SIKHISM-A Philosophy Without Myth

Prof Devinder Singh Chahal, PhD

INTRODUCTION

Guru Nanak (1469-1539) laid the foundation of Sikhi (Sikhism) during the 15th century, the Period of Renaissance (between 14th century and 17th century) when the scientists were challenging some of the concepts of the Church in Europe. During this period Guru Nanak was busy in challenging the ancient mythology and rituals in which the peoples of South Asia were shackled for centuries and were unable to express their free will in any aspect of their lives because their lives were controlled by their religious mentors.

Guru Nanak promulgated a unique philosophy that is scientifically and logically very sound having universal acceptability. His philosophy is termed as Nanakian Philosophy. It was preached and enriched by the nine succeeding Sikh Gurus, who succeeded to the House of Nanak (mihlw –Mahla), the Nanakian School. The follower of his philosophy is known as 'Sikh' and the philosophy is called as 'Sikhi' in Punjabi. The word ‘Sikhi’ gave rise to the modern anglicized word 'Sikhism'. The term Nanakian Philosophy is a connate term for a Punjabi word, Gurbani as described by Bhai Kahn Singh [3].

After five centuries, if we examine the effect of Nanakian Philosophy on the Sikhs, it will not be difficult to come to the conclusion that what most of the Sikhs are doing today is exactly contrary to his philosophy. It is so because Sikhism has been represented by those Sikh theologians, historians and scholars, who failed to cleanse their minds and thought from the ancient mythology and ritualism from which they were weaned. The irony is that they are still being continuously bombarded with ancient mythology and rituals by the Biprans (rivals of Sikhism). It is happening so because after the time of Banda Bahadur’s leadership (from 1708 to 1716) most of the Sikhs were living in the forests and during this period preaching of Gurbani and Sikhism, and control of the Sikh institutions fell into the hands of the Biprans, This situation continued to be in the same state even during the reign of Maharaja Ranjit Singh (From 1799/1801 to 1839) and thereafter.

It was only during the 1930s and 1940s that some concerned Sikhs thought about the deteriorating conditions of Sikhism and being misconstrued by Biprans. Subsequently, the Singh Sabha movement started renaissance of Sikhism. Soon, thereafter, some members of the Singh Sabha, holding authoritative positions, but were still under the influence of Bipran Kee Reet (the culture of the Biprans), started to put hurdles in preaching of Gurbani and Sikhism in their real perspectives. In my analysis the most of Sikhism, being reproduced as literature as well as being preached in the Gurdwaras in these days, is heavily saturated with myths and rituals. Consequently, the originality and uniqueness of Nanakian Philosophy is being lost and Sikhism is appearing as mythical and ritualistic religion.

The Institute for Understanding Sikhism is working for renaissance of Sikhism to restore its originality and uniqueness. Some basic principles of Nanakian Philosophy, on which Sikhism is founded, are being represented in this short article to show that there is no place of mythology in Sikhism. All the principles cited here have been taken from the Holy Granth of the Sikhs, now called as the Aad Guru Granth Sahib (AGGS) [1]. This is the only original source of Nanakian Philosophy that was authenticated in 1604 CE by Guru Arjan, and then Guru Gobind Singh reiterated its authenticity in 1708 at the time of his demise.

SOME BASIC PRINCIPLES OF NANKIAN PHILOSOPHY

The following basic principles of Nanakian Philosophy clearly show that there are no myths and rituals in Sikhism:

A. Concept Of God

In Nanakian Philosophy God is an Abstract/Eternal/Transcendent Entity but still exists.

1. Existence Of God

The existence of God has been reported even before the beginning of the time and space:

Awid 1 scu 2 jugwid 3 scu] hY4 BI scu nwnk hosI 5 BI scu ]

(AGGS, Jap, P 1 & AGGS, M 5, P 285)

Transliteration: (Aad such jugaad such. Hai bhee such Nanak hosi bhee such.)

“Was in existence 2 before the beginning of the time and space 1;

Was in existence in the past 3;

Is in existence in the present 4;

Will remain in existence forever 5 (in the future)."

The most important point to be noted in the above verse is that no descriptive or specific name has been used for God. In some religions God is incarnated in human form with different names at different times and most of the times the incarnated god has a wife or a consort. Guru Nanak rejects the incarnation of God into human form from time to time as accepted in some religions. Accordingly God does not appear into any anthropomorphic form in Nanakian Philosophy.

A number of names have been assigned to God by some religions. However, in Nanakian Philosophy no descriptive or specific name (ikrqm nwm – kitam nam) has been assigned to God because of It is Abstract/Transcendent Entity. The above fact is supported with the following verse:

ikrqm1 nwm2 kQy3 qyry ijhbw4 ] siq5 nwmu qyrw prw6 pUrblw7 ] AGGS, M 5, P 1083.

Transliteration: (Kirtam Naam kathae terae jiba. Sat naam tera para purbla.)

"Your tongue4 recite3 the descriptive names1 of That (the Almighty).

That existed5 even before6 the beginning of the time and space7.

(Therefore) Its name is Ever-existing Entity (sat).

Under these circumstances Guru Nanak preferred to use non-descriptive, non- specific names, that do not even indicate any gender, e. g. Ehu, Awip, Awpy, eyku, qU, qu, quhI, Agm, byAMqu (Oh, Aap. Aapae, Ik, Tu, Too, Tuhi, Agam, Be-ant) (Oh, You, Yourself, One, You, You, Inaccessible, Infinite).

2. Definition of God

If God exists then a question arises. What is the precise and concise definition of God in Nanakian Philosophy? The Commencing Verse of the AGGS defines God. The irony is that the Commencing Verse is commonly called as Mool Mantar (Mantra) by the Sikhs at large and by almost all the Sikh scholars. Chahal [2] has discussed in details that scientific and logical interpretation of the Commencing Verse of the AGGS, which clearly indicates that it is not a Mool Mantar but a precise and concise definition of the Abstract/Transcendent Entity:

< 1

siq nwmu krqw purKu inrBau

inrvYru Akwl mUriq AjUnI sYBM

gur pRswid 3 ]

Transliteration: (Ik Oh beant, Sat naam karta purkh nirbhaoo, Nirvaer akal murat anjuni saebhan, Gur parsad.)

“The One and Only, Oh, the Infinite 1;

Exists;

Creator;

Without fear (Not governed by any other);

Without enmity;

Timeless (Without effect of time and environment);

Neither takes birth nor dies;

Created by Itself 2;

Enlightener; and Bounteous 3.”

B. The Laws of Nature

According to Nanakian Philosophy God was created by Itself as discussed in the definition earlier then It (God) created the universe/nature. Right at the time of creation of the universe, It (God) created the Laws of Nature (the Laws of Universe) under which every action and reaction in the universe and in every living organism are governed by these Laws:

hukmI shjy isRsit aupweI ]

kir kir vyKy AwpxI vifAweI ]

Apy kry krwey Awpy hukmy rihAw smweI hy ]1]

AGGS, M 3, P 1043.

Transliteration: (Hukmi sehjae srist upai.

Kar kar vaikhae apani vadiai.

Aapae karae krayae aapae hukm rehia samai hae.)

"In trance It created the universe according to Its Order (hukm) (Laws of Nature).

It creates and then watches Its Own creation (vadiai).

It works by Itself and makes the others to work (according to the Laws of Nature),

and It pervades in Its Own Order (hukm) (Laws of Nature)."

Nanak again emphasizes in the following verse that every thing is under these Laws of Nature:

hukmY AMdir sBu ko bwhir hukm n koie ]

nwnk hukmY jy buJy q haumY khY n koie ]2]

AGGS, Jap 2, P 1.

Transliteration: (Hukmae andar sub ko bahar hukm n koae.

Nanak hukmae jae bujhae tae houmae kahae n kaoe.)

"Everything is in interiority of the hukm (Laws of Nature),

Nothing is in exteriority of the hukm.

Nanak says:

If one can realize/comprehend the above fact (Laws of Nature),

One can get rid of egoism."

C. Sikhi (Sikhism)

1. Sikhi (Sikhism)

The following verses explain Sikhi (Sikhism):

isKI isiKAw gur vIcwir ] AGGS, M 1, P 465 [1].

Transliteration: (Sikhi sikhia gur vichaar.)

"Sikhi (Sikhism) is the teaching of the Guru's philosophy."

The irony is that about 80 % of Sikhism, which is being preached and taught, is based on the information available in the unauthentic old literature rather than that is found in the Gurus’ philosophy incorporated in the AGGS, the only authenticated source.

2. Guru

Now the question arises who is the Guru in the above stanza? Guru Nanak explains that the ‘Sabd' (word) is the Guru:

sbdu gurU suriq Duin cylw ] AGGS, M 1, P 943.

Transliteration: (Sabd guru surt dhun chaela.)

"Sabd (word) is Guru, consciousness and intention toward it make one its disciple (Sikh)."

According to the above stanza ‘Sabd’ is the ‘Guru’ for the Sikh. The same principle, ‘Sabd Guru’ was taught by the Gurus of the House of Nanak in their Bani that has been incorporated into the AGGS. Similarly, Guru Gobind Singh reiterated in 1708 that Sabd of the Sikh Gurus of the House of Nanak, incorporated in the AGGS, is the Guru of the Sikhs. The irony is that some writers have declared the Granth (AGGS) as the Deh (biological body) of the Guru. Consequently, the Sikhs are more involved in the rituals around the Granth rather than understanding and practicing the wisdom of the Sabd. This happened so because the following basic tenets of Nanakian Philosophy are being ignored in the writings and preaching of Sikhism:

D. Tenets That Are Being Ignored

1. Evaluation of Things/Philosophy

pihlw vsqu is\wix kY qw kIcY vwpwru ] AGGS, M 1, P 1410.

Transliteration: (Pehlan vastu senjhan kae tan keechae vipaar.)

"One must first evaluate the things / philosophy, if convinced, then adopt / follow it."

2. Importance of Deliberation/Discussion

sBsY aUupir gur sbdu bIcwru ] AGGS, M 1, P 904.

Transliteration: (Sabsae oopar gur sabd bichaar).

"Deliberation / discussion on the Sabd (philosophy) of the Guru is highest of all (actions/deeds)."

3. Freedom of Expression

There is complete freedom of expression in Sikhism. And expression/discussion can only be held if one listens to others and then expresses one's views to the others:

jb lgu dunIAw rhIAY nwnk ikCu suxIAY ikCu khIAY ] AGGS, M 1, P 661.

Transliteration: (Jab lag dunia rehiae, Nanak, kichh suniae kichh kehiae.)

Nanak says: "As long as one lives in this world one must listen others, and express oneself to the others (to find the truth)."

6. Discriminating Intellect:

There are many people, who may be called intellectuals but very few are there, who have the discriminating intellect to distinguish between good and bad, true and false, right and wrong, etc.

i) bUJY bUJnhwru ibbyk ] AGGS, M 5, P 285.

Transliteration: (Bujhae bujhanhaar babaek.)

“Those who have discriminating intellect can understand things in their real perspective.”

ii) so DnvMqw ijsu buiD ibbyk ] AGGS, M 5, P 1150.

Transliteration: (So dhanvanta jis budh babaek.)

“The one, who has the discriminating intellect, is wealthy in knowledge (wise).”

7. Importance of Research:

KojI aupjY bwdI ibnsY hau bil bil gur krqwrw ] AGGS, M 1, P 1255.

Transliteration: Khoji upjae badi binsae haoh bal bal gur kartara.

"The researcher progresses while the other (discursive and aimless) perishes, (Nanak) sacrifices himself on the Guru, the Creator."

The irony is that most of the time it is preached by Sants (saints), preachers, Kathakaars (narrators), and Kirtanias (Hymn singers) and even by many scholars that one should recite Gurbani again and again and there is no need to apply any discriminating intellect or to conduct any research to understand the philosophy given in it. Consequently, Sikhism is becoming a mythic and ritualistic religion.

Finally, I would like to quote a couple of verses to emphasize that jap (repetition of mantra or a verse), tap (mortification), magical formulae, magical hymns, mystic characters, and religious hypocrisies are of no avail to comprehend God according to Nanakian Philosophy:

i) “jpu qpu kir kir sMjm hiT ingRih nhI pweAY ] AGGS. M 1, P 436.

Transliteration: (Jap tap kar kar sanjam hath nigarh nahin paiae.)

“People have grown weary of repetition of mantras, or verses; and practicing mortification and performing persistent rituals, still could not comprehend God (reach the Inaccessible city of the Inaccessible).”

ii) qMqu 1 mMqu 2 pwKMfu 3 n jwxw rwmu 4 irdY 5 mnu 6 mwinAw ]

AMjnu 7 nwmu 8 iqsY qy sUJY 9 gur sbdI 10 scu 11 jwinAw ] AGGS, M 1, P 766.

Transliteration: (Tant mant pakhand n jana Ram ridhae mann mania. Anjan naam tisae tae sujae gur sabdi such jania.)

"I (Nanak) do not believe in magical formulae 1, magical hymns 2, (including diagrams of mystical characters – yantar-mantar) and religious hypocrisies 3, because my mind 6 is imbibed 5 with the Almighty 4). The collyrium 7 is the teachings of the Guru8, that made (me) capable to understand 9 the Almighty 11 through the teachings of the Guru 10."

REFERENCES

AGGS = Aad Guru Granth Sahib. 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahla, i.e., succession number of the Sikh Gurus to the House of Nanak, P = Page of the AGGS).

Chahal, D. S. 2000. The Commencing Verse of the Aad Guru Granth Sahib. Understanding Sikhism Res. J. 2(1): 8-19 & 29.

Singh, Kahn (Bhai). 1938 (Reprint 1996). Gurmat Martand (Punjabi). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar.

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2005-03-05

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