BOOKS & CHAPTERS

PUBLISHED BY THE

INSTITUTE FOR UNDERSTANDING SIKHISM

Key Words: Sikhism, Nanak, Nanakian Philosophy, Gurbani, Bioethics, Sikh Perspectives, Philosophy, Sabd, Guru, Sabd Guru, Granth Guru, Aad Guru Granth Sahib, AGGS, Jap, Japji, Scientific and Logical Interpretations.

I. CHAPTERS

Chapter 13

Sikh Perspectives of Bioethics (2004).

Devinder Singh Chahal

(Published in the following book(

ANNALS OF BIOETHICS

RELIGIOUS PERSPECTIVES IN BIOETHICS

John F Peppin, Mark J Cherry, and Ana Iltis (Editors)

Publishers: Taylor & Francis, The Netherlands, Leiden, London and New York

ISBN 90 265-1967 2

INTRODUCTION ON THE BOOK

Religious Perspectives in Bioethics illustrates the diverse and wide-range moral intuitions, premises, evaluations, and commitments of many of the world’s religions. As such, it explores, documents and critically assesses the moral and cultural assumptions, central beliefs and values, and epistemological and metaphysical understandings that underlie the bioethics of a wide range of religions, from Buddhism, Daoism, Hinduism, and Sikhism, to Islam and Judaism, to the various Christian religions, including Eastern Orthodox, Roman Catholic, Lutheran, Episcopal, Southern Baptist, and Reformed Protestant. Religious Perspectives in Bioethics portrays the often widely divergent bioethical perspectives reflected throughout the international community’s religions and cultures. Here one appreciates the significant plurality of fundamentally different, incompatible, and often mutually antagonistic moral visions and moral rationalities, within which complex bioethical issues are addresses.

The authors were asked to provide something of a uniform structure in their commentaries. Thus, most of the contributors set out, at least in summary fashion, the theological motifs and methodological principles at work in the traditions they survey, as well as commentary on many or all of the following topics: concerns with professionalism and the doctor-patient relationship; reproductive issues, including contraception, abortion, as well as issues raised by genetics and cloning; issues in death, dying, and end-of-life care; moral and political discussions concerning access to health care and the reform of health care delivery; procedural and substantive issues raised by the practice of ethics consultation and the functions of ethics committees; and other topics of current concern.

INTRODUCTION ON CHAPTER 13 BY Prof D. S. Chahal: Sikh Perspectives of Bioethics:

The Institute for Understanding Sikhism was approached by Dr John F Peppin, Director, Center for Bioethics, Pain Management & Medicine, Des Moins, Iowa for writing a chapter, Sikh Perspectives on Bioethics. Prof Devinder Singh Chahal, President of the IUS and the Editor-in-Chief of UNDERSTANDING SIKHISM – The Research Journal, accepted this challenge and contributed this chapter for the Annals of Bioethics, which forms one of the chapters in the said volume, Religious Perspectives in Bioethics (pp 211-220).

In this chapter Prof Chahal says that Sikhism, founded by Guru Nanak during the 15th century, is one of the youngest, most scientific, and most logic-oriented religions of the world. Although it originated before the results of dramatic changes in science, technology, economics, and psychology yet influenced culture, Sikhism rejected the myths found in existing religions. Guru Nanak also challenged most of the religious and social laws the priestly class and ruling parties had developed to control the peoples of south Asia.

In light of the challenges Sikhism poses to ancient traditions and rituals, its approach to bioethics ought to be distinctive. However, very little has been written on bioethics from the Sikh perspective. What has been written generally does not give reference to Sikh religious texts or authorities. For example, Sahni (Sikh Review) has written on religious faith and modern medicine, and I J Singh has written on science, religion and bioethics in a Sikh journal (Sikh Review) without giving any reference to the Sikh religious text or Sikh approach to bioethics. Moreover, no reference to the Sikh perspective on bioethics from any Sikh religious authorities in India is available.

From Balambal’s report we can infer that the development of bioethics in Sikhism remains indistinctive because the Indian Constitution groups Buddhism, Jainism, and Sikhism with Hinduism. Whenever bioethical issues arise, they are discussed in terms of Hinduism, Islam, Christianity, Judaism, Zoroastrianism, etc. without reference to the Sikh perspective. This is in part the fault of Sikh religious authorities that have, for the most part, remained silent on issues in bioethics. Abortion of female foetuses and infanticide, sati (self-immolation by a wife in the funeral fire or pyre of her husband), and genital mutilation are the exceptions. For the most part, however, the primary concern of Sikh religious authorities has been on the importance of maintaining an external physical identity for the Sikhs.

This chapter may be the first discussion of bioethics from the Sikh perspective in which the views presented are supported by quotations from a religious text, the Aad Guru Granth Sahib (AGGS).

Prof Chahal has handled bioethical issues entirely according to principles of Nanakian philosophy embodied in the Gurbani, which has been incorporated in the Aad Guru Granth Sahib (AGGS). Nanakian philosophy emphasizes critical thinking and analysis. This is central to understanding its approach to bioethics. The most important characteristic of Sikhism is that one must evaluate each act or choice by asking whether it is good for an individual life or for humanity. If it is, then one should pursue it: “One must evaluate the things/philosophy, if convinced, then adopt/follow it” (AGGS, M1, p. 1410). In order to do this, one must use one’s intellect to distinguish between good and bad, true and false, right and wrong, etc: “Those who have discriminating intellect can understand things in their real perspective” (AGGS, M5, p. 285). To formulate positions on issues in bioethics, therefore, one must use one’s discriminating intellect to evaluate practices and uses of technology. Finally, it has been emphasized that it is important to do research to resolve mysteries and obscure phenomena before formulating any ethical code: “The researcher progresses while the other (discursive and aimless) perishes, (Nanak) sacrifices himself on the Guru, the Creator” (AGGS, M1, p. 1255).

This volume, Religious Perspectives in Bioethics, of Annals of Bioethics is worth reading for all the researchers and doctors involved in bioethics where one can find bioethics perspectives of each religion. This is the first time that Sikh Perspectives on Bioethics have been discussed as an independent religion from Hinduism at the world level. The Institute for Understanding is proud of its achievements.

Prof Devinder Singh Chahal, author of Chapter 13, and President, Institute for Understanding Sikhism

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II. BOOKS

JAP: The essence of Nanakian philosophy
A scientific and logical interpretation
Devinder Singh Chahal
Publishers: Institute for Understanding Sikhism, 4428 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9

E-mail: Sikhism@iuscanada.com
and

Distributors: Singh Brothers, Amritsar, India, E-mail: singhbro@vsnl.com

ISBN 0-9734292-0-0

FOREWORD

JAP: A Scientific and Logical Interpretation by Prof Devinder Singh Chahal, PhD is a welcome addition to more than 200 commentaries on JAP written in various languages by different authors. Professor Chahal retired as Professor from the Institut Armand-Frappier, Université du Québec, Laval, Québec, Canada and engaged himself in Sikh studies after retirement. Due to his professional training as a research scientist, he brings to bear the testimony of an analytical mind in interpretation of Gurbani. The title of the book justifies the approach of the author. Prof Chahal has mentioned five major categories of interpretation, as reported by Dr Joginder Siongh [1] in the Author’s Note as follows:

School of Meharbaan: Interpretations of this school are based on Vedas and Puranas.

School of Udasis: These interpretations are also based on Vedas and Puranas.

School of Nirmalas: Interpretations are based on Vedas. This school has introduced customs of Sanatana Dharma. One sentence is interpreted with more than one different meaning.

School of Gianis: Interpretations of Bhai Mani Singh and of Giani Badan Singh (known as Faridkot Wala Teeka) are important ones.

School of Modern Scholars: Interpretation by Bhai Vir Singh, Bhai Jodh Singh, Prof Sahib Singh, Principal Teja Singh, Dr Mohan Singh and many more contemporary scholars are included in this school. Although these interpretations are much better, still there is a lot of influence of Vedas and Puranas.

I may add that Professor Chahal’s interpretation falls into the sixth category, which may be listed as School of Scientists. His interpretation is unique in some respects and may create reactions in orthodox circles not familiar with scientific approach.

JAP is the essence of Nanakian philosophy and is recited by Gursikhs (Sikhs of the Guru) as a morning prayer. Even before the compilation of the Aad Guru Granth Sahib (AGGS), the text of JAP (Gutka - booklet) was written by Guru Ramdas. It may be anticipated that written text of JAP was available to the Sikh Sangat (congregation) established by Guru Nanak and his followers as mentioned by Bhai Gurdas, the great Sikh exponent, in his Vaars (odes).

Professor Chahal has explained the meaning of term JAP in the Part I of the book. The author implies that JAP is not mere recitation or repetition like a ‘mantra’ but it means to imbibe or understand after deliberation on the message of the Guru. In fact, Nanakian philosophy lays more stress on creating liberated role models (Gurmukh – Guru-oriented persons) rather than stereotypes. Nanakian philosophy demolishes the concept of personal Guru-ship and establishes the ‘Sabd’ as ‘Guru’. The import of this concept is noteworthy and had not been propagated properly by Sikh preachers and intellectuals till today. The book of Professor Chahal will promote the ideal of ‘Sabd Guru’ and his scientific approach will be appreciated by the youth educated in modern Science Age. The author claims (on page 10): “ I have attempted to interpret JAP scientifically and logically so that the readers could understand the originality and uniqueness of the philosophy of Guru Nanak for uplifting their morality, inspiration, and to create a society of righteousness.”

During the Fifth Centenary Celebration (1968-69) of Guru Nanak in the Punjabi University, Patiala, I was invited to deliver a lecture on cosmological concepts in Guru Nanak’s Bani. I was wonder struck to find echo of modern scientific theories in JAP, Sidh Goshit and Maru Solhe Bani of Guru Nanak. My interest in the study of Gurbani was kindled by Professor D S Kotharia (Chairman University Grant Commission, New Delhi, India) and Professor Abdus Salam (Nobel Laureate, Director, International Centre for Theoretical Physics, Trieste, Italy) encouraged me to delve deep into scientific aspects of Nanakian philosophy. Professor Chahal has rendered a yeoman’s service to the Sikh community by writing a scientific commentary on JAP for further exploration. I was surprised that many established scholars of Sikh lore, viz. Dr Mohan Singh, Bhai Jodh Singh, Principal Teja Singh, et al. are on slippery ground as discovered by Professor Chahal. For example, the opening verse of the first stanza of JAP (socY soic n hoveI jy socI lK vwr) has been wrongly interpreted by these worthies, translating soic as thought process. I fully agree with Professor Chahal’s interpretation of soic as physical cleansing of body. In Gauri Sukhmani (AGGS, M 5, p 265), Guru Arjan used the same term and it implies what Professor Chahal interprets:

soc krY idnsu Aru rwiq mn kI mYl n qn qy jwiq ]

The polluted mind cannot be cleansed by physical cleansing of body day and night.

It is my privilege as reviewer to impress upon the readers of this book the salient features and shortcomings, if any, in Professor Chahal’s interpretation. I fully appreciate the scientific and logical approach, the style of rendering Gurbani into English using linguistic techniques and rules of grammar, reviewing works of other authors and providing references of all relevant texts. Some unique features of interpretation are too obvious to be ignored. Professor Chahal opines that < is a unique word introduced by Guru Nanak and it should not be pronounced as Ik Oankaar or Ekankaar. He advocates a new pronunciation as iek E byAMq (‘Ik + Oh + Beant’ – One and Only, that, Infinite) for < to express both the Oneness and Infinite characteristics of the Supreme Reality (God). He has properly acknowledged the original work of Nirmal Singh Kalsi who first of all propounded this new hypothesis in his book, ‘bIj mMqr drSn’ that < should be pronounced as “Ikooooo” whereas Professor Chahal has gone a step further to make it more clear to pronounce < as is written originally by Guru Nanak: ‘1 + E + Extended end of open Oora as iek E byAMq (Ik + Oh + Beant).

It is a well-known fact that science and mysticism are two different modes of experiencing the Reality. While science lays stress on empirical facts and experimentation, mysticism relies more on intuition and transcendental experience. Gurbani belongs to the realm of mysticism as Guru Nanak proclaims that he preaches what he experiences in his mystic reveries (jYsI mYMN AwvY Ksm kI bwxI qYsVw krI igAwn vy lwlo). Prof Chahal has tried to interpret sMqoK into ‘Gravitational Attraction’ (page 88); kIqw pswau eyko kvwau into ‘Big Bang’ theory (page 95); and sMjog ivjog into ‘fusion and fission’ page 121). Analogies are acceptable within certain limits but the purpose should not be to confuse the lay readers.

Some terms have gained currency in the Sikh literature; for example, AMimRq vylw is the ambrosial hour (generally 3 hours before the sunrise). Professor Chahal renders AMimRq vylw into ‘anytime of tranquility’, which may not be acceptable to Sikh Sangat as there are references to AMimRq vylw in the AGGS. Nevertheless, he has tried to justify his interpretation in the text.

Professor Chahal has obviously deviated from the beaten track of rendering the Gurmukhi text of JAP into English. To make the rendering forceful, he has given theme headings on each Pauri (stanza) and provided its explanatory notes at the end. The driving force behind his interpretation of JAP seems to be his conviction that Nanakian philosophy is unique and original and borrows nothing from decadent Hindu philosophy. He is not the first and the last author to propagate this hypothesis. It was Professor Puran Singh, a great mystic poet and scientist of Punjab, who expounded the unique features of Nanakian philosophy in his writings during 1920’s. Professor Puran Singh lamented that due to Brahmanical environment, the Guru’s message has been misinterpreted:

“It is to be regretted that Sikh and Hindu scholars are interpreting Guru Nanak in the futile terms and dissecting texts to find the Guru’s meaning to be same as of the Vedas and Upanishads. This indicates enslavement to the power of Brahmanical traditions.” (Spirit of the Sikh, Part II Vol. 2 p 271. Punjabi University, Patiala, India).

I am pleased to note that Professor Chahal is in resonance (working on the same wavelength) with Professor Puran Singh. I also wish, like the author, that more scientific interpretations of JAP should appear in the future to propagate the Nanakian philosophy of Sikh religion for the benefit of emerging global society of the twenty-first century.

Dr Hardev Singh Virk, Dr es Sc

Formerly Professor and Head, Department of Physics,

Guru Nanak Dev University, Amritsar

Now at

360 Sector 71, SAS Nagar (Mohali) – 160 071, India

June 30, 2003.

REFERENCES

Singh, (Dr) Joginder 1981. Japji de Teeke: Samikhyatmak Adhyan. (Punjabi). Pub. Srimati Mohinder Kaur, 24 Green Views, Patiala, India.

REVIEW I

Reviewed: Prof Amarjit Singh Hayer, PhD

JAP: The essence of Nanakian philosophy

A scientific and logical interpretation

Devinder Singh Chahal

Availability:

Publishers: Institute for Understanding Sikhism, E-mail: Sikhism@iuscanada.com
and

Distributors: Singh Brothers, Amritsar, India, E-mail: singhbro@vsnl.com

JAP is the cornerstone of the edifice of Sikh philosophy. Its placement at the beginning of the Aad Guru Granth Sahib (AGGS) indicates its importance in Gurbani. The devout begin their day with its recitation. Since it is not composed in ragas, so it is meant to be read or recited and not sung. Its diction is simple but style terse, so it is not instantly intelligible to average reader. Hence hundreds of interpretations have appeared. Dr Devinder Singh Chahal`s is the latest in this series. Chahal labels his interpretation "Scientific and Logical". His objective is to help the readers, "understand the originality and uniqueness of the philosophy of Guru Nanak for uplifting their morality, inspiration and to create a society of righteousness."

The book consists of five parts: part1, meanings of Jap; Part 2, Nanakian Methodology; Part 3,The Commencing Verse of the Aad Guru Granth Sahib; Part 4,Jap:The essense of Nanakian Philosophy and in Part 5 is given the glossary and information about the author and the Institute for Understanding Sikhism. The Core of the book is Part 4 (80 pages) in which the author gives the text of the Jap in Punjabi, its English translation, his comments and interpretation and the summing of the theme and references if any. Each pauri (stanza) is also given a title. The commencing verse, which is generally called Mool Mantra, the author feels, should better be considered as Manglacharan because it occurs before every major section of the AGGS. He entitles this verse as Definition/Attributes of God. He divides this verse into three parts. He argues that open "Oora" should not be pronounced IK Oonkaar or Ikankaar. He suggests that it should be pronounced Ik Oh Beant, (which means the One and Only, That, the Infinite). He asserts, "Guru Nanak has coined a new and original logo. "Similarly he challenges the popular interpretation of ‘Gur Prasad’ (By the grace of Guru made known to man) and calls it "absolutely wrong. "He says ‘Gur’ and ‘Prasad’ are two different attributes of God, meaning "Enlightener; and Bounteous." He avers, "The commencing Verse is definition of God."

Dr Chahal applies "scientific information known today, and logic" to interpret the Jap. He says, "As a result, my interpretation at many places is entirely different from those published so far."

Dr Chahal tries to prove that not only is the content of Jap inconsonance with the latest scientific thinking but ,"The arrangement of Jap....is equivalent to any of the modern writing of thesis or a dissertation embodying results of original research..."Dr. Chahal is an academic, a professional scientist and a devout Sikh. He feels Nanakian Philosophy as propounded in Jap has universal significance and it portends many of the subsequent scientific developments.

The orthodox Sikhs may disagree with and dispute some of his interpretations. The Sikhs are global community today and the younger generation especially of expatriates is getting alienated from their religious roots. Dr Chahal`s book can help them discover their rich religious heritage. The book can also be useful to non-Sikhs, non-Punjabi knowing persons interested in Sikhism or comparative religion.

Some critics say a text may not have the same meaning for all the readers. Sometimes a reader may discover a new meaning in it, which even the author may not have intended. It is difficult to eliminate the element of subjectivity in interpretation. In this respect many readers may also consider Dr. Chahal`s interpretation subjective and may not accept his viewpoint that Jap entirely rejects Hindu mythology and evidently implies subsequent revolutionary scientific thought. Anyway, it is a thought-provoking pioneer work.

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REVIEW II

Review by: Dr Sukhraj Singh Dhillon

JAP: The essence of Nanakian philosophy
A scientific and logical interpretation
Devinder Singh Chahal

Availability:

Publishers: Institute for Understanding Sikhism, E-mail: Sikhism@iuscanada.com
and

Distributors: Singh Brothers, Amritsar, India, E-mail: singhbro@vsnl.com
The spiritual writing is not quite as objective and verifiable as science. Therefore, the interpretations of Jap vary with the background (academic, family, environment...) of the author, and the level of scientific knowledge of that period. No wonder the 200 or so interpretations of JAP fall in 5 different categories (suggested by Dr Joginder Singh): School of Meharbaan, School of Odasis, School of Nirmalas, School of Gianis, and School of Modern Scholars. In "Jap: the Essence of Nanakian Philosophy," Dr Chahal has laid the foundation stone for another category "School of Scientific Scholars" to interpret Gurbani. It is a good start for the modern age of Science and Technology, where logic will prevail.
The Sikhs with open mind will find a refreshing change towards Gurbani and spirituality in this book. For the orthodox, it will take time to accept this approach, if they ever do.
The book consists of five parts: part 1, Meanings of Jap; Part 2, Nanakian Methodology; Part 3, The Commencing Verse of the Aad Guru Granth Sahib; Part 4, Jap: The Essence of Nanakian Philosophy; and in Part 5 is given the Glossary, and Information ‘About the Author’, and ‘About Institute for Understanding Sikhism’.
In part 1, the author notes that many Sikhs consider it most important and sacred duty to repeat (Jap) every morning without any intention to ponder upon its philosophy and to put in practice. He further notes that Granth started to be worshipped more than read. Therefore, proper understanding of Jap by the serious readers or research scholars will be a big step forward to understand the philosophy, enshrined in the AGGS, in its real perspective. This will save us from mere rituals.
In part 2, he describes methods used to express Gurbani by Guru Nanak and other Sikh Gurus, who succeeded to the house of Nanak. He discusses types of expressions used in Gurbani to interpret it properly: allegories, metaphors, and similes; questioning-answering system; use of practical methods; use of established concepts, ancient philosophy. He uses examples from Gurbani to explain these types of expressions used.
Part 3 is devoted to the Commencing Verse, which is generally called ‘Mool Mantra’, the author feels, should better be considered as ‘Manglacharan’ because it occurs before every major section of the AGGS. He entitles this verse as ‘Definition/Attributes of God’. He divides this verse into three parts. He argues that open "Oora" should not be pronounced IK Oonkaar or Ikankaar. He suggests that it should be pronounced Ik Oh Beant, (which means the One and Only, That, the Infinite). He asserts, "Guru Nanak has coined a new and original logo”. Similarly he challenges the popular interpretation of 'Gur Prasad' (By the grace of Guru made known to man) and calls it ‘absolutely wrong’. He says 'Gur' and 'Prasad' are two different attributes of God, meaning "Enlightener; and Bounteous." He avers, "The commencing Verse is definition of God."
The interpretation of each of 38 pauris (stanzas) of Jap is in part 4. The author gives the text of the Jap in Punjabi, its English translation, his comments and interpretation and the summing of the theme and references if any. Each pauri (stanza) is also given a title that is quite meaningful.
Dr Chahal uses scientific explanations to prove that the philosophy of Guru Nanak has no contradiction with modern science. He believes the arrangement of Jap is equivalent to any of the modern writing of thesis or a dissertation embodying results of original research. His scientific approach is further obvious, the way he sites reference. He gives full reference, when applicable, whether opinion is similar to his own or is different.
Since science and religion have traditionally been treated like oil and water-- they don't mix. Dr Chahal's interpretation will not be immune to this traditional thought. The reason for this polarization is embedded in the idea that religion is a form of subjective fundamental belief whereas science is objective verifiable phenomenon.
In existence observe, and see how polar opposites are functioning together, hand in hand, as complementary. That has not been done yet for science and religion; in fact, humanity was not at such level up to now. Everything needs a particular time, a particular environment, in which to be done. The East has lived religiously-- that is one pole-- and because it has lived religiously it has not been able to produce good science.
The West has lived scientifically, and because of its science it has lost track of religion and spirituality. Now for the first time in this Space Age and Internet Age, the East is no more East and the West is no more West. The earth is becoming one: the earth is becoming one global village. This is the time when the reconciliation between science and religion can be seen, can be understood. This book by Dr Chahal is just one of the examples.
A scientist may find it difficult to believe that some wise old man or woman sitting up in heaven is keeping track of everything. But the same scientist can't deny the incredible awareness and intelligence that exists in life, in nature, and in us. A scientist cannot deny the laws of nature that function in perfect order. We have seasons because of order; we have day and night because of order. Planets revolve around the sun because of order. The galaxies and solar systems are balanced in space because of order. Protons and electrons are balanced in an atom because of order. Photosynthesis in plants and plankton in the ocean produce oxygen that we breathe, because of order. The grass grows, the trees flower because of order. Our heart beats; our food digests and produces energy-- all because of order, because of law, because of organization that exists in nature. And acceptance of the Laws of Nature is acceptance of religion and acceptance of God. It's being a scientist that makes us spiritual.
Dr Chahal's interpretation of accepting the Laws of Nature, as hukam, is not out of order.
However, it is difficult to eliminate the elements of subjectivity in interpretation. Some of the readers are likely to differ with his suggestions, such as Ik Oankaar should be reworded as Ek Oh Beant (infinite); Moolmantar should be addressed as Manglacharan; GurParsad interpreted as Enlighter (Gur) and Bounteous (Parsad); in pauri (stanza) #1 Sochai (thinking) interpreted as such (cleansing); complete rejection of Hindu mythology. Anyway, these and many more are thought-provoking interpretations.
Since Dr. Chahal has laid the foundation stone for scientific interpretation of Gurbani, it is likely that more scientific interpretations of JAP would appear in the future to propagate the Nanakian philosophy of Sikh religion for the benefit of emerging global society of the twenty-first century (as pointed out by Dr Virk too). Otherwise the Sikhs as a global community are likely to alienate the younger generation in the absence of scientific approach towards Gurbani. Dr Chahal`s book can help them discover spiritual humanism aspect of Sikhism-- a universal religion for the 21st century.

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SABD GURU TO GRANT GURU

An In-depth Study

Devinder Singh Chahal

ISBN 0-9734292-0-1

Publishers: Institute for Understanding Sikhism, E-mail: Sikhism@iuscanada.com
Distributors: Singh Brothers, Amritsar, India, E-mail: singhbro@vsnl.com

AUTHOR’S NOTE

Sikhism is a scientific and logical religion of the world but it is being represented as ritualistic religion [6]. It is so because of misinterpretation of Gurbani and misrepresentation of Sikhism found in the old as well as in the current literature. The time has come to analyze the causes of Sikhism becoming a ritualistic religion. There could be many causes but I think that the intrinsic values of ‘Sabd’, ‘Guru’, ‘Sabd Guru’, and ‘Granth Guru’ have not been understood by Sikh theologians, Sikh researchers, and the Sikhs at large. Consequently, with the passing of time more and more attention started to be paid towards rituals around the ‘Granth Guru’ than on the deliberation and comprehension of the ‘Sabd’, ‘Guru’, and ‘Sabd Guru’.

Although the ‘Sabd’ and ‘Guru’ have been discussed in details by Cole [13] and Jodh Singh [31], I have tried to explain the intrinsic values of ‘Sabd’, ‘Guru’, ‘Sabd Guru’ in Part I, ‘Sabd Guru’; and finally in Part II deals with the declaration of ‘Sabd Guru’ as ‘Granth Guru’ with the collaboration of other scholars mentioned in the Acknowledgments. Most of the matter has been taken from my previous two articles [11, 12]. Part III deals with ‘Deceptions’ about the AGGS, and Part IV discusses ‘How to Address the Holy Granth of the Sikhs. In Part V all the terms used in UNDERSTANDING SIKHISM – The Research Journal and all the articles published by the Institute for Understanding Sikhism have been explained as a ready reference so that these terms are understood in their real perspective.

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REVIEW

Reviewed by: Dr Sukhraj Singh Dhillon, PhD

SABD GURU TO GRANTH GURU - An In-depth Study.

By Devinder Singh Chahal

Publishers: Institute for Understanding Sikhism, 4418 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9

E-mail: Sikhism@iuscanada.com

Distributors: Singh Brothers, SCO 233-24, City Centre, Amritsar, India.

E-mail: singhbro@vsnl.com" Pages xii + 83

ISBN 0-9734291-1-9

Dr Chahal, who is known to blend science and logic with theology, attempts to clear misconceptions in understanding of 'Sabd', 'Guru', 'Sabd Guru' and 'Granth Guru'. He emphasizes, for example, that ‘Sabd’ and ‘Bani’ are interchangeable and can be equated with Guru. The book gives an in-depth understanding of these terms according to Nanakian philosophy. He explains the intrinsic values of 'Sabd', 'Guru' and 'Sabd Guru' to understand the status of the 'Granth Guru'.

The book consists of five chapters: chapter 1, Nanakian Methodology; Chapter 2, Sabd Guru; Chapter 3, Granth Guru; Chapter 4, Deceptions; Chapter 5, How to Address The Holy Granth of the Sikhs! The chapters are followed by References & Notes, Glossary, and Information 'About the Author', and 'About the Institute for Understanding Sikhism'.

In Chapter 1, he describes methods used to express Gurbani. He discusses types of expressions used in Gurbani to interpret it properly: allegories, metaphors, and similes; questioning-answering system; use of practical methods; use of established concepts, ancient philosophy. He uses examples from Gurbani to explain these types of expressions used.

He uses his scientific skills to clarify the concept of patal (nether worlds) and agas (sky) which has been misinterpreted by theologians who lack scientific knowledge. This example shows that Dr Chahal does not hesitate to use scientific explanations that he believes are needed to interpret Gurbani in its real perspective. He believes the philosophy of Guru Nanak has no contradiction with modern science. His scientific approach is obvious, the way he sites reference. He gives full reference, when applicable, whether opinion is similar to his own or is different.

In Chapter 2 Dr Chahal warns the faithfuls who equate Guru Nanak with God. The Gurbani defines God that cannot be incarnated in human form. He points out, if Nanak is taken as the Image of God/Lord, then it defies the Nanakian philosophy since God does not come into anthropomorphic form (incarnated into human form). He is not out of order, because all the avatars and gurus ate, breathed, got sick, reproduced, died etc. - all typical human characteristics.

He warns against worshipping Aad Guru Granth Sahib (AGGS) as a replacement of many deities in Hinduism. In Chapter 3 he says that commonly used phrase, "Guru maneo granth" has lead the Sikhs to treat Granth as their deity. He cites differences of opinions if Guru Gobind Singh declared Granth as the Guru in 1708 or it was later declared as the Guru. He further discusses if Sabd is the Guru or Granth is the Guru. He believes that Granth was declared Guru (pothi parmesar ka thaan. AGGS, M 5, p 1226.) by Guru Arjan ipso facto the ‘Sabd Guru’ is enshrined in the ‘Granth’, and addition of Bani of Guru Teg Bahadur does not change anything in basic Nanakian philosophy embodied in the Bani incorporated in the Holy Granth. He continues in Chapter 4 to say that it would be wrong to say that Guru-ship was bestowed onto the Granth by Guru Gobind Singh in 1708 at the time of his demise since it was already declared ‘Guru’ by Guru Arjan in 1604. In fact Guru Gobind Singh reiterated the Guru-ship onto the Granth in 1708 when he was asked by the Sikhs that who is their Guru? However, the most important declaration in 1708 of Guru Gobind Singh is the renunciation of family lineage of Guru-ship and end of Guru-ship on any person.

In chapter 5, Dr Chahal discusses various title of the Granth such as 'Guru Granth', 'Guru Granth Sahib', 'Sri Guru Granth Sahib', 'Sri Guru Granth Sahib Ji', ‘Aad Sri Guru Granth Sahib Ji’, and finally justifies the title 'Aad Guru Granth Sahib' (AGGS) as the most appropriate.

Since science and religion have traditionally been treated like oil and water - they don't mix. Dr Chahal's interpretation will not be immune to this traditional thought. The reason for this polarization is embedded in the idea that religion is a form of subjective fundamental belief whereas science is objective verifiable phenomenon. He tries to break these barriers and this book by Dr Chahal is just one of the examples.

However, it is difficult to eliminate the elements of subjectivity in interpretation. Some of the readers are likely to differ with some of his suggestions. However, there are many thought-provoking interpretations. The Sikhs with open mind will find a refreshing change towards Gurbani and its interpretation in this book. For the orthodox, it will take time to accept this approach, if they ever do.

Since Dr Chahal has laid the foundation stone for scientific interpretation of Gurbani, it is likely that more scientific interpretations of Gurbani would appear in the future to propagate the Nanakian philosophy of Sikh religion for the benefit of emerging global society of the twenty-first century. Otherwise the Sikhs as a global community are likely to alienate the younger generation in the absence of scientific approach towards Gurbani. Dr Chahal`s book can help them discover spiritual humanism aspect of Sikhism - a universal religion for the 21st century.

He doesn't shy away from saying that the Sikhs have conformed very strict rituals to be followed for respecting the Aad Guru Granth Sahib and are practicing the code of conduct formulated by SGPC? He points out that continuation of fights in Gurdwaras and preaching of ritualism and mythical Sikhism has already alienated many young Sikhs and many more will be alienated in the near future. Gurbani (Nanakian Philosophy, which has universal acceptability), if not preached scientifically and logical, will remain wrapped in silken cloths forever.

Dr Chahal is genuinely concerned and critical of the dilution of Sikh doctrine and practice. He wants a crusade through academic writings to set right the aberrations that have crept into Sikh belief and practices. The degeneration in the Sikh's personal and communal life and the aberrations in Sikh practices in Sikh religious places are the special focus of his concern. His book, Sabd Guru to Granth Guru, takes up these and allied issues, discusses them threadbare in the light of scriptural hymns and highlights the need for understanding and following the true spirit of the Sikh faith. He always has a quotation ready in support of his thesis. Written in an easily comprehensible idiom, the book should prove an eye-opener for many. It should be of immense help and value in making the reader understand the true Sikh doctrine and practice vis-à-vis the concept of 'Sabd Guru' and 'Granth Guru'.

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BOOKS & CHAPTERS

Devinder Singh Chahal

2005-05-10

D

Institute for Understanding Sikhism