If thou must the path of true religion see
Amongst the world’s impurities, be of impurities free.
(Nanak)
Pacifism and the Use of Force
Sikh pacifism in religion and Sikh militarism present a contradiction, which can only be explained by a reference to history. A strictly pacifist faith is difficult to reconcile with a spartan military tradition, except through the formula that when the faith itself is threatened with extinction, force may be used to preserve it. This indeed was Guru Gobind Singh’s explanation of the steps he took. In a Persian couplet, he said:
Chu kar uz hama har heel te dar guzusht
Halal ust burdan ba shamsheer dust.
(When all other means have failed,
it is righteous to draw the sword.)
It is possible that if the state of affairs in the Punjab had returned to a peaceful normality, the Sikh sword might have been sheathed and the gospel of Nanak, which preached peace and humanity, would have become symbolic of the Sikh faith. As it was, the period following Guru Gobind Singh was about the most turbulent known to Indian history. The decaying Mughal Empire took to making scapegoats of minorities to explain away its failures. There were pogroms of unprecedented savagery in which the small band of Sikhs was almost exterminated. Coincident with persecution within the country, came new Muslim invasions from the north, which destroyed any people or institution they deemed unIslamic. In such circumstances, martial traditions were forged, which became an integral part of the Sikh life and gave the Sikhs the reputation of being a fighting people.
CHAPTER SEVEN
SIKH PRAYERS
Cleanliness and purity are not contained in the way we cook or eat our food but in what is in our hearts. It is in what we behold with our eyes, hear with our ears, taste with our tongues and do with our limbs that make us pure or impure. All else is superstition and delusion.
Japji
Japji is the most important prayer of the Sikhs. It was recognized as such by the fifth Guru, Arjun Dev (1563–1606), when he compiled the Adi Granth and gave it the first place in the sacred anthology. According to tradition when some disciples complained that the language of Japji was too involved and needed to be elucidated through explanatory hymns, Guru Arjun replied that the entire Adi Granth was but an elucidation of Japji.
We are not quite certain of the circumstances and the date of the composition of Japji. According to most Janamsakhis (literally birth stories), the opening lines were recited by Guru Nanak during his mystical experience at Sultanpur (in Punjab) when he disappeared in the river Bein. This would make Japji amongst Nanak’s earliest compositions, i.e., before he set out on his distant voyages, sometime between A.D. 1500 and 1507.
Most Sikh scholars do not accept this version of the Janamsakhis and are of the opinion that Japji as well as other compositions by Guru Nanak such as Asa di Var, Siddha Goshta and Barah Mah show a maturity of style and thought-content that indicate their having been composed after the Guru had finished his travels and had settled down at Kartarpur in Punjab. The Sikh scholar, Dr Mohan Singh, cites a seventeenth-century manuscript, which states that while the Guru was at Kartarpur, he was summoned to the presence of God and ordered to compose the Japji. He accordingly addressed his chief disciple and destined successor, Angad, in the following words: ‘Man, it is the command of the great Creator that I must compose a hymn of praise.’ Whereupon Nanak handed the entire treasury of his own compositions to Angad with the behest: ‘Now it is for you to make up the jap.’ And then in Nanak’s presence, Angad arranged the verses in order to make up the jap. He selected 38 verses out of Nanak’s compositions to get the essence of his teaching. According to Dr Mohan Singh and well-known Sikh academic, Professor Sahib Singh, the probable date of the composition of the verses of the Japji in the order they appear today was A.D. 1532, seven years before the Guru’s death.
Japji follows the traditional pattern of compositions of the times beginning with an invocation to God (mangalacharan) and ending with thanksgiving on the successful completion of the work.
Japji opens with a statement on the nature of God: His uniqueness, omnipotence, immortality, and so on, and reaffirms His being both Truth and Reality. It concludes with another statement to the effect that knowledge of God is obtained only through the grace of the Guru. Here is the mool mantra (root or seed mantra) of the Sikh faith: Ik onkaar satnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibha(n) gur prasaad. These lines precede all Sikh prayers as mangalacharan, exactly as Bismillah-hir-Rahman-i-Raheem – in the name of God, the Beneficent, the Merciful – appears before every chapter of the Quran. They are the standard forms of diksha (gift) that a guru gives to his disciple on initiation (guru mantra).
The next few lines restate the mool mantra re-emphasizing the timeless and sat (meaning both Truth and Reality) qualities of God. Thereafter begins the jap.
The quest for Truth is stated in the first verse. Since the aim of life is to know God and be united with Him and neither thinking, nor meditation, nor penance, nor any other device reveals the secret, how can we tear the veil of illusion that covers our eyes and get to know the Truth? The rest of the verses are an answer to these questions with various diversions from the theme of how to observe the ordinances of God. Four verses at the end (34 to 37) indicate the steps by which man progresses to spiritual emancipation. Starting from the earth, which is the realm of law, he proceeds to acquire learning in the realm of knowledge, the second stage. The third stage is the realm of beauty and the fourth the realm of action. The journey ends in the realm of truth, and merger with God. The last verse of Japji sums up all that it takes to achieve perfection: self-control, patience, knowledge, fear of God and love of God and earnest prayer:
There is One God
His Name is Truth.
He is the Creator,
He is without fear and without hate.
He is beyond time Immortal,
His Spirit pervades the universe.
He is not born,
Nor does He die to be born again,
He is self-existent.
By the Guru’s grace shalt thou worship Him.
Asa di Var
Asa di Var is a collection of hymns meant to be sung in the hours of the dawn. It is composed in the form of a heroic ballad (var) and is set to the musical mode of the Raga Asa. It is divided into slokas (staves) and pauris (stanzas) following one another alternately as a statement and a commentary thereon. Except for a few verses of the second Guru, Angad, the work is entirely that of Guru Nanak.
In Asa di Var, as in his other compositions, the Guru did not restrict himself to a single theme or a logical development of a particular thesis. Nevertheless, the one idea that redominates this work is how man can elevate himself from his low state to a godly one and thus prepare himself for union with God. Some passages of this Asa di Var were inspired by the Mundaka and the Katha Upanishads. This work is severely critical of the Hindu’s ambivalence: his pretence of orthodoxy on the one hand and sycophantic imitation of Muslim (foreign) customs to please the ruling class on the other.
Asa di Var opens with praise for the Guru, who, by bringing out the best in man, can make him Godlike. Anyone who thinks he can do without the Guru is doomed to failure. Here are some excerpts from Asa di Var:
God first created the world and glorified His own Name. Then He sat Himself upon His prayer mat to enjoy His creation.
All that God has created, the cosmos and the laws by which they are governed, are true, just and real. Let us glorify His Name for He alone is immortal and bountiful. He can read our innermost secrets. We cannot comprehend His ways. He put life into things that have life, gave them different names and assigned them different functions and will judge them accordingly.
We are limited in our comprehension of God-made phenomena – sights, sounds, colours, winds, waters, fire, forms of life, tastes, patterns of behaviour, etc. All we can do is to marvel at them and shower praise
on God.
Left to himself, man would consume himself in lust and thus waste his sojourn on earth.
All that is in the world whether animate or inanimate – breeze, streams, fires, clouds, the sun and the moon, mortals and supermen – abide in the fear of God. God alone is free of fear. God alone is beyond reckoning of time. Gods like Rama and Krishna were like jugglers who displayed their tricks in the market place and packed up to leave when their performance was over.
Divine knowledge is not found by wandering about the streets; it comes by the grace of God. By God’s grace man finds a true teacher (satguru) who whispers the divine word (sabda) into the disciple’s ear and helps him overcome his ego.
God Himself created both reality and illusion: we have to learn how to distinguish between the two. We cannot do this by performing ritual, for ritual is like a whirlwind of meaningless activity, but only by abiding in the fear of God. Those who fear the Lord, cherish the Lord in their hearts.
Thou art Formless; Thy name preserves us from hell. Death is inevitable. No one can stop the march of time. However much we try to disguise the onset of years, age will manifest itself in some way or other.
There are different forms of worship – the Muslims’ and the Hindus’; the celibates’ and the householders’. No one is in a position to ridicule another’s customs. Muslims say that because the Hindus burn their dead they go to hell. They do not realize that the clay a potter fires in his oven is compounded of earth in which dead Muslims have been buried.
Without the intercession of the satguru no one has, nor ever will, find God because God manifests Himself in the satguru and speaks through him.
Ego is the root of all evil. Until we overcome the ego we shall continue to stumble in ignorance without finding the true path. We can overcome ego and find the path of truth by serving and worshipping God, by forsaking evil, by performing good deeds and by being abstemious in what we eat and drink.
Since God created everyone and everything we should leave the cares of the world to Him. Performance of ritual, good deeds, giving of alms, going on pilgrimages, meditation, fighting for righteous causes, etc., are of little avail if there is no divine grace.
Only the satguru can tell us how to find God and cherish truth. Those who think they can do this by themselves are foolish and waste their lives without even knowing why they were born. No amount of book learning can teach us this supreme truth. Book learning only boosts the ego. Performance of a pilgrimage only makes a person sanctimonious. Subjecting the body to penance does little good as the sense of selfhood can only be eradicated by the divine word (sabda). True worshippers (bhaktas) understand this and are forever singing praises of the Lord. They know that all else, be it in terms of power or of wealth, is illusory. They know the futility of loving human beings who are on the earth but for a brief spell; they know that man is not cleansed by washing or wearing clean garments but only after the filth of falsehood is rinsed out of his system and his heart becomes the temple of Love.
A man becomes pure when he sees the light of God in all that is lit, when he shows mercy and charity towards his fellow-creatures.
Beg for a pinchful of dust off the feet of the faithful, smear it on your forehead, in single-minded meditation think of the One. Your labours will surely bear fruit.
We live in a dark age (Kalyuga) when greed and lust are the ruling passions, our scholars have no learning, our warriors no valour and all are concerned only with their selfish interests. We do not realize that God knows our innermost secrets and we shall get what we deserve.
Pain is often the panacea for our ills. Comfort can be a curse for those who live in ease and think not of God.
Just as a pitcher, which can only be made with hard clay, can contain water, so can the mind contain knowledge but it needs divine knowledge that the guru gives to make the right kind of mind. If the learned know not these truths, how can we blame those who have no pretence to learning?
Just as the rosary has one big bead in the centre, so do human beings have a chief characteristic. Likewise, each epoch has been marked by its own special feature. An epoch can be compared to a chariot and its charioteer. The four Vedas of the Hindus were contemporaneous with different gods and prevailed in different epochs. We are now in the dark age when the predominant Veda is the Atharva, the dominant god is the Allah of Islam and the predominant customs are those of the Muslims whom the Hindus imitate in dress and deportment.
The only way of escape from the evils of the Kalyuga is to find a satguru whose teaching is like a salve of knowledge for the eyes.
Be not deluded by appearance. Take, for example, the silk-cotton tree. It is huge, straight as an arrow and has an enormous spread. Yet neither its leaves nor its flowers nor its fruits are of any use to anyone. In humility lies sweetness and greatness. See that when weighed in a pair of heavier scales, the object which is nearer the base is the heavier.
Exhibition of religiosity, parrot-like repetition of sacred texts, daubing the forehead with saffron, etc., [are] of little avail if there is no truth in the heart.
We come into this world with a clean slate and thereafter gain or lose according to whether we do good or evil. We return as naked as we came and if our record is bad we go into the jaws of hell to repent our deeds. The Hindus wear a sacred thread (janeau). This janeau can be soiled, burnt, lost or broken. Why not make a sacred thread of mercy, contentment, discipline and truth?
Hindus hire Brahmins to whisper sacred formulae in their ears and perform religious ritual for them. Brahmins perish. How can they save others when they cannot save themselves?
See how low the Hindu has fallen! He talks of the sanctity of the Brahmin and the cow and at the same time apes the customs and manners of his Muslim masters in order to gain favour with them. Such are the wearers of the sacred thread. They have no sense of shame because they trade in deceit and falsehood. Be not misled by the caste marks on their foreheads, their fancy dhotis, their fussiness over the place where they cook their food or what they eat is impure. They cannot wash the evil within them by rinsing their mouths.
God thinks of everyone and assigns a function to each one. If even a mighty king were to go against divine ordinances, he would be reduced to fodder.
If a thief offers what he has thieved for the souls of his dead forefathers, will they not be charged with theft? Will not the priest who performed the obsequial ceremony be punished?
Falsehood comes as naturally to a liar as the menstrual period to a woman. After her period a woman cleans herself by washing her body; but falsehood can only be cleansed by enshrining God in our hearts.
The rich and the powerful who indulge their whims in things they fancy – fleet-footed horses, beautiful women, large mansions – often forget, till old age overtakes them, that death which is inevitable will put an end to everything.
Cleanliness and purity are not contained in the way we cook or eat our food but in what is in our hearts. It is in what we behold with our eyes, hear with our ears, taste with our tongues and do with our limbs that make us pure or impure. All else is superstition and delusion.
Praise the satguru as the greatest of mortals for it is he who teaches you to tread the path of righteousness. He exorcizes the evil within you and prepares you for union with God.
First let us cleanse ourselves; otherwise, however fastidious we may be in the way we cook our food, it will be as unclean as if someone had spat into it.
Do not denigrate your women for they are conceived and born as men are conceived and born. We befriend, wed and go unto them. Why slander the sex which gives birth to kings? All who live are born of women; only God (who is Truth and Reality) owes not His existence to any woman.
Everyone speaks of himself; mark the one who says nothing of himself in his talk.
Everyone must pay for what he does; everyone must fulfil his destiny.
Knowing how brief is our sojourn on the earth, why should we flaunt our pride?
Speak not
evil of any man and engage not in argument with a fool.
The slanderer’s shafts only poison his own body and soul. No one will give sanctuary to the slanderer; people will spit on him, call him a fool and beat him with their shoes. One who is false in his heart but manages to earn respect and fame is an impostor. He is worse off than a beggar, who, although he may be in rags, has attached himself to God, is carefree and rich of heart.
What is in the heart will come out of the mouth. If you sow seeds of poison, do not expect to reap a harvest of nectar.
We shall never get to know God because He is infinite. His is all the power. He puts the chains of slavery round the necks of some, gives others fleet-footed horses to ride. Since He is the Doer of all things, to whom shall we make complaint?
He is the Divine Potter who designed our bodies as vessels. Some He fills with delicious milk; others He lets simmer over the fire; some men are destined to slumber on comfortable couches; others to spend their nights keeping watch over those that are sleeping.
How can we evaluate the greatness of the Greatest One? He is beneficent; He is merciful; He is bountiful and provides for everyone. Let your acts be good, your earnings pleasing to Him. Do only that which will merit the pleasure of the Lord.
Purkhan birkhan teerthan tattan meghan khetan …
Mankind and arbours
Places of pilgrimage by river banks
Clouds that float over farmers’ fields
Islands and spheres,
Continents and the universe, the entire cosmos.
All that is born of egg and womb,
Born of water and sweat
Of all these He alone hath estimate.
O Nanak, He knows the oceans and the mountains
He knows the masses of mankind
O Nanak, He who gave life to creatures
He will keep them in His mind.
He who makes must take care of what He hath made!
Let the cares of the world He made be His worry.
Agnostic Khushwant Page 9