and small impact

on the development of Hindu philosophy. Their appeal for membership remained

confined to intellectual elites.

They added to the various philosophical movements rather than transforming

Hinduism itself.

Much of the practice and faith of Hinduism remains orthodox.

They did transform some aspects of Hindu culture rather than spiritual life.

[20 marks] AO2


18

Question 8 Hindu philosophy

1 5 Examine the teachings on the nature of Brahman and the way to liberation found in

Vishishtadvaita (qualified non-dualism) of Ramanuja.

The nature of Brahman

Brahman is the ultimate reality and without distinction, but the material world is also

real.

Brahman can only be known through the physical and material world.

Brahman is not naguna ie without characteristics but with characteristics (saguna).

Although Brahman is beyond description it can be known through its manifestations in

the world through avatars ie qualified non-dualism.

Deities such as Vishnu and Shiva are real entities through which one can come to

know through Brahman.

The atman is dependent upon Brahman for existence.

Means to liberation

Ramanuja emphasised bhakti yoga rather than jnana yoga.

He encouraged devotion to God including constant meditation, performance of

religious rituals and moral duties.

Moksha is not merging with Brahman but a self-surrender into Brahman dependent

on his grace.

The atman always remains distinct from Brahman.



19

1 6 ‘Ramanuja was essentially a dualist in his thinking.’

Assess this view.

In support

He was dualist in his acceptance of the equal importance of the physical

manifestation of Brahman in the form of deities.

He asserted the separation of atman from Brahman making him more dualist in his

thinking rather than the oneness of atman and Brahman.

He was dualist in his assertion that material reality was significant and real in certain

respects.

Bhakti yoga implies a separation of atman and Brahman.

Other views

He was non-dualist in his agreement with the assertions of non-dualist Advaita

Vedanta that Brahman was the ultimate reality and other realities were dependent on

him.

All material and physical realities share the same nature of Brahman and in that

sense there is dependency rather than distinct and separate entities.

He recognised that spiritual or non-material reality was of a higher level than material

reality.

He was closer to the non-dualist school of thought than other philosophers.

[20 marks] AO2


20

Question 9 Sikh identity, marriage and family life

1 7 Explain the main features of the Amrit sanskar ceremony and examine the

importance of this ceremony for Sikhs.

Features

Formal application for admission into the Khalsa is required to demonstrate sound

and pure intentions.

As a special rite of initiation of new members into the sangat the ceremony is

performed in gurdwara and conducted by five existing Khalsa members.

In order to exemplify the highest adherence to Sikh values and traditions

promises/vows are made to believe fully in the teachings of the gurus, reciting daily

prayers, wearing 5 ‘K’s, living an honest life and spreading the name of God.

Receiving of amrit and distribution amongst candidates in prescribed way following

the actions and traditions of the first founding of the Khalsa by Guru Gobind Singh.

Each candidate sips amrit and it is sprinkled into eyes and on head to show purity of

body and mind.

Importance

It commemorates the founding of the Khalsa by Guru Gobind Singh in the

17th century.

It is the best and most fully committed way to be initiated into the Sikh Khalsa.

It expresses Sikh values, beliefs and commitment and so is an inspiration to the

whole congregation.

The ceremony itself can have profound effect on the candidate and change their life.

It provides the community with honourable people who can give moral and spiritual

guidance.

Maximum Level 5 if both aspects not addressed.

[30 marks] AO1


21

1 8 ‘Only those who have received amrit are fully regarded as Sikhs.’

Assess this view.

In support

Amritdhari Sikhs are regarded as fully and completely expressing commitment to the

Sikh way of life.

Since the ceremony is conducted in front of the congregation it affirms the full

commitment of those involved.

The wearing of the 5 ‘K’s is a sign of their Sikh status and shows they are following

the teaching of the Guru.

The ceremony itself confirms that status on them.

Outward signs are regarded as essential to Sikh identity.

Sikhs who have not received amrit are not regarded as fully Sikh.

Other views

There are many ways of being a Sikh which are defined by the community

themselves.

Commitment to being a Sikh has many different dimensions to it.

Service to the community can be seen as being as important as receiving amrit.

Only a few selected people receive amrit so this assertion would exclude most of the

community from being recognised as Sikhs.

Many Sikhs would regard their commitment to daily prayer and Sikh practices of sewa

as being more than enough to be recognised as Sikhs.

[20 marks] AO2


22

Question 10 Key concepts and beliefs

1 9 Explain the nature and purpose of the practices of kirt karo, nam japo and vand

kakko in the lives of Sikhs.

Students may deal with nature and purpose separately or together but both aspects must

be addressed.

Kirt karo

Nature:

To earn one’s living through hard work, truthfulness and honesty in all dealings.

To use god given skills for the benefit of others.

To develop virtues of determination and not to be lazy or feckless.

Purpose:

To create a stable family life and develop moral virtue in oneself which eventually

contributes to spiritual liberation by increasing good karma.

Nam japo

Nature:

The remembrance of God by repeating and focussing the mind on his name,

attributes and qualities.

Includes communal recitation, and singing of hymns.

Purpose:

To become more God centred. To make one’s motivation less selfish and strengthen

faith in God.

Vand kakko

Nature:

To share wealth with others in the community, to donate to charity, to serve langar

and give help to those in need 10% of wealth to needy people

Purpose:

To create a caring and stable society based on principles of generosity and equality.

Following values demonstrated by Gurus.


[30 marks] AO1


23

2 0 ‘It is far too difficult for Sikhs to put these practices (kirt karo, nam japo and vand

kakko) into action.’

Assess this view.

In support

The secular values of making money and consumerism are in conflict with the Sikh

values of honest living and sharing wealth.

All these practices require a high level of moral integrity and it may not be possible to

live up to such ideals.

Kirt karo ,i.e. honest living can conflict with materialistic values and commercialism of

modern society.

Vand kakko can be difficult as sharing wealth and giving to charity can be difficult if

one experiences hardship economically.

Nam japo i.e.being God centred and engaging in daily prayers is not highly valued in

secular societies.

Other views

These Sikh practices are based on fundamental humanitarian values which everyone

is capable of doing.

Kirt karo, honest living, is essential and relevant to ensure fair and trustworthy

relationships in modern society

The values implied in the practices of kirt karo and vand kakko are very relevant to

today’s world where there is inequality and injustice.

Many Sikhs have practised vand kakko, sharing of wealth in their lives in diaspora

and have made very valuable contributions to the wider society.

Becoming less egoistic and selfish through the practice of nam japo has great value

in today’s society for psychological and emotional well-being.

Some students may comment on the differences between these practices and argue that

some are easier to practise in today’s society than others.

[20 marks] AO2


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Question 11 Sikh ethics and conduct

2 1 Examine the key principles of the Rahit Maryada and its importance for Sikhs

today.

Candidates should examine the key principles of the Rahit Maryada and examine the

importance of each of these principles for Sikhs today and / or deal with the general

importance of the Rahit Maryada for Sikhs today.

Key principles

Formulated in 18th century but revised in light of modern circumstances in 1950.

A code of conduct to distinguish Sikhs from non-Sikhs.

Respecting other faiths.

Practices to ensure equality in gender and caste.

Ways of maintaining and preserving the traditions of the panth.

Guidelines for:

- personal life including daily prayer and ardas

- family life

- honest livelihood

- voluntary service

- refraining from tobacco and alcohol.

Importance of the Rahit Maryada for Sikhs today:

It establishes distinctively Sikh practices.

It preserves Sikh identity in diaspora communities.

Gives clarity and sense of security and unity in the community.

It interprets Sikh code of conduct in the modern world.

Maximum Level 5 if both aspects are not addressed.

[30 marks] AO1


25

2 2 ‘Sikh ethics as expressed in the Rahit Maryada are not relevant in the

21st century.’

Assess this claim.

In support

Sikh ethics built on values and principles of selflessness, moral discipline and virtue

are in conflict with the material and secular values of the 21st century.

The strong assertion of Sikh identity in its various outward forms in dress and

behaviour makes it too difficult for Sikhs in 21st century to be inclusive of all castes

and to express and maintain their moral values.

The Sikh code of conduct is rooted in spiritual aspirations and religious faith which is

out of tune with values in the 21st century.

Other views

Sikh ethics are extremely valuable to Sikhs themselves to give meaning and purpose

to their lives in 21st century.

Sikh ethics are fundamentally humanitarian and can be followed by people of all

cultures in 21st century.

21st century presents younger generations with a variety of ethical codes especially

with social media, so Sikh ethics are even more relevant in this situation.

[20 marks] AO2


26

Question 12 Equality and sewa

2 3 Examine the ways in which the Gurus taught about and showed religious

tolerance.

Guru Nanak

Received his revelation during his enlightenment experience that ‘There is neither

Hindu, nor Muslim therefore whose path shall I follow, I shall follow God’s path; God

is neither Hindu nor a Muslim.’ This implies all paths lead to God. God’s truth was

beyond different religions.

Guru Nanak’s companions were Muslims showing his appreciation of aspects of

Islamic piety and morality. One in particular was Mardana who accompanied Guru

Nanak on his extensive travels. Some of his hymns are incorporated into the Guru

Granth Sahib.

Guru Nanak was critical of certain aspects of Hindu and Muslim culture but this did

not prevent him from admiring and accepting certain aspects and teachings from

other faiths.

Guru Arjan

He asked a Muslim, Mian Mi, to lay the foundation stone of the Harmindar Sahib.

Guru Tegh Bahadur

He embraced martyrdom to protect the rights of the Hindu princes to follow their faith

in freedom, which shows a willingness to protect freedom of religious expression.

He designed the golden temple with four entrances to show it was open to peoples

from the four quarters of the world, and openness and welcome to all faiths.

The Guru Granth Sahib contains hymns and writings from Hindu and Muslim sources

showing a willingness to acknowledge and share common values and worship of God

with other faiths.

Guru Hargobind

Release of 52 Hindu ragas unfairly imprisoned in Gwalior Fort

Guru Gobind Singh

In the Dasam Granth, he speaks out against the belief that some people are superior

to others.

Reference to other gurus will be credited.

Maximum Level 5 if there is insufficient reference to a range of Gurus. [30 marks] AO1


27

2 4 ‘The Gurus’ teachings about religious tolerance are even more relevant to Sikhs

today than they were at the time of the Gurus.’

Assess this claim.

In support

Sikhs in diaspora today are living in areas where there is much social division and

mistrust between various religious groups, so religious tolerance is still relevant.

Religious fundamentalism has had a significant role in global conflict and recent wars

in Afghanistan, Iraq, Iran and Syria, so the message of religious tolerance and

acceptance is relevant for Sikhs and all faiths to prevent escalation of conflicts based

on religious adherence.

There is more need for Sikhs to practise religious tolerance today due to cultural

mixing through the growth of emigration and globalisation in the Punjab and UK.

Other views

The Gurus’ teachings about attitudes towards other religions are relevant to all times

and situations and are equally relevant in the past as they are today.

The Gurus’ teachings and attitudes were made at a time of religious persecution and

within the particular context of the Punjab in the 16th / 17th century so these

conditions do not prevail in the same way today.

The Gurus’ teachings and attitudes are not always put into practice today by Sikhs as

religious tensions still exist in India and especially the Punjab.

[20 marks] AO2

Documents

A -LEVEL Religious Studies