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The Sikh HAIKU
One Line Poem in Guru Granth Sahib Ji
Nanak Singh Nishter
 Activist-academic and poet, Nanak Singh
‘Nishter’ presents a unique form of poetry in Guru Granth Sahib Ji,
a literary gem hitherto less explored. The increasing popularity of
this erudite mode of communication should inspire lay Sikhs and
scholars alike to spend more time to rediscover their roots. Seeped
in devotion, ‘Nishter’ –as the name suggests –presents an incisive
account of this tradition of Japanese origin. The author also
offers a simple and practical plan for every Sikh to follow. WSN
will celebrate the 300 years of Guruship to Guru Granth Sahib by
providing similar insight to various aspects of Shabad Guru.
A Japanese poet introduced “One-line poetry” to the
modern world at the end of the nineteenth century. Named as Haiku,
this type of poetry
denotes a new and self-contained style of short poetry.
It was developed in
Japan some 400 years
ago. In recent times,
various poetic movements have also deliberately produced one-line
poems. In the early part of th e
twentieth century, a French poet wrote one-line poetry. It was
followed by English poets in
England and United States. Currently, it is quiet popular in English
literature.
Guru Granth Sahib Ji, which was compiled between 1599
and 1604, also contains one-line poetry. Readers and scholars alike
are not aware of this most precious literary heritage of India,
which was composed much before people of the world could imagine
about it. Unfortunately, there is no literature or record in
libraries, archives or museums to substantiate our claim. There is
no writing on this pattern of poetry even in the history of Hindi,
Punjabi or any other literature.
Guru Granth Sahib Ji
is much more than a spiritual guide and world teacher for honest
living, uniting people and upholding dignity of all castes, creed
and gender. It is also a matchless treasure for protection of
Indian civilization, classical ragas, reference to historical
events, inspiration for sovereignty for individuals, religions and
the country.
Guru Granth Sahib Ji
is an un-imaginary literary collection which can serve to be the
source of guidance and inspiration for the dead souls of entire
humanity and preparing them to meet the multifarious challenges of
life for generations to come.
The Bani (hymns) of
Bhagats in Guru Granth Sahib Ji in Raag Sarang starts from
page1251. It contains two shabads of Bhagat Kabir Ji, three
shabads of Bhagat Namdev Ji and one shabad of Bhagat
Parmanand Ji. The total number of shabads at the last is
given as 6. Afterwards there is only one line:
“Cwf
mn hir ibmuKn ko sMg”
Chaad mun Har
bemukhan ko sung.
It means,
“O ‘my mind, get rid of the company of non-believers of God.”
No heading is given
to it nor is any number given after this line. This one line
contains the complete text of a teaching. In no way can this one
line can be described as a missing line from another poem. This is
a complete poem in itself and is in concurrence with the meters of
the classical Raag Sarang. This style of poetry is called
One-Line Poetry, which has disappeared from Indian soil. It is
gaining popularity throughout the world and has attained a
significant position in English poetry. Regrettably, various
translators of Gurbani have not done justice to this unique
concept. Almost all of them have described it as one line of a
shabad, but hardly has anyone described it as a shabad of
one line. The prime reason is that this art of poetry has vanished
from this land and nobody is aware of it.
After this one line,
the shabad is inscribed with the heading of “mhlw
5 sUrdws”
i.e., “Shabad of Guru Arjan Sahib Ji with Surdas”, which has
been placed as an explanation with reference to this shabad
of Bhagat Surdas Ji. In this shabad, Guru Sahib has
suggested the ways and means to get rid of the company of
non-believers. After this, the total number of Shabads is
given as 8. This clearly indicates that the one line of Bhagat
Surdas Ji has been taken as a complete shabad. That is why
the total number of shabads is given as 8 to the shabad
after this one line shabad. After this shabad there
is one shabad of Bhagat Kabir Ji and the total number
shabad is given as 9, which ends the shabad of Raag
Saarang chapter.
Apart from this there is a two-line shabad of Guru Arjan
Sahib Ji on page 927 with the heading “Raag Ram Kali Mohalla Punjwan”.
This shabad also delivers complete meaning of the shabad,
in just two lines and is complete in the meters of the classical
Raag Ramkali.
 rwgu rwmklI mhlw 5 ]
rxJuMJnVw gwau sKI hir eyku
iDAwvhu ]
siqguru qum syiv sKI min
icMidAVw Plu pwvhu ]
Raag Ramkali Mohalla
V
Runjhunjhunda gavo
sakhi Har ek dhyiyavaho.
Satguru tum sev
sakhi mun chindiyada phal pavaho.
It means, “O
‘friends, sing the melodious songs praising the Absolute One God. O
’friends, by reflecting upon Satguru (God), the desires will be
fulfilled.”
Why are we not aware
of these facts? How many of us know what is Guru Granth Sahib Ji,
and why was Guruship conferred on it? In recent years we have
formed committees of Satkar (respect), resulting in not
allowing the convenient handing over of Guru Granth Sahib Ji to
persons desirous of having Parkash in private chapels in
their homes. Some babas and sants are busy collecting huge sums of
money for construction of “Angitha Sahib”. They are keener
on collecting bodies of Guru Granth Sahib Ji and cremating them at
several places. According to the 2001 Census, 39.45% of the Sikhs
are totally illiterate and maximum illiteracy is in Panjab. A large
number of people in Panjab do not know how to read or write any
language! Out of those who know how to read, how many of read Guru
Granth Sahib Ji is a question each Sikh should ask oneself.
In the year 1999, we
celebrated the “Khalsa Tercentenary” at Takht Keshgarh Sahib and
conferred the title of “Nishan-i-Khalsa” to Khuswant Singh. In one
of his well-read columns, which appeared in leading newspapers of
the country in June 2004, I was astonished to read his remark,
“Having spent the best part of my life working on Sikh history and
translating selected passages of Gurbani, I felt I owed it to myself
to read the Granth Sahib from cover to cover”. In the least, he
was honest.
If this is the
position of the ninety year old “Nishan-i-Khalsa” title holder, what
about the ordinary Sikh? We do not read Guru Granth Sahib Ji
ourselves, nor do we allow others to have easy access to its
content. It is the need of the hour for every Sikh to think over
this issue, do soul-searching and devise novel means to popularize
the contents of our Guru Sahib, instead of converting it into an
icon of worship, which is plainly antithetical to the teachings of
Guru Granth Sahib Ji, which repeatedly cautions Sikhs and everyone
else, not to worship any object, except the One Formless God.
Sikhism is the
latest of all the religions. Bearing in mind the shortcomings of
the existing religions, it was modeled to meet the worldly and
spiritual challenges of coming generations. It is designed on the
basis of the experience and genius of ten Guru Sahibs, over their
life-span of 239 years. Guruship was conferred on Guru Granth Sahib
Ji to teach and Sikhs were asked to constantly learn from it. It is
a compilation and collection of the teachings of six Gurus and
thirty other pious souls over a period of five hundred years from
Hazrat Baba Sheikh Farid Ji (1175-1265) to Guru Teg Bahadar Ji
(1621-1675). It is a unique theological compendium in multiple
languages spoken in the Indian sub-continent.
 Rituals and rites
are not religion in Sikhism, Shabad (knowledge) and its
implementation is its true essence. Every learned Sikh should
consider it his earnest duty to know the philosophy, ideology and
scriptures of his privileged faith. Every Sikh should read and
recite the entire Guru Granth Sahib Ji at least once in his lifetime
if possible repeatedly, before their relatives arrange the Bhog of
the Path for the peace of his soul. This will bring about immense
positive change in one’s life. The last Path (recitation) arranged
by relatives at the time of departure of the soul from this world
may not alter one’s fate.
The relationship of
the Guru and Sikh is that of teacher and student. Without learning
from our Guru and without following the relationship, can we claim
to be a Sikh? Those of us, who cannot read Gurbani in Gurmukhi
script, should resolve to learn it. In consonance with the teachings
of our Gurus, we should teach atleast one Sikh, either from our
family, neighbourhood or even a stranger, to read and understand
Gurbani. Let us pledge, “Each One–Teach One” Gurbani in
Gurmukhi Script. This will make you proud of your faith and
continue a chain of learning for generations to come.
 A
regular columnist for World Sikh News,
Nanak Singh “Nishter” is a Hyderabad based orator, writer and Urdu
poet. He is an activist-academician making immense contribution to
the social and cultural welfare of Sikh society. He has presented
papers at national and international seminars on Sikhism and social
problems. He is director of International Sikh Centre for Interfaith
Relations. He may be contacted at
nanaknishter@gmail.com
19 December, 2007
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