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Gurbani, Man & US Election
How do scriptures help in our engagement with the world?
Sach Kanwal Singh
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Brahamanical
teachings underline the idea of uttering just the right mantra,
with just the right intonation. Gurmat stresses honesty of
purpose, an engagement with the world in its finest ways |
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 Do you have to
be a mystic, someone totally devoted to looking for God as a
vocation in life who can finally attain better wisdom, some higher
form of knowledge, or can you engage with God even while making a
decision whether to vote for Barack Obama or John McCain? How does
Gurbani help in man’s relationship with God and the World? As the
community celebrates 300 Saal, Guru De Naal, this is a good time to
take on the larger question of scriptures, us and Akal Purakh, and
see how Guru’s Word can help us find out our way and not miss the
wood for the trees.
“Gurbani” is the
essence of Sikhism. Cruelty on one side and cowardice on the other
in the second half of fifteenth century brought Guru Nanak on the
Indian scene and he founded a new religion. Man is for ever
inventing some “religion” to come to terms with the questions of his
existence. Religion as a way of life is considered an ordered and
disciplined approach to man’s aspirations.
Three basic questions arise while discussing Gurbani and Man; (i)
Man’s relationship with the Invisible Creator, (ii) Man’s
relationship with the visible world, (iii) Man’s relationship with
himself. We will discuss these one by one. According to Gurbani,
before the creation of this universe
There was
darkness for limitless time.
There was no earth, no sky,
Neither day, nor night, nor moon, nor sun,
God was in the state of the abstract meditation,
The universe came into being when it was His will
Maroo,
Mahla-1
The Sikh
scriptures open with the ‘Mul Mantra” which is a description of the
Creator. There is but one God. If you care to name Him, call him
Sat, i.e., one Who was, Who is and Who shall be. He is the doer, all
pervading, without fear, without enmity. His existence is unlimited
by time. He is unborn and self existent, can be realized through the
grace of the Guru. And
Out of the
primal Truth came the air,
Out of air came the water,
Out of water, the three worlds were found,
And He merged within the Creation.
This reminds us
of the famous lines dealing with creation in Rig Veda. Faith
in God is the fundamental concept of Gurbani. Hindus at time
worshipped various gods and goddesses. The Guru advised them to
worship God, who created these gods and goddesses and could destroy
them too. Gurbani accepts God as Creator and Destroyer of the
Universe.
Thou are the
Creator;
All that is, is Thy handi work
There is none besides Thee,
What Thou createst
That Thou seest and knowest. (Rahiraas 7)
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Brahamanical teachings underline the idea of uttering just the
right mantra, with just the right intonation. Gurmat stresses
honesty of purpose, an engagement with the world in its finest
ways. |
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Man though
created by Him is separated from Him. Separation is the cause of
restlessness, unhappiness and misery. How can man be happy? How can
man meet Him? The only way is that he must practise constant
remembrance of God by meditating on His Name. And for this he needs
The Guru, who himself has realized the truth and can lead his Bhagat
to the same goal.
Man is not only
disturbed because of his separation from the Creator but is also
distressed because of the manmade divisions of high and low, Brahman
and Sudra, rich and poor. Social barriers, economic inequality,
political injustices all belong to the visible world. Man’s
relationship with man and society figure quite prominently in
Gurbani. Guru Nanak, the founder of Sikhism was a social
revolutionary; who wrote against all formalism, rituals, caste
system, political tyranny, economic imbalance, kings and their
deputies, priests and their chelas. He elevated the position of
women in society, worked for Hindu-Muslim unity and pleaded for
dignity of labour, advised his followers for distribution from their
earnings “Kirt Kare Kichh Hathon Deh”, (Dasvandh) and started the
institution of Langar. Thus Guru Nanak was a great humanist.
 Gurbani like
many religions does not condemn body and family life. Gurbani on the
contrary preaches attached detachment. “Manas Ki Jat Sabh Ek Hi
Pahchanovo” (All human beings are one) is the message of Gurbani and
every Sikh in his Ardas wishes well for everyone, irrespective of
religion, caste, creed or sex. “Guru Nanak Naam Chardi Kala, Tere
Bhane Sarbat Da Bhala”. Thus Gurbani believes in casteless society
based on the principles of individual dignity, social justice and
economic equality and preaches universal brotherhood; “Naahi Ko
Bairi, Nahe Begana, Sagal Sang Ham Ko Ban Aai”.
At a time when
the world is striving against partisan and divisive politics, and
there is even a need to launch a war against terror, the relevance
of the Gurbani is all the more. Gurbani, if made a pivot, can play a
very important role. In fact, Gurbani is a manifestation of ideals
of unity, integrity and righteous life. Guru Granth is a prime
example of looking for universal truth in diverse compositions. One
admires Sheikh Farid a Muslim, appreciates Kabir, a so-called low
caste, and is impressed by Namdev, a Marathi, in Adi-Granth. Sikh
scriptures are a total nullification of brahamanical ideas of
sectarianism in life, society and larger world. Sikh scriptures
believe in evolution of mankind in oneness with the Supreme Being,
and it is this prism that the Guru Maneyo Granth philosophy teaches
when a man wants to learn how to manage his relationship with the
visible world.
 Gurbani has
something to say about man for himself. It is agreed that God made
man in His own image. If the Creator is within us, why do not we
feel His existence? “Haumen” i.e., (Lust, Anger, Greed, Moh and
Pride) is a wall between the God and the man. “Haumen Deeragh Rog
Hai, Daru Bhi Is Mahi”. Man has to fight “Haumen” and only then can
he meet him. The ethical content of a good life according to Gurbani
is ninefold: — Santokh, Saram, Jugat, Partit, Aai panthi, Sagal
Jamati, Man jite jag jit, Daya and Gian.
The greatest of
all conquests is the conquest of the self. One who has conquered his
self is “Gurmukh” and one who follows self is “Manmukh”. There is a
seamless ideological unity in the teachings of the scriptures and
the way of life ordained by the tenth Guru who bestowed Guruship on
the Granth. The five symbols ordained for the Sikhs – Kes, Kangha,
Kara, Kirpan and Kachh – signify commitment, control, orderliness
and honour in life. Thus Gurbani is a world-affirming and not a
world-denying philosophy.
To sum up, we can say that Gurbani explains the three fold role of
man, society and God. It provides guidelines to man for his social
role and prepares him for his final meeting with God, who is
indivisibly one and is the highest moral being. The only way of
worshipping Him is to sing his praises; but the life of praise is
not to be one of idle mysticism, but of active service done in the
midst of worldly relations.
So, kirtan is
His praise, as will be becoming a part of larger social justice
fights. One who goes to gurdwara everyday and intends to purify his
heart as also the one who bonafide thinks that spending a part of
his salary on attending the World Social Forum to look for
sustainable and nature-friendly ways of development are both singing
His praises. Gurbani’s way is an action-oriented way of life.
Brahamanical teachings underline the idea of uttering just the right
mantra, with just the right intonation. Gurmat stresses honesty of
purpose, an engagement with the world in its finest ways.
Thus Gurbani
answers the threefold human relationship: with himself; with his
family and milieu; and with Him. True man or Gurmukh, according to
Sikh scriptures, is one who has ‘waged battle against the lower
human desires and has a thought bearing in his mind the fear of God,
been rendered fearless and fights against all evils— social,
cultural, economic or political.
It is as much
about attending gurdwara and having a darshan of the sangat as about
staying engaged and making the right choice between two Presidential
candidates, considering Akal Purakh as a witness while making that
choice.
29
October 2008
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