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Gurbani and Man
V. N. TEWARI
 “Gurbani”, the
works of Gurus and Saints in Adi-Granth, 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 who gave
birth to a new religion. Religion helps man 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 handy work
There is none
besides Thee,
What Thou
createst
That Thou
see’est and knowest.
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.
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Gurbani
explains the three fold role of man, society and God. It provides
guidelines to man for his social rule and prepares him for his final
meeting with God, who is indivisibly one and is the highest moral
being. The idea of man's praise of the Supreme is not to be
understood as one of idle mysticism, but should translate into
active service done in the midst of worldly relations.
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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, one 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 Hathen Dey’
(Dasvandh) and started the institution of Langar (Free Meals). Thus
Guru Nanak was a great humanist. Gurbani like many other religions
does not condemn body and family life. Gurbani on the contrary
preaches (Girhi Men Udasa) attached detachment.
“Manas Ki Jaat
Sabhe 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. “Nanak
Nam
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; “Na Ko Bairi Nahe Begana, Sagal Sang Hum Ko Ban
Aayee.”
Today, at the
national level, we are striving for Unity, Integration and
Secularism. Gurbani, if made a pivot, can play a very important
role. In fact, Gurbani is a manifestation of these ideals.
Regardless of religion, area, caste, one finds the most sublime
compositions in Adi-Granth. One admires Sheikh Farid, a Muslim,
appreciates Kabir, a low caste, and is impressed by Namdev, a
Marathi, in Adi-Granth. It is proved beyond doubt that Sikh
scriptures do not adhere to the ideas of sectarianism and
regionalism. The entire emphasis is on to the good human-beings,
tolerant, just and accommodating which are very essential for
man-to-man relationship and man’s adjustment 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, Daroo Bhi Is Mahe”. Man has to fight
“Haumen” and only then can he meet him.
The ethical
content of a good life according to Gurbani includes all this —
Santokh, Saram, Jugat, Partit, Ai 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”. Five symbols, 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 rule 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.
It is an
action-oriented way of life. Thus Gurbani has answered the threefold
human relationships; 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 thought
bearing in his mind the fear of God, been rendered fearless and
fights against all devils— social, cultural, economic or political.
Excerpted
from the late author’s article in the book Concept of Man in
Philosophy, published by Indian Institute of Advanced Study, Shimla.
14
October 2009
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