Compilation of Gurbani in 1604 by Guru Arjun Dev and its anointment as Guru Eternal of the Sikhs represent a great leap in the development of religious thought or spiritual progress of mankind.
Rudiments of religion can be traced even in the prehistoric man in the form of worship of natural forces like winds, fire, clouds, etc., or geographical features like mountains, rivers, seas, or animals like snakes, which inspired fear or wonder. Such forms of worship have survived upto this day, and are widespread in large tribal areas of the world. Before the idea of one God as creator of the universe gained currency, religion passed through several intermediary stages represented by worship of innumerable gods believed to look after their devotees with powers attributed to them. Their statues appeared, leading to idol worship which persists even today.
Then came prophets with message from God. They denounced idols as His rivals. The prophets never claimed Godhead for themselves. They were content to be His messengers. Their followers, accustomed to idol worship, however, confused / identified their prophets with God Himself and with some people God acquired a human or anthropomorphic form, to be realised through personal intervention of particular prophets in favour of their own followers alone.
It was Guru Nanak who propounded the revolutionary idea that sabad or God's Word (of course received through a prophet) was the real 'guru', and not any individual or his body, that brought the message.
Every religious/spiritual system addresses some fundamental issues, mostly theological in character. Views on these issues determine its character and give it a distinct identity. The more important among the issues are :
The above issues find a comprehensive treatment in the bani or the sabad enshrined in the 1430 pages of Guru Granth Sahib. The views expressed therein are very briefly reproduced in the following paragraphs:
The creedal statement (Mul Mantra) with which Guru Granth Sahib opens, lists some of the major attributes of God: "The Sole One, Self-existent and Immanent, the Creator Person, Without Fear, Without Enmity, the Timeless One, the Unincarnated, Self-created and Enlightener." 1 The system is uncompromisingly mono-theistic, and rejects the idea of any other gods or goddesses. The Guru asserts, "My God is only One. He is the only One. He is the only One. Brother, He is the only One." 2 God never takes birth nor changes. The theory of incarnation of God is rejected. The universe is His creation. It is not His emanation, nor is it identical with Him. 3
Transcendent and Immanent
God is transcendent. He is also immanent in His creation. 'Even before creation He permeated the void'. 4 He is beyond space and time. It is impossible to assess His limits through human logic with its spacio-temporal limitations. "He is Infinite, Unfathomable, Unknowable, Indescribable, Ineffable and Immeasurable by human categories of thought and perception." .The Guru calls Him wondrous, the wonder of wonders. He is beyond description and comprehension or 'wholly other' as described by Otto. The mind alone can never know Him." 5
The Guru profusely refers to the immanent aspect of God, which is also described as His Will that directs the universe, His Word that informs the universe and His Naam that not only creates the entire universe, but sustains and governs it 6 :
The immanence indicates God's love for His Creation. Also, 'on the one hand, it gives relevance, authenticity, direction and sanction to the entire moral and spiritual life of man and his institutions and goals. On the other hand, it emphasizes God's capacity for revelation. His nearness to man, and His deep and abiding interest in the world." 12
Attributes of God
God has been described as the 'Ocean of attributes and virtues.' He has been addressed in the bani as Father, Mother, Brother, Enlightener, Protector, Shelter of the shelterless, with all the love and benevolence attending these relationships. 13 He is referred to as Helper of the poor and the weak, as well as Destroyer of the evil. 14 He is also described as Succour of the succourless, Eyes to the blind, Riches to the poor, and Ocean of virtues. 15
God has a Will
God's Will is also referred to as hukam or raza. Everything happens within the ambit of His Will. 16 His Will is altruistic and is exercised to give the world an aim, so that it does not move chaotically.
Grace
In Gurbani God has been called gracious. It has been repeatedly mentioned that all final approval of man is an act of God's Grace. "O Nanak, intellect alone is if no avail; one is approved only by His Grace." 17 His grace is limitless and He is ever willing to shower on those who aspire to it. An implication of grace is that God's Will is free, and is not subject to any empirical laws. "In addition, it also stresses the love and benevolence of God towards man and the universe which are different from Him. For, a gracious being can bestow His Grace only on something other than Himself. 18
God has a Personality
Guru Granth refers to God as a Person, so that He is not just a vague concept or a law. There is a lengthy hymn under the title So Purakh (The Person) in which He is described as a Person, pure, fathomless and limitless. 19 "A God of Will, Freedom, Grace and Attributes, or the Creator, Controller and Director of Universe, can be conceived only in terms of a personality. The emphasis on prayer and love towards God is there in almost all the hymns of the Guru Granth Sahib. This can only mean that God is a Being with a Personality to whom prayer can be directed and devotion and love expressed. Evidently, this personality aspect of God is operative only in relation to the world. Nor is a God of Personality conceived in terms of the limited personality of man, who is a finite being in a becoming universe." 20
Unlike some systems like Yoga, Sankhya and Jainism which believe in two kinds of Reality, material and spiritual, the Guru's religion believes strictly in only One Reality, God. The theology of Sikhism is monotheistic. Hymns quoted in the earlier section clearly show the Creator-creation relationship between One Sole God and His creation - man. "The universe is not accepted as His emanation or extension. God is not the material cause of the world. Nor is separate and independent existence of matter accepted in any form. .The Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space. The transcendental God has been there even while the world was uncreated and God's immanent character was unexpressed. The expression of Naam was prior to the creation of the Universe. 'God manifested Himself into Naam, and at the second place the world was created." 21
Unlike earlier religious traditions in India which believed the world to be illusory, the Guru holds that the world is real. There are numerous verses in the GGS to affirm this belief. Some of these may be reproduced below :
- "True is He, True is His creation." 22
- "True are Thy worlds and Thy universes.
- True are the forms Thou createst.
- True are Thy deeds..
- .This world is the abode of the True One,
- He resides in it." 23
- "The body is the temple of God, created by Himself. Within it He resides." 24
- "Nanak, the whole world is in bloom like a garden." 25
Not only the earth, everything on it is a blessing by God. "Human birth is a precious privilege." 26 "Earth is the true abode for practising righteousness." 27 "Body is the horse on which one rides to God." 28 These verses and many more in Guru Granth Sahib affirm the view that the world is not an illusion; it is real.
While some religious systems, particularly the ascetic ones, view life as a bondage, a suffering or a punishment for part sins, the Guru takes an opposite view. Human life is regarded as an opportunity to meet the Lord. 29 It is an opportunity to do noble deeds which form the basis for final assessment. It has been repeatedly stressed that human birth is extremely rare and may not be available again, and that it should not be allowed to go in vain. 30
In the Guru Granth Sahib, the following doctrines have been repeatedly emphasized :
From the above, it should be clear that the ideal or goal of man should be to become a sachiara (abode of truth) or gurmukh imbued with Naam, attuned to the His Will, carrying it out as His instrument. Since His Will is creative and altruistic, the gurmukh engages continuously in altruistic deeds and service of his fellow beings. Liberating himself from haumen he proceeds to liberate others likewise. 37 This is all out of love for His lotus feet. 38
He also does not seek merger with God in the sense of nirvan, which involves loss of identity and amounts to anti-creative annihilation or a kind of spiritual suicide.
To sum up the gurmukh or the ideal man according to the Guru has the following characterstics. 39 :-
In the discipline prescribed for attaining supermanhood or the status of gurmukh, the Guru lays stress on company of God-oriented persons, or sadh sangat, moral life, service of man, besides prayer and remembering of God. This discipline is to be practised not as an ascetic, but leading a normal householder's life. In fact, asceticism is decried as escapism and parasitism. The popular formula Naam Japo, Kirat Karo, Vand Chhako conveys the essence of the Guru's discipline. Similarly, Naam Daan Ishnan is a common expression or a household phrase among followers of the Guru. While Naam refers to constant remembrance of God, daan means charity or altruistic deeds, and ishnan signifies purity of body and mind through moral conduct.
Company (sangat) of gurmukh is of inestimable value in the spiritual effort of man, to serve as a model and guide, and to provide constant inspiration and strength. "Just as castor plant imbibes the fragrance of the chandan tree in its company, the fallen are emancipated in the sangat of gurmukhs." 40
Exemplary moral conduct is an indispensable constituent of the discipline for spiritual progress. Guru Granth Sahib is replete with tips on morality of highest level. A seeker never inflicts pain on others. His guiding forces are love, and spirit of service and sacrifice.
Naam Japna includes, meditation in early ambrosial hours of the morning, recitation of nitnem banis listening to and/or participation in Gurbani kirtan, and remembering God all the time. In fact, it amounts to living in the consciousness of His presence. The seeker must remember that while the above discipline is necessary, the ultimate blessing will come from His Grace, when one sheds his ego. He must, therefore, constantly pray in all humility as a part of the discipline.
According to the Gurus' theory of evolution, the life of a Sikh is march from the Manmukh (self-centred) stage to Gurmukh (God-centred). When through practice of the prescribed discipline one reaches the Gurmukh or jiwan mukta stage; his role is not over, as would be the case if one aspires for moksha or nirvaan. The ideal for the Gurus followers is 'Liberation for oneself and liberation for all'. 41
So the Gurmukh or the mystic on the Gurus path continues his altruistic activities in the service of humanity.
"The Gurmukh helps millions by sharing a fraction of Naam he enjoys." 42
Miri Piri
The Gurus' religion is whole-life religion and aims at full development of the individual a well as society physically, mentally, morally and spiritually. The Guru rejects the dichotomy of spiritual and temporal life, and stresses the primacy of spiritual values in temporal activities.
The Guru was not concerned with the individual alone. His concern covered the society as a whole. Based on the gospel preached by him he founded a settlement towards the end of his mission at Kartarpur, which was open to all, and in which everybody worked and ate together. This provided a model for corporate living. However, people oppressed under the rigours of the caste system, alien rule, and religious bigotry could not be expected to take over the social responsibilities and adjust to the liberation offered in the new society, overnight. This infant society had to be nurtured for some time, and it had to spread geographically. So the Guru introduced the system of succession under which nine succeeding Gurus carried the mission forward up to the time when Guru Gobind Singh created the Khalsa.
Some Special Features of the Guru's System
Besides the above, there are some other features and values in the Guru's system that need to be highlighted. Sikhism is a life-affirming faith with a positive attitude towards the world. It is a religion of activism, noble actions, and altruistic deeds. It is a religion of hope and optimism with rich traditions of Charhdi Kala or ever-rising spirits. Pacifism and pessimism have no place in Sikh thought. Sikh discipline is a conscious effort to live in harmony with nature and to carry out the altruistic Divine Will. Some special features of the Guru's system are :
Universalism
Guru Nanak's teachings are universal in the broadest sense. These are applicable and valid in all situations - social, political, or geographical and at all times. Stress is only on lasting or eternal values, with freedom to adjust to change in environment within the framework of Laws of nature or Lord's Hukam.
Brotherhood of Mankind
The Gurus preached that "there is one Father : We are all His children." Guru Gobind Singh again affirmed : "Recognise ye all mankind as one race." Thus, there is no place for casteism in the Khalsa value system, like Khatris, Brahmins, Shudras, or Vaishas. All are subject to the same religious discipline, and are equally entitled to pursuit of religion and liberation. There are no privileged classes, nations or races, or 'chosen ones' on the basis of birth. This is a corollary of the doctrine of Fatherhood of God.
Equality and Justice
Equality is only a corollary of the doctrine of universal brotherhood. No discrimination is, therefore, permitted, on the basis of caste, colour, creed, or gender. Gurus' follower or Khalsa is enjoined to defend justice even with his life, if necessary. Exploitation in any form, religious, political, social, or economic is condemned. The institutions of dharamsal, sangat and pangat introduced by the Gurus to ensure perfect equality are firmly established among followers of the Guru.
Freedom
Guru Nanak demolished all barriers in the way of progress of man, whether these were social, political, or religious. Guru Gobind Singh reaffirmed these freedoms at the time of the creation of the Khalsa, through his Nash doctrine :
Life Affirmation
In contrast to earlier life-negating systems, the Guru preached a positive approach to life aimed at a full and balanced development of the individual as well as society.
"Through the Master is the way of living perfected,
And in a life of smiling playfulness and enjoyment of wear and food,
s attained liberation." 43
Again,
"My self ! in joy abide by endeavouring
And working (in the way of God).
By meditation obtain union with the Lord.
Thus, saith Nanak, shall thy anxiety be removed." 44
Status of Women
The Guru's concept of equality for women can never be surpassed. "How can she be considered inferior, when she gives birth to kings?", He asks. 45
Dignity, Self-respect, and Honour
Life is a great gift of God. It should not be debased. It should be lived with honour. Says the Guru about a person without honour :
"Such a one, if alive, in ignominy lives;
All his gains are illegitimate." 46
"What is the value of worship without honour,
Self-restraint without purity,
And the sacred thread without continence ?" 47
Oecumenism
The Guru claims no exclusive authority to liberation. He prays to the Lord :
"The world is aflame. Shower thy Grace,
And save it through whatever door it be possible ?" 48
The Guru recognises that there could be different doors for entry into God's Court/Kingdom. He does not claim for himself or his system any exclusive privilege in this respect. Anybody who follows the spirit of true religion can earn His closeness. Label or the Name of his denomination does not matter. One's deeds will decide one's acceptance or rejection in His Court. Truth is indeed rated very high. "Higher still, however", says Guru Nanak, "is truthful living". Multi-culturism is inherent in Sikh values. Sikhs do not merely tolerate other cultures and religious traditions, they have genuine respect for them.
Relevance to the Twenty-first Century
The twentieth century has seen two World Wars besides numerous local wars. Clash of national interests among European colonial powers was the cause of the First World War. The Second World War was a clash of ideologies between democratic and fascist forces. This was followed by a prolonged cold-war between the 'free world' and 'communist regimentation'. The latter seems to have suffered a setback for the time being due to collapse of the Soviet Union. However, with success in China it continues to be a force to reckon with. World powers now appear to be aligning on the broader basis of civilizations. A possible Third World War will be a clash of civilizations, according to Huntington. 49 With nuclear weapons of destruction now available, this war can be disastrous beyond imagination. It could be the end of civilisation, since there may be no winners.
The only way to avert this impending catastrophe is universal acceptance of multi-culturism and respect for diverse cultures. Sikhism is one religion that has always cherished these values. That is why Sikhs have migrated to all parts of the world and have been accepted as full partners in all societies. As such it must be increasingly understood by Sikhs themselves as well as others that Sikhism owes a major role to the world in bringing about an understanding among civilizations, so necessary to avert the threat of a third world war.
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